The fifth十五th hexagram is called "Fullness."

豐。諸孺行賈，經涉山阻。與狄為市，不憂危殆，利得十倍。孺，《說文》乳子也。震為子，兌少。諸，《爾雅釋詁》諸諸便便辯也。震為言，故曰諸孺。震為商賈，故曰行賈。伏艮為山，兌為狄，按：《呂覽》有西翟，翟狄通用。《周語》自竄於戒[當作戎]翟之間是也。《爾雅》注稱東夷、西戎、北狄，然觀各書，戎狄於西北實不分，故林以兌西為狄也。巽為市，坎為憂，坎伏，故不憂不殆。巽為利、為倍，兌數十，故曰十倍。林意言者孺行賈當危殆，而竟得利也。○山，宋元本作火，狄作杖，均依汲古。

The first change of the卦《丰》remains the same as《丰》. Lin's interpretation says: a group of young men go out to trade, crossing mountains and facing dangers on the way; they trade with the Di people, without worrying about danger, and gain ten times the profit. Shang Binghe explains: 'Ru' is explained in《Shuo Wen Jie Zi》as 'rouzi', meaning young children; Zhen represents the young, and Dui represents youth, so they are called 'zhu ru'. 'Zhu' is explained in《Er Ya·Xie Gu》as 'zhu zhu bian bian, bian also', meaning eloquent; Zhen represents speech, so 'zhu ru' is combined. Zhen represents merchants, so it is called 'xing jia'. Dui contains Gen, which represents mountains; Dui represents the Di people - Shang notes:《Lüshi Chunqiu》refers to them as 'Xi Diao', and Diao and Di are interchangeable.《Guoyu·Zhouyu》mentions 'self-exiled between Ji and Diao' ('Ji' should be 'Rong'), which is an example. Although《Er Ya》notes distinguish Dongyi, Xirong, and Beidi, looking at all the texts, Rong and Di in the northwest are not clearly separated, so《Yi Lin》uses the western Dui to represent Di. Xun represents markets, Kan represents worries but is hidden here, so there is no worry or danger; Xun represents profit and doubling, and Dui's number is ten, so it is said 'ten times'. Shang also points out the intention of this Lin's interpretation: these young men going out to trade should have been dangerous, but they actually gained profit. Notes: In the Song and Yuan editions, the character 'shan' is written as 'huo', and 'Di' is written as 'zhang', but here we follow the Ji Gu Ge edition.

乾。鼎足承德，嘉謀生福。為王開庭，得心所欲。詳《晉》之《大壯》。

The hexagram 丰 changes into the hexagram Qian. Lin Ci says: Like the three legs of a tripod supporting stability, it bears the virtue and achievements firmly; good and beautiful plans bring about blessings; it opens up the court for the sovereign, and whatever is desired can be obtained — this is an omen of a minister in proper position. Shang Binghe notes that the imagery is detailed in the previous entry "Jin's Da Zhuang."

坤。曳綸江海，釣魴與鯉。王孫列俎，以饗仲友。此用豐卦。互巽為綸，兌為江海，巽為魚，故曰魴鯉。伏艮為王孫，伏震為俎，兌食，故曰饗。兌為朋友，伏坎，故曰仲友。○列俎，宋元本作利得，皆形訛字，依汲古。第二句宋元本作釣掛魴鯉，依汲古。

The hexagram 丰 changes into 坤. Lin Ci says: drawing a long silk line from the sea and river to fish, catching a鲂 and a鲤; the prince prepares the fish on the sacrificial table to entertain his middle-ranking friend. Shang Binghe explains: this uses the image of the primary hexagram 丰. The third, fourth, and fifth lines of 丰 form the trigram 巽, which represents silk and fishing lines; the second, third, and fourth lines form 兑, which represents rivers and seas; 巽 also represents fish, hence the mention of 鲂 and 鲤. 兑 contains the hidden trigram 艮, which represents the prince; 巽 contains 震, which represents the sacrificial table; 兑 represents food, hence the mention of 'feast'; 兑 also represents friends, and the hidden trigram 坎 within it represents the middle-ranking friend. Notes: the words '列俎' in Song and Yuan editions were mistakenly written as '利得', both being similar in form; here we follow the Jigugé edition. The second sentence in Song and Yuan editions reads '钓挂鲂鲤', here we follow the Jigugé edition.

屯。東山皋落，叛逆不服。興師征討，恭子敗覆。艮山，震東，皋亦小山，故曰東山皋落。皋落，赤狄別種。坤為叛逆、為師，震為征討、為子，坤順，故曰恭子。坤為敗覆，恭子，太子申生也。閔二年晉侯使太子申生伐東山皋落氏，後申生卒被譖死。

The hexagram 丰 changes into 屯. Lin Ci says: The eastern mountain tribe of Gao Luo rebelled and refused to submit; the army was sent to attack, but Gongzi suffered defeat and perished. Shang Binghe explains: Gen represents mountain, Zhen represents the east, and "Gao" is also a small mountain, so together they form "Eastern Mountain Gao Luo" — Gao Luo was a branch of the Chi Di. Kun represents rebellion and military campaigns, Zhen represents military expeditions and sons, and the virtue of Kun is obedience, hence he is called "Gongzi"; Kun also represents defeat. Gongzi refers to Shengsheng, the eldest son of Duke Jin Xian. According to the Zuo Zhuan, during the second year of Duke Min's reign, Duke Jin sent his eldest son Shengsheng to attack the Eastern Mountain Gao Luo tribe, and eventually Shengsheng died due to slanderous accusations.

蒙。千里騂駒，為王服車。嘉其麗榮，君子有成。坤為千里，震馬，故曰千里騂駒。震為王、為車、為榮，艮為君子、為成。為王服車，即為王駕車也。

The hexagram 丰 changes into 蒙. Lin Ci says: A red foal capable of traveling a thousand miles pulls the chariot for the king; everyone praises its beauty and glory, and thus the gentleman achieves success. Shang Binghe explains: The earth trigram 坤 represents the vastness of a thousand miles, and the thunder trigram 震 represents the horse. Therefore it is said 'a red foal that can travel a thousand miles' — '骍' refers to the red-yellow color of the horse's coat. The trigram 震 represents the king, the chariot, and glory, while the mountain trigram 艮 represents the gentleman and achievement. The note at the end clarifies: 'serving the king in the chariot' means pulling the king's chariot, with '服' meaning to drive or control.

