The fifth十五th hexagram is called "Fullness."

睽。方喙宣口，聖智仁厚。釋解倒懸，唐國大安。詳《小畜》之《噬嗑》。

The hexagram transforms into Guī. Lin Ci says: A square mouth and a broad mouth indicate a person who is wise and virtuous, benevolent and generous. He resolves the people's plight, which is like being upside down, bringing great stability to the state of Tang. This is a favorable omen of a virtuous person governing the country and rescuing the people from danger. "Upside down" is a metaphor for an extremely difficult situation, originating from the "Mencius · Gongsun Chou Shang." Shang Binghe does not emphasize taking images from the hexagram, noting that details can be found in the section "Xiao Xu Zhi Shi Ke" of this book.

蹇。葛藟蒙棘，華不得實。讒佞亂政，使恩壅塞。詳《師》之《中孚》。華，元本作棘，從宋本、汲古。

The hexagram transforms into the hexagram of difficulty. Lin Ci said: "The vine is entangled with thorns, only blooming but not bearing fruit; flatterers and villains disturb the court, causing the sovereign's grace to be blocked — this is ainauspicious sign of entanglement and obstruction, a hollow appearance. 'Gě lěi' refers to a wild grape-like climbing plant. Shang Binghe does not emphasize the symbolic meaning, noting that details can be found in the section 'Shī zhōngfú' of this book. Note: The original edition had 'jí' instead of 'huā', but this version follows the Song edition and the Ji-gu ge edition."

解。皇母多恩，字養孝孫。脫於襁褓，成就為君。褓，元本作抱，依宋本、汲古。

The hexagram transforms into the hexagram of Resolution. Lin Ci said: The grandmother's deep virtue nurtured the filial grandson; the grandson, having left the cradle and grown up gradually, finally became a king of a country — this is a favorable omen of nurturing an orphan to become a virtuous person. "Nurturing" refers to raising. Shang Binghe did not use this image in his interpretation, only providing a collation note. Collation note: The original edition had "抱" (embrace), but this version follows the Song edition and the Jigugong edition.

損。積冰不溫，北陸苦寒。露宿多風，君子傷心。詳《睽》之《巽》。首句汲古作積冰下溼，依宋本。

The section changes to 'Sun'. Lin Ci said: Accumulated ice does not melt, warmth does not reach, the northern land is bitterly cold and hard to endure; staying outdoors is often windy, causing the gentleman to feel sorrow — this is a凶 omen of a harsh and cold situation. 'Northern Land' refers to the star division where the sun travels during winter. The 'Zuo Zhuan' states in the fourth year of Zhao Gong that 'when the sun is in the Northern Land, ice is stored', referring to a place of extreme cold in winter. Shang Binghe does not emphasize taking the image from the context, noting that details can be found in the section 'Kui's Xun' of this book. Note: The first sentence in the Ji Gu Ge edition reads 'accumulated ice is damp below', but this version follows the Song edition.

益。伯夷叔齊，貞廉之師。以德防患，憂禍不存。詳《革》之《否》。禍，元本作福，存作凶，茲依宋本、汲古。

The section on transformation becomes the section on benefit. Lin Ci said: Boyi and Shuqi were models of firmness and integrity; relying on virtue to prevent troubles before they arise, they would not retain any worries or calamities — this is a favorable omen of maintaining virtue and avoiding misfortune. Boyi and Shuqi were sons of the Duke of Gu竹, who renounced the throne and fled, upholding righteousness by refusing to eat grain from the Zhou dynasty, as recorded in the "Biye Zhuan" of the "Shiji." Shang Binghe does not emphasize the symbolic meaning, noting that details are discussed in the section "Ge Zhi Po" of this book. Notes: The character "huo" (calamity) in the original edition was "fu" (favor), and "cun" (remain) was "xiu" (misfortune), here following the Song edition and the Jigugong edition.

夬。一雌三雄，子不知公。亂我族類，使吾心憒。此用《節》象。下兌為一雌，上坎互艮震為三雄，震為子、為公，坎隱，故不知。坎為心。○知，汲古作得，依宋元本。憒，宋元本作憤，依汲古。

The hexagram changes to Guai. Lin's commentary says: One female is paired with three males; the son cannot recognize who is the father; it disturbs my kinship, causing me inner confusion — this is a凶象 (auspicious omen) of confusion in names and disorder in the family. Shang Binghe explains: This line uses the image of the primary hexagram Jie. The lower trigram Dui of Jie is considered as 'one female', while the upper trigram Kan, together with the interacting trigrams Gen and Zhen, form 'three males'; Zhen represents the son and the master, while Kan represents concealment, hence 'not knowing'; Kan also represents the heart. Notes: The character '知' in the Ji Gu Ge edition is '得', here following the Song and Yuan editions; the character '愦' in the Song and Yuan editions is '愤', here following the Ji Gu Ge edition.

姤。主安多福，天祿所伏。居之寵昌，君子有光。詳《剝》之《觀》。

The section changes to Gou. Lin Ci says: The sovereign is secure and enjoys much fortune, which is the hidden heavenly禄 (favor) residing here; occupying this position brings abundant grace, allowing the gentleman to shine — this is a favorable omen of stability and receiving heavenly favor. Shang Binghe does not emphasize taking the image from other sections, noting that details are discussed in the section 'Bao Zhī Guān' of this book.

萃。千歲槐根，身多斧瘢。樹維枯屈，枝葉不出。詳《家人》之《乾》。

The hexagram transforms into Cui. Lin Ci said: The roots of an ancient locust tree are all scarred from axe cuts; the trunk is entirely withered and twisted, unable to sprout any branches or leaves — this is a凶 portent indicating the vital energy has been wounded and the life force has been cut off. Shang Binghe does not emphasize taking the image again, noting that details are discussed in the section "Family and Heaven" of this book.

升。周師伐紂，勝殷牧野。甲子平旦，天下大喜。詳《謙》之《噬嗑》。

The change of the section indicates an increase. Lin Ci said: In the Zhou dynasty's army attacking King Zhou of Shang, they defeated the Yin forces at Muyi; on the Jiazi day, when the sky was just beginning to brighten, all under heaven were filled with joy — this is a great auspicious sign of removing evil and gaining the people's support. Shang Binghe does not emphasize taking the image from the change, noting that details can be found in the section "Qian's Shike" of this book.

困。日走月步，趨不同舍。夫妻反目，主君失禮。詳《小畜》之《同人》。

The transformation of the hexagram leads to the hexagram of困. Lin's commentary says: the sun moves quickly while the moon moves slowly, their speed differs, and the star positions they pass through are also different; the husband and wife turn against each other, the ruler loses propriety — this is a凶 omen of each acting according to their own will, leading to separation and disorder. "反目" refers to the line statement in the hexagram 小畜's third line "夫妻反目". "舍" refers to the star positions passed through by the sun and moon. Shang Binghe does not emphasize taking multiple images, noting that details are discussed in the section "小畜之同人" of this book.

