The fifth十五th hexagram is called "Fullness."

益。咠長景行，來觀柘桑。土伯有喜，都叔允藏。咠為邑之訛字，《禮檀弓》以吾為邑長於斯也。震為長、為行、為柘桑，艮為觀，故曰來觀柘桑，言邑長出巡也。震為伯，互坤，故曰土伯。土伯，即周禮地官之土訓，土訓掌辨地物而原其生。震樂，故曰有喜。坤為都，艮為叔，故曰都叔。都叔，蓋都士都則之屬。○咠，音緝。篆書作●，而邑篆作●，形近，故邑訛為咠。宋元本作胷，依汲古。士，宋元本作上，汲古作止，依局本。

The hexagram Huan changes into Yi. Lin Ci explains: The city magistrate is walking on the main road, coming to inspect the柘 tree and the mulberry tree; the earth spirit is happy, and the official called Du Shu has indeed stored things properly — this is a good omen indicating the magistrate's inspection and the proper performance of duties by superiors and subordinates. Shang Binghe explains: "Zha" is a variant form of "yi". The "Book of Rites · Tan Gong" has the phrase "I served as the city magistrate here", which can be used as evidence. Yi consists of Zhen below and Xun above. The lower trigram Zhen represents length, movement, and walking, and also refers to柘 and mulberry. The third, fourth, and fifth lines form the trigram Gen, which represents observation, so it is said "coming to observe the柘 and mulberry", referring to the city magistrate's inspection. Zhen also represents the spirit, and the second, third, and fourth lines form the trigram Kun, so it is said "earth spirit" — the earth spirit refers to the "tu xun" (earth instructor) in the "Rites of Zhou", which is responsible for determining what is suitable for the land and investigating why things grow. Zhen represents joy, so it is said "there is joy"; Kun represents the city, Gen represents the official called Shu, together forming "du shu" — "du shu" is probably an official similar to "du shi" or "du ze". Notes: "Zha" is read as "ji". The ancient seal form of "zha" is ●, and the seal form of "yi" is ●, the two forms are similar, so "yi" was mistakenly written as "zha". In Song and Yuan editions, this character is written as "xiong", but here we follow the Jigugu ge edition; in Song and Yuan editions, the character "shi" is written as "shang", and the Jigugu ge edition writes it as "zhi", so here we follow the Qing Dynasty official publishing house edition.

夬。周師伐紂，戰於牧野。甲子平旦，天下大喜。詳《謙》之《噬嗑》。戰，宋元本作勝，依汲古。大，依宋元本，汲古作喜悅。

The hexagram Huan changes into Guai. Lin Ci said: The army of the Zhou dynasty attacked King Zhou of Shang, and they fought at Muye; on the day Jiazi, just before dawn, all under heaven were filled with joy — this is a great auspicious omen of eliminating evil and winning the people's support. Shang Binghe does not emphasize taking the image, noting that details can be found in the section "Qian's Shihe" of this book. Notes: The character "zhan" (fight) in the Song and Yuan editions reads "sheng" (victory), here following the Jigugē edition; the character "da" (great) follows the Song and Yuan editions, while the Jigugē edition reads "xuyue" (joyful).

姤。踰江求橘，並得大栗。烹羊食豕，飲酒歌笑。乾為木果，故曰橘、曰栗。乾為河、為江、為大，故曰大栗。伏震為羊，巽為豕，震為歌笑。○豕，宋元本作炙，依汲古。酒，汲古作食，依宋元本。

The hexagram Huan changes into Guo. Lin Ci says: crossing the great river to seek oranges, also obtaining large chestnuts; cooking sheep, eating pigs, drinking wine and singing and laughing joyfully — this is a favorable omen of seeking and obtaining, feasting and enjoying oneself. Shang Binghe explains: Guo consists of Xun below and Qian above. The upper trigram Qian represents fruits on trees, hence the mention of oranges and chestnuts. Qian also represents rivers and lakes, and signifies greatness, hence the phrase "large chestnuts." The hidden image (reversed hexagram) of Guo has Zhen below, which represents sheep; Xun below represents pigs; Zhen also signifies singing and laughter. Notes: The character "豕" (pig) is written as "炙" (roasted meat) in Song and Yuan editions, but here we follow the Jigugeshi edition. The character "酒" (wine) is written as "食" (food) in the Jigugeshi edition, but here we follow the Song and Yuan editions.

萃。敝笱在梁，魴逸不禁。漁父勞苦，焦喉乾口，虛空無有。第四句宋元本作筐筥乾口，汲古作口焦喉乾，茲依《遯》之《大過》校。

The hexagram Huan changes into Cui. Lin Ci says: an old fish trap is set up on the fish weir, but the big carp slip away and cannot be stopped; the old fisherman works hard in vain, his throat is dry and his lips are parched, in the end he goes home empty-handed — this is a凶 portent of fruitless effort. "The broken bamboo net is on the weir" is a line from the poem "Bì Gǒu" in the "Qi Feng" section of the "Shi Jing." A "gou" is a bamboo net used for fishing, and "liang" is a weir used to block water for fishing. The fish referred to here is the "fang" fish, which is the same as the "bian" fish. Shang Binghe does not take this image, but only provides a collation note. The collation note says: the fourth line in the Song and Yuan editions reads "kuang ju qian kou," while the Jigushan edition reads "kou jiao hou gan," and here we follow the text from the section "Dun zhi Da Guo."

升。生有陰孽，制家非陽。逐送還床，張氏易公。憂禍重凶。送，汲古作受，床作作，公作休，均依宋元本。禍，元本作福，依宋本、汲古。然仍有訛字，故義皆不能通。

The hexagram Huan changes into Sheng. Lin Ci said: There is originally a calamity from the underworld, and the master of the house is not a man; after driving away and sending away, it returns to the bed, and the Zhang family changes its master; worries and calamities accumulate repeatedly, all being ominous — this is an ominous sign indicating disorder in family affairs and continuous misfortunes. Shang Binghe said these words still contain incorrect characters, and the meaning is not clear, so only a collation note is provided without an interpretation of the oracle. Collation note: The character 'send' in the Ji Gu Ge edition is 'receive', 'bed' is 'make', and 'public' is 'rest'; all these are followed according to the Song and Yuan editions. The character 'calamity' in the Yuan edition is 'blessing', here following the Song edition and Ji Gu Ge edition.

困。絕域異路，多有畏惡。使我驚懼，思吾故處。詳《漸》之《無妄》。思吾，依校，各本皆作思我。

The hexagram Huan changes into Kun. Lin Ci says: going to a distant foreign land, unfamiliar paths, everywhere there are terrible and loathsome things; causing me to be frightened and trembling, longing only for my original home - this is an ominous sign of a traveler missing home. Shang Binghe does not emphasize taking images from the change, noting that details are discussed in the section "Zhan Zhi Wu Wang" of this book. Note: "Si Wu" is corrected according to the entry in another section, while all other versions read "Si Wo".

井。迷行失道，不得牛馬。百賈逃亡，市空無有。坎為失、為隱伏，故曰迷行失道。伏震為行、為道也。艮為牛，震為馬，艮震伏，故不得。巽為市賈，離虛，故曰空。○牛馬，汲古作馬牛，依宋元本。

The hexagram Hun transforms into Jing. Lin Ci says: lost direction, unable to find the way, oxen and horses are gone; merchants from a hundred households scatter, the market is empty and desolate — this is a凶 omen of losing direction and suffering financial loss, with all industries in decline. Shang Binghe explains: Jing is Xun below and Kan above. The upper trigram Kan signifies loss and concealment, so it is said 'lost direction and lost the way'. The hidden image (the related hexagram Shihe) of Jing has Zhen below, which originally signifies movement and roads. Now Zhen is only in the hidden image. In the hidden image, Gen signifies oxen and Zhen signifies horses; both Gen and Zhen are hidden and not visible, hence 'not obtaining'. The lower trigram Xun signifies markets and merchants; the third, fourth, and fifth lines form Li, whose virtue is emptiness in the center, hence 'empty'. Note: The 'oxen and horses' in the Ji Gu Ge edition are 'horses and oxen', but this version follows the Song and Yuan editions.