需。二龍北行，道逢六狼。莫宿中澤，為禍所傷。乾為龍，兌卦數二，故曰二龍。坎北，故曰北行。伏艮為道、為狼，坎數六，故曰六狼。坎為莫、為宿，兌為澤，坤為禍。○二，宋本、汲古作三，非，依元本。莫，宋元本作暮，亦非，西漢時多作莫，暮為後人妄改，故依汲古。

The hexagram 丰 changes into 需. Lin Ci says: Two dragons are heading north, and on the way they meet six wolves; in the evening they stay in a large marsh and are injured by calamity. "Mo" means "mu," referring to the time of sunset. Shang Binghe explains: Qian represents dragons, and the number of Dui is two, so it is said "two dragons"; Kan is located in the north, so it is said "heading north." The concealed艮 in Dui represents roads and wolves, and the number of Kan is six, so it is said "six wolves." Kan represents sunset and stopping to stay, Dui represents a large marsh, and Kun represents calamity. Notes: The character "two" in the Song edition and Jiguguo edition is "three," which is incorrect; here we follow the Yuan edition. The character "mo" in the Song and Yuan editions is "mu," which is also incorrect—during the Western Han dynasty, it was commonly written as "mo," and "mu" was a later incorrect change, so we follow the Jiguguo edition.

訟。天災所遊，凶不可居。轉徙獲福，留止危憂。乾為天，離為災凶，伏震為轉徙、為福，坎陷，故曰留止。坎為危、為憂也。

The hexagram Feng changes into Song. Lin Ci said: Heavenly calamities spread through the land, causing danger so severe that one cannot dwell there; moving to another place brings blessings, but staying in place leads to peril and worry. Shang Binghe explained: Qian represents heaven, Li represents calamity and danger; the third, fourth, and fifth lines of Song form Xun in mutual relationship, and Xun, which contains Zhen, signifies movement and blessings. Kan represents sinking, hence it is said 'to stay'; Kan also signifies danger and worry.

師。狐狸雉兔，畏人逃去。分走竄匿，不知所處。詳《益》之《解》。知，宋元本訛如，非。

The hexagram 丰 changes into 师. Lin Ci says: foxes, pheasants and rabbits, being afraid of people, scatter in all directions; they run off separately and hide, not knowing where to go. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Explanation of 益". Note: In Song and Yuan dynasty editions, the character "知" was mistakenly written as "如", which is incorrect.

比。雨師娶婦，黃岩季女。成禮既婚，相呼南去。膏潤田裡，年歲大喜。詳《損》之《益》。女，汲古作子，去作上，均依宋元本。喜，各本皆作有，依《損》之《益》校。田裡，各本皆作下土，依《恆》之《晉》校。

The hexagram 丰 changes into 比. Lin Ci says: The rain god marries a wife, and the wife is the youngest daughter of a family from Huangyan; after the wedding is completed, they call out to each other and go south; the rain moistens the fields, and there is great joy in the harvest of the year. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Loss Leading to Gain." Notes: In the Ji Gu Ge edition, the character 'female' is written as 'son,' and the character 'go' is written as 'up,' here both are followed according to the Song and Yuan dynasty editions; the character 'joy' is written as 'have' in all editions, here it is corrected according to the section 'Loss Leading to Gain'; the characters 'fields' are written as 'lower soil' in all editions, here they are corrected according to the section 'Permanence Leading to Progress.'

小畜。外棲野鼠，與雉為伍。瘡痍不息，即去其室。伏坎為鼠，離為雉，坎離夫婦，故曰為伍。伏艮為瘡痍，坤死，故不息。坎為室，震為去，言將死而去其室也。○雉，宋元本作雞，依汲古。

The hexagram 丰 changes into 小畜. Lin Ci says: wild mice dwell outside the house and join with wild chickens; wounds on their bodies never heal, and then they leave their dwelling. Shang Binghe explains: the trigram Li (Fire) contains Kan (Water), which represents mice; Li also represents wild chickens. Kan and Li are yin and yang, like husband and wife, so it is said 'to be in company'. The trigram Dui (Lake) contains Gen (Mountain), which represents wounds, and Kun (Earth) represents death, so the wounds do not cease. Kan represents the dwelling, and Zhen (Thunder) represents departure. Shang points out that this refers to a person who is about to die and leaves his home. Note: In Song and Yuan editions, the character 'zhì' (chicken) is written as 'jī', but here we follow the Jiguge edition.

履。天命絕後，孤陽無主。彷徨兩社，獨不得酒。乾天，巽命，巽下斷，故曰絕。乾陽，巽寡，故陽孤。震為主，震伏，故曰無主。伏坤為社，兌卦數二，故曰兩社。元本注春社、秋社也。坎為酒，坎伏，故不得酒。古者社祭飲食宴樂，故曰得酒，或謂周社亳社亦為兩社，然下曰得酒，似指春秋社祭也。○天，宋元本訛夭。

The hexagram 丰 changes into 履. Lin Ci said: Heaven's mandate has been cut off, the solitary yang line has no master; wandering between two altars of the She sacrifice, yet unable to drink even a single cup of wine. Shang Binghe explained: Qian represents Heaven, Xun represents destiny, and the first line of Xun is broken, hence 'cut off'; Qian represents yang, Xun represents the lonely and the destitute, hence 'solitary yang'. Zhen represents the ruler, but Zhen is hidden and not visible, hence 'no master'. The hidden Qian is covered by Kun, which represents the She altar. The number of Dui is two, hence 'two altars'—the old commentary in the original edition refers to the Spring She and Autumn She. Kan represents wine, and Kan is also hidden and not visible, hence unable to drink wine. In ancient times, the She sacrifice involved food, drink, and music, hence 'getting wine'; some also say that the Zhou She and Bo She are the 'two altars', but since the text later says 'getting wine', it seems to refer to the Spring and Autumn She sacrifices. Note: In the Song and Yuan editions, the character '天' was mistakenly written as '夭'.

泰。鵠思其雄，欲隨鳳東。順理羽翼，出次須日。中留北邑，復反其室。詳《需》之《離》。理，宋元本作裡，依汲古。須日中，汲古作日中須，依宋元本。留，元本訛苗。

The hexagram 丰 changes into the hexagram 泰. Lin Ci says: A female goose misses her male companion, wanting to follow the phoenix to fly east; she combs her feathers smoothly, leaves her dwelling to wait for the right time; she stops temporarily in the northern city, but in the end returns to her own nest. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Need and Fire." Notes: In the Song and Yuan editions, the character "理" is written as "里," here following the Jigugong edition; the three characters "须日中" in the Jigugong edition are written as "日中须," here following the Song and Yuan editions; in the Yuan edition, the character "留" is mistakenly written as "苗."

否。蜲蛇九子，長尾不殆。均明光澤，燕自受福。巽為蛇，震數九，故曰九子。艮為尾，巽為長，故曰長尾。乾大明，艮光明，故曰均明光澤。伏兌為燕，乾為福。殆，音以。

The hexagram 丰 changes into 否. Lin Ci said: A mother snake winding and moving with nine young snakes, its long tail brings no danger; its entire body is bright and lustrous, and the swallow naturally receives blessings. The note at the end explains that the character '殆' here is read as '以', to rhyme with the preceding and succeeding sentences. Shang Binghe explained: Xun represents the snake, and the number of Zhen is nine, so it is said 'nine young snakes'; Gen represents the tail, and Xun represents length, so it is said 'long tail'. Qian represents great brightness, and Gen represents brightness, so it is said 'uniform brightness and luster'. The swallow is represented by the hidden兑 in Gen, and Qian represents blessings.