井。宣髮龍叔，為王主國。安土成稷，天下蒙福。巽為髮、為白，故曰宣髮。宣，明也。《說卦》巽為寡髮，《釋文》云本又作宣，黑白雜為宣髮，易林遇巽多謂禿，是讀為寡，茲曰宣是兼讀也。伏震為龍，艮為叔，故曰龍叔。震為王、為主，艮為國、為土、為稷，言築土立稷以祭也。《左傳昭二十九年》共工氏有子曰勾龍，為后土，后土為社；又曰有烈山氏之子曰柱為稷，自夏以上祀之，周棄亦為稷，自商以來祀之，龍叔即勾龍，言勾龍為社稷神，築土為壇祀之，而天下蒙福也。艮為天，震為福。○首句汲古作宣勞就力，依宋元本。

The hexagram transforms into the Well. Lin Ci said: an old man with white hair named Long Shu serves the king in state affairs; he cultivates the land and performs sacrifices, thus benefiting the whole world — this is a great auspicious sign of a virtuous minister establishing the state and benefiting the people. Shang Binghe explained: the Well hexagram consists of Xun below and Kan above. The lower trigram Xun represents hair and also white color, so it is called "Xuan Fa" — "Xuan" means clarity, and a mixture of black and white is called Xuan Fa. The "Commentary on the Hexagrams" says Xun represents a sparse head of hair, while the "Classic Interpretation" mentions another version as "Xuan." The "Yi Lin" often refers to Xun as baldness, reading it as "Guo," but here it is read as "Xuan," combining both readings. The hidden image (the opposite hexagram, Shih He) of the Well has the lower trigram Zhen, which represents a dragon. In the hidden image, the interacting trigrams produce Gen, which represents an uncle, thus forming "Long Shu." Zhen also represents the king and the act of governing; Gen represents the state, soil, and millet, referring to building the soil and establishing millet for worship. The "Zuo Zhuan" records that Gonggong had a son named Goulong, who became the god of the earth; it also mentions that Liushan's son Zhu was the god of millet, worshipped by the Xia dynasty and later by the Zhou people, with the founder of the Zhou dynasty, Qi, also serving as the god of millet. Long Shu refers to Goulong, meaning that Goulong became the god of the state and people built altars to worship him, thus bringing blessings to the world. Gen also represents heaven, and Zhen represents blessings. Notes: The first sentence in the Ji Gu Ge edition reads "Xuan lao jiu li," but this version follows the Song and Yuan editions.

革。諷德誦功，美周盛隆。奭旦輔成，光濟沖人。詳《明夷》之《蒙》。

The hexagram changes to革. Lin Ci said: transmitting virtue, singing praises of achievements, and extolling the flourishing prosperity of the Zhou dynasty; Zhao Gong Shi and the Duke of Zhou assisted King Cheng, greatly benefiting this young monarch—this is a great auspicious sign of virtuous ministers assisting a young ruler. "Chong Ren" refers to a young king; King Cheng of the Shang dynasty once called himself Chong Zi in the Book of Documents. Shang Binghe does not emphasize taking the image from the change, noting that details can be found in the section "Ming Yi Zhi Meng" of this book.

鼎。三夜不寢，憂來益甚。戒以危懼，棄其安居。通《屯》。坤為夜，震數三，故曰三夜。坤為寢，震動，故不寢。坎為憂懼、為險，故曰棄其安居。○寢，元本作寐，其作去，茲依宋本、汲古。

The transformation of Jie into Ding. Lin Ci said: For three consecutive nights, he could not sleep, and his worries became even heavier; because of vigilance against danger, he had to abandon his secure dwelling—this is a凶 (auspicious) sign of anxiety and instability. Shang Binghe explained: This line takes the image of mutual transformation. When the six lines of Ding are reversed, they form屯 (Zun). Therefore, it is labeled 'Connected to Zun'. The second, third, and fourth lines of Zun form the image of Kun, which represents night. The lower trigram of Zun is Zhen, whose number is three, so it is said 'three nights'. Kun also represents sleep, while Zhen represents movement, hence the inability to sleep. The upper trigram of Zun is Kan, which represents worry and danger, so it is said 'abandoning his secure dwelling'. Note: The original edition reads 'sleep' as 'dream' and 'its' as 'go', but this follows the Song edition and the Jiguguo edition.

震。思願所之，乃今逢時。洗濯故憂，拜其歡來。詳《睽》之《艮》。濯，元本作宅，依宋本。拜，汲古作並，依宋元本。

The hexagram transforms into Zhen. Lin Ci says: What is in one's mind and what one wishes to do will now be the right time to act; old worries are washed away, and joy is welcomed — this is a favorable omen of a change in fortune. Shang Binghe does not repeat the symbolic interpretation, noting that details are discussed in the section "Kui and Gen" of this book. Notes: The character "zhuo" in the original edition is "zhu" in the Yuan edition, but here it follows the Song edition; the character "bai" in the Ji Gu Ge edition is "bing," but here it follows the Song and Yuan editions.

艮。噂噂囁囁，夜作晝匿。謀議我資，來竊吾室。空盡己財，幾無以食。三至上正反震，故曰噂噂囁囁。噂囁，對語也。坎為夜，與震連，故曰夜作。對象離為晝，與巽連，故曰晝匿。巽為伏也。坎為謀議、為竊、為室。○作，汲古作行，竊作攻，均依宋元本。宋元本無下二句，依汲古。

The hexagram transforms into Gen. Lin Ci says: people whisper together, talking secretly, being active at night and hiding during the day; they plot against my property, coming to steal my home; they take away all my money, almost leaving me without food to eat — this is ainauspicious sign indicating a group of small people conspiring together and stealing property. "Wu wu nie nie" refers to gathering together and whispering. Shang Binghe explains: Gen, from the third line to the top line, contains the correct and reversed Zhen trigrams, so it is said "wu wu nie nie." The second, third, and fourth lines form Kan, which represents night; connected with Zhen, it is said "night activity"; opposite to Kan is Li, which represents day; connected with Xun, it is said "daytime hiding" — Xun has the image of concealment. Kan also represents plotting, theft, and houses. Notes: The character "zuo" in the Ji Gu Ge edition is "xing," and "que" is "gong," here following the Song and Yuan editions; the Song and Yuan editions do not have the last two sentences, here following the Ji Gu Ge edition.

漸。騂牛無子，鳴於大野。申覆陰徵，還歸其母，說以除悔。離為牛，坎赤，故曰騂牛。震伏，故曰無子。《左傳》介葛廬來朝，聞牛鳴，曰：是生三犧皆用之矣。艮為大野，震巽同聲，故曰鳴於大野。三四句或謂申者，申後先為幽王所廢，後平王立，後復還，然第三句終難解，疑有訛字。又《比》之《蹇》有申生見母之語，蓋自《虞初志》亡後，故事多遺失，故莫定其是非也。

The transformation of Jie into Jiean. Lin Ci said: A red cow without calves is crying out in the vast field; a woman from the Shen clan returns again, back to her mother, her regret vanishes through joy — this is the image of losing a child and then finding comfort. The third line is difficult to understand. Shang Binghe explained: Jiean has the mountain (Gen) below and the wind (Xun) above. The third, fourth, and fifth lines form the trigram Li (Fire), which represents cattle. The second, third, and fourth lines form the trigram Kan (Water), which represents red color. Therefore, it is said 'red cow'. The trigram Zhen (Thunder) is hidden in this hexagram but not visible, so it is said 'without calves'. The Zuo Zhuan records that in the 29th year of Duke Xi's reign, Jie Ge Lu came to court and heard a cow's cry, saying that this cow had given birth to three calves, all of which were sacrificed. This is exactly the story of a cow losing its calves. The lower trigram Gen represents the vast field. Zhen and Xun both belong to the category of sounds, so it is said 'crying out in the vast field'. The third and fourth lines, some people say 'Shen' refers to Shen Hou — Shen Hou was first dismissed by King You of Zhou, but later, after King Ping ascended the throne, she was restored. However, the third line remains difficult to understand, and it is likely there is a mistake in the text. In the section 'Comparing with Jian', this book also mentions Shen Sheng seeing his mother. Probably since the Yu Chu Zhì has been lost, many stories have been lost, so it is impossible to determine which is correct.

