The fifth十五th hexagram is called "Fullness."

中孚。踐履危難，脫厄去患。入福喜門，見誨大君。詳《震》之《家人》。

The hexagram 丰 changes into 中孚. Lin Ci says: passing through danger, escaping from difficulties and removing calamities; entering the gate of blessings and joy, seeing the great sovereign and receiving instruction. Shang Binghe notes that the symbolic meaning is detailed in the previous entry 「Zhen's Family」.

小過。罟密網縮，動益蹶急，困不得息。伏大離為網罟。縮，朿縛也，卦象似之。互大坎，故曰蹶、曰困。○罟網，汲古作網綱，蹶作蹙，均依宋元本。

The hexagram Fu changes into Xiao Guo. Lin Ci says: The net is woven very finely, and the opening is drawn tighter and tighter; the more one struggles, the more one is tripped up and pressed urgently, trapped inside without rest. Shang Binghe explains: The form hidden in this hexagram resembles an enlarged Li trigram, which Shang refers to as "Da Li." Li governs nets and traps. "Shuo" means binding, and the form of the hexagram is exactly like that of being bound; the structure of the hexagram also resembles an enlarged Kan trigram, which governs danger and pitfalls, hence it is said "ju" and "kun." Notes: The characters "gu wang" in the Ji Gu Ge edition are "wang gang," and the character "ju" is "cu," but here we follow the Song and Yuan editions.

既濟。負牛上山，力劣行難。烈風雨雪，遮遏我前，中道復還。詳《同人》之《無妄》。汲古多憂者得歡四字，依宋元本。○此用豐象。

The hexagram 丰 (Fullness) transforms into 既济 (Completion). Lin Ci says: "Carrying a cow up the mountain, lacking strength, the journey is difficult; a storm of wind mixed with rain and snow blocks my way, and I have to turn back halfway." Shang Binghe notes that the imagery is detailed in the previous entry "同人之无妄" (Harmony and No Pretense), and points out that this entry uses the image of the original hexagram 丰. Note: The Ji Gu Ge edition adds the four characters "忧者得欢" (the worried one finds joy), but this version follows the Song and Yuan dynasty editions.

未濟。喁喁嘉草，思降甘雨。景風升上，霑洽時澍，生我禾稼。此仍用豐象。兌口，震言，故曰喁喁。喁，嚮慕之義。震為嘉草、為禾稼，巽風，坎雨，坎伏，故曰思降。

The hexagram 丰 changes into 未济. Lin's interpretation says: beautiful grass and trees look up and yearn, waiting for the sweet rain to fall; the warm spring wind rises from below, bringing timely rain that waters the land, allowing my crops to grow. Shang Binghe explains: this still uses the image of the primary hexagram 丰. Dui represents the mouth, Zhen represents speech, so the mouth speaks out, hence "yong yong" — yong means looking up in yearning. Zhen governs auspicious grass and grain crops, Xun governs wind, and Kan governs rain; since Kan is hidden and not visible, it is only said to "yearn for rain," indicating a longing that has not yet been fulfilled.

旅。羅網四張，鳥無所翔。征伐窮極，飢渴不食。詳《革》之《泰》。

The first change of the hexagram "Travel" remains the hexagram "Travel". Lin's commentary says: nets are spread on all sides, and the bird has nowhere to fly; warfare has reached a dead end, and there is hunger and thirst with nothing to eat. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Revolution to Greatness".

乾。寄生無根，如過浮雲。立本不固，斯須落去，更為枯樹。詳《小畜》之《蠱》。此用旅象。以艮為寄生，象形，艮下陰，故無根。坎為雲，互巽為枯。

The hexagram Travel transforms into the hexagram Heaven. Lin's interpretation says: parasitic plants have no roots, like floating clouds in the sky; their foundation is not firm, and they fall down in a moment, then become a withered tree. Shang Binghe notes that the imagery is detailed in the previous entry "Small Accumulation to蛊," and he explains that this entry uses the image of the original hexagram Travel: taking the shape of the hexagram, the mountain (Gèn) represents the parasitic plant, and the two yao below Gèn are yin, hence "no root"; the cloud is represented by Kan, and the intercalary trigram produces Xùn, which represents withering.