同人。日走月步，趨不同舍。夫妻反目，君主失國。詳《小畜》之《同人》。

The hexagram Feng transforms into Tongren. Lin Ci says: The sun moves swiftly, the moon moves slowly, and the two do not reach the same star position; husband and wife turn against each other, the ruler loses his state — this is an omen of mutual estrangement. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Xiaoxu to Tongren."

大有。定房戶室，枯薪除毒。文德淵府，害不能賊。通《比》。艮為星，艮止，故曰定。定，星名也。房方通用，《詩小雅》既方既皂，《鄭箋》方，房也。定方者，離乾皆在南，坎坤皆在北，《墉詩》定之方中，作於楚宮，言定星中四方定可作宮作室也。艮為室，坤為毒、為薪，離為枯。枯薪除毒者，按：《管子》萩室熯造注：熯謂火乾之也。三月之時，陽氣盛發，易生瘟疫，楸樹鬰臭，以闢毒氣，故燒之於新造之室，以為禳祓。枯薪除毒，即此事也。離為文，坤為淵、為府、為害，坎為賊。○定，宋元本作宣，薪作期，茲依汲古。宣字疑為後人所改，謂武帝築宮於瓠子河上，名曰宣房，獨不思下曰除毒，確非治河之事，而祓除之事也。枯，汲古作括，依宋元本。定房戶室應為定方作室，此林皆以詩為本，詩定之方中、作於楚室注：定昏中四方正是也，詩秉心塞淵，茲曰淵府，皆依附詩詞，故知定房必為定方，戶室必為作室，丁宴依宋本作宣房，以為宣房與史記合，豈知宣為訛字，方房通用，然各本皆作房戶，亦不敢竟改為方作論定，以俟知者。

The hexagram 丰 changes into 大有. Lin Ci says: When the fixed star is setting in the middle, and the four directions are properly aligned, build houses then, burn dry firewood to eliminate harmful influences; one's virtue is deep as a pool and a storehouse, so misfortunes cannot harm people. Shang Binghe explains: This line takes the image of the opposite hexagram. Since 大有 has all six lines reversed to become 比, it is first noted as "connecting with 比". The trigram 艮 represents stars, and its virtue is to stop, so it is said "fixed". "Fixed" itself is the name of a star, namely Yingshi. The characters "fang" and "fang" were used interchangeably in ancient times. In the poem "Da Tian" from Xiao Ya, "ji fang ji sao", Zheng Xuan's commentary says "fang" is read as "fang". So "fixed fang" means that the trigrams Li and Qian are both in the south, and Kan and Kun are both in the north. In the poem "Ding Zhi Fang Zhong" from Yong Feng, "Ding zhi fang zhong, zuo yu chu gong", it refers to the fixed star setting at the zenith at dusk, and the four directions are properly aligned, so construction of the palace begins. The trigram 艮 represents houses, Kun represents poison and firewood, Li represents dry wood. As for "dry wood eliminating poison", Shang Binghe refers to the "Guanzi" which says "hui shi hao zao", the commentary says "hao" means to dry with fire. In March, when yang energy is strong, it is easy to produce epidemics. The scent of the tree called qiu is strong and can drive away harmful influences, so in newly built houses, burning qiu wood is used as a ritual to remove misfortune. The trigram Li represents literary virtue, Kun represents deep pools and storehouses, and also misfortune, while Kan represents destruction. Notes: The character "ding" in Song and Yuan editions is "xuan", and "xin" is "qi". Here we follow the Jigugē edition. Shang Binghe suspects that "xuan" was altered by later people. Emperor Wu of Han once built a palace on the Hushih River, named it "Xuanfang". Those who altered the text mistakenly associated it with this, but they did not realize the next line refers to "eliminating poison", which is indeed a ritual to remove misfortune, not related to river control. The character "ku" in Jigugē edition is "guo", here we follow the Song and Yuan editions. Shang Binghe also says that "dingfang hushishi" should be "dingfang zuoshi". This line by Lin Ci is based throughout on the "Shijing". The "Shijing" says "ding zhi fang zhong, zuo yu chu gong", the commentary explains that the fixed star sets at the zenith at dusk, and the four directions are properly aligned. The "Shijing" also says "bingxin sa yuan", here it says "yuan fu", which is derived from the poem. Therefore, "dingfang" must be "dingfang", and "hushi" must be "zuoshi". Ding Yan, following the Song edition, writes "xuanfang", thinking it corresponds with the "Shiji", but he did not realize "xuan" is a wrong character. Although "fang" and "fang" are interchangeable, all editions read "fanghu", so Shang Binghe did not dare to directly change to "fang" and "zu" and make a conclusion, so he left it in doubt for others to clarify.

謙。齊東郭盧，嫁於洛都。駿美良好，利彼過倍。詳《坤》之《坎》。盧，宋本、汲古作廬，依元本。嫁，往也，見列子。

The hexagram 丰 changes into 谦. Lin Ci says: A famous breed of dog called "Lu" from the eastern suburb of Qi State went to the capital of Luoyang; it was strong and excellent, bringing double benefits to that place. The note at the end explains that "jia" here means "to go," a meaning found in the Liezi. "Lu" is the name of an ancient fine dog, such as the famous "Han Lu." Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Kun's Kan." Notes: The character "Lu" in the Song edition and the Jigugē edition is written as "Lu," but here we follow the Yuan edition.

豫。病篤難醫，和不能治。命終期訖，下即蒿里。詳《臨》之《益》。

The hexagram 丰 changes into 豫. Lin Ci says: the illness is very serious and difficult to cure, even the famous physician 'Yi He' of the State of Qin could not heal it; the lifespan has come to an end, the time has arrived, and thus one descends to Hao Li -- Hao Li is the place where the souls of the dead are said to reside according to ancient people. Shang Binghe notes that the symbolic meaning is detailed in the previous entry 'Lin zhi Yi'.

隨。開郭緒業，王跡所起。姬德七百，報以八子。定四年武王之母弟八人，又卜年七百。廓，宋本、汲古訛郭，依元本。緒，汲古訛聚，依宋元本。震為開廓、為王、為足，故曰王跡。震為姬，數七，故曰姬德七百。艮數八，故曰八子。

The hexagram 丰 changes into 随. Lin Ci says: Expanding territory and continuing the legacy are the places where the royal cause arises; the virtue of the Ji clan extends for seven hundred years, and heaven rewards them with eight virtuous sons. Shang Binghe explains: The Zuo Zhuan records that Duke Wu Wang had eight brothers of the same mother, and also mentions that in the early Zhou dynasty, the oracle predicted a reign of seven hundred years. Zhen represents expansion, leadership, and the traces of the king, so it is said 'the traces of the king'; Zhen also represents the Ji clan, and its hexagram number is seven, so it is said 'the virtue of the Ji clan for seven hundred years'; Gen has a hexagram number of eight, so it is said 'eight sons'. Notes: The character '廓' was mistakenly written as '郭' in the Song and Jigong editions, and here we follow the Yuan edition; the character '绪' was mistakenly written as '聚' in the Jigong edition, and here we follow the Song and Yuan editions.