歸妹。王良善御，伯樂知馬。周旋步驟，行中規矩。止息有節，延命壽考。詳《遯》之《豫》。○驟，宋元本作趍，依汲古。

The hexagram transforms into Guīmèi. Lin Ci said: Wang Liang is skilled in driving chariots, and Bo Le is skilled in appraising horses; the chariot and horse move forward and backward, fast or slow, all in accordance with proper rules; their rest is also measured, thus leading to longevity — this is a favorable omen indicating proper control and measured movement. Wang Liang was a famous charioteer from the Spring and Autumn period of the State of Jin, and Bo Le was a renowned horse appraiser during the time of Duke Mu of Qin. Shang Binghe does not emphasize the use of symbolic imagery, noting that details are discussed in the section "Dun Zhī Yu" of this book. Notes: The character "zhuo" in Song and Yuan editions is "qu", but here we follow the Jigugē edition.

豐。釋然遠咎，避患害早。田獲三狐，以貝為寶。詳《賁》之《謙》。

The transformation from "Jie" to "Feng" indicates a change from restriction to abundance. Lin's interpretation says: the mind becomes at ease and one is far from past misfortunes, escaping harm and disaster early on; hunting yields three foxes, and one also obtains a shell as a treasure—this is a favorable omen indicating the resolution of difficulties and the acquisition of benefits. "Hunting and obtaining three foxes" is the line statement of the second line of the "Jie" hexagram. In ancient times, shells were used as currency, hence the phrase "treasuring the shell." Shang Binghe does not emphasize the use of symbolic imagery, noting that details can be found in the section "Beren" of this book.

旅。仁獸所處，國無凶咎。市賈十倍，復歸惠裡。艮為獸，互巽，故曰仁獸。艮為國，巽為市賈、為倍，兌數十，故曰十倍。艮為里，伏震為歸、為仁，故曰復歸惠裡。

The transformation of Jie into Li indicates a fortunate omen. Lin Ci said: Where the benevolent beast resides, the country has no misfortune or calamity; in the market, trade brings tenfold profit, and one returns to the benevolent hometown—this is a favorable omen of national peace and profit in business. Ancient people called the qilin a benevolent beast because it does not trample on living insects or break living grass. Shang Binghe explained: Li is formed with Gen below and Li above. The lower trigram Gen represents beasts, and the second, third, and fourth lines form Xun, so it is said 'benevolent beast'. Gen also represents the country; Xun represents markets and merchants, and also signifies doubling. The third, fourth, and fifth lines form Dui, whose number is ten, so it is said 'tenfold profit'. Gen also represents hometowns; in the hidden image (related trigram Jie) of Li, the mutual trigrams produce Zhen, which represents returning and benevolence, so it is said 'returning to the benevolent hometown'.

巽。六目俱視，各欲有志。一言不同，乘戻生訟。互離為目，數六，故曰六目。伏坎為心志，兌為言，初至四正反兌，故曰一言不同，乖戻生訟也。○一言，宋元本作心意，非，依汲古。

The transformation results in the trigram Xun. Lin's interpretation says: six eyes all looking around, each person harboring their own thoughts; a single word fails to reach agreement, leading to discord and litigation — a凶象 indicating discord among people and disputes arising from speech. Shang Binghe explains: the third, fourth, and fifth lines of Xun form the trigram Li, which represents eyes, and the number of the trigram is six, hence 'six eyes'. Within the hidden image (the opposite trigram Zhen) of Xun, the second, third, and fourth lines form the trigram Dui, which represents speech. From the first line to the fourth line, there are two opposing Dui trigrams, one positive and one negative, hence 'a single word differs'. Discord arises and litigation follows. Note: The original text says 'a single word' in Song and Yuan editions, which is incorrect. This version follows the Jigugē edition.

兌。傅說王良，驂御四龍。周徑萬里，無有危凶。傅說、王良，皆星名。《莊子》傅說相武丁，奄有天下，騎箕尾上，比於列星，故張衡《周天六象賦》云：天江為太陰之主，傅說奉中闈之祠。《史記天官書》天駟旁一星，曰王良。王良策馬，車騎滿野，故下雲驂御四龍。惟《星經》云：傅說一星在尾後，主子嗣，茲與王良並言，似亦與天駟有關，抑以傅說騎箕尾箕主風喻馬行之神速歟。兌通艮，艮為星，互震為龍、為驂駕、為周、為萬，艮為里，故曰萬里。互坎為危，震解，故不危。

The change of the section becomes the trigram Dui. Lin Ci said: The star Fuyue and the star Wangliang are driving four dragons together; they travel a distance of ten thousand miles without any danger or misfortune — this is a favorable omen of unimpeded movement. Shang Binghe explained: Fuyue and Wangliang are both names of stars. The "Zhuangzi · Da Zongshi" says that Fuyue assisted Wu Ding and gained the world, and after his death, he rode on the two mansions Ji and Wei, standing among the stars. Therefore, Zhang Heng's "Zhou Tian Liu Xiang Fu" says that the star Tianjiang is the master of Taiyin, and the star Fuyue serves the rites in the central chamber. The "Shiji · Tian Gao Shu" says that beside Tian Si there is a star called Wangliang. Wangliang whips the horse, which presents a scene of many chariots and horses filling the fields, so the next sentence says "driving four dragons." However, the "Xing Jing" says that the star Fuyue is located after the mansion Wei, governing descendants; here, it is mentioned together with Wangliang, which seems also related to Tian Si, or perhaps because Fuyue rides on the mansion Ji which governs wind, thus describing the speed of the horse. In terms of the trigram, the trigram Dui's adjacent trigram is Gen, which governs stars. Gen contains the trigram Zhen within it, which governs dragons and the chariot, as well as completeness and ten thousand. Gen also governs li, so it is said "traveling ten thousand miles." Gen also contains the trigram Kan within it, which governs danger, while the virtue of the trigram Zhen is resolution, so it is said "without danger or misfortune."

渙。伯仲叔季，日暮寢醉。醉醒失明，喪其貝囊，臥拜道旁。詳《謙》之《蠱》。首句宋本作仲伯季叔，非，依汲古。寢醉，宋本、汲古作寢寐，依元本。汲古第三句元本作醒失期明，宋本、汲古作醉醒失明，明與囊旁韻，元本非。臥拜，《謙》之《蠱》作銜卻，拜或為卻之形訛字。

The hexagram transforms into the hexagram of Dispersal. Lin Ci said: The four brothers, Bo, Zhong, Shu, and Ji, all fell asleep drunk in the dark; when they woke up, they were dizzy and had lost their bag containing money and shells, lying on the roadside and performing rituals — this is a凶 omen of losing wealth through drunkenness. Shang Binghe does not emphasize the use of symbolic imagery, noting that details are discussed in detail in the section "Qianzhi Gu" of this book. Notes on the edition: The first sentence in the Song edition reads "Zhong Bo Ji Shu," which is incorrect; this version follows the Jiguguo edition. The phrase "qin zui" in the Song edition and Jiguguo edition reads "qin mei," but this version follows the Yuan edition. The third sentence in the Yuan edition reads "xǐng shī qī míng," while the Song edition and Jiguguo edition read "zui xǐng shī míng." The word "ming" rhymes with "nang" and "pang," indicating that the Yuan edition is incorrect. The phrase "wo bai" in the "Qianzhi Gu" section reads "xiang que," and "bai" may be a variant form of "que" due to a similar character.