革。雌鷟生雛，神異興起。乘雲龍騰，民戴為父。通《蒙》。艮為鷟，震為生、為雛、為神、為起。坤為雲，震為龍、為乘、為騰、為父，坤為民，艮為戴。○鷟，宋本、汲古皆作鸑，茲依元本。乘，宋元本訛束，依汲古。

The hexagram Huan changes into Ge. Lin Ci says: A female phoenix gives birth to young birds, and a miraculous creature arises in accordance with the times; it rides the clouds and soars like a dragon, and the people acclaim it as their father — this is a great auspicious sign of a sage's rise and the people's unity. "Zhuo" refers to yuèzhuo, a mythical bird similar to the phoenix. Shang Binghe explains: This line takes the image of mutual transformation — when the hexagram Ge has all its yin and yang lines reversed, it becomes Meng (Water above Mountain). Therefore, it is labeled "Communicating with Meng." The upper trigram of Meng is Gen (Mountain), which represents yuèzhuo; the second, third, and fourth lines form Zhen (Thunder), which represents birth, young birds, deities, and rising. The third, fourth, and fifth lines form Kun (Earth), which represents clouds; Zhen represents dragon, movement, and rising, as well as fatherhood; Kun also represents the people, and Gen represents acclaim. Notes: The character "zhuo" is written as "yuè" in both Song and Jigugong editions, but here we follow the Yuan edition; the character "cheng" was mistakenly written as "shù" in Song and Yuan editions, and here we follow the Jigugong edition.

鼎。疊疊累累，如岐之室。畜一息十，古公治邑。詳《恆》之《小過》。○疊，宋元本作壘，治作始，均依汲古。

The trigram Huan changes into Ding. Lin Ci said: layer upon layer, pile upon pile, like the houses beneath Mount Qi; raising one animal could produce ten, and Gonggong Danfu established a city here - this is a favorable omen of population growth and prosperity. Gonggong Danfu led the Zhou people to move to beneath Mount Qi, built walls and houses, thus laying the foundation for the Zhou dynasty, as mentioned in "The Great Odes · Mian" from the Book of Poetry and "The Records of the Grand Historian · The Annals of the Zhou" in the Shiji. Shang Binghe does not emphasize taking images, but notes that details can be found in the section "Heng zhi Xiaoguo" of this book. Note: In the Song and Yuan editions, the character "叠" was written as "垒", and "治" as "始", but here we follow the Jigugeshan edition.

震。瘡瘍疥瘙，孝婦不省。君多疣贅，四牧作去。互艮多節，故曰瘡瘍疥瘙。瘙，亦瘡也。巽為婦，巽順，故曰孝婦。巽伏，故曰不省。艮為疣贅，震君，故曰君多疣贅。震為馬，卦數四，故曰四牧。震往，故曰去。○瘙，宋元本作搔，非，依汲古。牧去，汲古作時災，不協，依宋元本。

The hexagram Huan changes into Zhen. Lin Ci says: There are sores, scabies, and itching that are unbearable, and even a filial wife cannot attend to the afflicted person; the master also develops warts, and the carriage drawn by four horses departs — this is an ominous sign of illness and the departure of relatives. "Itching" is also a type of sore. Shang Binghe explains: The second, third, and fourth lines of Zhen form the trigram Gen, which is associated with many scars, hence the phrase "sores and scabies." Xun represents a woman, and its virtue is to be compliant, hence "filial wife"; however, since Xun is hidden in this hexagram, it is said "not to be aware," meaning no one comes to visit. Gen also represents warts, and Zhen represents the ruler, hence "the ruler has many warts." Zhen represents horses, and its number is four, hence "four horses"; Zhen also signifies movement, hence "depart." Notes: The character "sao" in Song and Yuan editions is incorrect; here we follow the Jigugē edition. The phrase "shi zai" in the Jigugē edition does not rhyme, so we follow the Song and Yuan editions instead.

艮。羊頭兔足，羸瘦少肉。漏囊敗栗，利無所得。詳《剝》之《恆》。

The hexagram Huan changes into Gen. Lin Ci says: A sheep's head paired with a rabbit's feet, thin and bony with little flesh; the bag is leaking, and the chestnuts are still bad, getting no profit at all — this is ainauspicious sign of something famous but not real, returning empty-handed. Shang Binghe does not emphasize taking the image again, noting details in the section "Bao Zhi Heng" of this book.

漸。孽蔑徙靡，空無誰是。言季不明，樂減少解。字既多訛，義都未解。孽徒，宋元本作孽從，不作子，亦未知孰是。

The transformation of Huan into Jie. This passage of Lin's text has too many errors. Shang Binghe clearly stated that the characters are numerous and incorrect, making the meaning entirely incomprehensible. Therefore, he neither takes the meaning from the imagery nor forces an explanation. If we try to read it勉强 based on the existing characters: wicked people look down upon others, people migrate and scatter, and there is confusion as to who is right and who is wrong; it says that Ji Zi's conduct is unclear, with diminished joy and difficulty in resolving matters. Notes: In the Song and Yuan editions, 'nei tu' is written as 'nei cong', and the character 'bu' is written as 'zi'. It is unclear which version is correct.

歸妹。妹為貌慹，敗君正色。作事不成，自為心賊。震為嫁，兌為妹。伏艮為須，以女而有須，故曰貌慹。《莊子田子方》老聃新沐，被髮而乾慹，然似非人。慹，音懾，言可怖也。坎為畏懼，故曰慹。震為君，兌毀，故曰敗、曰不成。艮為成，艮伏，故不成。坎為心、為賊。○慹，宋元本、汲古均作熟，局本作熱，蓋由慹訛為熱，又由熱訛熟，茲依局本。又為貌汲古作貌親，是又因熟字而妄改，局本熱字即是慹字，而微異耳。

The hexagram Huan changes into Gui Mei. Lin Ci said: This sister has a terrifying appearance, which spoils the upright demeanor of a gentleman; things cannot be accomplished, and she becomes her own thief - this is a凶 portent of terrifying appearance and self-inflicted failure. Shang Binghe explained: Gui Mei is the trigram Dui below and Zhen above. The upper trigram Zhen represents marriage, and the lower trigram Dui represents the sister. The hidden image (the adjacent trigram, Jie) of Gui Mei has the lower trigram Gen, which represents the beard. A woman with a beard is said to have a terrifying appearance, hence "貌慹". The Zhuangzi, Tianzi Fang records that Lao Dan had just washed his head, let his hair dry, and it looked so terrifying that he seemed almost dead. "慹" is read as "she", meaning terrifying. In the hidden image, the mutual trigram is Kan, which represents fear, hence "慹". The trigram Zhen represents the ruler, and the trigram Dui has the virtue of destruction, hence "failure" and "not accomplished". Gen usually represents success, but since it is hidden, the matter does not succeed. Kan also represents the heart and the thief. Notes: The character "慹" is written as "shu" in Song and Yuan editions and as "re" in the official government edition, probably due to errors from "慹" to "re" and then to "shu". Here we follow the official government edition. Also, the "for appearance" in the Ji Gu Ge edition is "貌亲", which is a mistaken alteration due to the "shu" character. The "re" character in the official government edition is actually the "慹" character, with only slight differences in strokes.