蠱。豐年多儲，河海饒魚。商客善賈，大國富有。震為年，艮止，故曰儲。巽為魚，兌澤，故曰河海饒魚。巽為商賈，艮為國，震為富。○河，宋元本作江，依汲古。

The hexagram 丰 changes into 蛊. Lin Ci said: The harvest is abundant, and there is much stored; rivers and seas have abundant fish; merchants are skilled in business, and thus the great states become wealthy. Shang Binghe explained: The trigram Zhen (Thunder) is the ruler, indicating a year of abundance. The trigram Gen (Mountain) has the virtue of stopping, which means accumulation without dispersion, hence 'storage'. The trigram Xun (Wind) governs fish, and the trigram Dui (Lake) governs water and marshes, hence 'abundance of fish in rivers and seas'. Xun also governs merchants, Gen governs states, and Zhen indicates wealth. Note: The character 'river' in Song and Yuan editions is 'Yangtze River', but here we follow the Jigugē edition.

臨。鵠求魚食，過彼射邑。繒加我頸，繳掛羽翼。欲飛不能，為羿所得。震為鵠、為口，坤為魚，故曰鵠求魚食。坤為邑，震為射，故曰射邑。伏巽為繒繳，伏艮為頸，震為羽翼、為飛，坤閉，兌折，故不能飛。坤惡，故曰羿。坤喪，故為所得。

The hexagram 丰 changes to 临. Lin Ci says: A swan seeks fish to eat, flying over a city where archers practice; a silk cord is around my neck, and the raw silk string on the arrow wraps around my wings; I want to fly but cannot, and finally get caught by a sharpshooter like Hou Yi. Shang Binghe explains: Zhen (Thunder) represents the swan and the mouth, Kun (Earth) represents the fish, so it is said 'the swan seeks fish to eat'; Kun represents the city, and Zhen represents shooting, so it is said 'shooting in the city'. Zhen conceals Xun (Wind), which represents silk and the string on the arrow (the string is a raw silk rope tied to the arrow's tail), and Dui (Lake) conceals Gen (Mountain), which represents the neck. Zhen represents wings and flying, while Kun represents blockage, and Dui represents breaking, so it is impossible to fly. Kun represents danger, so a skilled archer like Hou Yi is mentioned; Kun also represents loss, so it is said 'being captured'.

觀。望城抱子，見邑不殆。公孫上堂，文君悅喜。艮為望、為城、為抱，坤為邑、為文，艮為孫、為堂，伏震為君，故曰文君。伏震為喜，兌為悅。○文，宋元本作大，非，依汲古。悅，元本作歡，依宋本。殆，音以。

The hexagram 丰 changes into 观. Lin Ci says: Looking far away at city walls, holding a child in one's arms, seeing a city without danger; Gong Sun enters the hall, Wen Jun is full of joy. The note at the end explains that the character '殆' here is read as '以', to rhyme with the sentences above and below. Shang Binghe explains: Gen (Gentle) governs distant viewing, cities, and embracing; Kun (Earth) governs cities and literary grace. Gen also governs a grandson and a hall. The hidden Zhen (Thunder) in Xun (Wind) governs the ruler, and when combined with Kun's 'wen' (literary grace), it forms 'Wen Jun'. The hidden Zhen also governs joy, and Dui (Lake) governs joy. Notes: The character 'wen' in Song and Yuan editions reads as 'da', which is incorrect; here we follow the Jigugē edition. The character 'yue' in Yuan edition reads as 'huan', here we follow the Song edition.

噬嗑。左指右麾，邪淫侈靡。執節無良，靈君以亡。震左，坎右，艮手為指麾，坎為邪淫，震富，故曰侈靡。艮為執、為節，震為君，坎為棺槨，故曰亡靈。君謂陳靈公通夏姬，為夏徵舒所弒也。○君，宋元本作公，依汲古。

The hexagram 丰 changes into 噬嗑. Lin Ci says: The left points to something, the right waves away, indicating wickedness, licentiousness, and extravagant indulgence; holding a token but not practicing good governance, King Ling thus perished. Shang Binghe explains: Zhen is on the left, Kan on the right, Gen represents the hand, which can point and command; Kan represents wickedness and licentiousness, Zhen represents wealth, so it is said 'extravagant and luxurious'. Gen represents holding and bearing, representing the token, Zhen represents the ruler, Kan represents the coffin, so it is said 'the spirit of the ruler'. Here, 'spirit of the ruler' refers to Chen Linggong, who had an affair with Xia Ji. He was finally killed by Xia Zhengshu, the son of Xia Ji. Note: The character 'ruler' in the Song and Yuan editions was written as 'king', but here we follow the Jigugeshi edition.

賁。日中為市，各持所有。交易資賄，函珠懷寶，心悅歡喜。詳《泰》之《升》。

The hexagram 丰 changes into 贲. Lin's commentary says: At noon, business is opened, each person brings out their own goods; they trade with each other, carrying pearls in their boxes and treasures in their arms, their hearts full of joy. "At noon the market is held" comes from the Great Treatise, which records the story of Shennong establishing the market. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Tai's Ascending."

剝。山沒丘浮，陸為水魚，燕雀無廬。艮為山丘，在坤水上，故曰山沒丘浮。艮為陸，坤為水、為魚，故陸為水魚。艮為廬，伏兌為燕雀，水大，故廬圮也。

The hexagram Feng transforms into the hexagram Po. Lin Ci says: Mountains are submerged, hills float on water, land becomes a water area where fish swim, swallows and sparrows have no place to build their nests — this is a sign of great water disaster. Shang Binghe explains: Gen represents mountains and hills, and in this hexagram Gen is above Kun water, so it is said that mountains are submerged and hills float; Gen also represents land, while Kun represents water and fish, so it is said 'land becomes water and fish'. Gen represents houses, and the trigram concealed within Gen is Dui, which represents swallows and sparrows. With excessive water, the houses all collapse.

復。馬服長股，宜行善市。蒙佑諧偶，獲利五倍。震為馬，伏巽為長、為股。服，猶駕也。巽為市，馬而長股，必得善市，伏巽為市、為利、為倍，巽卦數五，故曰獲利五倍。

The hexagram 丰 changes into 复. Lin Ci says: The horses used for driving have long legs, suitable for travel and good for trading; they are protected, their spouses are harmonious, and they gain five times the profit. Shang Binghe explains: The trigram Zhen (Thunder) is the master of the horse, and Zhen contains Xun (Wind), which governs length and the thighs. 'Fu' means to drive. Xun governs markets, and since the horse has long legs and can run far, it can certainly catch good prices; Xun also governs markets, profit, and doubling, and Xun's number is five, hence 'gaining five times the profit.'