中孚。江有寶珠，海多大魚。亟行疾至，可以得財。詳《渙》之《需》。可，宋本作所，依元本、汲古。

The hexagram transforms into Zhongfu. Lin Ci said: There is a precious pearl in the river, and many big fish in the sea; hurry to set out and get there quickly, and you can obtain wealth — this is a favorable omen for seeking profit in due season. Shang Binghe does not emphasize taking the image from the transformation, noting that details are discussed in the section "Huan Zhī Xū" of this book, where Lin Ci's words are the same. Note: The character "kě" in the Song edition is "suǒ," but here we follow the Yuan edition and Jigugē edition.

小過。遠視千里，不見所持。離婁之明，無益於耳。艮為視，艮手為持，艮為光明，兌為耳，伏巽，故不見所持。○持，汲古作視，依宋元本。

The transformation of Jie becomes Xiaoguo. Lin Ci said: One's eyes can see a thousand miles away, yet cannot see the thing held in one's hand; even with the keen eyesight of Liulou, it is of no help to the ears — this is ainauspicious sign (auspicious omen) indicating clarity in the distant but blindness in the near. Liulou is a figure from ancient legend known for his exceptional eyesight. The Book of Mencius, part of Liulou Shang, says he could discern the finest hairs at the end of an autumn hair. Shang Binghe explained: In Xiaoguo, the lower trigram is Gen, which governs sight and the hand, hence the term 'hold' (持). Gen also governs brightness. The third, fourth, and fifth lines form the interrelated trigram Dui, which governs the ear. The second, third, and fourth lines form the interrelated trigram Xun, which governs concealment, hence the inability to see the object held in the hand. Note: The character '持' in the Jigujia edition is '视', but here we follow the Song and Yuan dynasty editions.

既濟。弱足刖跟，不利出門。市賈無嬴，折亡為患。詳《乾》之《鼎》。

The section transforms into the hexagram of Completion. Lin Ci said: weak legs and injury to the heel make it unsuitable to go out; in business there is no profit, and losses become misfortunes — this is an ominous sign of blocked movement and financial loss. "Ying" is synonymous with "Ying," meaning profit. Shang Binghe does not emphasize the use of symbolic imagery, noting that details are discussed in the section "Qian and Ding" of this book.

未濟。利盡得媒，時不我來。鳴雌深涉，寡宿獨居。似用半象，而語特難解。

The hexagram changes to the hexagram of Not Yet Reached. Lin Ci says: When benefits are exhausted, one seeks a matchmaker, but the right time refuses to come; a female bird calls and wades deep into the water, alone and solitary in its dwelling — this is a凶 omen of missing the right time and being isolated. Shang Binghe says this instance seems to use the 'half hexagram' method, taking only two lines as half of a hexagram, and the wording is particularly difficult to understand, so he does not elaborate on the imagery.

行唐尚秉和節之注

This is the heading of the volume: the annotations in this volume were written by Shang Binghe from Xingtang in Zhili, and "Jiezi" is his courtesy name.

受業蒲城仵道益、豐潤董維城堃校刊

This is also a heading at the beginning indicating the people responsible for the collation and publication: two students who studied under the Shang family—Wu Daoyi from Pu Cheng, Shaanxi, and Dong Kun from Feng Run, Zhili (with the courtesy name Weicheng)—who were in charge of the collation and the printing.

中孚。鳥鳴嘻嘻，天火將下。燔我屋室，災及姤後。詳《兌》之《革》。鳥鳴，宋元本作烏鳥，依汲古。嘻嘻，汲古作喈喈，茲依宋元本。

The hexagram Zhongfu remains Zhongfu. The following section belongs to "Zhongfu No. 61," and the primary hexagram is Zhongfu; the changing hexagram in this case is the same as the primary one. Lin's commentary says: birds chirping joyfully indicate that heavenly fire will descend; it will burn down my house, and the calamity will extend to the concubines and the inner chambers—this is an ominous sign of fire affecting the inner quarters. Shang Binghe does not repeat the symbolic interpretation, noting that details can be found in the section "Dui's Ge" in this book. Notes on the text: "bird singing" is recorded as "wu niao" in the Song and Yuan editions, but here we follow the Jigugē edition; "xi xi" in the Jigugē edition is here replaced with "jie jie" according to the Song and Yuan editions.

乾。黃虹之野，賢君所在。管叔為相，國無災咎。此用《中孚》象。震為玄黃、為虹、為君，艮為野、為叔，《孝經援神契》黃虹抱曰輔臣納忠。《帝王世紀》少昊生，虹流華渚。《洛書》黃帝起，黃雲扶日。又《東方朔別傳》凡占長吏下車，當視天有黃雲來覆車。震為竹，故曰管叔。艮為國。○叔，汲古作仲，非。中孚無仲象也，茲依宋元本。

The hexagram Zhongfu changes into Qian. Lin Ci says: When a yellow rainbow appears over the plains, it indicates the place where a wise sovereign resides; Guan Shu served as a minister, and there was no calamity or misfortune in the country — this is a favorable omen of obtaining virtuous ministers. Shang Binghe explains: The hexagram Qian consists entirely of yang lines and cannot produce these images, so this instance uses the images of Zhongfu. The second, third, and fourth lines of Zhongfu form Zhen, which governs the color of black and yellow and also represents rainbows and sovereigns; the third, fourth, and fifth lines form Gen, which represents plains and also represents a minister. The "Xiaojing Yu Shenqi" says that a yellow rainbow surrounding the sun is a sign of loyal ministers; the "Emperor's Chronicle" says that when Shaohao was born, there was a rainbow shining over Huazhu; the "Luo Writing" says that when the Yellow Emperor rose to power, yellow clouds supported the sun; the "Dongfang Shuo Bi Zhuan" also says that when officials are appointed, one should look to see if yellow clouds appear above their chariots. Zhen also governs bamboo, which can be used to make pipes, hence the reference to "Guan Shu"; Gen governs the state. Notes: The character "Zhong" in the汲古阁 edition is incorrect — the hexagram Zhongfu cannot produce the image of "Zhong," so this follows the editions from the Song and Yuan dynasties.

坤。符左契右，相與合齒。乾坤利貞，乳生六子。長大成就，風言如母。詳《兌》之《大過》。宋元本石下多梁叔有若四字，斷為衍文，茲依汲古。

The trigram Zhong Fu transforms into Kun. Lin Ci's explanation is the same as in the previous entry "Xun's Da Guo": the symbol of trust is held in the left hand, and the contract is held in the right hand, and they come together like upper and lower teeth fitting closely; Qian and Kun combine and are favorable for upholding the correct path, giving birth to six children; when the children grow up, the words spread like wind, and all say they resemble their mother — this is a favorable omen of the harmonious union of yin and yang and abundant generation. Shang Binghe does not repeat the symbolic interpretation, noting that details can be found in the entry "Dui's Da Guo" in this book. Note: The Song and Yuan editions have four additional characters "Liang Shu You Ruo" below the character "Shi," which Shang氏 determines to be a later addition, and this text follows the Jigugē edition.

