The fifth十五th hexagram is called "Fullness."

升。江河淮海，天之都市。商人受福，國家富有。坤為江河淮海、為都，巽為市，伏乾，故曰天之都市。震為商人、為福，坤為國家、為富有。

The trigram Xun transforms into Sheng. Lin Ci says: The Yangtze River, the Yellow River, the Huai River, and the East Sea are the markets and cities set by Heaven; merchants here receive blessings, and the country thus becomes prosperous — this is a favorable omen indicating the smooth flow of goods and abundant state resources. Shang Binghe explains: Sheng consists of Xun below and Kun above. The upper trigram Kun represents large bodies of water such as rivers and seas, as well as cities; the lower trigram Xun represents markets. The hidden image of Sheng (the opposite trigram Wangwu) has the upper trigram Qian, which represents Heaven, hence the saying 'Heavenly cities'. The third, fourth, and fifth lines form the trigram Zhen together, which represents merchants and blessings, while Kun also represents the state and wealth.

困。隱隱填填，火燒山根。不潤我鄰，獨不蒙恩。詳《賁》之《蹇》。填填，汲古作煩煩，不作下，依宋元本。

The trigram Xun transforms into Kun. Lin Ci says: A faint and distant rumbling is heard, and a great fire breaks out at the foot of the mountain; the fire does not reach my nearby neighbors, and I alone receive no benefit — this is an ominous sign indicating that the favor does not reach oneself. Shang Binghe does not emphasize the symbolic meaning of this transformation, noting that details can be found in the section "Bian Zhuan Jian" of this book. Notes: The term "tiantian" in the Ji Gu Ge edition is "fanfan," and the character "bu" is "xia" in the Ji Gu Ge edition; here, both are followed according to the Song and Yuan dynasty editions.

井。闇昧不明，耳聾不聰。陷入深淵，滅頂憂凶。詳《巽》之《小畜》。頂，元本作傾，依宋本、汲古。

The trigram Xun transforms into the well. Lin Ci says: unable to see clearly in darkness, unable to hear distinctly due to deafness; falling into a deep water pit, the water rising to the head, causing worry, danger, and misfortune — this is ainauspicious sign indicating loss of sight and hearing, leading into a dangerous situation. Shang Binghe does not emphasize the symbolic transformation, noting that details are discussed in the section "Xun and Xiao Xu" of this book. Note: the original edition used the character "qin," but this version follows the Song edition and the Jigugong edition, using "ding."

革。鳥鳴喈喈，天火降下。燔我館舍，災及妃后。詳《屯》之《晉》。嘻嘻，宋元、汲古本皆作喈喈。喈，音稽。嘻同喜，疑喈喈與嘻嘻通用。焦即作喈，不必定為訛字也。

The trigram Xun changes into Ge. Lin's commentary says: Birds are calling out joyfully, and Heavenly Fire descends from above; it burns down my pavilion, and the calamity extends to the concubines — this is an ominous sign of fire spreading within the palace. Shang Binghe does not emphasize the use of symbolic imagery again, noting that details can be found in the section "Zun Zhong Jin" of this book. Note: In other parts of this book where "xi xi" appears, the Song and Yuan editions and the Jigugē edition here read "jie jie." "Jie" is pronounced "ji," and "xi" is the same as "xi." Shang suspected that "jie jie" and "xi xi" could be used interchangeably, and Jiao Yanshou's original text used "jie," which may not necessarily be an error.

鼎。十雞百雛，常與母俱。抱雞捕虎，誰肯為侶。詳《旅》之《夬》。雞與第四句皆依校，各本皆作雉，皆作誰敢難者，均非。

The trigram Xun changes into Ding. Lin Ci says: Ten mother hens lead hundreds of chicks, all following their mothers together; carrying a chicken to catch a tiger, who would be willing to be such a companion? First it speaks of the safety of mother and child being together, then it speaks of being out of one's depth and having no one to follow. Shang Binghe does not emphasize taking the meaning from the image, noting that details are discussed in the section "Traveling" under "Gua." Notes for correction: The character "ji" (chicken) and the fourth line are corrected according to another section; all versions originally have "zhi" (pheasant) instead of "ji" and the fourth line originally reads "who would dare to challenge?" both of which are incorrect.

震。營城洛邑，周公所作。世建三十，年厯八百。福佑盤結，堅固不落。詳《井》之《升》。盤結，宋元本作盟執，依汲古。

The trigram Xun transforms into Zhen. Lin Ci said: The construction of the city of Luoyi was carried out under the supervision of the Duke of Zhou; the Zhou dynasty lasted for thirty generations and ruled for eight hundred years; the blessings are entwined and firmly bound, not liable to fall — this is a great auspicious sign indicating a long-lasting dynasty. Shang Binghe does not emphasize the use of symbolic imagery, noting that details are discussed in the section "Well Ascending" of this book. Note: The term "panjie" in Song and Yuan editions reads "mengzhi," but here we follow the Jigugeshan edition.

艮。三人俱行，別離將食。一身五心，反覆迷惑。詳《坤》之《賁》。

The trigram Xun transforms into Gen. Lin Ci says: Three people travel together, but when it comes to eating, they all scatter; one person carries five thoughts within, turning over and over, confused and uncertain — this is an ominous sign of people traveling together but not with the same heart. Shang Binghe does not emphasize the method of deriving meaning from transformation, noting that details are discussed in the section "Kun's transformation into Ben" of this book.

漸。三虎搏狼，力不相當。如鷹格雉，一擊破亡。艮為虎狼，納丙，故曰三虎搏狼。艮為鷹，離為雉。格，敵也。《史記張儀傳》驅群羊攻猛虎，不格明矣，注：格，敵也。坎為破，艮為擊。○第三句元本作如雉鷹格，則格宜訓為鬬，《國語》谷洛鬬。韋昭曰：二水格雉鷹，格即雉，鷹鬬也，亦可從。擊，宋元本作發，依汲古。

The trigram Xun transforms into Jie. Lin Ci says: Three tigers attack wolves, and the strength of both sides is not equal; it is like an eagle attacking a wild pheasant, and with one strike, the enemy is defeated and destroyed — this is the image of a strong force defeating a weak one, capturing the enemy in one move. "Ge" means to oppose or resist. Shang Binghe explains: Jie consists of Gen below and Xun above. The lower trigram Gen represents tigers and wolves, and according to the method of Najia, Gen is assigned the stem Bing, which is the third in the ten heavenly stems, hence the phrase "three tigers attacking wolves." Gen also represents an eagle, and the third, fourth, and fifth lines form the trigram Li, which represents a wild pheasant. The "Records of the Grand Historian: Zhang Yi's Biography" mentions driving sheep to attack a tiger, indicating that the enemy is clearly visible, and the old annotations correctly interpret "Ge" as enemy. The second, third, and fourth lines form the trigram Kan, which represents damage, and Gen represents striking. Note: The third sentence in the original text reads "like pheasant and eagle fighting," so "Ge" should be interpreted as fighting — the "Guoyu" records the struggle between the Gu and Luo rivers, and Wei Zhao's commentary explains it as two rivers fighting, so reading "pheasant and eagle fighting" makes sense. The character "ji" in the Song and Yuan editions is written as "fa," but here we follow the Jiguge edition.

歸妹。養虎畜狼，還自賊傷。無事招禍，自取災殃。詳《井》之《蠱》。宋元、汲古下二句皆作年歲息長，疾君拜禱，雖危不凶，與上文意不屬，定為由他林竄入，故依《井》之《蠱》校。

The trigram Xun transforms into Gui Mei. Lin Ci says: Keeping tigers and raising wolves eventually leads to being bitten by them; originally there was no trouble, yet one brings calamity upon oneself, and misfortune is self-inflicted — this is an ominous sign of self-inflicted harm. Shang Binghe does not emphasize the symbolic meaning, noting that details can be found in the section "Well's蛊" in this book. Note: The Song and Yuan editions and the Jiguge edition both have the last two lines as "Years will be peaceful and long, illness will be cured by praying to the king, though dangerous, it will not be ominous," which does not connect with the previous text. Shang concluded that these lines must have been mistakenly inserted from another section, so he corrected them according to the entry "Well's蛊."