無妄。三狸捕鼠，遮遏前後。死於圜城，不能脫走。詳《離》之《遯》。圜城，宋本作環城，元本作環域，依汲古。

The hexagram 丰 changes into 无妄. Lin Ci says: Three cats catch a mouse, blocking it front and back; the mouse dies inside the walled city, unable to escape. Shang Binghe notes that the symbolic meaning is detailed in the previous section 「Li's Dùn」. Note: The characters 「圜城」 in the Song edition read 「环城」, and in the Yuan edition read 「环域」; here we follow the Jigugē edition.

大畜。鬼舞國社，歲樂民喜。臣忠於君，子孝於父。伏坤為鬼、為國、為社，震為舞，乾為年歲，坤為民，震為喜樂，乾為君父，艮為臣，震為子，坤順，故曰孝、曰忠。

The hexagram 丰 changes into 大畜. Lin Ci says: A person pretending to be a ghost dances in front of the state's ancestral temple to drive away diseases, bringing joy to the years and happiness to the people; ministers are loyal to the sovereign, and sons are filial to their fathers — this is an image of each level fulfilling its proper role. Shang Binghe explains: The trigram Qian, which is hidden, governs ghosts, states, and ancestral temples; Zhen governs dancing; Qian governs the years; Kun governs the people; Zhen governs joy; Qian also governs the sovereign and father; Gen governs ministers; Zhen governs sons; and the virtue of Kun is obedience, hence it is said to represent filial piety and loyalty.

頤。慈母望子，遙思不已。久客外野，我心悲苦。詳《咸》之《旅》。

The hexagram 丰 (Fullness) transforms into 颐 (Nourishment). Lin Ci said: A kind mother longs for her son, constantly missing him from afar; the son has been staying in the wild for a long time without returning, and my heart is filled with sorrow and bitterness. Shang Binghe notes that the symbolic meaning is detailed in the preceding entry "Xian You Li" (The Joyful Journey).

大過。雨師娶婦，黃岩季女。成禮既婚，相呼南去。膏澤田裡，年歲大喜。校詳本林比。

The hexagram 丰 changes into 大过. Lin's commentary says: The rain god marries a wife, who is the youngest daughter of a family in Huangyan. After the wedding is completed, they call out to each other and go southward. The rain nourishes the fields, bringing a bountiful harvest and great joy for the year. This line is the same as the line under 丰's primary hexagram "比" except that "膏润" is written as "膏泽" here. Shang Binghe notes that the textual comparison is detailed in the commentary on "比" in this section.

坎。兩狗同室，相囓爭食。枉矢西流，射我暴國。高宗鬼方，三年乃服。艮為狗、為室，中爻正反艮，故曰兩狗同室。震為口、為食，正反震相對，故曰相齧、曰爭食。坎為矢、為曲屈，故曰枉矢。枉矢，星名。《史記天官書》枉矢如大流星。坎位西，故曰西流。震為射，艮為國，震健躁，故曰暴國。震為宗，坎為鬼，震為年，數三，故曰三年。○兩，宋元本作百，依汲古。同，汲古作圍，囓作咬，茲依宋元本。

The hexagram 丰 changes into the hexagram Kan. Lin Ci says: Two dogs are locked in a room, fighting over food; the star Wan Shi passes across the sky toward the west, shooting at my turbulent state; King Gaozong of Yin attacked the Guofang, and it took three years to subdue them. Shang Binghe explains: Gen represents dogs and rooms; the middle lines of the hexagram are two inverted Gen trigrams stacked together, so it is said 'two dogs in the same room.' Zhen represents mouth and food; the two Zhen trigrams facing each other indicate mutual biting and fighting over food. Kan represents arrows and curves, so it is said 'wan shi'—wan shi is the name of a star, as mentioned in the Records of the Grand Historian, the Sky Official Book, which describes it as resembling a large meteor. Kan is located in the west, so it is said 'westward flowing.' Zhen represents shooting, Gen represents the state, and Zhen's nature is strong, vigorous, and restless, so it is said 'turbulent state.' Zhen represents the royal line, Kan represents ghosts, combining to form 'Gaozong' and 'Guofang'; Zhen represents years, and its number is three, so it is said 'three years'—the hexagram Ji Ji in the Zhou Yi has the line 'Gaozong attacked Guofang, and after three years he conquered it.' Notes: The character 'two' in the Song and Yuan editions reads 'hundred,' but here we follow the Jigugong edition; the character 'same' in the Jigugong edition reads 'surround,' and the character 'gnaw' reads 'bite,' but here we follow the Song and Yuan editions.

離。早霜晚雪，傷禾害麥。損功棄力，飢無可食。詳《離》之《蠱》。

The hexagram 丰 changes into Li. Lin Ci says: frost comes early and snow comes late, damaging the rice and harming the wheat; efforts are wasted and labor is in vain, causing famine and no food to eat. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Li and Gu".

咸。腐臭所在，青蠅集聚。變白為黑，敗亂邦國。君為臣逐，失其寵祿。巽為腐臭、為青蠅。青蠅，《小雅》篇名戒王信讒也。伏坤為集聚，巽為白、為敗亂，艮黔，故曰黑。艮為邦國、為臣，乾為君，在艮外，故曰君為臣逐。乾為寵祿，兌毀折，故曰失。○第三句宋本作變●白黑，元本作辯●白黑，●疑為更訛，依汲古。

The hexagram 丰 changes into 咸. Lin Ci says: where there is decay and stench, green-headed flies gather in crowds; white is falsely called black, causing disorder and corruption in the state; the ruler is expelled by his ministers, losing his former favor and position. Shang Binghe explains: Xun represents decay and stench, and also green flies - the poem 'Qingying' in the 'Xiao Ya' of the 'Shi Jing' is a warning to the king not to believe in slander. Xun contains Kun, which signifies gathering; Xun represents white and disorder, while Gen represents black, hence 'black'. Gen represents the state and ministers, while Qian represents the king who is outside Gen, hence 'the king is expelled by his ministers'; Qian represents favor and position, and Dui represents destruction, hence 'loss'. Note: the third sentence in the Song edition reads 'change ● white black', the Yuan edition reads 'distinguish ● white black', the middle character is blurred and unclear, suspected to be a mistake for 'change', here following the Jigugong edition as 'change white into black'.