屯。蝗齧我稻，驅不可去。實穗無有，但見空藳。詳《小畜》之《大壯》。

The hexagram Zhongfu transforms into Zun. Lin Ci says: Locusts are eating my rice, no matter how hard I try to drive them away; the sturdy rice ears are all gone, only the empty stalks remain — this is a凶 portent of locust plague and total crop failure. "Gao" refers to rice stalks. Shang Binghe does not emphasize the use of symbolic imagery, noting that details are discussed in the section "Xiao Xu Zhong Da Zhuang" of this book.

蒙。嬰孩求乳，母歸其子，黃麑悅喜。詳《履》之《同人》。孩，元本作孫，依宋本。

The hexagram Zhong Fu transforms into Meng. Lin Ci says: A baby is nursing, and the mother returns to the child, even the young deer is delighted — this is a favorable omen of family reunion. "Ní" refers to a young deer. Shang Binghe does not repeat the use of symbolic imagery, noting that details are discussed in the section "Lu Zhi Tong Ren" of this book. Note: The original edition had "Sun" instead of "Hai", but this version follows the Song edition.

需。折若蔽目，不見稚叔。失旅亡民，遠去家室。詳《師》之《蒙》。第二句元本作父旅相逐，父乃失之訛。第四句元本作不見衛國，均依宋本、汲古。若，汲古作葉，非。

The trigram Zhongfu transforms into Xu. Lin Ci says: The branches and leaves of the Ifu tree are broken off and cover the eyes, preventing the sight of the young uncle; the wandering traveler and the exiled people are far away from their homes — this is an ominous sign of obstruction and loss of sight, and of people leaving their homeland. Shang Binghe does not emphasize taking the image from the transformation, noting that details are discussed in the section "Shi Zhi Meng" of this book. Notes: The second line in the second edition reads "the father and the traveler follow each other," where "father" is a mistake for "loss"; the fourth line in the second edition reads "not seeing the state of Wei," and here both are followed according to the Song edition and the Ji Gugé edition; the character "ruo" in the Ji Gugé edition is "ye," which is incorrect.

訟。牂羊羵首，君子不飽。年飢孔荒，士民危殆。《詩小雅》牂羊墳首，茲作羵。按：魯語云土之怪曰羵，注：羵，羊雌雄未成者，亦作墳。然則羵墳古通用，是焦詩與毛詩異字，非訛字也。伏震為羊，羵，大也。乾為首、為大，故曰羵首。乾為君子，離虗，故不飽，故飢。乾為年，坎為民、為危殆。○牂，汲古作，從宋元本。羵，宋元本作肥，依汲古。

The hexagram Zhongfu changes into Song. Lin Ci said: A mother sheep has a large head, and the gentleman cannot eat his fill; the harvest is poor, and the people are in dire straits — this is a great凶 (auspicious) omen of a year of famine and hardship. Shang Binghe explained: The poem "Tiao Zhi Hua" from the Book of Songs, Xiao Ya, says "Zang Yang Fen Shou," but here it is written as "Gong." According to the Guoyu, Lu Yu, the monster in the earth is called "Gong Yang," and Wei Zhao's commentary says that "Gong" refers to a sheep that has not yet matured, and it is also written as "Fen." Therefore, "Gong" and "Fen" were commonly used in ancient times, which is why Jiao Yanshou's version of the Book of Songs differs from the Mao Shi in the use of characters, and it is not an error. In the hidden image of Song (the adjacent hexagram Mingyi), the intermingled trigram Zhen (Thunder) appears, and Zhen is associated with sheep. "Gong" here is interpreted as "great," and the upper trigram Qian (Heaven) represents the head and the great, so it is said "Gong Shou." Qian also represents the gentleman; the second, third, and fourth lines of Song form the intermingled trigram Li (Fire), and Li's virtue is emptiness in the middle, hence the saying of not having enough to eat and hunger. Qian also represents the year, and the lower trigram Kan (Water) represents the people and danger. Note: The character "Zang" in the Jigugong edition is written as another character (the original text here is missing), so we follow the Song and Yuan editions. The character "Gong" in the Song and Yuan editions is written as "Fei," so we follow the Jigugong edition.

師。靈龜陸處，盤桓失所。伊子退耕，桀亂無輔。詳《歸妹》之《剝》。

The hexagram Zhong Fu changes into Shi. Lin Ci says: The divine turtle leaves the water and resides on land, hesitating and uncertain, losing its proper place; Yi Yin retires to till the fields, and Xia Jie is tyrannical with no one to assist him — this is a凶 omen of virtuous men withdrawing and superiors losing their support. Yi Yin originally tilled the fields in You Shen's wilderness, and later was employed by Shang Tang. Shang Binghe does not emphasize taking the image again, noting that details are discussed in the section "Gui Mei zhi Po" of this book.

比。威約拘囚，為人所誣。皋陶平理，幾得脫免。脫免，元本作免脫，依宋本、汲古。

The trigram Zhongfu transforms into Bi. Lin Ci says: Being subjected to coercion and imprisonment by others, originally due to false accusations, but fortunately there is a fair judge like Gao Yao to examine the case, thus narrowly escaping punishment and clearing the name — this is an omen of being vindicated after being falsely accused. Gao Yao was an official in charge of criminal justice during the time of Yu Shun, and he was revered by ancients as a model of impartial judgment. Shang Binghe does not provide an interpretation for this, only a collation note. The collation note states: "tuo mian" in the original edition reads "mian tuo," here following the Song edition and the Jigugong edition.

小畜。烏升鵲舉，照臨東海。尨降庭堅，為陶叔後。封於英六，福履綏厚。詳《需》之《大畜》。

The trigram Zhongfu transforms into Xiaoxu. Lin Ci said: crows flying upward, magpies soaring high, light shining over the East Sea; Meng Xiang and Ting Jian, such virtuous men, became descendants of Tao Shu; they were granted fiefs in Ying and Liu, and their blessings and favors were abundant and enduring — this is a favorable omen of virtuous descendants receiving fiefs and continuing the blessings without end. Meng Xiang and Ting Jian were both virtuous men among the 'Eight Masters' of the High Emperor Gaoyang, as mentioned in the "Zuo Zhuan" Wen Gong 18th year; Ting Jian is traditionally said to be Gaoyao, whose descendants were granted fiefs in Ying and Liu, as mentioned in the "Zuo Zhuan" Wen Gong 5th year. Shang Binghe does not emphasize taking the image again, noting that details are discussed in the section "Xu zhi Daxu" of this book.

履。四目相視，稍近同軌。日昳之後，見吾伯姊。詳《益》之《需》。近，汲古作延，軌作執，均依宋元本。

The hexagram Zhong Fu changes into the hexagram Lu. Lin Ci says: four eyes looking at each other, gradually approaching and walking together on the same path; after the sun has passed its zenith and begun to set, seeing my elder sister — this is a favorable omen of a close meeting. "Ri Die" refers to the time when the sun has passed its zenith and begun to set. Shang Binghe does not emphasize the use of symbolic imagery, noting that details can be found in the section "Yi Zhi Xu" of this book. Notes: the character "jin" in the Ji Gu Ge edition is "yan", and the character "gui" is "zhi", but here we follow the Song and Yuan editions.