豐。四馬共轅，東上太山。騂驪同力，無有重難，與君笑言。詳《剝》之《解》。

The hexagram Huan changes into Feng. Lin Ci says: four horses drawing one yuán, going east to climb Mount Tai; the red horse and the black horse both exerting their strength, there is no difficult obstacle that cannot be overcome, and they can still talk and laugh with the ruler — this is a favorable omen of working in harmony and facing dangers as if they were ordinary. "Xing" refers to the red horse, and "Li" refers to the black horse. Shang Binghe does not emphasize taking the image from the external form, noting that details are discussed in the section "Bao" of this book.

旅。陰變為陽，女化作男。治道得通，君臣相承。詳《比》之《離》。渙之旅中四爻艮為兌，震為巽，亦巽為震，故曰女化男。《左傳》震之離，亦離之震是其例也。君臣相承者，言陽為君，陰為臣，卦形上一陰承一陽，下二陰承二陽也。○作，汲古作為，依宋元本。

The hexagram Hun changes into Lu. Lin Ci said: Yin changes into Yang, the woman transforms into the man; thus the way of governing the country becomes clear, and the ruler and minister follow each other in order — this is a favorable omen of the proper sequence of yin and yang. Shang Binghe first noted that details can be found in the section "Comparison with Li" in this book, then added: from Hun to Lu, the four lines in the middle change from Gen to Dui and from Zhen to Xun; conversely, it can also be said that Xun changes into Zhen, and yin and yang exchange places, hence the saying "the woman transforms into the man"; the Zuo Zhuan records a divination of "Zhen changing into Li," which can also be interpreted as "Li changing into Zhen," exactly the same principle. The phrase "the ruler and minister follow each other" means that Yang represents the ruler and Yin represents the minister; in this hexagram, one Yin line supports one Yang line above, and two Yin lines support two Yang lines below. Note: The character "作" in theJigu Pavilion edition is "为," and this text follows the Song and Yuan editions.

巽。南國少子，材略美好。求我長女，賤薄不與。反得醜惡，後乃大悔。詳《比》之《漸》。

The hexagram Huan changes into Xun. Lin Ci said: A younger son from a southern state, who is both talented and resourceful, came to marry my eldest daughter. I refused him because his family was not prominent. Instead, I ended up marrying a man who was extremely unattractive, and afterwards I regretted it deeply. This is an ominous sign indicating the danger of choosing a spouse based solely on appearance. Shang Binghe does not emphasize the use of external symbols, and for details, see the section "Bi Zhi Jie" in this book.

兌。昭公失常，季氏悖狂。遜齊處野，喪其寵光。詳《遯》之《蠱》。

The hexagram Huan changes into Dui. Lin Ci said: Duke Zhao of Lu lost his proper conduct, and the Ji family acted rebelliously and wildly; Duke Zhao could only flee to the state of Qi and take refuge in the wilderness, losing entirely the dignity and honor of a ruler — this is an ominous sign of a weak ruler and strong ministers, leading to the loss of the state and exile. This event is recorded in the "Zuo Zhuan" for the twenty-fifth year of Duke Zhao's reign, where Duke Zhao attacked the Ji family but failed and fled to Qi. Shang Binghe does not emphasize the symbolic transformation, but notes that details can be found in this book under the entry "Dun Zhong Gu."

飾。文山紫芝，雍梁朱草。生長和氣，王以為寶。公尸侑食，福祿來處。詳《同人》之《剝》。

The hexagram "Huan" transforms into "Shi" (the original hexagram name is "Shi," but according to the order of the sixty-four hexagrams, it should be "Jie." The character "Shi" is likely a mistake). Lin's commentary says: Purple ginseng grows on Mount Wen, and red grass grows in Yongzhou and Liangzhou; these auspicious plants arise from harmonious atmospheric energies of heaven and earth. The king regards them as symbols of good fortune and treasures them. The public corpse, who represents the deceased and accepts sacrifices on their behalf, offers food and drink, and thus blessings and wealth follow. This is a great auspicious omen of receiving blessings and wealth. Purple ginseng and red grass are both types of auspicious plants mentioned by ancient people. "The public corpse offers food" is from the "Great Ya" section of the "Book of Songs." In ancient rituals, a living person was used to represent the deceased and accept sacrifices, and this person was called the "corpse." Shang Binghe does not emphasize taking images from this, noting that details can be found in the section "Tongren zhi Bo" of this book.

中孚。牽羊不前，與心戾旋。聞言不信，誤紿丈人。兌羊，艮手，故曰牽羊。艮止，故曰不前。兌為耳，中爻正反震，故曰聞言不信、曰誤紿丈人。震為丈人。

The hexagram Huan changes into Zhongfu. Lin Ci said: "Tying a sheep but unable to move it, the thoughts of the sheep and the person are in conflict; hearing words but not believing them, thus misleading and deceiving the old man—this is a凶象 of mutual contradiction and failure to act, and of words not being trusted." "Dai" means deception. Shang Binghe explained: Zhongfu consists of Dui below and Xun above. The lower trigram Dui represents sheep, and the third, fourth, and fifth lines form the trigram Gen, which represents hands, hence "tying a sheep." The virtue of Gen is to stop, hence "not advancing." Dui also represents ears; the middle lines of the hexagram contain two Zhen trigrams facing each other, indicating conflicting speech, hence "not believing words" and "deceiving the old man." Zhen represents the old man.

小過。東山西山，各自止安。心雖相望，竟未同堂。詳《姤》之《坤》。艮為望、為堂，正反艮，故曰相望、曰未同堂。

The hexagram Huan changes into Xiao Guo. Lin Ci says: There is a mountain on the east and a mountain on the west, each remaining in its own place; although their hearts look towards each other, they have never been in the same hall - this is an image of distant longing and difficulty in meeting. Shang Binghe explains: Gen represents looking and also the hall; in Xiao Guo there are two Gen trigrams facing each other from a distance, so it is said 'looking towards each other', and precisely because the two mountains are each in their own place, they cannot be in the same hall. The symbolic meaning is detailed in this book under the entry 'Gou's Kun'.

既濟。鹿求其子，虎廬之裡。唐伯李耳，貪不我許。詳《隨》之《否》。

The hexagram Huan changes into Ji Ji. Lin Ci said: A mother deer is searching everywhere for her fawn, only to find it in the den of a tiger; Tang Bo, Li Er and their gang are greedy and refuse to return it—this is ainauspicious sign of bone and flesh falling into the tiger's mouth, with no means of appeal. "Li Er" is an ancient term for tiger; the "Cantonian dialect" records that in the Jianghuai and southern Chu regions, tiger is called Li Er. Shang Binghe does not emphasize the symbolic meaning of taking and returning, and notes that details are discussed in the section "Following with Not" of this book.

未濟。三虎上山，更相喧喚。心志不親，如仇與怨。詳《姤》之《小過》。首二句用半象。

The hexagram Hun transforms into Wei Ji. Lin Ci said: Three tigers go up the mountain together, shouting and clamoring at each other; their hearts are not harmonious, but rather like enemies hating each other - this is a凶 omen of being in the same place but with different hearts. Shang Binghe does not emphasize taking the image from the transformation, noting that details are discussed in the section "Gou zhi Xiaoguo" of this book. He only mentions that the first two lines use the "half image," meaning taking two lines as half of a hexagram to derive meaning.

節。海為水王，聰聖且明。百流歸德，無有叛逆，常饒優足。詳《蒙》之《乾》。汲古下多不利攻玉，所求弗得二句，注云疑衍，今從宋元本。

The hexagram remains the same as before. The following section belongs to "Section Sixty of the Hexagram of节 (Restraint)." The primary hexagram is节 (Restraint), and the changing hexagram is the same as the primary one. Lin's commentary says: The great sea is the sovereign of all waters, wise, intelligent, and enlightened; all rivers and streams flow towards its grace, none of them turning back or rebelling, thus achieving constant abundance and sufficiency—this is a great auspicious sign of widespread support. Shang Binghe does not repeat the use of imagery, noting that details can be found in the section "Meng and Qian" of this book. Notes: The Ji Gu Ge edition adds two lines below this section: "It is not advantageous to attack jade; what is sought is not obtained." The annotation suggests these may be extraneous words, and now we follow the Song and Yuan editions.