恆。牽羊不前，與心戾旋。聞言不信，誤紿丈人。兌為羊，震為後，故曰不前。伏坤為心，正反兌，故曰戾旋。戾旋，不合也。兌口為言，正反兌，故曰不信。兌為耳，故曰聞。《夬九四》聞言不信，以兌口與乾言背也。恆二至四與夬體同也，不信，故曰誤紿。震為丈人。○元本作牽羊不前。與心戾旋。聞言語不信，誤紹丈人。今依宋本、汲古。

The hexagram 丰 changes into 恒. Lin Ci says: Leading a sheep, but the sheep does not move forward; the situation is contrary to one's thoughts; not believing in advice, and deceiving the elders. Shang Binghe explains: The trigram Dui represents sheep, and Zhen represents following behind, so it is said 'not moving forward'. Dui is hidden under Kun, which represents the heart, and the two Dui trigrams are opposite to each other, so it is said 'contrary rotation'—contrary rotation means not in harmony. Dui represents mouth, and the mouth speaks words; the two Dui trigrams are opposite, so it is said 'not believing'. Dui also represents ear, so it is said 'hearing'. In the hexagram Guai, line nine in the fourth, there is also 'hearing but not believing', because the mouth of Dui is opposite to the words of Qian. The second, third, and fourth lines of hexagram Heng form the same structure as the hexagram Guai. Since there is no belief, it is said 'mistakenly deceiving', where 'deceit' means deception. Zhen represents the elder, that is, the older person. Note: The original edition reads 'leading the sheep does not move forward. Contrary to the heart. Hearing words but not believing, misleading the elder', but this version follows the Song edition and the Jigugong edition.

遯。甘忍利害，還相剋賊。商子酷刑，鞅喪厥身。互巽為利，巽隕落，故曰害。巽伏，故曰賊。言甘於刻害，還自賊也。巽為商賈，故曰商子。伏坤為酷，坤殺，故曰酷刑。坤為身、為喪，故曰鞅喪厥身，言商鞅用酷刑終自害也。巽為繩、為鞅，《說文》鞅，頸繫也。○害，元本作瘧，酷作造，鞅作鞭，均依宋本、汲古。賊，宋本、汲古作敵，依元本。

The hexagram Feng transforms into Duan. Lin Ci explains: being willing to endure cruel acts of harm, in the end both sides suffer mutual destruction; Shang Jun implemented harsh punishments, and in the end he himself lost his life. Shang Binghe explains: the interacting elements produce Xun, which signifies benefit, but Xun also signifies falling, hence the term 'harm'; Xun is hidden and not visible, hence the term 'thief'—this refers to willingly inflicting cruelty upon others, which in turn harms oneself. Xun signifies merchants, hence it is called 'Shang Zi', referring to Shang Jun Weiying. The hidden Qian contains Kun, which signifies severity, and Kun also signifies killing, hence the term 'harsh punishments'; Kun signifies the body and signifies loss, hence the term 'Ying lost his life', meaning that Shang Jun used harsh punishments to govern, and ultimately suffered the consequences himself. Xun signifies ropes and signifies Ying. The Shuo Wen Jie Zi says that 'Ying' is a leather strap used to harness animals. Notes: In the original edition, the character 'harm' was written as 'malaria', 'severe' as 'create', and 'Ying' as 'whip'; here we follow the Song edition and Jigugong edition. The character 'thief' in the Song edition and Jigugong edition was written as 'enemy', but here we follow the Yuan edition.

大壯。刲羊不當，血少無羹。女執空筐，不得采桑。采桑，汲古作桑根，依《隨》之《艮》校，元本下三句作女執空筐，兔跛鹿踦，緣山墜墮，依汲古。

The hexagram "Feng" (Abundance) transforms into "Da Zhuang" (Great Strength). Lin Ci says: "Slaughtering a sheep without hitting the vital part results in little blood, and the meat cannot be cooked into a bowl of soup; a woman carrying an empty basket fails to gather mulberry leaves"—this is still using the meaning of "Gui Mei" (The Return of the Maiden) Upper Six, "Female holds an empty basket, the gentleman cuts the sheep without blood," indicating a sign of fruitless effort. Shang Binghe only provides a collation note here. Collation note: The characters "collecting mulberry leaves" in the Jigushan edition are "mulberry roots," and here the text is corrected according to the entry "Following the Earthly Branch of KUN"; the latter three lines in the Yuan edition read "the woman holds an empty basket, the hare is lame, the deer is unsteady on its legs, and falls from the mountain," but here the text is corrected according to the Jigushan edition.

晉。囓囓，貧鬼相責。無有歡怡，一日九結。詳《震》之《既濟》。

The hexagram 丰 changes into 晋. Lin Ci says: Teeth gnash with a grating sound, poor ghosts blame each other; there is not a single moment of joy, and within a day the heart is tied up nine times. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry 「Zhen Zhi Ji Ji」.

明夷。兩足四翼，飛入嘉國。寜我伯姊，與母相得。詳《賁》之《同人》。

The hexagram 丰 changes into 明夷. Lin Ci says: Two feet, four wings, flying into a beautiful country; making my elder sister peaceful, and harmonious with my mother. Shang Binghe notes that the imagery is detailed in the previous entry 「B贲之同人」.

家人。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《師》之《夬》。文，宋元本作天，依汲古。

The hexagram 丰 changes into 家人. Lin Ci says: In Wenshan, purple ginseng grows, and in Yongzhou and Liangzhou, red grass grows — these are all rare herbs considered auspicious by ancient people; they grow in warm and harmonious atmosphere, and the king treats them as treasures; they symbolize the ancestral spirits being offered sacrifices, encouraging people to eat, thus bringing blessings and honor. Shang Binghe notes that the symbolic meaning is detailed in the previous section "The hexagram 师 changes into 夬". Note: In Song and Yuan editions, the character "文" is written as "天", but here we follow the Jigugē edition.

睽。絕世游魂，福祿不存。精神渙散，離其躬身。互坎為魂，兌決，故曰絕。震為福祿、為精神，兌折震，故曰福祿不存、曰精神渙散。艮為身，艮伏，故曰離。京房以七世卦為游魂卦，《繫辭》云：精氣為物，游魂為變，鄭云九六為游魂。

The hexagram 丰 changes into 睽. Lin Ci says: the lineage is broken, the soul and spirit wander away, and both fortune and official rank are lost; the spirit is scattered, and the body is abandoned — this is an omen of death. Shang Binghe explains: the interacting trigrams produce Kan, which represents the soul, and Dui, which represents decisive cutting off, so it is said 'cut off'. Zhen represents fortune and spirit, but Dui destroys Zhen, so it is said fortune and spirit are lost. Gen represents the body, and Gen is hidden and not visible, so it is said 'Li'. Shang also explains the origin of 'wandering soul': according to Jing Fang's theory of hexagram transformation, the seventh transformed hexagram is called the 'wandering soul hexagram'. The Great Treatise says 'the vital energy forms things, and the wandering soul is the transformation'. Zheng Xuan explains the wandering soul using the numbers nine and six.