坤。人無足法，緩除牛出。雄走羊驚，陽不制陰，男失其家。前四句從《既濟》之《屯》，下二句從《觀》之《臨》，各本原作人無定法，緩降牛出。蛇雄走趨，陽不制陰，宜其家困，非。解詳《觀》之《臨》。

The hexagram Travel transforms into the hexagram Earth. Lin Ci says: A person has no fixed standard to follow, slowly releasing the rope to let the ox out of the pen; the male snake flees, the sheep also get startled, yang cannot control yin, the man loses his family. Shang Binghe explains: The first few sentences are corrected according to the entry 'Both Completion and Obstruction', the last two sentences are corrected according to the entry 'Observing and Approaching'. Notes on correction: All versions originally read 'A person has no fixed standard, slowly releasing the rope to let the ox out of the pen. The male snake flees, the sheep also get startled. Yang cannot control yin, hence the family'spredicament', which is incorrect; details of the explanation are seen in the entry 'Observing and Approaching'.

屯。眾鳥所翔，中有大怪。九身無頭，魂驚魄去，不可以居。詳《漸》之《蒙》。翔，宋元本作聚，依汲古。

The hexagram Travel transforms into the hexagram Sprouting. Lin Ci says: Where a group of birds circle and fly, there is a great monster in the center; with nine bodies but no head, causing fear and terror, that place is not suitable for habitation. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Gradual Enlightenment." Notes: The character "翔" in Song and Yuan editions reads "聚," but this version follows the Jigugē edition.

蒙。封豕溝瀆，灌潰國邑。火宿口中，民多病疾。《史記天官書》奎曰封豕，為溝瀆。正義曰：奎一名天豕，亦曰豕封，主溝瀆，故曰灌潰國邑。坎為豕、為溝瀆，坤為國邑。火，熒惑也。箕為口舌，火宿口中，言熒惑守箕也。艮為火，震為口，艮止，故曰火宿口中。坤為民、坎為疾病。又案：艮為星，故林辭多即星言。

The hexagram Travel transforms into the hexagram Obstruction. Lin Ci said: The great pig (a term for a comet) controls ditches and waterways, and a great flood overflows and destroys the capital and towns; the red star (Mars) is located in the mouth, causing many people to suffer from diseases. Shang Binghe explained: The "Records of the Grand Historian · Celestial Officials" says that the constellation Kui is called the Great Pig, which controls ditches and waterways; the "Commentary on the Records of the Grand Historian" says that Kui is also called the Celestial Pig or the Pig of the Great Flood, which also governs water channels and ditches, so Lin Ci said "overflowing and destroying the state and towns." The trigram Kan represents pigs and ditches, while the trigram Kun represents the state and towns. The "fire" here refers to the planet Mars; the constellation Ji governs speech and the mouth. The phrase "fire in the mouth" refers to the planet Mars being in the constellation Ji. The trigram Gen represents fire, and the trigram Zhen represents the mouth. The virtue of Gen is to stop and remain, so it is said "fire in the mouth." The trigram Kun represents the people, and the trigram Kan represents disease. Shang also noted: Gen represents stars, so the verses in the "Forest of Changes" mostly refer to astronomical phenomena.

需。奮翅鼓翼，翱翔外國。逍遙徙倚，來歸溫室。詳《損》之《觀》。

The hexagram Travel transforms into the hexagram Necessity. Lin Ci says: raise both wings, stir up the feathers, soar to foreign lands; wander leisurely and linger, finally returning to the warm room. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Observing the Reduction."

訟。秋蠶不成，冬種不生。殷王逆理，棄其寵榮。巽為蠶，旅互兌為秋，兌毀，故不成。坎為冬、為種，震為生，震伏，故不生。震為王、為子，故曰殷王。殷，子姓也。伏坤為理、為逆，震為榮，震伏，故曰棄。○榮，汲古作名，依宋元本。

The hexagram Travel transforms into the hexagram Strife. Lin's interpretation says: autumn silkworms fail to spin cocoons, seeds sown in winter fail to sprout; the king of Yin violated the norm, losing his original honor and prosperity. Shang Binghe explains: Wind (Xun) governs silkworms. The second, third, and fourth lines of the primary hexagram Travel form the trigram Dui (Lake), which governs autumn and destruction, hence the failure of the silkworms. Water (Kan) governs winter and the sowing of seeds, while Thunder (Zhen) governs growth. However, Thunder is hidden and not visible, hence the seeds do not sprout. Thunder governs the king and the son, so it refers to the king of Yin — the Yin dynasty was of the Son clan. Heaven (Qian) conceals Earth (Kun), which governs order and violation; Thunder governs glory, but since Thunder is hidden and not visible, it is said 'abandoned'. Note: The character 'glory' in the汲古阁 edition is 'name', but here we follow the Song and Yuan editions.