乾。虎豹怒咆，慎戒外憂。上下俱搔，士民無聊。此用《節》象。艮為虎豹，震怒。坎為憂，艮為上，震為下、為士，坎為民。

The change results in the hexagram Qian. Lin Ci said: Tigers and leopards roar in anger, one must be cautious and vigilant against external troubles; all above and below are restless and uneasy, scholars and common people have no place to rely on — this is a凶 omen of external troubles and internal disturbances. Shang Binghe explained: The hexagram Qian is entirely yang, so it cannot produce these images, hence this line uses the image of the original hexagram Jie. Jie has Dui below and Kan above; the third, fourth, and fifth lines form Gen, which represents tigers and leopards; the second, third, and fourth lines form Zhen, which represents anger. The upper trigram Kan represents worries; Gen is above and Zhen is below, hence it is said 'up and down are restless'; Zhen also represents scholars, and Kan represents the people.

坤。探穴得雛，鳩鵲俱來，使我心憂。此仍用《節》象。艮為巢，艮手，故曰探巢。震為鵲、為雛。坎為心憂。

The change results in the Hexagram of Earth. Lin Ci said: digging out a nest to get the young birds, the magpie and the sparrow come together to attack, causing me to feel anxious — this is an ominous sign of taking something that does not belong to you and thus inviting trouble. Shang Binghe explained: this still uses the image of the Primary Hexagram, Jie. The third, fourth, and fifth lines of Jie form the trigram Gen, which represents a bird's nest and also the hand, so it is said 'digging the nest'; the second, third, and fourth lines form the trigram Zhen, which represents the magpie and the young birds; the upper trigram Kan represents worry in the heart.

屯。日望一食，常恐不足，祿命寡薄。艮為日、為望，震為食，坤虗，故不足。乾為祿，巽為命，坤為寡，坎為薄，乾巽伏，故曰祿命寡薄。

The change from Jie to Tun. Lin Ci said: One day only hopes for one meal, and often fears it may not be enough, the fortune of禄 and命 is indeed shallow — this is an ominous sign of lack of food and clothing. Shang Binghe explained: Tun is Zhen below and Kan above. The third, fourth, and fifth lines form Gen, which governs the day and longing. The lower trigram Zhen governs food and drink. The second, third, and fourth lines form Kun, whose virtue is emptiness, hence the saying 'insufficiency'. Qian governs禄, Xun governs命, Kun signifies scarcity, and Kan signifies thinness. Since both Qian and Xun are hidden, it is said '禄 and命 are scarce and thin'.

蒙。良馬疾走，千里一宿。逃難它鄉，誰能追復。震為馬、為走，下坎，故曰疾走。坤為千里、為宿，坎數一，故曰一宿。坎為難，坤為鄉、為蛇，故曰它鄉。它蛇同字，它鄉有毒，故不能追復。震為追、為歸，故曰追復。○逃難，汲古作離逃，茲依宋元本。

The transformation of Jie into Meng. Lin Ci said: A good horse gallops swiftly, covering a thousand miles in one night; when one flees from disaster, they have gone to another place, who can ever catch up again — this is the image of fleeing far and being unable to return. Shang Binghe explained: Meng is composed of Kan below and Gen above. The second, third, and fourth lines form Zhen, which represents horses and movement. Below Zhen is Kan, so it is said 'swift movement'. The third, fourth, and fifth lines form Kun, which represents a thousand miles and lodging. The number of Kan is one, so it is said 'one night'. Kan also represents disaster, while Kun represents one's hometown and also snakes. Thus, 'it' and 'snake' are the same character; in another place there are venomous snakes, so one cannot return. Zhen represents pursuit and return, so it is said 'pursuit and return'. Note: The汲古阁 edition reads 'leaving to escape', but this follows the Song and Yuan editions.

需。鵲巢鳩成，上下不親。外內乖畔，子走失願。互離為巢、為鳩，《詩》維鵲有巢，維鳩居之。鵲巢鳩成者，言鵲營巢成，為鳩居也。坎水性下，乾陽上升，故曰不親。○鳩成，宋元本作鳥城，汲古作鳩城，茲從局本。外內，汲古作內外，依宋元本。失願，宋元本作矢頑，依汲古。

The transformation of Jie becomes Xu. Lin Ci says: The magpie has built its nest, but the sparrow takes up residence; above and below are not close, inside and outside are discordant, the son leaves home, and the wish is unfulfilled — this is an ominous sign of the family being occupied and the ruler and subjects not united. Shang Binghe explains: Xu is composed of Qian below and Kan above. The third, fourth, and fifth lines form Li, which governs the nest and also the sparrow. The poem "Shao Nan · Que Chao" says, "The magpie has built its nest, the sparrow resides in it," meaning "the magpie builds the nest, but the sparrow occupies it." The water of Kan flows downward, while the yang of Qian rises upward; one ascends and the other descends, moving in opposite directions, hence "not close." Notes: "Jiu Cheng" in Song and Yuan editions reads "Niao Cheng," and in the Ji Gu Ge edition reads "Jiu Cheng," here following the Qing official publishing house edition. "Wai Nei" in the Ji Gu Ge edition reads "Nei Wai," here following the Song and Yuan editions. "Shi Yuan" in Song and Yuan editions reads "Shi Wan," here following the Ji Gu Ge edition.

訟。雲龍集會，征討西戎。招邊定眾，誰敢當鋒。坎云，乾龍，坎為積，故曰集會。伏震為征討，坤為戎，坎為西，故曰西戎。坤為邊、為眾，坤安，故曰定。坎為矢，故曰鋒。

The hexagram transforms into the hexagram of Strife. Lin Ci said: Clouds and dragons gathering together, sending troops to attack the Western Rong; recruiting and pacifying the border regions, calming the people, who would dare to resist the army's might — this is a favorable omen of great influence in the distant lands. Shang Binghe explained: The hexagram of Strife consists of the trigram Kan below and Qian above. The lower trigram Kan represents clouds, and the upper trigram Qian represents dragons. Kan also signifies gathering, so it is said 'gathering'. In the hidden image (the opposite hexagram, Mingyi), the interacting trigram Zhen emerges, which signifies military campaigns. The upper trigram of the hidden image, Kun, represents the Rong and Di tribes, and Kan represents the west, combining to form 'Western Rong'. Kun also represents the border regions and multitude, and its nature is peace and order, so it is said 'calm'. Kan represents arrows, so it is said 'sharp edge'.

師。春多膏澤，夏潤優渥。稼穡成熟，畝獲百斛。詳《臨》之《明夷》。

The transformation of the section becomes "military." Lin Ci said: In spring, there is much nourishing rain; in summer, the rain is abundant. Crops mature, and one mu of land yields over a hundred dou of grain — this is a favorable omen of a bountiful harvest. "Gaoze" refers to the beneficial rain that makes crops fertile, and "youwo" means abundant rain. Shang Binghe does not emphasize the symbolic meaning of the transformation, noting that details can be found in the section "Lin zhi Mingyi" of this book.

比。僮妾獨宿，長女未室，利無所得。詳《豫》之《益》。

The change from Jie to Bi indicates a shift to a situation of comparison. Lin Ci said: A maid servant sleeps alone, while the eldest daughter has not yet married and established her own household, thus gaining nothing at all — this is an ominous sign of isolation without success. Shang Binghe does not emphasize the use of external symbols, and notes that details can be found in the section 'Yu Zhī Yi' of this book.