豐。後時失利，不得所欲。

The trigram Xun transforms into Feng. Lin Ci says: falling behind the right time, thus losing benefits, and failing to obtain what is desired — this is a凶 omen of losing opportunity and gaining nothing. This entry's original text only includes Lin Ci's commentary; Shang Binghe did not provide any annotations or collation notes.

旅。雉兔之東，以野為場。見鷹驚走，死於谷口。離為雉，伏震為兔、為東，艮為野、為場。兌為見，艮為鷹，伏震，故曰見鷹驚走。兌毀，故曰死。兌為口，艮為谷。○野場，宋元本作理傷，依汲古。驚，汲古作奔，依宋元本。

The trigram Xun changes into the hexagram Liu (Travel). Lin's commentary says: Wild pheasants and rabbits run eastward, treating the open fields as a hunting ground; upon seeing an eagle, they panic and flee, dying at the mouth of a valley — this is a凶象 (auspicious omen) of the weak being killed by a fierce bird. Shang Binghe explains: Liu is composed of Gen below and Li above. The upper trigram Li represents wild pheasants; in the hidden image (intermediate trigrams) of Liu, the trigram Zhen emerges, which represents rabbits and also the east. The lower trigram Gen represents the open fields and also the hunting ground. The third, fourth, and fifth lines form the trigram Dui, which represents seeing; Gen represents the eagle, and the hidden image's Zhen represents running, hence the phrase 'seeing the eagle and fleeing'. The trigram Dui's virtue is destruction, hence 'death'; Dui represents the mouth, and Gen represents the valley, together forming 'mouth of the valley'. Note: The text 'wild field' in Song and Yuan editions reads 'injury', here following the Jigugē edition; the character 'flee' in Jigugē edition reads 'run', here following the Song and Yuan editions.

巽。秋蛇向穴，不失其節。夫人姜氏，自齊復入。詳《臨》之《損》。

The trigram Xun transforms into Xun. The primary hexagram and the resulting hexagram are the same, forming a 'pure hexagram' where all six lines are identical. Lin's commentary says: a snake in autumn moves into its hole, not missing the appropriate time for concealment; Lady Jiang returns from the state of Qi to Lu — this is an example of going away and returning, each in their proper time. The Spring and Autumn Annals record that the king of Lu's consort Lady Jiang resided in Qi, and later returned to Lu. Lin's commentary uses this event. Shang Binghe does not emphasize the use of imagery, noting that details can be found in the section 'Ling's Sun' of this book.

渙。鳥鳴葭端，一呼三顛。搖動東西，危魂不安。詳《復》之《井》。

The trigram Xun transforms into Hun. Lin Ci says: A bird perches on the tip of reeds and calls, and with one call, the reed tip sways three times; swaying east and west without a fixed place, the spirit is restless — this is an omen of unstable foundation and restless mind. "Jia" refers to newly sprouted reeds. Shang Binghe does not emphasize deriving meaning from external symbols, noting that details are discussed in the section "Fu Zhi Jing" of this book.

節。命夭不遂，死多鬼祟。妻子啼喑，早失其雄。伏巽為命，兌毀，故曰死。坎為鬼，兌為妻，震為子，兌口為啼。啼失聲曰喑。坎失，故曰啼喑。震為雄。○鬼，汲古作為，依宋元本。

The trigram Xun changes into Jie. Lin's commentary says: short lifespan, unfulfilled wishes, many deaths, ghosts causing disturbances; children and wives cry until they lose their voices, and the male member of the family is lost early — this is a凶 omen of premature death and widowhood. Shang Binghe explains: Jie is Dui below and Kan above. Its hidden image (the trigram in the opposite position, Lu) has Xun in the mutual trigrams, and Xun governs life. The lower trigram Dui has the virtue of destruction, so it is said 'death'. The upper trigram Kan governs ghosts, Dui governs wife, and the second, third, and fourth lines form Zhen, which governs sons. Dui is the mouth, so it is said 'crying' — crying until losing voice is called 'yin'. Kan has the image of loss, so it is said 'yin'. Zhen also governs the strong. Note: The character 'ghost' in the汲古阁 edition is 'as', but here we follow the Song and Yuan editions.

中孚。茆屋結席，崇我文德。三辰旗旗，家受其福。巽為茆，互艮，故曰茆屋。互震為席，巽為結，艮為崇、為我，震為德，故曰崇我文德。震為旗、為辰，數三，故曰三辰。艮為家，震為福，故曰家受其福。○其，汲古作行，依宋元本。

The trigram Xun changes into Zhongfu. Lin's commentary says: A house with thatched roof made of reeds, with woven grass mats as bedding, is used to honor my literary virtue; a flag with the sun, moon, and stars, the whole family receives blessings — this is a favorable omen of gaining happiness through frugality and cultivating virtue. The phrase "three celestial bodies on the flag" comes from the "Zuo Zhuan" (Commentary of Zuo) from the second year of Duke Huan. The flag is painted with the sun, moon, and stars to symbolize brightness. Shang Binghe explains: Zhongfu consists of the trigram Dui below and Xun above. The upper trigram Xun represents thatched roofs, and the third, fourth, and fifth lines form the trigram Gen, which represents houses, hence "thatched house." The second, third, and fourth lines form the trigram Zhen, which represents the chief, and Xun represents ropes and knots, hence "woven grass mats." Gen represents honoring and also "I," while Zhen represents virtue, thus forming "honoring my literary virtue." Zhen also represents flags and stars, and its trigram number is three, hence "three celestial bodies on the flag." Gen represents the family dwelling, and Zhen represents blessings, hence "the family receives blessings." Note: The character "其" in the汲古阁 edition is "行," but this version follows the Song and Yuan editions.

小過。羅網四張，鳥無所翔。征伐困極，飢窮不食。巽為繩，故曰羅網。震為張，卦數四，故曰四張。艮為鳥，止於網下，故曰鳥無所翔。震為征伐，互大坎為勞，故曰困極。伏大離，離虛，故曰飢。兌為食，艮止，故不食。○四，汲古作一，所亦作一，茲依宋元本。

The trigram Xun transforms into Xiao Guo. Lin's interpretation says: A net is spread out on all four sides, birds have nowhere to fly; going to war leads to extreme difficulties, hunger and poverty with no food to eat — this is a凶 portent of being trapped with no way forward. Shang Binghe explains: Xiao Guo is composed of Gen below and Zhen above. The second, third, and fourth lines form the trigram Xun, which represents ropes, hence the term 'net'. The upper trigram Zhen represents setting up, and since Zhen's number is four, it is said 'four sides'. The lower trigram Gen represents birds, which are trapped beneath the net, hence 'birds have nowhere to fly'. Zhen also represents military campaigns; Xiao Guo has two yin lines at the bottom, two yang lines in the middle, and two yin lines at the top, which is like a magnified Kan, known as 'Great Kan'. Kan represents hardship, hence 'extreme hardship'. Its hidden image (the related trigram Zhong Fu) is a magnified Li, known as 'Great Li'. Li's virtue is emptiness in the center, hence 'hunger'. The third, fourth, and fifth lines form the trigram Dui, which represents food, while Gen is still and unmoving, hence 'no food'. Note: The character 'four' in the汲古阁 edition is 'one', and the character 'so' is also 'one'; here we follow the Song and Yuan editions.