師。衛侯東遊，惑於少姬。忘我考妣，久迷不來。詳《乾》之《升》。忘，汲古作亡，依宋元本。此林屢見而事不見於左傳，疑邶風日居月諸之詩，齊詩家說如此。

The hexagram Travel transforms into the hexagram Army. Lin Ci says: The Duke of Wei went east for a tour and was deceived by a young woman of the Ji surname; he forgot his father and mother, and was indulging himself for a long time without returning. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Qian's transformation into Sheng," and points out that this Lin Ci appears repeatedly in the text, but this incident is not found in the "Zuo Zhuan." He suspects it comes from the poem "Rizhuyu" in the "Bei Feng" section of the "Shi Jing," and the school of interpretation of the "Shi" known as the Qi school explains it in this way. Notes: The character "忘" in the Jigushan edition is written as "亡," but here we follow the Song and Yuan editions.

比。烏合卒會，與惡相得。鴟鴞相酬，為心所賊。艮為烏、為鴟鴞，坤坎皆為聚，故曰會合。坤為惡，坎為心、為賊。○首句元本作鳥合卒會，汲古作鳥會雀合，茲依宋本。

The hexagram Travel transforms into the hexagram Compare. Lin Ci says: Like crows gathering hastily together, joining with wicked people in mutual likeness; owls responding to each other, their thoughts are actually harming each other. Shang Binghe explains: Gen represents crows and screech owls, while Kun and Kan both represent gathering, so it is said 'meeting together'; Kun represents wickedness, and Kan represents the mind and cruelty. Notes: The first line originally reads 'bird gathering finally meet' in the original edition, and 'bird meeting magpie gathering' in the Jigugeshi edition, but here we follow the Song edition.

小畜。眵雞無距，與鵲格鬬。翅折目盲，為鳩所傷。巽為雞，兌半離，故曰眵。《說文》目眥傷也。震伏，故曰無距。伏震為鵲、為鬬，為翅，坎為折，故曰翅折。離為目，兌半離，《易》曰眇，故此曰目盲。離為鳩，兌毀故傷。○鵲，汲古作雀，依宋元本。眵，各本皆作鳴，鳩作仇，今依《乾》之《遯》校。

The hexagram Travel transforms into the hexagram Small Accumulation. Lin Ci says: A chicken with an injured eye has no spur, yet it fights with a magpie; its wings are broken, its eyes are blind, and it is injured by a dove. Shang Binghe explains: The trigram Xun represents a chicken, and Dui is half of Li, so it is called "chī" — the "Shuo Wen Jie Zi" explains "chī" as an injury to the corner of the eye causing tears. The trigram Zhen is hidden and not visible, so it is called "no spur," as the spur is the sharp projection on a male chicken's foot used for fighting. The trigram Xun, which contains Zhen, represents the magpie, which signifies fighting and wings, while Kan represents breaking, so it is called "wings broken." The trigram Li represents the eye, and Dui is only half of Li; the "Zhou Yi" uses this image to refer to "miǎo," meaning one eye is blind, so here it is called "blind eyes"; Li also represents the dove, and Dui represents breaking, so there is injury. Notes: In the Ji Gu Ge edition, the character "鹊" is written as "雀," but here we follow the Song and Yuan editions; in all editions, the character "眵" is written as "鸣," and "鸠" is written as "仇," but we now follow the correction from the entry "Qian's transformation into Duan."

履。木內生蠧，上下相賊，禍亂我國。巽為木、為蠧、為賊，天上兌下，正反巽，故上下相賊。離為亂，伏坤為國。

The hexagram Travel transforms into the hexagram Accord. Lin Ci said: There are worms inside the wood, which cause mutual harm upwards and downwards, causing disorder in my country. Shang Binghe explained: Xun represents wood, worms, and destruction; the hexagram Accord consists of Dui below and Qian above, with Heaven above and Lake below, containing two Xun trigrams, one positive and one negative, thus saying 'up and down mutually harming each other'. Li represents disorder, and the hidden坤 (Earth) under Qian represents the state.