小畜。四野不安，東西為患。退身止足，無出邦域。乃得全完，賴其生福。詳《大有》之《睽》。野，宋元本作亂。第三句宋元本作退止我足，茲依汲古。

The hexagram transforms into Xiao Xu. Lin Ci says: The four directions and the outskirts are not at peace, calamity occurs both east and west; one should withdraw and retreat, stop advancing, and not go beyond the borders of one's own country, thus preserving safety; through this caution, blessings arise — this is a favorable omen of avoiding calamity and maintaining stillness. Shang Binghe does not emphasize taking the meaning from external symbols, noting that details are discussed in the section "Da You zhi Kui" of this book. Note: In the Song and Yuan editions, the character 'wild' is written as 'chaos'; the third sentence in the Song and Yuan editions reads 'retreat and stop my steps,' but here we follow the Jigugeshan edition.

履。長寧履福，安我百國。嘉賓上堂，與季同床。通《謙》。震為履、為福，坤為安、為百國，故曰安我百國。震為賓，艮為堂、為季、為床。○履福，宋元本作理福，依汲古。

The transformation of Jie into Liu indicates a change. Lin Ci said: long peace and stability, walking on auspicious fortune, enabling all states to be secure; distinguished guests ascend to the hall, sitting on the same bed with younger brothers — this is a favorable omen of securing the state and entertaining guests. Shang Binghe explained: this takes the image of mutual transformation. When the six lines of Liu change, they form Qian, so it is labeled as 'connecting to the Book of Qian'. The three, four, and five lines of Qian form Zhen, which governs walking and auspiciousness, and also signifies fortune. The upper trigram Kun signifies stability and also represents 'hundred' and 'states', thus saying 'securing my hundred states'. Zhen also governs guests; the lower trigram Gen signifies the hall and also represents the season of spring and the bed. Note: The Song and Yuan editions read 'reasoning fortune' as 'Liu Fu', but this follows the Jigugong edition.

泰。騏驥綠耳，章明造父。伯夙奏獻，衰續厥緒。佐文成霸，為晉元輔。詳《革》之《夬》。驥綠，宋元本作驎騄。伯夙奏獻，宋元本作伯夙成季，汲古作夙伯奏獻。宋元無第四句。第五句作共成霸功，茲依汲古。奏，進也，言進仕獻公也。祇伯夙依宋元。

The hexagram Jie transforms into Tai. Lin Ci said: Famous horses such as Qi Ji and Lu Er made Zhao Fu famous in the world; Zhao Bosu served Duke Jin Xian Gong, and Zhao Cai continued his career; they assisted Duke Jin Wen Gong in achieving hegemony and became the chief minister of Jin state — this is a favorable omen of continuous success through generations. Zhao Fu was the charioteer of King Zhou Mu Wang, skilled in driving the eight famous horses, and was the ancestor of the Zhao clan; Zhao Bosu served Duke Jin Xian Gong, and his descendants Zhao Cai assisted Duke Jin Wen Gong in becoming a hegemon, as recorded in the "Records of the Grand Historian: Zhao Family." Shang Binghe does not emphasize taking images, and details are referred to in the section "Gai zhi Guai" of this book. Notes: In the Song and Yuan editions, "Ji Lv" is written as "Lin Luo"; "Bo Su Zou Xian" is written as "Bo Su Cheng Ji" in Song and Yuan editions, and "Su Bo Zou Xian" in the Ji Gu Ge edition; the fourth sentence is missing in Song and Yuan editions; the fifth sentence in Song and Yuan editions is "Gong Cheng Ba Gong," but here it follows the Ji Gu Ge edition. "Zou" means to present oneself, referring to serving Duke Jin Xian Gong. Only the two characters "Bo Su" follow the Song and Yuan editions.

否。張陳嘉謨，贊成漢都。主歡民喜，其樂休休。伏震為張、為陳、為嘉，坤為謀、為都、為水，故曰漢都。坤為民，震為主、為歡樂，言張良陳平主張都關中也。

The hexagram transforms into the hexagram of "Opposition." Lin Ci said: Zhang Liang and Chen Ping presented excellent strategies, assisting in the establishment of the Han dynasty's capital; the ruler was joyful, the people were delighted, and the happiness was broad and comfortable — this is a favorable omen indicating good strategies leading to the founding of a state. Shang Binghe explained: "Opposition" is composed of the hexagram of Earth below and Heaven above. Its hidden image (the opposite hexagram "Great Passage") contains the trigram of Thunder in the middle, which signifies Zhang and Chen, as well as good things. The lower trigram of Earth represents planning and the capital, and also water, so it is said "Han capital" — Han originally refers to a river. Earth also represents the people, while Thunder represents the ruler and joy. Shang said this refers to Zhang Liang and Chen Ping advocating the establishment of the Han capital in Guanzhong.

同人。大面長頭，來解君憂。乾為頭，互巽，故曰長頭。○汲古下多遺吾福善，與我嘉惠二句，依宋元本。

The transformation of Jie becomes Tong Ren. Lin Ci says: A person with a large face and a long head comes to relieve the ruler's worries — this is a good omen indicating assistance from others to resolve difficulties. Shang Binghe explains: Tong Ren is composed of Li below and Qian above; the upper trigram Qian represents the head. The second, third, and fourth lines form the trigram Xun together, and Xun signifies length, hence the phrase 'long head'. Note: The Ji Gu Ge edition adds the lines 'bestowing me with blessings, granting me good favor' below this passage, but here we follow the Song and Yuan editions.

大有。畏昏不行，待旦昭明。燎獵受福，老賴其慶。詳《夬》之《損》。

The hexagram transforms into Dà Yǒu. Lin Ci says: fearing darkness, one does not move, waiting until daylight and brightness to proceed; lighting fires for hunting and receiving good fortune, the elderly also share in this joy — this is an omen of waiting for the right time and undertaking affairs with auspiciousness. "Liao Lie" refers to burning grass for hunting. Shang Binghe does not emphasize deriving meaning from the image, noting that details are discussed in the section "Guai Zhi Sun" of this book.

謙。伯去我東，首髮如蓬。長夜不寐，輾轉空床。內懷惆悵，憂摧肝腸。詳《姤》之《遯》。宋元本無下二句，第四句作憂繫心胸，茲依汲古。

The section transforms into the hexagram of Humility. Lin Ci said: My husband has gone east, and my hair is all disheveled like a tuft of wild hemp; I lie awake all night, turning and twisting on an empty bed; my heart is full of sorrow, and the grief breaks my liver and intestines — this is the image of longing and separation. The first two lines are originally from the poem "Bo Xi" in the "Wei Feng" section of the "Shi Jing": "Since my husband went east, my hair is like a tuft of wild hemp." Shang Binghe does not repeat the use of imagery, noting that details can be found in the section "Gou Zhī Dùn" of this book. Notes: The Song and Yuan editions do not include the last two lines; the fourth line in those editions reads "grief is tied in the chest," and this version follows the Jigugē edition.

豫。朽條腐索，不堪施用。安靜候時，以待親知。伏巽為索、為腐，故曰朽條腐索。艮為時，坤為安，艮止，故曰候時。

The transformation of Jie becomes Yu. Lin Ci says: rotten branches and decayed ropes are of no use; one can only remain quiet and wait for the right time, quietly waiting for old friends and acquaintances — this is an image of temporary inutility and suitability for quiet waiting. Shang Binghe explains: the hidden image of Yu (the related卦 Xiao Xu) has the upper trigram as Xun, which represents ropes and decay, hence the phrase 'rotten branches and decayed ropes'. The second, third, and fourth lines of Yu form the mutual trigram Gen, which represents time; the lower trigram Kun represents peace, and Gen also represents stillness, hence the phrase 'remaining quiet and waiting for the right time'.