泰。大步上車，南至喜家。送我狐裘，與福載來。詳《節》之《觀》。

The hexagram Zhong Fu transforms into Tai. Lin Ci says: Taking a big step onto the carriage, going south to the house where a wedding is being held; the host gives me a fox fur coat, and along with the blessing, I return it. This is a favorable omen of traveling and receiving a gift, returning with good fortune. Shang Binghe does not emphasize the derivation of meaning from external symbols, noting that details are discussed in the section "Jie Zhi Guan" of this book, where Lin Ci's interpretation is the same.

否。穿都相合，未敢面見。媒妁無良，使我不鄉。坤為都。穿，元本作卒，相作和，鄉作香，均依汲古，然義皆難解，恐仍有訛字。

The hexagram Zhong Fu transforms into Bo. Lin Ci said: passing through the capital city, they meet each other but dare not meet face to face; the matchmaker is not virtuous, causing my heart to refuse this marriage — this is a凶 omen indicating an untrustworthy matchmaker and a failed marriage. Shang Binghe said these words are difficult to explain, and he suspects there may be errors in the text, so he only provided the hexagram: Kun represents the capital city. Notes: the character '穿' in the original edition was '卒', '相' was '和', and '乡' was '香', all of which are followed here according to the Jiguge edition.

同人。鴻飛遵陸，公出不復，伯氏客宿。詳《剝》之《升》。出，汲古作母，依宋元本。

The trigram Zhongfu changes into Tongren. Lin Ci says: 'Wild geese fly along the land, the elder son leaves and does not return, the younger brother can only stay as a guest overnight' — this represents a situation of distant travel without return and being stranded away from home. The first two lines are taken from 'Poetry · Bin Feng · Jiuyan' 'Wild geese fly along the land, the lord returns but does not come back.' Shang Binghe does not emphasize taking the image from the text, noting that details can be found in the section 'Bo changing into Sheng' of this book. Notes on the text: The character 'mu' in the Jigusha edition is used here according to the Song and Yuan editions.

大有。代戍失期，患生無知。懼以發難，為我開基，邦國憂愁。《左傳莊八年》齊侯使連稱管至父戍葵丘，瓜時而往，曰及瓜而代，期戍，公問不至，故與無知等作亂。伏艮為守、為戍、為期，坎為失，故曰失期。坎為患、為憂懼，坤為我、為邦國，全用旁通。○生，汲古作至，依宋元本。知，各本皆作聊，依《漸》之《謙》校。

The trigram Zhong Fu transforms into Da You. Lin Ci says: "A change in the border garrison caused a delay in the replacement, and the disaster originated from Gongsun Wuzhi; they rebelled out of fear, yet it actually helped me establish a foundation, while the state was troubled by this—this is a凶象 (auspicious omen) of breaking trust and causing chaos." The "Zuo Zhuan" records that in the eighth year of Duke Zhuang's reign, Prince Xiang of Qi sent Lian Chen and Guan Zhi Fu to garrison Kuqi. They were to depart when the melon ripened, with an agreement that they would be replaced the following year when the melon ripened ("ji gua er dai"). However, Duke Xiang did not send replacements by the deadline, so Lian Chen and Guan Zhi Fu conspired with Gongsun Wuzhi to rebel. Shang Binghe explains: this passage uses the旁通 (mutual transformation) imagery—Da You's six lines of yin and yang are transformed into Bi. Bi's inner trigram is Gen, which signifies guarding, garrisoning, and deadlines; Bi's upper trigram is Kan, which signifies loss and disaster, hence "losing the deadline," and Kan also represents calamity and fear; Bi's lower trigram is Kun, which signifies "me" and the state. Notes: The character "sheng" in the汲古阁 edition is "zhi," here following the Song and Yuan editions; the character "zhi" in all editions is "liao," corrected according to the entry on "Jian Zhi Qian."

謙。伯氏爭言，戰於龍門。構怨結禍，三世不安。詳《坤》之《離》。正反震相背，故爭言。震為伯，故曰伯氏。○伯氏，宋元本作齊魯，茲依汲古。

The hexagram Zhongfu transforms into Qian. Lin Ci says: The elder brother and younger brother quarrel, fighting at the龙门 (Dragon Gate); they form a grudge and cause calamity, leading to unrest for three generations — this is an ominous sign of conflict bringing misfortune. Shang Binghe notes that the symbolic meaning is detailed in the section "Kun's Li" of this book, and adds: The hexagram contains two Zhen trigrams facing each other, hence the phrase "quarreling words"; Zhen is associated with the elder brother, hence "the elder brother." Note: In Song and Yuan editions, "the elder brother" is written as "Qilu," but here we follow the Jigugē edition.

豫。周政養賊，背生人足。陸行不安，國危為患。震為周，坎為賊，坤為政、為育，故曰周政養賊。震為足，艮為背，足在背上，故曰背生人足。坤為陸，坎險，故不安。坤為國，坎為患也。此全用卦象制辭，未必有故實。○賊，宋元本作賤，茲依汲古。

The hexagram Zhong Fu transforms into Yu. Lin Ci said: The policies of the Zhou dynasty instead fostered rebels, with feet growing on the back; walking on land was unstable, and the state was in great peril — this is a凶 portent of self-inflicted danger. Shang Binghe explained: Yu consists of Kun below and Zhen above. The upper trigram Zhen dominates the Zhou, and the third, fourth, and fifth lines form Kan, which represents thieves. The lower trigram Kun represents government affairs and also nurturing, so it is said 'the Zhou policies fostered rebels'. Zhen also represents feet, and the second, third, and fourth lines form Gen, which represents the back, hence 'feet growing on the back'. Kun represents land, while Kan represents danger, hence 'walking on land is unstable'; Kun also represents the state, while Kan represents calamity. Shang noted that this entire phrase is constructed according to the hexagram's imagery, and may not refer to any specific historical event. Note: The character '贼' in Song and Yuan editions was '贱', but this follows the Jigugē edition.

隨。蜩螗歡喜，草木暢茂。百果蕃生，日益富有。詳《謙》之《解》。喜，宋元本作翹，富作多，依汲古。

The hexagram Zhong Fu transforms into Suí. Lin Ci says: The cicadas chirp joyfully, the grass and trees flourish abundantly; various fruits abound, and the family's wealth increases day by day — this is a favorable omen of flourishing things and continuous progress. "Tiao" and "Tang" both refer to cicadas. Shang Binghe does not emphasize the use of symbolic imagery, noting that details are discussed in the section "Jian Zhi Jie" of this book. Notes on the edition: In the Song and Yuan editions, the character "xi" (joy) was written as "qiao," and the character "fu" (wealth) as "duo." Here, we follow the Ji Gu Ge edition.

蠱。魃為災虐，風吹雲卻。止不得復，復歸其宅。首句汲古作薄災暴虎，宋元本作薄災暴虐，依《小畜》之《中孚》校。薄為魃之音訛字。

The trigram Zhongfu transforms into Gu. Lin Ci says: A drought demon causes calamity and spreads wildly, a gust of wind blows the clouds away; the clouds stop far away and cannot return, people have no choice but to go back to their own houses—this is a凶 omen of severe drought with no rain. "Bai" is a mythical ghost said to cause drought. Shang Binghe does not take this as a symbolic image, only providing a collation note. Collation note: The first sentence in the Jigu Geyue edition reads "Bo zai bou hu," while the Song and Yuan editions read "Bo zai bou nüe," here it is corrected according to the entry "Xiaoxu among Zhongfu" in this book; "Bo" is a homophone error for "Bai."