泰。延陵適魯，觀樂太史。車轔白顛，知秦興起。卒兼其國，一統為主。詳《大畜》之《離》。其為六之形訛字，各本六往往訛其。

The hexagram Travel transforms into the hexagram Great Peace. Lin Ci said: When Lord Zilong of Yanling visited the State of Lu, he viewed the Zhou music at the Grand Historian's office. He heard the "Qin Wind" saying, "There are chariots with neighing horses, white-maned steeds," and thus knew that the State of Qin would rise to power. Later, Qin indeed conquered the six states and unified the world, becoming the sovereign. This event is recorded in the "Zuo Zhuan" under the year Xianggong twenty-ninth. Shang Binghe noted that the symbolic meaning is detailed in the previous entry "Da Xu" under the trigram Li. Notes: "Its" is a clerical error for "six," and in various editions, the character "six" is often mistakenly written as "its."

否。輔相之好，無有休息。時行雲集，所在遇福。艮為時，坤為雲、為集，乾為福。

The hexagram Travel transforms into the hexagram Oppression. Lin Ci says: Assistant ministers devote themselves wholeheartedly and tirelessly; following the proper season, clouds gather, and wherever they go, they encounter blessings. Shang Binghe explains: Gen represents the season, Kun represents clouds and gathering, and Qian represents blessings.

同人。床傾簀折，屋漏垣缺，季姬不愜。巽為床簀，巽隕，故傾折。巽為垣墉，伏坎為室、為屋，巽下缺，故曰漏。伏震為姬，易林本大過，每以巽為少，故曰季姬。

The hexagram Travel transforms into the hexagram Fellowship. Lin's interpretation says: the bed is overturned, the bed boards are broken, the roof leaks, and the walls are damaged, with the young daughter Ji Ji feeling dissatisfied. Shang Binghe explains: Xun represents the bed and the bed boards, where the boards are made of bamboo and wood; Xun signifies falling, hence the overturning and breaking. Xun also represents walls, while Li, which is hidden within, represents the house; Xun's first line is hollow and deficient, hence the mention of leakage. Xun, which is hidden, represents the Ji surname, and the "Easy Forest" (Yi Lin) follows the example of the Great Exceeding (Da Guo) hexagram, often using Xun to denote youth, hence the reference to "Ji Ji."

大有。東入海口，循流北走。一高一下，五邑無主。七日六夜，死於水浦。詳《睽》之《蹇》。

The hexagram Travel transforms into the hexagram Great Possession. Lin Ci says: going eastward toward the sea mouth, following the water flow to the north; the terrain rises and falls alternately, and five city-states have no masters; after walking seven days and six nights, one dies on the muddy bank by the water. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Kui transforming into Jian."

謙。群虎入邑，求索肉食。大人守禦，君不失國。正反艮，故曰群虎。伏巽為入，坤為邑，艮為求，坎為肉，故曰求索肉食。伏乾為大人。艮為守禦、為國，震為君，故曰君不失國。○虎，宋元本訛需，依汲古。不失，汲古作失其，依宋元本。

The hexagram Travel transforms into the hexagram Humility. Lin Ci said: A group of tigers rush into the city, searching everywhere for meat to eat; there is a great man guarding and defending, so the king does not lose his country. Shang Binghe explained: One positive and one negative mountain trigrams stacked together, so it is said 'a group of tigers'; the trigram Zhen (Thunder) is hidden within Xun (Wind), which indicates entering, while the trigram Kun (Earth) represents the city, and the trigram Gen (Mountain) represents seeking, and the trigram Kan (Water) represents meat, so it is said 'seeking meat to eat'. The trigram Qian (Heaven) hidden within Kun (Earth) represents the great man; the trigram Gen (Mountain) represents guarding and defending, and represents the state, while the trigram Zhen (Thunder) represents the king, so it is said 'the king does not lose his country'. Notes: The character '虎' (tiger) was mistakenly written as '需' (need) in the Song and Yuan editions, and here we follow the Jigugeshi edition; the words '不失' (does not lose) in the Jigugeshi edition are written as '失其' (lose it), and here we follow the Song and Yuan editions.