既濟。天成地安，積石為山。潤洽萬里，人賴其歡。乾坤爻皆當位，故曰天成地安。三半艮，故曰積石為山。坎為潤洽，半震為歡。○首句宋元本作天城地安，茲依汲古。汲古洽訛給。又按：此林似用兌象。

The trigram Xun transforms into Ji Ji. Lin Ci says: Heaven's way is completed, the earth is at peace, and stones are piled up to form mountains; the moistening influence reaches ten thousand miles, and people rely on it for joy — this is a favorable omen of each thing being in its proper position and the blessing extending far and wide. Shang Binghe explains: In the hexagram Ji Ji, all six lines are in their proper positions, with yang lines in yang positions and yin lines in yin positions, so it is said "Heaven is completed and the earth is at peace." This hexagram shows the half-image of Gen — a half-image refers to taking only two lines and considering them as half of a hexagram, with the shape of the hexagram not being complete; Gen represents stone and mountain, so it is said "accumulating stones to form a mountain." The upper trigram Kan represents moistening, so it is said "moisture spreads widely"; it also shows the half-image of Zhen, Zhen represents joy, so it is said "people rely on it for joy." Notes: The first line in the Song and Yuan editions reads "Heaven's city and earth at peace," but here we follow the Jigugē edition; the Jigugē edition mistakenly writes "give" instead of "spread." Shang also notes: This line from Lin Ci seems to have also used the image of Dui.

未濟。銅人鐵柱，暴露勞苦。終月卒歲，無有休止。此用兌象。伏艮為銅鐵、為柱，伏坎為勞苦。艮為終、為時，故曰終月卒歲。艮為休止，艮伏，故曰無。

The trigram Xun transforms into Wei Ji. Lin Ci says: copper cast figures and iron pillars, exposed to wind and sun for years, enduring great hardship; month after month, year after year, without rest — this is the image of long labor without respite. Shang Binghe explains: this uses the image of Dui. The hidden image of Gen represents copper and iron, and the pillars; the hidden image of Kan represents labor. Gen also signifies completion and the passage of time, hence 'ending the month and the year'; Gen normally signifies rest, but here it is hidden and not visible, hence 'without rest'.

渙。望幸不到，文章未就。王子逐兔，犬踦不得。詳《謙》之《既濟》。王，汲古作羊，非，依元本。

The hexagram remains the same as before. The following passage belongs to "The Fifth Ninth Hexagram: Huan." The primary hexagram is still Huan; the changing hexagram is the same as the primary one. Lin's commentary says: Looking forward to the king's visit, but never receiving it; literary works remain unfinished; the prince goes out to hunt rabbits, but the dog has a limp and fails to catch any—this is an image of things not coming to pass. "Yi" refers to a limp in the foot. Shang Binghe does not emphasize the use of symbolic imagery, noting that details can be found in the section "Qian's Ji Ji" of this book. Notes: The character "Wang" in the汲古阁 edition is mistakenly written as "Yang," which is incorrect; this passage follows the Yuan edition.

乾。猋風阻越，車馳揭揭。棄古追思，失其和節，憂心惙惙。詳《需》之《小過》。第三句汲古作棄名追亡，元本作棄古退思，茲依宋本。又揭揭，汲古訛竭竭，依宋元本。

The trigram Huan changes into Qian. Lin Ci says: A violent storm blocks the path to the distant land, the carriage rushes along, shaking and unstable; abandoning old methods to pursue distant dreams, losing proper harmony and restraint, filled with anxiety and unease — this is a凶 omen of taking risks without proper measure. "Bao Feng" refers to a violent storm, "jie jie" describes high and rapid movement, "chuo chuo" indicates worry and anxiety, as in the poem "Song Chong" from the Book of Songs, "you xin chuo chuo." Shang Binghe does not emphasize taking images from other contexts, noting that details are discussed in the section "Xu zhi Xiao Guo" of this book. Notes: The third line in the Ji Gu Ge edition reads "qi ming zhu wang," while the Yuan edition reads "qi gu tui si," and here we follow the Song edition. "Jie jie" in the Ji Gu Ge edition is mistakenly written as "jie jie," and here we follow the Song and Yuan editions.

坤。蛇得澤草，不憂危殆。此用渙象。巽為蛇，震為草，草在坎中，故曰澤草。坎為危殆，震解，故不危。

The hexagram Huan changes into Kun. Lin Ci says: A snake finds grass in the marshy area, there is no need to worry about danger - this is a favorable omen of finding a place to rely on and thus avoiding disaster. Shang Binghe explains: The changed hexagram Kun is purely yin, so it cannot produce these images. Therefore, this line uses the image of the original hexagram Huan. Huan consists of Kan below and Xun above. The upper trigram Xun represents the snake. The second, third, and fourth lines form the trigram Zhen together, which represents grass. The grass grows in the lower trigram Kan, which represents water, so it is said 'marsh grass'. Kan represents danger, while the nature of Zhen is to disperse, so the danger is resolved, hence it is said 'no need to worry about danger'.

屯。兩犬爭鬬，股瘡無處。不成仇讎，行解卻去。互艮為犬，正反艮，故曰兩犬爭鬥。艮為節、為瘡，巽為股，巽伏，故曰股瘡無處。坎為仇，巽為隙，震解，巽伏，故曰不仇、曰解隙。○卻，同隙，宋元本作邪，汲古作卻，依局本。

The hexagram Huan changes into Tun. Lin Ci said: Two dogs fight, biting each other on the thighs, leaving no place untouched; but in the end, they do not become deadly enemies, and after they part, their quarrel is resolved — this is the image of contention followed by reconciliation. Shang Binghe explained: Tun consists of Zhen below and Kan above. The third, fourth, and fifth lines form Gen, which represents dogs. The lower trigram Zhen is the reverse of Gen, so one Gen and its reverse facing each other, hence the saying 'two dogs fighting'. Gen governs restraint and wounds, Xun governs the thighs, but Xun is hidden and not visible, hence 'no place on the thighs is untouched', with wounds everywhere, no piece of flesh remaining intact. The upper trigram Kan represents enmity, and Xun represents discord, while the virtue of Zhen is resolution, and Xun being hidden, thus enmity is not formed and the discord is resolved. Note: 'que' and 'xi' are the same character. In Song and Yuan editions, it was written as 'xie', while in the Jigugong edition, it was 'que'. Here, we follow the Qing official edition.

蒙。因禍受福，喜盈其室，求事皆得。坤為禍，震為福喜，艮為室，坤多，故曰喜盈其室。

The hexagram Huan changes into Meng. Lin Ci says: Because of a calamity, good fortune is obtained, joy fills the whole house, and all desired things are fulfilled — this is a favorable omen of turning misfortune into good fortune. Shang Binghe explains: Meng consists of Kan below and Gen above. The third, fourth, and fifth lines form the trigram Kun, which signifies calamity. The second, third, and fourth lines form the trigram Zhen, which signifies good fortune and joy. The upper trigram Gen represents the house, and Kun also signifies multitude, hence the saying 'joy fills the house'.

需。江有寶珠，海多大魚。亟行疾去，可以得財。乾為江河、為玉，故曰寶珠。伏坤為海、為魚、為疾、為財。○有，宋元本作多，亟疾作疾亟，依汲古。

The hexagram Huan changes into Xu. Lin Ci says: There is a precious pearl in the river, and many big fish in the sea; hurry to go and move quickly, and you can obtain wealth — this is a favorable omen for seeking profit in a timely manner. Shang Binghe explains: Xu is composed of Qian below and Kan above. The lower trigram Qian represents rivers and lakes, and also jade, hence the saying 'precious pearl'. The hidden image of Xu (the related hexagram Jin) has the lower trigram Kun, which represents the sea and fish, as well as urgency and wealth. Note: The character '有' in Song and Yuan editions reads '多', and '亟行疾去' reads '疾亟' in Song and Yuan editions; this version follows the Jigugē edition.