臨。乘騮駕驪，遊至東齊。遭遇行旅，逆我以資，厚得利歸。震為馬，坤亦為馬，故曰乘騮駕驪。震為東，伏巽為齊，故曰東齊。震為行旅，坤為資財，逆行，故曰逆我以資。坤多，故曰厚得利。

The hexagram Zhong Fu transforms into Lin. Lin Ci says: Riding a red-maned horse and a black horse, traveling and journeying eastward to the state of Qi; on the way, encountering traveling merchants who come forward with goods to trade, thus gaining substantial profit and returning—this is a favorable omen for merchants. "Ni" means to meet or greet, and "ni wo yi zi" refers to offering goods and wealth to trade with me. Shang Binghe explains: Lin is composed of Dui below and Kun above. The second, third, and fourth lines form the trigram Zhen, which represents horses. The upper trigram Kun also represents horses, so it is said "cheng liu jia li" (riding a red-maned horse and a black horse). Zhen also represents traveling, and Kun represents wealth. The movement of Kun's energy is reverse, hence "ni wo yi zi" (offering wealth to meet me). Kun also represents abundance, hence "hou de li" (gaining substantial profit).

觀。鳳生七子，同巢共乳，歡悅相保。坤文，故曰鳳。艮數七，故曰七子。艮為巢、為乳，伏震為歡悅。

The hexagram Zhong Fu changes into Guan. Lin Ci said: A phoenix has seven young birds, all living in the same nest, feeding together, happy and protecting each other — this is a good omen of many children and family harmony. Shang Binghe explained: The lower trigram of Guan is Kun, which represents cultural refinement, hence 'phoenix'; the second, third, and fourth lines form the trigram Gen, whose number is seven, hence 'seven young birds'; Gen also represents the nest and feeding. The upper trigram of Guan is Zhen, which represents joy, hence the happiness.

噬嗑。桃雀竊脂，巢於小枝。動搖不安，為風所吹。心寒漂搖，常憂殆危。詳《損》之《渙》。

The hexagram Zhongfu transforms into Shihhe. Lin's commentary says: small birds like the jiao liao and qie zhi build their nests on thin branches; they are unsteady and lack security, exposed to strong winds; they feel cold in their hearts, drift with the wind, and often fear danger — this is a凶 omen of unstable foundation and constant peril. 'Ta qüe' refers to jiao liao, and 'qie zhi' refers to sang hu, both small birds, as mentioned in the Erya · Xishi Niao. Shang Binghe does not repeat the use of symbolic imagery, noting that details are discussed in the section 'Sun Zhi Huan' of this book.

賁。東山西山，各自止安。雖相登望，竟未同堂。詳《姤》之《坤》。竟未，汲古作不得，依宋元本。

The hexagram Zhong Fu transforms into Ben. Lin Ci said: "A mountain on the east and a mountain on the west, each resting in its original place; although they look up to each other from a distance, they have never been in the same hall — this is the image of distant longing and difficulty in meeting." Shang Binghe does not emphasize taking images again, noting that details are discussed in the section "Gou's Kun" of this book. Note: The text "jìng wèi" in the Ji Gu Ge edition is "bù dé," but this version follows the Song and Yuan editions.

剝。匍匐出走，驚懼惶恐。白虎生孫，蓐收在後。匍匐，以手行也。艮為手，手在地上，故曰匍匐。陽在上，故曰出。坤為恐懼，艮為虎、為孫，伏兌為西方，色白，故曰白虎。兌為秋，故曰蓐收。《月令》孟秋之月其神蓐收是也。○匐，宋元本作伏，依汲古。惶，宋本、汲古作皇，依元本。

The trigram Zhong Fu transforms into Bo. Lin Ci says: escaping by crawling on hands and feet, in a state of panic and fear; the White Tiger has a son, and the autumn god Ru Shou follows closely behind — this is a凶 portent of fear and flight, with the bleak and severe accompanying it. "Pu Fu" means crawling on hands and knees. Shang Binghe explains: Bo is composed of the trigram Kun below and Gen above. The upper trigram Gen represents the hand, with the hand pressed on the ground, hence "Pu Fu"; the yang line is at the highest position, hence "escape." The lower trigram Kun represents fear; Gen also represents the tiger and a son. The hidden image of Bo (the trigram Guai, its parallel trigram) has the upper trigram Dui, which is located in the west, and the color of the west is white, hence "White Tiger"; Dui also represents autumn, hence "Ru Shou" — the "Monthly Ordinances" in the "Rites of Zhou" states that in the first month of autumn, the god Ru Shou is in charge, which is the autumn god of the west. Notes: In Song and Yuan editions, the character "fu" is written as "pu," here following the Ji Gu Ge edition; in Song editions and Ji Gu Ge edition, the character "huang" is used for "huang," here following the Yuan edition.

復。重弋射隼，不知所定。質疑蓍龜，告以肥牡。明神答報，宜利止居。詳《困》之《蹇》。弋，元本訛或，牡作性，依宋本、汲古。四五句宋元本倒，依汲古。

The hexagram Zhong Fu transforms into Fu. Lin Ci explains: using arrows with cords to shoot the hawk and falcon, yet not knowing where they fall; using yarrow stalks and turtle shells to divinate difficulties, the oracle indicates the need to sacrifice a fat male animal; the deities indeed respond favorably, suggesting it is appropriate to settle down locally — this is an omen of a favorable divination, indicating suitability for stillness rather than movement. "Yi" refers to shooting birds with arrows tied with silk cords, and "mu" refers to male sacrificial animals. Shang Binghe does not emphasize deriving meanings from external symbols, noting details can be found in the section "Kun in Jian" of this book. Notes: In the original edition, the character "Yi" was mistakenly written as "huo", and "mu" was written as "xing"; here we follow the Song and Jigugong editions. The fourth and fifth sentences in the Song and Yuan editions are reversed, here we follow the Jigugong edition.

無妄。開門內福，喜至我側。加以善祥，為吾室宅。宮城洛邑，以昭文德。震為開，艮為門，上乾，故曰納福。震為喜、為善祥，艮為室宅、為宮城、為邑，乾為王，故曰洛邑。洛邑，王城也。伏坤為文。○加以，宋元本作嘉門，依汲古。室，汲古作家，昭作招，依宋元本。

The hexagram Zhong Fu transforms into Wu Wang. Lin Ci says: Opening the doors to welcome blessings, joy has arrived at my side; adding various auspicious signs, establishing my family and household; building palaces and city walls in Luoyi to illuminate cultural virtue — this is a great auspicious omen of receiving blessings and prospering the family. The character "内" here is read as "nà," meaning to welcome in. Shang Binghe explains: Wu Wang has Zhen below and Qian above. The lower trigram Zhen signifies opening, and the second, third, and fourth lines together form Gen, which represents a door. Above Gen is Qian, so it is said "to welcome blessings." Zhen also signifies joy and auspiciousness; Gen represents houses, palaces, and cities, as well as capitals; the upper trigram Qian represents the king, so it is said "Luoyi" — Luoyi is the royal capital. The hidden image (parallel hexagram) of Wu Wang has the upper trigram as Kun, which represents culture. Note: The text "加以" in Song and Yuan editions reads "嘉门," but here we follow the Jigugē edition. The character "室" in Jigugē reads "家," and "昭" reads "招," but here we follow the Song and Yuan editions.