豫。四亂不安，東西為患。退身止足，無出邦域。乃得完全，賴其生福。詳《大有》之《睽》。止，汲古作山，依宋元本。

The hexagram Travel changes into the hexagram Delight. Lin Ci says: There is unrest and disorder in all directions, calamity exists both east and west; one should withdraw, know when to stop, and not leave the country; only then can one preserve completeness and rely on it for sustenance and blessings. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Great Possession and Estrangement." Note: The character "stop" in the Jigusha edition is "mountain," but here we follow the Song and Yuan dynasty editions.

隨。叔肸抱冤，祁子自邑。乘遽解患，羊舌以免，賴其生全。詳《蹇》之《乾》。

The hexagram Travel transforms into the hexagram Follow. Lin Ci says: Shu Xi was holding a grievance, and Qi Zi came rushing from the city; he rode the urgent messenger chariot to resolve the calamity, and the Yushē family thus escaped punishment, preserving their lives through this act. "Jù" refers to the ancient messenger chariot used for urgent messages. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Jian's Qian."

蠱。延頸望酒，不入我口。深目自苦，利得無有。詳《訟》之《益》。

The hexagram Travel changes into the hexagram Pestilence. Lin Ci says: Stretching the neck in anticipation of a cup of wine, yet the wine cannot enter my mouth; eyes sunken and suffering alone, the desired benefits are obtained nothing. Shang Binghe notes that the symbolic meaning is detailed in the previous section "The Case of Strife Leading to Gain."

臨。仁政之德，參參日息。成都就邑，人受厥福。震為仁德，坤為都邑。參參，多貌。朿晳《補亡詩》參參其稼，宋本作恭恭，依汲古。《史記》舜陶河濱三年，成都邑。

The hexagram Travel transforms into the hexagram Approaching. Lin Ci says: The virtue and grace of benevolent governance accumulate day by day, growing increasingly abundant; they gather into cities and build up towns, with everyone benefiting from their blessings. Shang Binghe explains: The trigram Zhen represents the ruler with benevolence and virtue, while the trigram Kun represents cities and towns. "Cen cen" means numerous and flourishing, as evidenced by the phrase "cen cen qi jia" in Shuxi's "Supplement to the Poems of the States." The cited "Records of the Grand Historian" mentions that Yu Shun made pottery along the Yellow River, and within three years, cities and towns were established. Notes: The original text in the Song edition reads "gong gong," but this version follows the Ji Gu Ge edition.

觀。牽頭繫尾，屈折幾死。周世無人，不知所歸。詳《升》之《大畜》。周，汲古作雕，人作仁，依宋元本。

The hexagram Travel transforms into the hexagram View. Lin Ci says: The head is tied up, the tail is fastened, bent so much as to be almost dying; in the Zhou dynasty there were no useful talents, not knowing to whom to submit. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Great Accumulation of Ascending." Notes: In the Ji Gu Ge edition, the character "Zhou" is written as "Diao," and the character "Ren" is written as "Ren," but here we follow the Song and Yuan dynasty editions.

噬嗑。教羊逐兔，使魚捕鼠。任非其人，費日無功。詳《需》之《噬嗑》。捕鼠，宋元本作相捕，依汲古。

The hexagram Travel transforms into the hexagram Breaking the Bones. Lin Ci says: Teaching a sheep to chase a rabbit, and ordering a fish to catch a mouse; using people inappropriately, wasting time without any result. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Need transforming into Breaking the Bones." Notes: The characters "capture mouse" in Song and Yuan editions read "mutual capture," but here we follow the Jiguge edition.