訟。三牛生狗，以戌為母。荊夷上侵，姬伯出走。詳《坤》之《震》。三牛，宋元本作三年，依汲古。

The hexagram Hun changes into Song. Lin Ci said: Three oxen give birth to a dog, recognizing the earthly branch of the dog, Xu, as the mother; the people of Jingchu and the barbarians above launch an attack, and the master of the Ji surname, the Duke Bo, flees; this is a凶 omen of disorder in names and confusion in hierarchy. Shang Binghe does not emphasize the symbolic meaning of the image, noting that details are discussed in the section "Kun's Zhen" of this book. Note: The text "three oxen" in the Song and Yuan editions reads "three years," but this version follows the Jiguge edition.

師。安息康居，異國穹廬。非君習俗，使伯憂惑。詳《蒙》之《比》。末句宋元本作使伯心憂，茲依汲古。惑與俗韻，憂不協。

The hexagram Huan changes into Shi. Lin Ci said: The people of Anxi and Kangju, these foreign lands, dwell in dome-shaped tents; this is not the customs you are familiar with, causing the lord to worry and be confused — this is an omen of being unsettled in a foreign land. Anxi is located in the area of present-day Iran, and Kangju is in the region of the Syr Darya River in Central Asia, both being major Western states during the Han dynasty. Shang Binghe does not emphasize the use of symbolic imagery, noting that details can be found in the section "Meng zhi Bi" of this book. Notes: The last sentence in the Song and Yuan editions reads "causing the lord's heart to worry," but this version follows the Jigugong edition — "huan" and "su" rhyme, so "you" would not be in harmony.

比。行觸天罡，馬死車傷。身無聊賴，困窮乏糧。《參同契》二月榆魁臨於卯，麥生，天罡據西。注：天罡，即北斗。睽之漸曰：魁罡所當，初為敗殃，是天罡所指之處亡也。艮為星，故曰天罡。艮卦數七，北斗七星，象尤切也。坤為車馬、為死傷、為身、為窮乏，震為糧，震覆，故曰乏糧。○罡，汲古訛綱，局本又訛網，依宋元本。

The hexagram Huan changes into Bi. Lin Ci says: Going out and encountering the direction indicated by the Heavenly Gang leads to the death of the horse and the breaking of the carriage; the body has no support, and poverty is so severe that there is no food to eat — this is a very凶ous omen of offending a凶ous direction. Shang Binghe explains: The "Zhou Yi Cang Tong Qi" says that in the second month when the elm fruits fall, the Big Dipper's handle points to the卯 position, and the wheat begins to sprout, while the Heavenly Gang points to the west; commentators say that the Heavenly Gang is the Big Dipper. In this book's section on "Kui's gradual change," it says "the direction of the魁 and Heavenly Gang at the beginning brings disaster," showing that the direction indicated by the Big Dipper and the Heavenly Gang is associated with destruction. Bi is composed of the坤 below and the坎 above, and the third, fourth, and fifth lines form the hexagram Gen, which represents stars, so it is called "Heavenly Gang." The number of the Gen hexagram is seven, and the Big Dipper has exactly seven stars, making the analogy especially fitting. The lower trigram坤 represents carriages and horses, and also indicates death and injury, as well as the body and poverty. The trigram Zhen represents grain, but in this hexagram, the Zhen trigram is not present; instead, the Gen trigram is the inverted form of Zhen, so it is said "no grain." Note: The character "Gang" in the汲古阁 edition was mistakenly written as "Gang," and in the Qing official edition it was mistakenly written as "wang." Here we follow the Song and Yuan editions.

小畜。裸裎逐狐，為人觀笑。牝雞司晨，主母亂門。詳《大有》之《咸》。母，元本作作，非。

The hexagram Huan changes into Xiao Xu. Lin Ci says: To chase a fox naked, being laughed at by onlookers; a hen crowing instead of a rooster, indicating that the woman in charge controls the household - this is ainauspicious sign of disorder within and reversal of family order. "A hen crowing at dawn" comes from the Book of Documents, Pu Shi, where King Wu lists King Zhou of Shang as only listening to women's words. Later generations have used this to metaphorically refer to women interfering in politics. Shang Binghe does not emphasize the imagery of chasing the fox, but notes that details can be found in the section "Da You zhi Xian" of this book. Note: The original edition's character for "mother" was "zuo", which is incorrect.

履。為季求婦，家在東海。水長無船，不見所歡。詳《屯》之《蹇》。

The hexagram Huan changes into the hexagram Lu. Lin Ci says: Seeking a marriage for a younger son, the girl's family lives by the East Sea; the water is vast and there is no boat, ultimately unable to meet the beloved person — this is an omen of separation and failure. Shang Binghe does not emphasize taking the image from the change, noting that details are discussed in the section "Zun Zhi Jian" of this book.

泰。男女合室，二姓同食。婚姻孔云，宜我多孫。乾男坤女，伏艮為室，乾坤交，故曰合室。坤為姓，兌為食，兌卦數二，故曰二姓同食。震為嫁，故曰婚姻。伏艮為孫。○末句元本作宜室我家，茲依宋本、汲古。

The hexagram Huan changes into Tai. Lin Ci says: "Men and women form a family and live together, two families share a banquet; relatives by marriage visit each other very closely, thus my family has many children — this is a good omen of harmonious marriage and flourishing family." "Marriage is like clouds" comes from "Zhengyue" in the "Xiao Ya" section of the "Shi Jing," describing close interaction among relatives by marriage. Shang Binghe explains: Tai is with Heaven below and Earth above. Heaven represents men, Earth represents women; in the hidden image (the opposite hexagram, Po), the interacting trigrams produce Gen, which represents houses. Heaven and Earth communicate, so it is said "living together in the same house." Earth represents family names, and the second, third, and fourth lines form the trigram Dui, which represents food. The number of Dui is two, so it is said "two families share a meal." The third, fourth, and fifth lines form the trigram Zhen, which represents marriage, so it is said "marriage." The hidden image's Gen also represents grandchildren. Note: The original edition ends with "Suitable for the family home," but this version follows the Song edition and the Jigugong edition.

否。太微帝室，黃帝所直。藩屏周衛，不可得入。常安長在，終無禍患。太微，即紫微。《史記天官書》中宮天極星，其一明者，太一常居也。注云：紫微大帝室，太微帝室者，言紫微垣為天帝之中宮也。《天官書》又云：填星中央土，主季夏日戊己，黃帝主德。茲曰黃帝所直。黃帝，即軒轅星，言黃帝直中宮。中宮，即中央。藩屏周衛者，《天官書》太一旁三星三公，後句四星未大星正妃餘三星後宮之屬環之，匡衛十二星藩臣皆曰紫宮，言各星藩衛太微，周環紫宮，故曰不可入也。否互艮為星，而與乾連，乾為帝，艮為室，故曰帝室。坤為黃、為直，故曰黃帝所直。艮為屏藩、為衛，艮堅，故不得入。○長在，宋元本作常存，茲依汲古。