隨。比目四翼，相倚為福。姜氏季女，與君合德。詳《渙》之《明夷》。女，宋元本作氏，非，依汲古。

The hexagram changes to following. Lin Ci said: When the fish with one eye meet in pairs, their wings make four, relying on each other to achieve good fortune; the younger daughter of the Jiang family marries the king, harmonizing with the king's virtue — this is a favorable omen of a suitable spouse. Shang Binghe does not emphasize taking the image of the female, noting that details are discussed in the section "Huan to Mingyi" of this book, where Lin Ci's words are the same. Note: In Song and Yuan editions, the character "female" was written as "氏", which is incorrect; here we follow the Jigugē edition.

蠱。履階升墀，高登崔嵬。福祿洋溢，依天之威。艮為階墀，震為履、為登，巽為高。震為福祿。艮為天。

The transformation of Jie into Gu is explained by Lin Ci as follows: climbing the steps to the vermilion platform, ascending continuously to lofty places; blessings and honors are abundant and overflowing, relying on the power of heaven — this is a favorable omen of continuous advancement and receiving blessings. The 'chí' refers to the painted platform in front of the palace. Shang Binghe explains: Gu consists of Xun below and Gen above; the upper trigram Gen represents the steps and vermilion platform. The third, fourth, and fifth lines together form Zhen, which signifies stepping and ascending. The lower trigram Xun represents height, hence the phrase 'ascending to lofty places'. Zhen also signifies blessings and honors, while Gen represents heaven.

臨。奢淫吝嗇，神所不福。靈祇憑怒，鬼瞰其室。坤多，故曰奢。坤閉，故曰吝嗇。震為神、為福、為靈祇、為怒。坤為鬼，伏艮為室、為觀，故曰鬼瞰其室。○吝，宋元本作愛，瞰作障。靈祇，元本作祇靈，均依汲古。

The transformation of the hexagram becomes "Governing Approach." Lin Ci said: Being both extravagant and indulgent, as well as stingy and mean, is a sign that the spirits will not bestow blessings; the earth deity is greatly enraged, and ghosts lurk in the shadows watching over his household — this is an ominous sign of calamity brought about by arrogance and excess. The phrase "ghosts look into his house" originates from Yang Xiong's "Explanations of Mockery" with the line "In prosperous families, ghosts look into their houses." Shang Binghe explained: "Governing Approach" is composed of the trigram Dui below and Kun above. Kun represents multitude, hence "extravagance"; Kun also represents concealment and storage, hence "stinginess." The mutual trigrams formed by the second, third, and fourth lines compose Zhen, which represents spirits and blessings, as well as the earth deity and anger. Kun also represents ghosts; the hidden image of "Governing Approach" (the opposite trigram Duan) has its lower trigram Gen, which represents houses and also watching. Therefore, it is said "ghosts look into his house." Note: In Song and Yuan dynasty editions, the character "吝" was written as "爱," and "瞰" as "障." In Yuan editions, "灵祇" was written as "祇灵," but here we follow the Jiguge edition.

觀。大步上車，南到喜家。送我狐裘，與福載來。伏震為步，坤為車，震為南、為喜，坤為家、為狐。○上，宋元本作小，狐作豹，茲依汲古。

The hexagram transforms into Guan. Lin Ci said: Taking a big step onto the carriage, going south to the house of a joyful family; the host gave me a fox fur coat, and together with good fortune, I returned with it — this is a favorable omen of traveling and receiving a gift, returning with good fortune. Shang Binghe explained: The hidden meaning of Guan (the related hexagram Da Zhuang) has the upper trigram Zhen, which signifies walking; the lower trigram Kun signifies a carriage. Zhen also signifies the south and joy, while Kun signifies the family dwelling and also the fox. Note: In the Song and Yuan editions, the character '上' was written as '小', and '狐' as '豹'; here we follow the Ji Gu Ge edition.

噬嗑。南行西步，失次後舍。乾候野井，昭公失居。與彼作期，不覺至夜。震為東，坎為西，震為後，艮為舍，坎失，故曰失次後舍。震為諸侯，上離，故曰乾候。坎為井，艮為野，故曰野井。震為公，上離，故曰昭公。坎為夜，言照公為季氏所逐，次於乾候野井也。○舍，汲古訛含，依宋元本。彼，元本作陂，覺作真，依宋本、汲古。三四與五六兩句宋元本倒置，不協，依汲古。

The transformation of Jie into Shihe. Lin's explanation says: going south and then west, missing the place of rest and falling behind; drifting to places like Ganhou and Yijing, where Duke Lu Zhao lost his place of residence; making an appointment with others but not realizing it is already night — this is an ominous sign of wandering without a settled dwelling. Ganhou is a place in the State of Jin, and Yijing is a place in the State of Qi, both being places where Duke Lu Zhao took refuge after being expelled by the Ji family. This is recorded in the "Spring and Autumn Annals" from the twenty-fifth year of Duke Lu Zhao onwards. Shang Binghe explains: Shihe is composed of Zhen below and Li above. The lower trigram Zhen represents the east, and the third, fourth, and fifth lines form Kan, which represents the west. Zhen also represents behind, and the second, third, and fourth lines form Gen, which represents lodging places. Kan signifies loss, so it is said "losing the order and the dwelling place." Zhen represents the feudal lords, and the upper trigram Li corresponds to Ganhou, so it is said "Ganhou." Kan represents a well, and Gen represents the outskirts, thus forming "Yijing." Zhen also represents the Duke, and Li corresponds with it, so it is said "Duke Zhao." Kan represents night. Shang's explanation refers precisely to Duke Zhao being expelled by the Ji family and taking refuge in Ganhou and Yijing. Notes: In the Ji Gugē edition, the character "she" was mistakenly written as "han," and here we follow the Song and Yuan editions. In the Yuan edition, the character "bi" was written as "pei," and "jue" as "zhen," so here we follow the Song and Ji Gugē editions. The third and fourth lines, and the fifth and sixth lines in the Song and Yuan editions are reversed, making the reading awkward, so we follow the Ji Gugē edition.

賁。喜樂踴躍，來迎名家。鵲巢百兩，以成嘉福。震為踴躍、為樂。艮為名、為家，故曰名家。震為鵲，艮為巢，震為車，故曰百兩。《詩周南》維鵲有巢，維鳩居之。之子于歸，百兩御之。艮為成，震為嘉福。○踴，宋元本作抃。名家，汲古作歡客，依宋元本。宋元本第四句作獲利養福，均依汲古，惟汲古下多多獲利益四字，茲從宋元本刪。名家與大家同，與福亦協。

The transformation of Jie becomes Ben. Lin's commentary says: joy and excitement, coming to marry a lady from a distinguished family; the magpie has a nest, a hundred chariots come to escort, thus achieving a good fortune — this is a favorable omen of marriage. Shang Binghe explains: Ben consists of Li below and Gen above. The third, fourth, and fifth lines form Zhen, which signifies excitement and joy. The upper trigram Gen represents name and family, forming 'Mingjia' (distinguished family). Zhen also represents the magpie, Gen represents the bird's nest; Zhen also represents chariots, so it is said 'a hundred chariots' — one chariot is called one 'liang', meaning two wheels. The quoted lines 'The magpie has a nest, the dove inhabits it. The young man goes to marry, a hundred chariots escort him' come from 'Poetry: Zhao Nan: Que Chao' (Shang's original note says 'Zhou Nan'). Gen signifies accomplishment, Zhen signifies good fortune. Notes: The character 'yong' in Song and Yuan editions is 'bian'; 'Mingjia' in Jiguge edition is 'Huanke', here following Song and Yuan editions; the fourth line in Song and Yuan editions is 'Obtain profit and cultivate fortune', here following Jiguge edition, but Jiguge edition has an additional 'Obtain much profit' which is now deleted according to Song and Yuan editions. 'Mingjia' and 'Dajia' have the same meaning, and both rhyme with 'fu'.