賁。生角有尾，張孽制家。排羊逐狐，張氏易公，憂禍復凶。震為生，艮為角、為尾、為家，坎為孽，與震連，故曰張孽。《左傳昭十年》蘊利生孽，注：孽，妖害也。震為羊，艮為狐。震為張、為公，上艮為反震，故曰易公。坎為憂禍、為凶，生疑為牛之訛。

The hexagram Travel transforms into the hexagram Brightness. Lin Ci said: There is a horn on top and a tail behind, indicating that the Zhang clan's evil spirits have taken control of the family; driving away the sheep and expelling the fox, the Zhang clan has replaced the ruling house, bringing continuous calamities and troubles. Shang Binghe explained: The trigram Zhen (Thunder) represents the ruler, the trigram Gen (Mountain) represents the horn, the tail, and the family dwelling, while the trigram Kan (Water) represents the evil spirits. Since Zhen and Kan are connected, it is said 'Zhang evil'; the Zuo Zhuan from the tenth year of Duke Zhao mentions 'accumulated benefits give rise to evils', with a note stating that 'evil' refers to妖害 (supernatural calamity). Zhen represents sheep, and Gen represents foxes; Zhen also represents Zhang and the ruler. The upper trigram Gen is the inverted form of Zhen, indicating a reversal, hence 'changing the ruling house'. Kan represents worries and misfortune. Shang suspected that the character '生' (to produce) in 'grow a horn' might be a mistake for '牛' (ox).

剝。去安就危，墜陷井池，破我玉螭。坤為安，孤陽在坤上，故曰去安就危。坤為淵，故曰井池。震為玉、為螭，上卦震覆，故曰破我玉螭。○螭，丁本作蝺，失韻，依宋元、汲古本。

The hexagram Li (Travel) transforms into Bo (Breaking). Lin's interpretation says: leaving the secure place to go toward danger, falling into a well or pond, breaking my jade chī. Shang Binghe explains: Kun represents security, and this hexagram has only the upper line nine, a single yang, pressing on Kun, hence saying "leaving security for danger." Kun represents a deep abyss, hence "well or pond." Zhen represents jade and chī—chī is a dragon-like jade ornament without horns; the upper trigram Gen is the inverted image of Zhen, hence "breaking my jade chī." Note: The character "chī" is written as "e" in the Ding edition, which does not rhyme with the surrounding lines. Here we follow the Song and Yuan editions and the Jigugē edition.

復。茹芝餌黃，塗飲玉英。與神通流，長無憂凶。震為芝、為玄黃，震食，故曰茹、曰餌。黃，黃精也，二者皆延年益壽之草。震為大塗、為玉、為萌芽，故曰玉英。震為神，坤為憂凶。

The hexagram Travel transforms into the hexagram Return. Lin Ci says: eating lingzhi, taking huangjing, drinking the essence of jade on the way; communicating with deities, long without worries or dangers. Shang Binghe explains: Zhen (Thunder) governs lingzhi, and also the color of xuanhuang (the sky and earth), and Zhen also governs food, so it is said 'ru' (to eat) and 'er' (to take). 'Huang' refers to huangjing, and lingzhi and huangjing are both herbs considered by ancients to prolong life. Zhen governs great roads, jade, and sprouts, so it is said 'yu ying' (jade essence). Zhen governs deities, and Kun governs worries and dangers.

無妄。體重難飛，未能越關，不離室垣。詳《震》之《鼎》。宋元本無末句，依汲古。

The hexagram Travel transforms into the hexagram Without Fault. Lin Ci says: The body is too heavy to fly, unable to cross the pass, remaining attached to the house and walls. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Zhen to Ding." Note: The later Song and Yuan editions do not include the last sentence, and this version follows the Jigugong edition.

大畜。巢成樹折，傷我彝器。伯踒叔跌，亡羊乃追。艮為巢、為成，震木，兌毀，故曰樹折。震為器，艮虎，故曰彝器。《書》宗彝《釋文》引鄭云彝，虎也。兌毀，故傷。震為伯，艮為叔，兌折，故曰跌。兌為羊，震往，故曰亡羊、曰追。

The hexagram Travel transforms into the hexagram Great Accumulation. Lin Ci says: The bird's nest has just been made, but the tree breaks, causing damage to my ritual vessel; the eldest brother twists his ankle, the younger brother falls; the sheep has already run away before chasing. Shang Binghe explains: The trigram艮 (Gen) represents the nest and accomplishment, while震 (Zhen) represents wood, and兑 (Dui) represents destruction and breaking, hence the saying "the tree breaks." Zhen represents objects, and Gen represents the tiger, hence "ritual vessel"—the Book of Documents mentions "ancestral ritual vessels," and the Classic Interpretation cites Zheng Xuan saying that "yi" refers to the tiger, meaning ritual vessels decorated with tiger patterns; Dui represents destruction, hence "injury." Zhen represents the elder brother, Gen represents the younger brother, and Dui represents breaking, hence "falling." Dui represents the sheep, and Zhen represents movement, hence "sheep has run away" and "chasing."