The hexagram Huan changes into the hexagram Po. Lin Ci said: The Taiwei垣 is the palace of the heavenly emperor, and the star of the Yellow Emperor is exactly in its position; the surrounding fences and guards are layered and encircling, preventing outsiders from entering; thus it has been long stable and has never suffered misfortune - this is a favorable omen of being in the center and protected, as firm as a rock. Shang Binghe explained: Here, Taiwei refers to Ziwēi. The Records of the Grand Historian, Book of Celestial Officials, says that the brightest star in the Central Palace, Tianjiu Star, is the dwelling place of Taiyi, and the commentary refers to it as the chamber of the Purple Micro Great Emperor; the so-called "Taiwei Imperial Palace" means that the Ziwēi垣 is the central palace of the heavenly emperor. The Book of Celestial Officials also says that the planet Tianming (Saturn) resides in the center and belongs to the earth, governing the season of late summer and the days of Wu and Ji, and is governed by the Yellow Emperor, so Lin Ci said "the Yellow Emperor is in the right position" - the Yellow Emperor is the Xuan Yuan Star, meaning the star of the Yellow Emperor is exactly in the central palace, and the central palace is the center. As for "fences and guards surrounding it", the Book of Celestial Officials records that the three stars beside the Taiyi Star are the Three Ministers, and the four stars in the hook-like arrangement at the end have the largest star as the chief consort (the character "wei" in the original text is likely a mistake for "mo"), the other three stars belong to the imperial harem, and there are twelve stars called Kuangwei which are the ministers of the outer court; all these together are called the Purple Palace; the stars encircle Taiwei and surround the Purple Palace, so outsiders cannot enter. In terms of the hexagram, the second, third, and fourth lines of Po form the trigram Gen, which represents stars, and it is connected to the upper trigram Qian, which represents the heavenly emperor, and Gen also represents the palace, so it is said "Imperial Palace"; the lower trigram Kun represents yellow color and also represents the current position, so it is said "the Yellow Emperor is in the right position". Gen represents the fences and guards and also represents guarding and protection, and Gen is also firm, so it is said "outsiders cannot enter". Note: The text "长在" in the Song and Yuan editions reads "常存", but this version follows the Jigugē edition.

同人。齎金觀市，欲買騮子。猾偷竊發，盜我黃寶。乾為金，互巽為市，下離，故曰觀市。乾為馬，伏震為子，故曰騮子。巽為盜、為偷竊，離為黃，乾為金玉，故曰黃寶。

The hexagram Huan changes into Tong Ren. Lin Ci says: Carrying money to the market to look for a horse, I wanted to buy a red body black mane horse; but a cunning thief secretly took my gold and treasures — this is ainauspicious sign indicating seeking profit but suffering loss. "Liu" refers to a good horse with red body and black mane. Shang Binghe explains: Tong Ren is composed of Li below and Qian above. The upper trigram Qian represents metal; the second, third, and fourth lines form the trigram Xun, which represents the market. The lower trigram Li represents sight, so it is said "to observe the market." Qian also represents a horse. In the hidden image (the related hexagram) of Tong Ren, the trigram Zhen emerges, which represents a son, combining with "Liu" to form "Liu Zi" (red body black mane horse). Xun represents thieves and theft; Li represents yellow, and Qian represents gold and jade, so it is said "yellow treasure."

大有。三人俱行，欲歸故鄉。望邑入門，拜見家親。此用渙象。震為人，數三，故曰三人。震為行、為歸，艮為鄉邑、為門、為拜、為家、為觀，故曰望。○人，汲古作思，依宋元本。親，宋元本作歡，依汲古。

The hexagram Huan changes into Da You. Lin Ci says: Three people travel together, all wanting to return to their hometowns; seeing a city, they enter it, and pay homage to their family members at home - this is a favorable omen of returning home and reuniting. Shang Binghe explains: This line uses the image of the primary hexagram Huan. The second, third, and fourth lines of Huan form the trigram Zhen, which represents the master or host, and its number is three, hence 'three people'; Zhen also represents movement and returning. The third, fourth, and fifth lines form the trigram Gen, which represents the town, the gate, bowing, the family dwelling, and also looking around, hence 'looking'. Notes: The character 'person' in the Jigusha edition is 'think', and here we follow the Song and Yuan editions; the character 'family members' in the Song and Yuan editions is 'joy', and here we follow the Jigusha edition.

謙。娶於姜呂，駕迎新婦。少齊在門，夫子悅喜。詳《否》之《渙》。

The trigram Huan changes into Qian. Lin Ci said: Going to marry a woman from the Jiang surname Lu clan, driving a carriage to welcome the bride; a young woman from Qi has already arrived at the gate, and the husband is very happy — this is a good omen of a successful marriage. The state of Qi was a country of the Jiang surname Lu clan, so "Jiang Lu" refers to the woman from Qi. Shang Binghe does not emphasize taking the image again, noting that details can be found in the section "Bo Huan" of this book.

豫。伯仲旅行，南求大牂。長孟病足，倩季負糧。柳下之寶，不失我邦。震為伯，坎為仲、為眾，故曰旅行。旅，眾也。震為南，艮為求，伏兌為羊，故曰大牂。震為長、為孟、為足，互坎，故曰病足。《家語》叔梁紇施氏生九女，其妾生孟皮，孟皮病足。長孟即謂孟皮也。艮為季、為負，伏巽為糧，故曰負糧。季，季路也。《家語》子路為親負米百里之外。震為柳，坤下，故曰柳下。艮為邦。事詳《同人》之《豐》。○長孟，汲古作孟長，依宋元本。寶，各本皆作貞，依《同人》之《豐》校。我邦，宋元本作驪黃。獨汲古存其真，於事實皆切。糧，各本皆作囊，獨汲古《革》之《恆》作糧，故依校。

The hexagram Huan changes into Yu. Lin Ci said: The elder brother and the second brother travel together, going south to seek a large mother sheep; the eldest brother Meng Pi has a foot illness, so he asked Ji Lu to carry grain for him; with a national treasure like Liu Xiaohui, my state will not be lost — this is an omen of mutual assistance among many and relying on a virtuous person to protect the state. Shang Binghe explained: Yu consists of the earth below and thunder above. The upper trigram, thunder, represents the elder brother; the third, fourth, and fifth lines form the trigram Kan, which represents the second brother and also signifies many people, hence the term 'travel' — 'travel' means many. Thunder also represents the south; the second, third, and fourth lines form the trigram Gen, which signifies seeking; in the hidden image of Yu (the related hexagram Xiaoxu), the trigram Dui appears, which represents sheep, hence 'large mother sheep', where 'zang' refers to a mother sheep. Thunder represents the elder, the first, and the foot, while the interrelated trigrams form Kan, which signifies a pit, hence 'foot illness'. The "Analects of Confucius" records that Shuliang He married the Shi family and had nine daughters, and his concubine gave birth to Meng Pi, who had a foot illness; 'long Meng' refers to Meng Pi. Gen represents the younger brother and carrying, while the trigram Xun in the hidden image represents grain, hence 'carrying grain' — 'Ji' refers to Ji Lu. The "Analects of Confucius" records that Zi Lu went a hundred miles to carry rice to support his parents. Thunder represents willow trees, and earth is beneath them, hence 'willow below'; Gen represents the state. Liu Xiaohui was a minister of Lu named Zhan Qin, who lived under a willow tree, and was known for his integrity. When the Qi people demanded the Cen Ding from Lu, they only believed after his word, and thus Lu was preserved. This is detailed in the section 'Tongren zhi Feng' of this book. Notes: 'Long Meng' in the Ji Gu Ge edition is 'Meng Long', here following the Song and Yuan editions; the character 'Zhen' appears in all editions, but is corrected according to the section 'Tongren zhi Feng'; 'my state' in the Song and Yuan editions is 'Li Huang', but the Ji Gu Ge edition preserves the original, which aligns with historical accounts; the character 'nang' appears in all editions, but the Ji Gu Ge edition in the section 'Ge zhi Heng' uses 'liang', hence the correction.