蹇。北辰紫宮，衣冠立中。含和建德，常受大福。詳《坤》之《解》。和，宋本、汲古作弘，依元本。

The hexagram 丰 changes into 蹇. Lin Ci says: The North Star resides in the Purple Micro Palace, standing upright and properly dressed in the center; with a harmonious heart and establishing virtue, enduringly receiving great blessings. Shang Binghe notes that the symbolic reference is detailed in the previous entry "Kun's Jiexie." Note: The character "he" in the Song edition and the Jigugong edition is "hong," but here we follow the Yuan edition.

解。伯蹇叔盲，莫為守裝。失我衣裘，代爾陰鄉。詳《鼎》之《離》。盲，宋元本作瘖，為作與，裝作株，今依汲古。

The hexagram 丰 changes into 解. Lin Ci says: The eldest brother is lame, the younger brother is blind, and no one is there to guard their belongings. I lost my clothes and fur garments, so I have to go to the shady place to exchange them. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Ding's Li". Notes: In the Song and Yuan editions, the character "blind" is written as "deaf", "with" is written as "and", and "belongings" is written as "tree", but here we follow the Ji Gu Ge edition.

損。兩女共室，心不聊食。首髮如蓬，憂常在中。詳《艮》之《剝》。首艮象，汲古作亂，非，依宋元本。

The hexagram 丰 changes into 损. Lin Ci says: two women living in the same house feel uneasy, unable to eat even meals; their hair is disheveled like weeds, and sorrow constantly resides in their hearts. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Geng's Bao." Notes: the character "shou" refers to the trigram Geng (Mountain), which represents the head. The Ji Gu Ge edition reads "luan," which is incorrect; this should follow the Song and Yuan dynasty editions.

益。去辛就蓼，毒愈酷甚。避穽遇坑，憂患日生。《說文》蓼，辛菜。震為草莽，故曰蓼。震納庚，巽納辛，庚辛，西方，味辛，故曰去辛就蓼。《詩周頌》自求辛螫，未堪家多難，予又集於蓼。坤為毒、為酷，兌為穽，兌伏，故曰避穽。坤為淵，故曰坑、曰憂患。震生，艮為日，故曰日生。○酷，宋元本作苦，依汲古。

The hexagram 丰 changes to 益. Lin Ci says: avoiding something pungent yet encountering the plant called蓼, the poison becomes even more severe; avoiding a trap yet falling into a pit, worries grow day by day. Shang Binghe explains: the Shuowen Jiezi says that蓼 is a pungent vegetable. Zhen (Thunder) is associated with wild grass, hence the reference to蓼; in the method of Najia, Zhen corresponds to Geng and Xun to Xin, both belonging to the west, whose flavor is pungent, hence the saying 'abandoning pungent leads to蓼'. The poem 'Zhou Song · Xiao Bi' says 'seeking pungent stings' and 'not yet able to endure many difficulties, I have again gathered in蓼', which describes exactly this situation. Kun (Earth) governs poison and severity, while Dui (Lake) governs traps, with Dui hidden and not visible, hence 'avoiding traps'; Kun governs deep pits, hence 'pit' and 'worries'. Zhen governs birth, and Gen governs the sun, hence 'daily birth'. Note: the character '酷' in Song and Yuan editions was written as '苦', but here we follow the Jigugē edition.

夬。初病終凶，季為死喪，不見光明。通《剝》。坤為病，坤死，故曰凶、曰喪。艮為終、為季、為光明，坤黑，故不見。

The hexagram 丰 changes into 具. Lin's interpretation says: At first there was only illness, but by the end it turned into misfortune, and the youngest son died, and there was no more light. Shang Binghe explains: This takes the image of mutual transformation. Since 具 has all its yin and yang lines reversed, it becomes 剥, so it is marked as 'connecting with 剥'. The trigram 坤 represents illness and death, so it is said 'misfortune' and 'death'. The trigram 艮 represents the end, the youngest son, and light, but 坤 is dark, so there is no light.

姤。三鳥飛來，是我逢時。俱行先至，多得大利。詳《同人》之《大有》。

The hexagram 丰 changes into 姤. Lin Ci said: Three birds flew over, indicating I have encountered a good time; among those who are traveling together, I arrived first and gained great benefits. Shang Binghe noted that the symbolic meaning is explained in detail in the previous section "同人之大有".

萃。鹿食山草，不思邑里，雖久無咎。伏震為鹿，兌食，艮山，巽草，坤為思、為思、為邑里，艮為久。

The hexagram Feng transforms into Cui. Lin Ci says: A deer is eating grass on a mountain, not thinking of the city or village, even though it has been away for a long time, there will be no misfortune. Shang Binghe explains: The trigram Dui, which is hidden under Zhen, represents the deer. Dui governs food and drink, Gen governs the mountain, and Xun governs grass. Kun governs thinking, and also the city and village (note: the words 'for thinking' are repeated, which is an error in the printed text). Gen also governs duration.

升。羊腸九縈，相推稍前。止須王孫，乃能上天。詳《履》之《師》。

The hexagram 丰 changes into 升. Lin Ci says: A narrow path like a sheep's intestine winds around nine bends, people push and shove to move forward bit by bit; one must stop to wait for the nobleman to travel together before one can ascend to heaven. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Fu zhi Shi."

困。管仲遇桓，得其願歡。膠目啟牢，振冠無憂。笑戲不莊，空言妄行。膠目二句依《明夷》之《旅》校。宋本作膠目振冠，冠帶無憂，元本作膠牢振寇，寇帶無憂，汲古作膠目膠口。

The hexagram "Feng" (Abundance) transforms into "Kun" (Obstruction). Lin Ci says: "Guan Zhong met Duke Huan of Qi, thus fulfilling his wish and being joyful; a blind prisoner opened the prison gate, shook off the dust from his hat, and was free from worries and troubles"—this refers to the story of Guan Zhong being imprisoned in Lu and later released by Duke Huan of Qi, who appointed him as prime minister; however, it is merely jesting and not serious, speaking empty words and acting recklessly. Shang Binghe only provides a collation note here. Collation note: "Jiao mu" and the following two sentences are based on the entry "Ming Yi Zhi Lu"; the Song edition reads "Jiao mu zhen guan, guan dai wu you," the Yuan edition reads "Jiao lao zhen kou, kou dai wu you," and the Jiguge edition reads "Jiao mu jiao kou."

井。桀蹠並處，民困愁苦。旅行遲遲，留連齊魯。詳《復》之《離》。

The hexagram 丰 changes into 井. Lin Ci says: A tyrant like King Jie of Xia and a great thief like Zhao Chi lived in the same era; the people were distressed and suffering. When going out, they moved slowly and were stuck between the states of Qi and Lu. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Fu zhi Li."