剝。非理所求，誰敢相與。往來不獲，徒勞道路。艮為求，坤為理，艮止，故不與。艮為道路，離虗，故不獲而徒勞也。坤役萬物，故亦曰勞。○所求，宋元本作後來，依汲古。

The hexagram changes to Bao. Lin Ci says: Unreasonable requests, who would dare to agree to them? Coming and going without any result, only to waste effort in vain — this is a凶 omen of foolish seeking in vain. Shang Binghe explains: Bao is composed of the hexagram Kun below and Gen above. The upper trigram Gen represents requests, while the lower trigram Kun represents principles. The virtue of Gen is to stop, hence no one is willing to give. Gen also represents roads, and the virtue of Li (the trigram in the middle) is emptiness, hence no success and wasted effort. Kun controls all things, hence it also says 'labor'. Note: The text in the Song and Yuan editions reads 'later requests', but here we follow the Jigugē edition.

復。北虜匈奴，數侵邊境。左衽為長，國猶未慶。坤為北、為夷，故曰匈奴。坤為境，震為侵、為左、為衽、為長，坤為國。末句疑有訛字。

The hexagram transforms into Fu. Lin Ci said: The northern Xiongnu have repeatedly invaded the borders; the Hu people, who wrap their clothes on the left, have become the leader, and there is no joy in the country — this is an ominous sign of continuous border troubles. The Central Plains people wrap their clothes on the right, while the northern tribes wrap theirs on the left, so ancient people used the term 'left sleeve' to refer to the夷狄. Shang Binghe explained: Fu is composed of Zhen below and Kun above. The upper trigram Kun represents the north and also the夷狄, so it refers to 'Xiongnu'; Kun also represents the borders. The lower trigram Zhen represents invasion, and also the left, the sleeve, and the elders; Kun also represents the country. The last sentence, Shang氏 suspects there may be a wrong character.

無妄。狂不以理，伐乃無名。縱獲臣子，伯功不成。震為征伐、為子、為伯，艮為臣、為拘繫，故曰獲。○汲古作"續事康域，針折不成。嬰兒短舌，說辭無名"，茲依宋元本。

The transformation of Jie becomes Wuwang. Lin Ci said: acting recklessly without reason, launching a military campaign without just cause; even if you capture the enemy's ministers, the hegemon's achievements cannot be established — this is ainauspicious sign (auspicious omen) of improper justification. Shang Binghe explained: Wuwang is composed of Zhen below and Qian above. The lower trigram Zhen signifies military campaigns and also indicates the master and the hegemon; the second, third, and fourth lines form the trigram Gen, which signifies ministers and also indicates capture, hence the term 'obtain'. Note: The Ji Gu Ge edition reads 'continuing the affairs of Kang Yu, the needle breaks and cannot be formed. The infant has a short tongue, and the words have no name', but this version follows the Song and Yuan editions.

大畜。景星照堂，麟遊鳳翔。仁施大行，頌聲作興。詳《豫》之《節》。

The section transforms into Great Accumulation. Lin Ci said: "The bright star shines upon the hall, the qilin roams, and the phoenix soars; benevolent governance prevails throughout the world, and praise follows accordingly — this is a great auspicious sign of peace and prosperity." The bright star is the celestial omen mentioned by ancient people, and together with the qilin and phoenix, it signifies the prosperity of a flourishing era. Shang Binghe does not emphasize the symbolic imagery, noting that details can be found in the section "Yue zhi Jie" of this book.

頤。文明之世，銷鋒鑄耜。以道順民，百王不易。坤為世、為文，艮為明，故曰文明之世。艮為鋒、為耜，艮火，故曰銷鋒鑄耜。坤為民、為順，震為大塗，故曰以道順民。震為王，坤為百，艮止，故不易。○耜，宋元本作鏑，依汲古。民，汲古作昌，依宋元本。

The transformation of Jie into Yi. Lin Ci said: In an era of flourishing literature and education, weapons are melted down and recast into plows; using the right path to guide the people, all successive emperors have followed this established method — this is a great auspicious sign of promoting culture and reducing warfare. "Feng" refers to weapons, and "Si" is a farming tool used for turning soil. Shang Binghe explained: Yi consists of Zhen below and Gen above. The four middle lines form Kun in between, which represents generations and also culture. The upper trigram Gen represents brightness, so it is said "the age of civilization." Gen also represents weapons and farming tools, and according to the Najia system, Gen belongs to fire, which can melt metal, hence "melting weapons into farming tools." Kun represents the people and obedience, while the lower trigram Zhen represents a great road (as stated in the Discourse on the Trigrams, Zhen represents a great road), so it is said "guiding the people with the right path." Zhen also represents the king, Kun represents "hundred," and Gen signifies stillness and no movement, hence "unchanging." Note: In Song and Yuan editions, the character "Si" is written as "Di," but here we follow the Jigugeshan edition. In Jigugeshan edition, the character "Min" is written as "Chang," but here we follow the Song and Yuan editions.

大過。鳥飛無羽，雞鬬折距。徒自長嗟，誰肯為侶。震為鳥、為飛，巽寡髮，故曰無羽。巽為雞，震為距，震伏不見，故曰折距。巽為長，兌口為嘆。巽寡，故無侶。

The hexagram transforms into Great Excess. Lin Ci says: A bird wants to fly but has no feathers, a rooster fights but breaks its spur; it can only sigh longingly by itself, who would come to be its companion? This is a凶 omen of having good intentions but being powerless, and being isolated without support. 'Spur' refers to the sharp claw on the foot of a rooster used for fighting. Shang Binghe explains: Zhen (Thunder) represents the bird and its flying, while Xun (Wind) indicates sparse feathers, hence 'no feathers'; the lower trigram Xun represents the rooster, and Zhen represents the spur, but Zhen is hidden in this hexagram and not visible, hence 'broken spur'. Xun also represents length, and the upper trigram Dui (Lake) represents the mouth, hence sighing; Xun also represents being alone and without companions, hence no companion.

坎。群隊虎狼，囓彼牛羊。道路不通，妨農害商。互艮為虎狼，正反艮，故曰群隊。伏兌為齧，離為牛，兌為羊。震為道路，坎塞，故不通。震為商旅，坎為害。

The transformation results in the Kan hexagram. Lin Ci says: A group of tigers and wolves devour cattle and sheep; roads are blocked and cut off, hindering agriculture and harming merchants — this is a凶 omen of fierce beasts running rampant and all industries being obstructed. Shang Binghe explains: The third, fourth, and fifth lines of Kan form the Gen hexagram, which represents tigers and wolves. The hexagram also contains both the original and reversed Gen, hence the term "group." Within the hidden image of Kan (the opposite hexagram Li), the mutual lines form Dui, which represents biting and gnawing; Li represents cattle, and Dui represents sheep. The second, third, and fourth lines form Zhen, which represents roads, while Kan signifies obstruction, hence the term "not connected." Zhen also represents merchants and travelers, while Kan signifies calamity.

離。商伯沈酒，庶兄奔走。淫女蕩夫，仁德並孤。伏震為商、為伯，坎為酒，故曰商伯沈酒。震為兄，坎為眾，故曰庶兄。庶，眾也。震為奔走，言商紂沈湎於酒，庶兄微子抱祭器奔周也。兌為媚，正反兌，故曰淫女，謂妲己也。伏坎為未，坎水，故曰蕩夫，謂紂也。震為仁德，坎為孤。

The trigram Li (Fire) transforms into the trigram Li. Lin Ci said: The king of the Shang dynasty was addicted to wine, his younger brother abandoned the country and fled; a licentious woman married a reckless man, and the virtuous person was left isolated — this is ainauspicious sign (auspicious omen) of decadence and national destruction. Shang Binghe explained: The hidden trigram of Li is Kan (Water), and from the mutual trigrams comes Zhen (Thunder). Zhen represents the Shang dynasty and the elder brother; Kan represents wine, so it is said 'Shang brother drowned in wine'. Zhen also represents the elder brother, and Kan represents the multitude, so it is said 'younger brother' — 'younger' means multitude. Zhen represents fleeing; Shang said this refers to King Zhou of Shang, who was addicted to wine, and his younger brother Weizi carried the sacrificial vessels and fled to the Zhou state. From the hidden trigrams of Li comes Dui (Lake), Dui represents flattery, and the trigram has both the positive and negative Dui, so it is said 'licentious woman', referring to Daji. The hidden trigram Kan represents water (the original text says 'hidden Kan is Wei', and 'Wei' is suspected to be a mistake), and water is fickle, so it is said 'reckless man', referring to Zhou. Zhen represents virtue, and Kan represents solitude.