隨。潔身白齒，衰老復起。多孫眾子，宜利姑舅。艮為身，兌為齒，巽白，故曰潔身白齒。艮為壽，故曰衰老。下卦艮覆為震，故曰衰老復起。艮為孫，震為子，巽為姑，震為舅。

The hexagram Huan changes into the hexagram Sui. Lin Ci says: The body is clean, the teeth are white, and an old person regains vitality; there are many descendants, which is beneficial to the grandparents, the maternal uncle, and the maternal aunt — this is a favorable omen of old age renewed and the family flourishing. Shang Binghe explains: Sui consists of Zhen below and Dui above. The second, third, and fourth lines form Gen, which governs the body. The upper trigram Dui governs the teeth. The third, fourth, and fifth lines form Xun, which governs white color, so it is said 'clean body and white teeth'. Gen also governs longevity, so it is said 'old age'. The lower trigram Zhen is the reverse of Gen, and when Gen is overturned it becomes Zhen, which governs movement and action, so it is said 'old age renewed'. Gen governs descendants, Zhen governs sons, Xun governs maternal aunt, and Zhen also governs maternal uncle, so it is said 'favorable for maternal uncle and maternal aunt'.

蠱。獨宿憎夜，嫫母畏晝。平王逐建，荊子憂懼。巽為寡，巽伏，故曰獨宿。互大坎為夜、為憎，巽為母，兌魯，故曰嫫母。互大離，故曰畏晝。坎為平，震為王、為逐、為建，言楚平王逐太子建也。震為子、為草莽，故曰荊子。○憎，與下畏對文，汲古作深，雖與大坎象切，於文終不適，故依宋元本。獨宿無耦，故憎夜長；嫫母貌醜，故畏晝見。

The hexagram Huan changes into Gu. Lin Ci said: A person who sleeps alone hates the long night, and the ugly Momo fears the daylight; King Ping of Chu expelled his son Jian, and the princes of Chu were anxious and uneasy—this is a凶 omen of being alone and ugly, and of suspicion among family members. Momo is said to have been the wife of the Yellow Emperor, and was famous for her ugliness. Shang Binghe explained: Gu consists of Xun below and Gen above. Xun represents the lonely and the unmarried, and since Xun is hidden and not apparent, it is said 'solo sleeping'. This hexagram also contains the Great Kan, which represents night and hatred. Xun represents the mother, and Dui has the image of rudeness, hence 'Momo'. It also contains the Great Li, which represents daylight, hence 'fearing daylight'. Kan represents balance, and the third, fourth, and fifth lines form Zhen, which represents the king, expulsion, and establishment, hence the story of King Ping of Chu expelling his son Jian, as recorded in the Zuo Zhuan, years 19 and 20 of Duke Zhao. Zhen also represents the son and the grassland, and since Chu was a land of grasslands, it is called 'Jingzi'. Note: The character 'zeng' (hate) contrasts with the following 'wei' (fear), and the Jigusha edition reads 'shen', which although consistent with the image of Great Kan, is not appropriate in terms of meaning. Therefore, the version from the Song and Yuan editions is followed. Shang also further explained: Solo sleeping means no spouse, hence hating the long night; Momo was ugly, hence fearing the daylight.

臨。追亡逐北，至山而得。稚叔相呼，反其室廬。依《需》之《渙》校。各本下三句皆作呼還幼叔，至山而得，復歸其室。

The hexagram Hun changes into Lin. Lin Ci said: Pursuing escaped people and defeated soldiers, chasing them all the way into the mountains until they were caught; young younger brothers called to each other and returned to their own houses — this is an omen of pursuit resulting in capture and loss regained. Shang Binghe checked this passage according to the entry "Need followed by Hun" in this book. Note: All versions have the last three sentences as "Calling back the young younger brother, reaching the mountain and obtaining, returning to their room."

觀。鳥飛無翼，兔走折足。雖欲會同，未見其功。震為翼、為足、為兔，震覆，故無翼，故折足。艮為鳥。由此證《明夷》初爻之垂其翼，以六四震為翼，諸家以離為翼，皆非。○見其，宋元本作得醫，茲依汲古。

The hexagram Huan changes into Guan. Lin's commentary says: The bird wants to fly but has no wings, the rabbit wants to run but has broken legs; although one wishes to gather and work together, in the end there is no visible result—this is an ominous sign of having intention but lacking strength. Shang Binghe explains: Zhen governs wings, feet, and rabbits, while the second, third, and fourth lines of Guan interrelate to form Gen. Gen is the inverted form of Zhen, hence the image of "no wings" and "broken legs." Gen also governs birds. Shang thus deduces that the "wing" in the initial line of Mingyi, "Mingyi yu fei, chui qi yi," refers to Zhen, which includes the fourth line in its interrelation. Other scholars take Li as the wing, which is incorrect. Note: The text reads "jian qi" in Song and Yuan editions, but here we follow the Jigugong edition.

噬嗑。抱空握虗，鴞驚我雛，利去不來。詳《離》之《家人》。去來，汲古作出成，依宋元本。

The hexagram Huan changes into Sheke. Lin's commentary says: What is held is empty, what is grasped is hollow. The owl frightened my young bird, and the benefit has gone away without returning — this is a凶 portent of empty hands grasping nothing. "Xu" is the same as "Xu," and "xiao" refers to an owl, which ancient people regarded as an evil bird. Shang Binghe does not emphasize taking the image from the hexagram, noting that details can be found in the section "Li Zhì Jiān" of this book. Notes: The text "qu lai" in the Ji Gu Ge edition reads "chu cheng," but here we follow the Song and Yuan editions.

賁。山作大池，陸地為海。艮為山、為陸地，坎為池、為海，汲古多各得其所四字，宋元本無。大，宋元本作天，依汲古。

The hexagram Huan changes into Bei. Lin's commentary says: A high mountain has become a great pond, and dry land has turned into the sea — this is an image of a complete reversal of circumstances and a complete transformation of appearance. Shang Binghe explains: Bei consists of Li below and Gen above. The upper trigram Gen represents mountains and also dry land; the second, third, and fourth lines form the trigram Kan together, which represents ponds and seas. Notes: The Ji Gu Ge edition adds the phrase 'each in its proper place' below this passage, which is absent in Song and Yuan dynasty editions. The character 'great' here is 'heaven' in Song and Yuan editions, and this text follows the Ji Gu Ge edition.

剝。為虎所囓，泰山之陽。眾多從者，莫敢救藏。艮為虎，伏兌為囓，艮為山，納丙，故曰山陽。坤為眾多，丁雲事見檀弓。按：檀弓記孔子過泰山，謂苛政猛於虎，於此亦不甚合。

The hexagram Huan changes into Bo. Lin Ci says: Being bitten by a tiger on the south side of Mount Tai; although many people are accompanying, none dares to come forward to rescue or protect — this is ainauspicious sign of encountering danger without help. Shang Binghe explains: Bo consists of the earth below and mountain above. The upper trigram, mountain, represents a tiger; the hidden image of Bo (the hexagram Guai) has the upper trigram Dui, which represents biting. Mountain, according to the method of Najia, is assigned the stem Bing, which belongs to fire, and fire represents yang, so it is said 'the yang side of the mountain'; the lower trigram is坤, representing many people. Ding Yan says this incident is recorded in the "Liji · Tan Gong." Shang's commentary says: The "Tan Gong" records that Confucius passed by Mount Tai and heard a woman lamenting that her family had died one after another in the tiger's mouth, thus lamenting that harsh government is more fierce than a tiger. This account does not really match with this Lin Ci.

復。逶迤四牡，思歸念母。王事靡盬，不得安處。詳《旅》之《漸》。

The hexagram Huan changes into Fu. Lin Ci says: Four strong horses pulling a carriage move along, thinking of returning home and missing their mother; the Wang family's duties never end, and there is no moment of rest — this is an image of hardship in service. These sentences are originally from "Poetry · Xiao Ya · Simu," where "mi gu" means without rest. Shang Binghe does not emphasize taking images from external sources, noting that details are discussed in the section "Lv zhi Jie" of this book.