頤。六人俱行，各貴其囊。黃鶴失珠，無以為明。詳《賁》之《噬嗑》。

The hexagram Travel transforms into the hexagram Cultivation. Lin Ci says: Six people are on the same journey, each valuing their own money bag; a yellow crane loses a pearl, and there is nothing left to illuminate. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Bian to Shihe".

大過。播梅折枝，與母分離，絕不相知。詳《大有》之《坤》。播，種也。宋元本作蟠，依汲古。梅折枝，汲古作枝遷岐，依宋元本。

The hexagram Travel transforms into the hexagram Great Excess. Lin Ci says: Planting plum trees yet breaking off the branches, parting from the mother, losing communication, and no news passing between them. The note explains that "播" means to plant. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Great Possession and Earth." The collation note states: The character "播" in the Song and Yuan dynasty editions is written as "蟠," but here we follow the Jigugē edition; the phrase "梅折枝" in the Jigugē edition is written as "枝迁岐," but here we follow the Song and Yuan editions.

坎。迎福開戶，喜隨我後。曹伯愷悌，為宋國主。中爻震為福，艮為戶，震為開，故曰迎福開戶。震為喜、為後、為伯、為主，艮為宋、為國。元本舊注宋以曹師殺公子游，立桓公，依此注則國字似為立字方適。

The hexagram Travel transforms into the hexagram Water. Lin Ci said: Opening the door to welcome good fortune, joy follows me; Cao Bo was a kind and easy-going person, and became the king of Song. Shang Binghe explained: The middle lines form the trigram Zhen, which represents joy and leadership; Gen represents the door, and Zhen also represents opening, so it is said 'welcome good fortune and open the door'; Zhen represents joy, following, the master, and the ruler, while Gen represents Song and the state. The old commentary in the original edition says: Song used Cao's army to kill公子游 and established Huan Gong; according to this old commentary, the character 'country' seems to need to be read as 'establish'.

離。既痴且狂，兩目又盲。箕踞喑啞，名為無中。巽進退不果，故曰痴狂。中互大坎，坎黑，故曰目盲。伏震為箕，兌為喑啞。○箕，宋元本作踑，《集韻》踑，長踞也。茲依汲古。中，汲古作用，喑啞作坐喑，依宋元本。

The hexagram Travel transforms into the hexagram Fire. Lin Ci says: both foolish and mad, with both eyes blind; sitting with legs spread wide, like a箕踞 posture, unable to speak, having only a name but no substance. Shang Binghe explains: the virtue of the hexagram Xun is indecisiveness in advancing and retreating, hence saying foolishness and madness. The middle of the hexagram forms a large Kan, which is dark in color, hence saying 'blind eyes'. The hidden trigram Zhen is governed by Ji, which represents sitting with legs spread wide, and the hidden trigram Dui is governed by Yan, which represents muteness. Notes: the character '箕' in Song and Yuan editions is '踑', which according to the 'Ji Yun' means sitting with legs spread wide; the character '中' in the Jiguge edition is '用', and '喑哑' is written as '坐喑' in the Jiguge edition, but here we follow the Song and Yuan editions.

咸。金梁鐵柱，千年牢固。完全不腐，聖人安處。乾為金鐵，艮為樑柱，乾為千年，艮堅，故曰牢固。互巽為腐，乾為聖人，艮止，故曰安處。

The hexagram Travel transforms into the hexagram Salt. Lin Ci said: A beam made of metal and a column made of iron remain firm and undamaged for thousands of years; intact and not decaying, the sage dwells securely within. Shang Binghe explained: Qian represents metal and iron, Gen represents beams and columns, Qian signifies a duration of a thousand years, and Gen has the nature of firmness, hence it is said 'firm and unbreakable'; the interacting lines produce Xun, which represents decay, so Lin Ci reversed this image to say 'completely undecayed'. Qian represents the sage, and Gen's hexagram virtue is stillness, hence it is said 'secure dwelling'.