大畜。鳥飛狐鳴，國亂不寧。下強上弱，為陰所刑。艮為鳥、為狐，震為飛、為鳴，故曰鳥飛狐鳴。艮為國，兌毀，故曰不寧。四五陰爻，乾為艮所畜，故曰為陰所刑。

The hexagram Zhong Fu changes into Da Xu. Lin's interpretation says: birds are startled and fly, foxes howl at night, there is turmoil and unrest in the country; the lower part is strong and the upper part is weak, yang is restrained by yin — this is a凶 omen of inverted order. Shang Binghe explains: Da Xu consists of Qian below and Gen above. The upper trigram Gen represents birds and foxes; the third, fourth, and fifth lines form Zhen, which represents flying and howling, hence the phrase 'birds flying and foxes howling'. Gen also represents the country; the second, third, and fourth lines form Dui, whose trigram virtue is destruction, hence the phrase 'not at peace'. The sixth lines four and five are both yin lines, the three yang lines of Qian are restrained by Gen, hence the phrase 'restrained by yin'.

頤。三雞啄粟，八雛從食。飢鷹卒擊，失亡兩叔。伏巽為雞，震數三，故曰三雞。伏兌為啄。巽為粟，震為雛，坤數八，故曰八雛。震為從、為食，艮為鷹，坤虗，故曰飢鷹。艮為擊、為叔，坤數二，坤喪，故曰失亡兩叔。

The hexagram Zhong Fu changes into Yi. Lin Ci said: Three hens peck at millet grains, eight chicks follow and eat together; a hungry eagle suddenly attacks, losing two young ones — this is a凶 omen of sudden misfortune occurring during a time of security. Shang Binghe explained: The hidden image of Yi (the opposite hexagram Da Guo) has its lower trigram as Xun, which represents chickens, and the lower trigram of Yi is Zhen, whose number is three, so it is said 'three chickens'; the upper trigram of the hidden image is Dui, which represents pecking. Xun also represents millet, Zhen represents young birds, and the fourth line forms a mutual trigram of Kun, whose number is eight, so it is said 'eight chicks'; Zhen also represents following and eating. The upper trigram Gen represents the eagle, and the virtue of Kun is emptiness, so it is said 'hungry eagle'; Gen also represents striking and young ones, and Kun has the number two, and Kun also represents loss, so it is said 'losing two young ones'.

大過。嘆息不悅，憂從中出。喪我金罌，無妄失位。兌口，故曰嘆息。互大坎，故不悅，故憂從中出。乾為金，震為罌，震伏，故曰喪我金罌。○罌，宋元本作嬰，依汲古。從，汲古作逆，依宋元本。

The hexagram Zhong Fu changes into Da Guo. Lin Ci says: sighing and lamenting, being gloomy and unhappy, worries arising from within; losing the golden vessel used for storing gold, losing one's position without cause — this is a凶 omen of internal troubles and loss of position. "Ying" is a small-mouthed, large-bellied vessel. Shang Binghe explains: Da Guo's upper trigram is Dui, representing the mouth, hence "sighing"; this hexagram contains the mutual trigram "Da Kan", which represents danger and peril, hence the sorrow and worry arising from within. The second, third, and fourth lines form the trigram Qian, which represents metal, and Zhen represents the vessel. However, Zhen is hidden in this hexagram and not visible, hence "losing my golden vessel." Notes: The character "ying" in Song and Yuan editions is "ying," here following the Jigugē edition; the character "cong" in Jigugē edition is "ni," here following the Song and Yuan editions.

坎。剛柔相呼，二姓為家。霜降既同，惠我以仁。詳《家人》之《損》。二，宋元本作三，依汲古。

The trigram Zhongfu transforms into Kan. Lin Ci says: "Yang and Yin call to each other, and two families unite as one; by the time of the frost descent, the rites are already in harmony, and benevolence is extended to me—this is a favorable omen of the proper union of yin and yang, indicating a harmonious marriage." In ancient customs, the period after the frost descent was the time for marriage, hence the phrase "the frost descent has already been shared." Shang Binghe does not emphasize the symbolic meaning of the transformation, noting that details can be found in the section "Family and Loss" of this book. Note: In Song and Yuan editions, the character "two" is written as "three," but here we follow the Ji Gu Ge edition.

離。襄送季女，至於蕩道。齊子旦夕，留連久處。詳《屯》之《大過》。末句元本作久流連處，依宋本、汲古。襄送，各本多作送我，依《屯》之《大過》校。

The trigram Zhongfu transforms into Li. Lin Ci says: Those accompanying the bride accompany the young daughter all the way to the flat main road; the daughter of Qi lingers day and night, hesitating to return for a long time — this is a sign of improper movement and lingering without returning. "Dang Dao" refers to the flat main road. The poem "Zai Qu" from the "Qi Feng" section of the "Shi Jing" says, "Lu Dao You Dang, Qi Zi Fa Xi," which describes Wen Jiang traveling back and forth between Qi and Lu. Shang Binghe does not emphasize taking the image from the transformation, noting that details can be found in the section "Zun Zhī Da Guo" of this book. Notes: The last sentence in the original edition reads "Jiu Liulan Chu," but here it follows the Song edition and Jigugē edition. The phrase "Xiang Song" in various editions is mostly written as "Song Wo," but here it is corrected according to the section "Zun Zhī Da Guo."

咸。低頭竊視，有所畏避。行作不利，酒酢魚餒，眾莫貪嗜。艮為頭，澤下，故曰低頭。艮為視，巽為盜，故曰竊視。巽伏，故曰畏避。兌毀，故不利。兌為澤、為酒，巽為魚、為木，木作酸，故曰酒酢。酢，酸也。巽為爛，故曰餒。餒，爛也。○畏，宋元本作遇，依汲古。酢，宋本、汲古作酸。餒，汲古作敗，依元本及宋元本。

The hexagram Zhong Fu transforms into Xian. Lin Ci says: Looking down and secretly peeking, with fear and hesitation; affairs are not smooth, the wine turns sour, the fish rots, and no one wants to eat them — this is a凶 portent of shrinking back and things turning bad and useless. "Cuo" means sour, and "nei" refers to rotten fish. Shang Binghe explains: Xian is composed of Gen below and Dui above. The lower trigram Gen represents the head, and above is Dui, the marsh, with the head beneath the marsh, hence "looking down." Gen also represents sight, and the second, third, and fourth lines form Xun, which represents theft, hence "secretly peeking." Xun has the image of concealment, hence "fear and avoidance." The virtue of Dui is destruction, hence "unfavorable." Dui also represents the marsh and wine, Xun represents fish and wood, and the taste of wood is sour, hence "sour wine." Xun also represents decay, hence "rotten fish." Notes: The character "wei" in Song and Yuan editions is "yu," and this follows the Jigugē edition. The character "cuo" in Song edition and Jigugē edition is "sour"; the character "nei" in Jigugē edition is "bai," and this follows the Yuan edition and Song and Yuan editions.