無妄。獮猴所言，語無成全。誤我白馬，使乾口來。艮為獮猴，震言，乾馬，巽色白，故曰白馬。震為口，艮火，故曰乾口。

The hexagram Huan changes into Wuwang. Lin Ci said: The words spoken by a macaque do not result in anything; I mistakenly lost my white horse, and ended up talking myself dry-mouthed — this is ainauspicious sign indicating empty words and futile speech. Shang Binghe explained: Wuwang has Zhen below and Qian above. The second, third, and fourth lines form Gen, which represents a macaque. The lower trigram Zhen represents speech. The upper trigram Qian represents a horse. The third, fourth, and fifth lines form Xun, which represents white color. Together they form 'white horse'. Zhen also represents the mouth. Gen, according to the Najia system, belongs to fire, and fire dries things, hence 'dry mouth'.

大畜。飛不遠去，卑斯內侍，祿養豐富。詳《豐》之《渙》。斯，汲古作廝，非。

The hexagram Huan changes into Da Xu. Lin Ci said: "It flies but not far, only nearby; serving as a lowly inner attendant, the salary is still generous—this is the image of being of low rank yet receiving a substantial salary." Shang Binghe does not emphasize taking the image again, noting that details are discussed in the section "Feng Zhi Huan" of this book. Note: In the Ji Gu Ge edition, the character "si" is used instead of "si," which is incorrect.

頤。大尾細要，重不可搖。陰權制國，平子逐昭。艮為尾，震為大，故曰大尾。坎為腰，今中爻皆陰，故曰細腰。《莊子》細要者化。謂蜂也。坤為重，震為搖，艮止，故不可搖。坤為國，伏巽為權，故曰陰權制國。坤為平，震為子、為逐，震為光明，故曰平子逐昭。○要，汲古作，非，依宋元本。西漢時多作要，故知要為本字，是後人所改。

The hexagram Huan changes into Yi. Lin Ci explains: the tail is thick and large while the body is thin and small, heavy and immovable; a weak and cunning minister controls the government, and Ji Pingzi expelled Duke Zhuang of Lu—this is a disastrous omen of a large tail that cannot be moved, with power shifting to the lower ranks. Shang Binghe explains: Yi consists of Zhen below and Gen above. The upper trigram Gen represents the tail, and the lower trigram Zhen represents the large, so it is called "big tail." Kan represents the waist, and now the fourth line is entirely yin, so it is called "thin waist." The Zhuangzi says that a thin waist insect can give birth, referring to bees. Kun represents heaviness, Zhen represents movement, and Gen represents stillness, so it is called "heavy and immovable." Kun also represents the country, and Yi's hidden image (the related hexagram Da Guo) has the lower trigram Xun, which represents authority. Since Xun is yin and soft, it indicates that yin and softness hold power, so it is called "yin power controls the country." Kun represents fairness, Zhen represents the son and expulsion, and Zhen also represents brightness, combining to form "fair son expels the Duke"—this refers to Ji Pingzi expelling Duke Zhuang of Lu, an event recorded in the Zuo Zhuan, Year 25 of Duke Zhuang. Note: The character "yao" in the汲古阁 edition is different (the original text here is missing), which is incorrect. Here we follow the Song and Yuan editions. During the Western Han dynasty, "yao" was often written as "yao," indicating that "yao" was the original character, and later it was altered.

大過。旦生夕死，名曰嬰鬼，不可得祀。詳《小畜》之《升》。祀，宋元本訛視，依汲古。

The trigram Huan changes into Da Guo. Lin Ci says: A child born in the morning but dead by evening is called an infant ghost, and there is no way to worship him — this is a凶 omen of early death without descendants. In ancient rites, those who died before reaching adulthood were not included in the ancestral temple sacrifices. Therefore, it is said 'cannot be worshipped'. Shang Binghe does not emphasize taking the image of the trigram, noting that details are discussed in the section 'Xiao Xu Zhi Sheng' of this book. Note: In Song and Yuan editions, the character 'sì' (worship) was mistakenly written as 'shì' (to look at), but here we follow the Jigugē edition.

坎。子畏於匡，困於陳蔡。明德不危，竟免厄害。坎為畏，艮邑，故曰匡。坎為困，震為陳、為蔡、為德，艮為光明，故曰明德。坎為困厄，震解，故曰危。○厄，元本作危，非，依汲古。

The hexagram Huan changes into Kan. Lin Ci said: Confucius was startled and surrounded in Kuang, and faced starvation between Chen and Cai; a person of moral virtue will not really be in peril, and ultimately escaped calamity and misfortune — this is a favorable omen of being safe in danger. Shang Binghe explained: Kan represents fear, and the third, fourth, and fifth lines form the trigram Gen, which represents city walls, so it is said "Kuang"; Kan also representspredicament, and the second, third, and fourth lines form the trigram Zhen, which represents Chen and Cai, and also represents virtue, while Gen represents brightness, thus forming "bright virtue." Kan represents hardship and adversity, but the nature of Zhen is to resolve, so danger can be overcome, hence it is said not to be in danger (the original text says "therefore it is dangerous," but according to the meaning, it should be "therefore not dangerous"). Notes: The character "厄" in the original edition was "危," which is incorrect; this version follows the Jigugē edition.

離。畏昏潛處，候時昭朗。卒逢白日，為世榮主。詳前。昭朗，元本作朗昭，依汲古。

The trigram Huan changes into Li. Lin Ci says: fearing darkness and hiding away, waiting quietly for the time of light; finally reaching the time when the sun shines brightly, becoming the master of the world's glory — this is a favorable omen of concealing one's talents and waiting for the right time, eventually achieving success. Shang Binghe notes that the symbolic meaning is the same as the previous entry by Lin Ci. Note: The original edition reads 'Zhao Lang', but here we follow the Ji Gu Ge edition which reads 'Lang Zhao'.

咸。白鳥銜鉺，鳴呼其子。旋枝張翅，來從其母。詳《晉》之《震》。旋枝，宋元本作旋翼，依汲古。

The trigram Huan changes into Xian. Lin Ci said: A white bird carries food in its beak and calls to its young; the young birds circle around the branches, spread their wings, and fly to follow their mother — this is a favorable omen of mother and child relying on each other. "Er" refers to "er", meaning food. Shang Binghe does not emphasize taking the image from the change, noting that details are discussed in the section "Jin Zhen" of this book. Note: The text "xuan zhi" in Song and Yuan editions reads "xuan yi", but here we follow the Jiguge edition.

恆。宮商角徵，五音和起。君臣父子，弟順有序。唐虞龍德，國無災咎。伏坤，故曰宮。兌秋，故曰商。巽居巳，故屬夏。樂書徵配夏，《月令》孟春之月，其音角，故震為角。宮商角徵，皆卦象也。震為音，巽卦數五，故曰五音。震為君，伏艮為臣，乾父震子，故曰君臣父子。巽順，故曰悌。震為帝，故曰唐虞。伏坤為國。

The transformation of Huan into Heng. Lin Ci said: The five tones, Gong, Shang, Jue, Zhi and Yu, are all complete, and the five tones harmonize together; the ruler and minister have their proper roles, father and son have affection, brothers are respectful and the young and old are in proper order; it is like the great virtue of the sage kings Yao and Shun, with no calamity or fault in the country - this is a great auspicious sign of orderly laws and harmonious relations between superiors and inferiors. Shang Binghe explained: In the hidden image of Heng (the related卦益), there is Kun, which is in the center and belongs to earth, so it is paired with the Gong tone; the third, fourth, and fifth lines form the mutual structure of Dui, which governs autumn, so it is paired with the Shang tone; the lower trigram Xun is in the fourth position of the twelve earthly branches, which belongs to summer, and the "Book of Music" pairs Zhi with summer, so it is paired with the Zhi tone; the "Rites of the Monthly Ordinances" says that in the first month of spring, the tone is Jue, and Zhen governs spring, so Zhen is paired with the Jue tone - the four tones of Gong, Shang, Jue, and Zhi are all derived from the trigram images. Zhen governs the ruler, and Xun's trigram number is five, so it is said "the five tones". Zhen governs the ruler, the hidden image's Gen governs the minister, and the second, third, and fourth lines form the mutual structure of Qian, which governs the father, and Zhen governs the son, so it is said "ruler and minister, father and son". Xun's trigram virtue is obedience, so it is said "filial piety and respect"; Zhen governs the emperor, so it is said "Tang and Yu"; the hidden image's Kun governs the country.