革。魂孤無室，銜指不食。盜張民饋，見敵失肉。民饋，宋元本作民餌，汲古作氏饋，今民字從宋元本，饋從汲古。乾為魂，巽為寡，故曰魂孤。坎為室，坎伏，故無室。兌為銜、為食，伏艮為指，伏坤為閉，故不食。伏坎為盜，坤為民，民畏盜故饋之。坎為肉，坤喪，故失肉。

The hexagram 丰 changes to 革. Lin Ci says: The soul and spirit are lonely, with no place to rest; even though one holds one's fingers, one cannot eat; bandits are arrogant and bold, and the people have no choice but to give them things; once encountering an enemy, even the meat in one's mouth is lost. Shang Binghe explains: Qian represents the soul, Xun represents the lonely and destitute, so it is said 'soul is lonely'; Kan represents the dwelling, and Kan is hidden and not visible, so it is said 'no dwelling'. Dui represents holding and eating, and the hidden艮 represents fingers; Qian's hidden坤 represents blockage, so even though one holds one's fingers, one cannot eat. The hidden Li represents bandits, and the hidden坤 represents the people; the people fear the bandits, so they have no choice but to offer gifts. Kan represents meat, and坤 represents loss, so it is said 'losing the meat'. Notes: The characters '民馈' in Song and Yuan editions read '民饵', and the Jigugong edition reads '氏馈'. Now the character '民' follows the Song and Yuan editions, and the character '馈' follows the Jigugong edition.

鼎。讒言亂國，覆是為非。伯奇乖離，恭子憂哀。詳《巽》之《觀》。

The hexagram 丰 changes into 鼎. Lin Ci says: slanderous words disturb the state, turning right into wrong; Bo Qi was banished by his father and father-son relations became estranged, while Gong Zi was grieved and sorrowful—Bo Qi was the son of Yǐ Jífǔ during the reign of King Xuan of Zhou, and was exiled by his father after his stepmother slandered him; Gong Zi refers to Prince Shensheng of Jin, who also died due to slander. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Xun's Guan."

震。衛侯東遊，惑於少姬。亡我考妣，久迷不來。詳《乾》之《升》。

The hexagram 丰 changes into 震. Lin Ci says: The Duke of Wei went east for a tour and was bewitched by a young woman of the Ji clan; he left behind my ancestors and remained沉迷 for a long time without returning. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Qian's transformation into Sheng."

艮。雞鳴同興，思配無家。執佩持鳧，莫使致之。詳《漸》之《鼎》。配，宋元本作邪，佩作佩，依汲古。

The hexagram 丰 changes into 艮. Lin's commentary says: At the time when the rooster crows, they all rise together, wanting to get married but there is no family to match with; holding a jade ornament and carrying a wild duck as a gift to present, yet no one is there to deliver it. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Gradual - The Cauldron." Notes: The character 配 in the Song and Yuan editions was written as 邪; the character 佩 in the Song and Yuan editions was written as a similar character, and the original forms in the base text are no longer distinguishable, so both are taken from the Jigugé edition.

漸。義不勝情，以欲自縈。覬利危躬，摧角折頸。詳《坤》之《豐》。

The hexagram Feng transforms into the hexagram Jian. Lin Ci says: moral principles cannot overcome personal feelings, one is entangled by desires; seeking profit at the expense of one's own safety, breaking the horn and twisting the neck. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Kun's Feng."

歸妹。臣尊主卑，權力日衰。侵奪無光，三家逐公。詳《升》之《巽》。權，宋元本作擁，依汲古。

The hexagram 丰 changes into 归妹. Lin Ci said: ministers and subjects are superior and the sovereign is inferior and weak, the authority of the sovereign is gradually declining; being driven out in disgrace, three great families expelled the king--referring to the incident where the three families of Ji Sun, Su Sun, and Meng Sun drove out Duke Zhao of Lu. Shang Binghe noted that the symbolic meaning is detailed in the previous section 'Ascending to Xun'. Notes: In the Song and Yuan editions, the character 'quan' (authority) was written as 'yong' (to support), but here we follow the Ji Gu Ge edition.

旅。叔仲善賈，與喜為市。不憂危殆，利得十倍。通《節》。艮為叔，坎為仲，震為商賈、為喜，巽為市。坎為危殆、為憂，震解，故不憂。巽為利、為倍，兌數十，故曰十倍。

The hexagram 丰 changes into 旅. Lin Ci said: "Shu Zhong is good at business, going to the market with joy; there is no need to worry about danger, and profit will be tenfold." Shang Binghe explained: This takes the image of mutual transformation. 旅 with all six lines reversed becomes 节, so it is marked as "connecting with 节." Gèn represents Shu, Kǎn represents Zhong, together forming "Shu Zhong." Zhèn represents merchants and joy, Xùn represents the market. Kǎn represents danger and worry, but Zhèn represents dispersion, so there is no worry. Xùn represents profit and doubling, and Dùi's number is ten, so it is said "tenfold."

巽。六蛇奔走，俱入茂草。驚於長路，畏懼啄口。詳《井》之《兌》。

The hexagram 丰 changes into 巽. Lin Ci says: six snakes run hurriedly and all enter the thick grass together; on the long road they are startled, fearing being pecked by a sharp-beaked bird. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Well and兑".

兌。水壞我裡，東流為海。鳧讙囂，不得安居。詳《泰》之《兌》。，宋元本作鼃，依汲古。得，汲古作可，依宋元本。

The hexagram 丰 changes into 兑. Lin Ci says: A great flood has ruined my hometown, flowing eastward to join the sea; water birds and aquatic creatures are noisy, making it impossible for people to live in peace. The original text is missing a character above the character 凫; the collation note at the beginning of the collation records this character, and here we follow the original text without adding our own interpretation. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Tai's 兑". Collation note: The missing character in the Song and Yuan editions is 鼃, which is the frog; here we follow the Jigugē edition. The character 得 in the Jigugē edition is 可, here we follow the Song and Yuan editions.

渙。飛不遠去，卑斯內侍，祿養未富。互震為飛，艮止，故飛不遠去。互艮為斯，《旅初六》云旅瑣瑣，斯其所，注：斯，賤役也，故曰卑斯。

The hexagram 丰 changes into 涣. Lin Ci says: It cannot fly very far, only serving as a lowly attendant, and the salary is not abundant. Shang Binghe explains: The interacting trigrams produce Zhen (Thunder), which represents flying, and Gen (Mountain), whose virtue is stopping, so it cannot fly far. The interacting trigram Gen represents 'this'—the first line of the hexagram 旅 says 'traveling in a petty way, this is what brings calamity.' Commentators explain 'this' as a lowly servant, hence saying 'lowly this.'

節。陰變為陽，女化為男。治道大通，君臣相承。詳《屯》之《離》。

The hexagram Feng changes into Jie. Lin Ci says: Yin becomes Yang, a woman transforms into a man; the way of governing the state becomes greatly smooth, with the ruler and minister in harmonious succession. Shang Binghe notes that the symbolic representation is detailed in the preceding entry "Zun changing into Li".