咸。三狸搏鼠，遮遏前後。當此之時，不能脫走。通《損》。震為狸，數三，故曰三狸。艮為鼠，故曰三狸搏鼠。艮為前，震為後，二至上正反艮，艮止，故曰遮遏前後，不能脫走。

The transformation of Jie into Xian. Lin's interpretation says: three cats surround a mouse, with the mouse blocked both in front and behind; in this situation, the mouse can no longer escape — this is an image of being surrounded on all sides and having no way out. Shang Binghe explains: this line takes the image of a secondary meaning — when the six lines of Xian are reversed in yin and yang, they form Shen. Therefore, it is marked as "connecting to the hexagram Shen." The second, third, and fourth lines of Shen form Zhen, which represents cats, and the number of the hexagram is three, so it is said "three cats." Gen represents the mouse, forming "three cats fighting a mouse." Gen represents the front, Zhen represents the back, from the second line to the top line there are both positive and negative Gen, and Gen also represents stopping, so it is said that the mouse is blocked both in front and behind, unable to escape.

恆。陶叔孔圉，不處亂國。初雖未萌，後受慶福。陶叔，謂陶朱公，去越適齊，以避勾踐。孔圉未詳。按：《史記孔子世家》孔防叔畏華氏之亂，奔魯。疑圉或防叔之名。恆通益。艮為叔，艮火，故曰陶叔。震為孔，艮止，故曰孔圉。坤為國、為亂，震為福慶、為後。萌疑為明字。

The hexagram Jie transforms into Heng. Lin Ci said: Tao Shu and Kong Yu both refused to stay in a country in chaos; although at first there was no clear sign, in the end they eventually received good fortune and blessings — this is an omen of avoiding chaos and misfortune, ultimately attaining good fortune. Shang Binghe explained: Tao Shu refers to Tao Zhu Gong Fan Li, who left the State of Yue for the State of Qi to escape from Gou Jian; as for Kong Yu, it is unclear who he was, but Shang suspected that "Yu" might be the name of Kong Fangshu, as recorded in the "Records of the Grand Historian: The Family of Confucius," who fled to Lu to escape the chaos caused by the Hua clan. The hexagram Heng is connected to Yi, so it is said "Heng communicates with Yi." Within Yi, there is a hidden trigram Gen, which represents a younger brother, and Gen, according to the Najia system, belongs to fire, so it is said "Tao Shu." The lower trigram Zhen represents Kong, and the trigram Gen has the virtue of stopping, so it is said "Kong Yu." Within Yi, there is also a hidden trigram Kun, which represents the country and chaos; Zhen represents blessings and also the future. Shang suspected that the character "Meng" might originally be "Ming."

遯。奮翅鼓翼，翱翔外國。逍遙北域，不入溫室。伏震為翼，坤為國、為北。本卦艮為室，艮火，故曰溫室。

The hexagram Jie transforms into Duan. Lin's interpretation says: "Raising both wings, flapping the feathers, flying to foreign lands; roaming freely in the northern territory, unwilling to return to the warm house"—this signifies a departure from home, a faraway flight. Shang Binghe explains: In the hidden image (the opposite hexagram) of Duan, the mutual trigram Zhen emerges, which represents wings. The upper trigram of the hidden image is Kun, which signifies the country and also the north. The lower trigram of the original hexagram Duan is Gen, which represents a house. Gen, according to the stem assignment system (Najia), belongs to fire, hence it is referred to as "warm room."

大壯。德音孔博，升在王室。八極蒙佑，受其福祿。震為德、為音、為孔、為升、為王，伏艮為室，伏坤數八，故曰八極蒙佑。乾為福祿。

The hexagram transforms into Da Zhuang. Lin Ci said: "His virtue, reputation, and fame are extremely extensive, rising to the royal court; all the eight directions at the farthest reaches are protected, sharing this blessing and fortune—this is a great auspicious sign of widespread virtue and receiving blessings." Shang Binghe explained: Da Zhuang is composed of Qian below and Zhen above. The upper trigram Zhen governs virtue, sound, and also 'Kong' which means very or extremely, and also signifies promotion and the king. In the hidden image (the opposite hexagram Guan) of Da Zhuang, the mutual trigram emerges as Gen, which governs palaces and buildings. The lower trigram of the hidden image is Kun, whose number is eight, hence the saying 'the eight extremes are protected.' The lower trigram Qian governs blessings and fortune.

晉。當變立權，摘解患難。渙然冰釋，大國以安。詳《升》之《震》。渙，宋元本作霍，依汲古。

The change from Jie to Jin indicates a favorable transformation. Lin Ci said: When encountering a crisis, one should act flexibly and exercise authority appropriately, resolving difficulties one by one; perplexities are like ice melting and dispersing, leading to stability in the great state — this is a favorable omen of adapting to circumstances and turning danger into safety. Shang Binghe does not emphasize the symbolic meaning of this change, noting that details are discussed in the section "Rising Zhen" of this book. Note: In Song and Yuan editions, the character "Huan" was written as "Huo," but here we follow the Jigugē edition.

明夷。羽動角，甘雨續。草木茂，年歲熟。坎為冬，故曰羽。《月令》冬月其音羽。震為春，故曰角。《月令》春月其音角。羽動角者，言羽音發動，以後角音繼之，至春而有甘雨也。坎為雨，震為草木，坤為年歲，三字句。

The transformation of Jie into Mingyi. This line of Lin's commentary is in three-character phrases: the sound of Yu is first activated, followed by the sound of Jue, with sweet and nourishing rain falling continuously; grass and trees flourish, and the harvest is ripe—this is a favorable omen of timely rain according to the seasons and abundant harvest of grain. Shang Binghe explains: Kan represents winter, and among the five tones, winter corresponds to the Yu sound. The "Book of Rites · Monthly Orders" says that in winter the sound is Yu, hence the term "Yu." Zhen represents spring, and spring corresponds to the Jue sound. The "Monthly Orders" says that in spring the sound is Jue, hence the term "Jue." The phrase "Yu moves Jue" means that the Yu sound is first activated, followed by the Jue sound, and by spring there is sweet rain. Mingyi is composed of Li below and Kun above. The second, third, and fourth lines form Kan, which represents rain; the third, fourth, and fifth lines form Zhen, which represents grass and trees; and the upper trigram Kun represents years.

家人。天所佑助，福來禍去，君王何憂。此用節象。艮為天，震為福，在內，故曰福來。坎為禍，在外，故曰禍去。震為君王，坎為憂，禍去，故不憂。

The change from Jie to Jiaoren. Lin Ci said: This is heavenly protection and assistance, with blessings coming and misfortunes departing, so what is there for the king to worry about? This is a good omen indicating heavenly help in removing troubles. Shang Binghe explained: This line uses the image of the primary hexagram Jie. The third, fourth, and fifth lines of Jie interact to form Gen, which represents heaven; the second, third, and fourth lines interact to form Zhen, which represents blessings, located in the inner trigram, hence 'blessings come'; the upper trigram Kan represents misfortune, located in the outer trigram, hence 'misfortune departs'. Zhen also represents the king, and Kan represents worry. Since misfortune has already departed, it is said that there is no need to worry.