遯。季姬踟躕，望孟城隅。終日至暮，不見齊候。詳《同人》之《隨》。

The trigram Huan changes into Dun. Lin Ci explains: The young lady Ji hesitated and did not move forward, looking towards the corner of the city where the elder brother Meng was located; she waited from day to night until dusk, but finally did not see the Duke of Qi — this is ainauspicious sign of a failed meeting. Waiting at the city corner without the person arriving is exactly the scene described in the poem "Jingnü" from the "Bai Feng" section of the "Shi Jing": "Wait for me at the city corner, love but not show, scratching my head and hesitating." Shang Binghe does not emphasize the symbolic meaning of the transformation, noting that details can be found in the section "Tongren zhi Sui" of this book.

大壯。鬼哭於社，悲商無後。甲子昧爽，殷人絕祀。詳《大過》之《坤》。

The trigram Huan changes into Da Zhuang. Lin Ci said: Ghosts are crying and mourning on the ancestral altar, grieving that the Shang dynasty has lost its descendants; on the Jiazi day, when the sky is just beginning to brighten, the ancestral rites of the Yin people come to an end—this is a great omen of national destruction and the termination of the ancestral lineage. "Jiazi Meishuang" is cited from the "Book of Documents · Mu Shi," which marks the moment when King Wu of Zhou took his oath at Muye to march against Zhou. Shang Binghe does not emphasize the symbolic meaning of the change, and notes that details can be found in the section "Da Guo Zhī Kun" of this book.

晉。天之所予，福祿常在，不憂危殆。詳《小畜》之《遯》。之，宋元本作子，依汲古。

The hexagram Huan changes into Jin. Lin Ci says: This is a gift from heaven, with blessings and honors lasting long, requiring no worry about danger — a favorable omen indicating heaven bestows its blessings. Shang Binghe does not emphasize taking the image from the change, noting that details are discussed in the section "Xiao Xu Zhi Dun" of this book. Note: In Song and Yuan editions, the character '之' is written as '子', but here we follow the Jigugē edition.

明夷。比目四翼，相恃為福。姜氏季女，與君合德。離為目，坤偶，故曰比目。震為翼，卦數四，故曰四翼、為福。伏巽為姜，坎為合，震為君、為德，《左傳桓九年》紀季姜歸於京師，為桓王后。

The hexagram Huan changes into Mingyi. Lin Ci explains: When the fish with one eye come in pairs, their wings combine to make four, and they rely on each other to bring good fortune; the younger daughter of the Jiang family marries the king, and her virtue matches the king's virtue - this is a favorable omen of a proper match. The fish with one eye are said to need two to swim together, and ancient people used this to symbolize the harmony between husband and wife. Shang Binghe explains: Mingyi has Li below and Kun above. The lower trigram Li represents the eye, and the upper trigram Kun represents pairing, so it is called "the fish with one eye". The third, fourth, and fifth lines form the trigram Zhen, which represents wings, and the number of lines is four, so it is called "four wings". Zhen also represents good fortune. In the hidden image (the related hexagram Song) of Mingyi, the trigram Xun emerges, which represents the Jiang family. The second, third, and fourth lines form the trigram Kan, which represents union. Zhen represents the king, and also virtue. The "Zuo Zhuan" records that Ji Jiang from Ji State married into the capital and became the queen consort of King Huan of Zhou, which is exactly the example used by Lin Ci.

家人。翕翕，稍崩墮顛。滅其令名，長沒不全。詳《泰》之《謙》。

The hexagram Huan changes into the hexagram Jiaoren. Lin Ci said: (The first sentence of the original text is missing one character) To attach oneself hastily and join a group, sharing the same spirit, gradually leading to collapse and falling apart; the good reputation is completely destroyed, enduring a long period of decline and unable to be preserved — this is ainauspicious sign of self-destruction and downfall. "Xixi" describes the appearance of hasty attachment and joining a group. The Book of Songs, Xiao Ya, Xiao Min, mentions "Xuxu Zizi." Shang Binghe does not emphasize taking the image from this, noting that details can be found in the section "Tai Zhi Qian" of this book.

睽。折若蔽目，不見稚叔。三足孤烏，遠去家室。詳《師》之《蒙》。若，汲古作葉，稚作雉，孤烏作飛鳥，均依宋元本。此用渙象。

The hexagram Huàn changes into Kui. Lin's commentary says: "Breaking off the branches of the ifa tree blocks the view, preventing the sight of the young uncle; the solitary three-legged bird flies far away from the house"—this is an ominous sign of obstruction and separation from relatives. The three-legged bird is a mythical bird associated with the sun. Shang Binghe does not emphasize taking the image from external objects, but notes in detail in the section "Shi Zhi Meng" of this book, and points out that this section uses the image of the original hexagram Huàn. Notes: The character "若" in the Jigusha edition is "叶", "稚" is "雉", and "孤乌" is "飞鸟" here, but these are followed according to the Song and Yuan dynasty editions.

蹇。羊腸九縈，相推稍前。止須王孫，乃能上天。詳《履》之《師》。

The hexagram Huan changes into Jian. Lin Ci says: A winding path twists through nine bends, people push and shove to move forward bit by bit; one must stop and wait for the nobleman to ascend to heaven — this signifies a dangerous path requiring the aid of a nobleman. Shang Binghe does not emphasize taking the meaning from the image, noting that details are discussed in the section "Lu Zhi Shi" of this book.

解。坤厚地德，蔗物蕃息。平康正直，以綏大福。詳《泰》之《解》。

The hexagram Huan changes into Jie. Lin Ci explains: The virtue of the Earth is deep and abundant, supporting all things, allowing myriad creatures to flourish and multiply; when the world is peaceful and prosperous, people act with integrity and straightforwardness, thus enjoying great blessings—this is a most auspicious omen of profound virtue nurturing all things. "Shewu" refers to myriad things, meaning all creatures; "Pingkang zhengzhi" is one of the three virtues mentioned in the "Shangshu · Hongfan," meaning that when the world is peaceful, it should be governed with rectitude. Shang Binghe does not emphasize taking images from external phenomena, and notes that details can be found in the section on "Tai zhi Jie" of this book.

損。有莘外野，不逢堯主。復歸窮處，心勞志苦。震為莘。莘，草名也。坤為野，震為主、為帝，故曰堯主。震為歸，坤為心志、為勞苦。鯀取有莘氏女，本在野之人，後堯用以治水。倘鯀不逢堯，則窮老於有莘之野耳。○歸，宋元本作居，依汲古。

The trigram Huan changes into Sun. Lin Ci said: staying in the outskirts of Xishen, without meeting a wise ruler like Tang Yao; one can only return to a place of hardship, with mental and physical exhaustion and sorrowful aspirations — this is an ominous sign of being talented but not recognized. Shang Binghe explained: Zhen represents Xishen, which is a type of grass; Kun represents the open fields; Zhen also represents ruling and being a ruler, hence 'Yao the ruler'; Zhen represents returning, while Kun represents the mind and toil. Gun married the daughter of the Xishen clan, who was originally a person of the wild, but Yao later used him to manage the waters. If Gun had not met Yao, he would have spent his old age in the desolate fields of Xishen. Note: The character 'return' in Song and Yuan editions was 'reside', but this follows the Jigugong edition.