恆。裹糗荷糧，與蹠相逢。欲飛不得，為罔所獲。巽為糗糧，艮為荷。巽為盜賊，故曰與蹠相逢。震為飛，坤為網罟。○罔，宋本作網，依元本。

The hexagram Travel transforms into the hexagram Constancy. Lin Ci says: carrying a bundle of dried grain, one sets out on the road, but halfway meets a thief named Zhao Zhi. One wants to fly but cannot, and is caught in a net. Qiu refers to dried grain made from roasted millet or wheat. Shang Binghe explains: Xun represents the dried grain, Gen represents carrying on the shoulder; Xun also represents thieves, hence the phrase 'meeting Zhao Zhi'. Zhen represents flying, and Kun represents the net. Note: the character 'wang' in the Song edition is 'net', but here we follow the Yuan edition.

遯。彭生為豕，暴龍作災。盜堯衣裳，聚蹠荷兵。青禽照夜，三旦夷亡。首句依《比》之《蒙》校，各本多作彭名為矢，或彭生為妖。

The hexagram Travel transforms into the hexagram Retreat. Lin Ci says: Peng Sheng transforms into a large pig and comes to cause trouble, a fierce dragon arises causing calamity; thieves wear the robes of Emperor Yao, gathering the bandits of Yi Zhi with weapons; a strange bird of blue color shines at night, and after three mornings the Yizhu people are destroyed. The incident of Peng Sheng is recorded in the "Zuo Zhuan" from the eighth year of Duke Zhuang: Duke Xiang of Qi killed公子 Peng Sheng, later Peng Sheng transformed into a large pig and appeared, causing Duke Xiang's death. Shang Binghe only provides a collation note here. Collation note: The first sentence is based on the entry "Compared with Meng"; most versions read "Peng is named Shǐ", while some read "Peng Sheng is a demon".

大壯。獨夫老婦，不能生子。鰥寡居處。震為夫，兌為老婦，震為子，兌折，故不能生子。伏巽為寡，故曰獨夫。伏艮為鰥。○獨，汲古訛褐，依宋元本。

The hexagram Travel transforms into the hexagram Great Strength. Lin Ci says: A single man is paired with an old woman, and they cannot have children; widowers and widows live alone. Shang Binghe explains: The trigram Zhen represents the husband, Dui represents the old woman, Zhen represents descendants, and Dui represents loss, so they cannot have children. The trigram Xun, hidden under Zhen, represents loneliness and widowhood, hence the term 'solitary man'; the trigram Gen, hidden under Dui, represents a widower. Notes: The character 'du' was mistakenly written as 'he' in the Ji Gu Ge edition, and here we follow the Song and Yuan dynasty editions.

晉。鷦鷯竊脂，巢於小枝。搖動不安，為風所吹。心寒慄栗，常憂殆危。慄慄，依《謙》之《遯》，各本多作飄搖。

The hexagram Travel transforms into the hexagram Progress. Lin Ci says: The birds called jiao liao and qie zhi build their nests on thin branches; the nests are unstable and sway with the wind, causing coldness and shivering, and constant worry about danger. Qie zhi is a type of bird mentioned in the Er Ya. Shang Binghe only provides a collation note here. Collation note: The words 'lilil' are corrected according to the entry 'Qian Zhi Dun' and most editions read 'piaoyao'.

明夷。素車木馬，不任負重。王子出征，憂危為咎。震為白，坤為車，故曰素車。震為木、為馬，坤為重，下互坎，坎險，故不任負重。震為王子、為出征，坎為憂危。○馬，汲古作輿，危作疑，均依宋元本。

The hexagram Travel transforms into the hexagram Brightness Dimmed. Lin Ci says: A white wooden cart without varnish and wooden horses cannot bear heavy loads; the prince goes to war, and worry and danger become misfortune. Shang Binghe explains: The trigram Zhen (Thunder) represents the white color and the prince, while the trigram Kun (Earth) represents the cart. Therefore, it is called 'a plain cart'; Zhen represents wood and the horse, while Kun represents heaviness. The lower interacting trigrams form Kan (Water), which represents danger, so they cannot bear heavy loads. Zhen represents the prince and military campaign, while Kan represents worry and danger. Notes: The character 'horse' in the Ji Gu Ge edition is 'chariot', and the character 'danger' is 'doubt'; here both are followed according to the Song and Yuan dynasty editions.

家人。土陷四維，安平不危。利以居止，保有玉女。未詳。

The hexagram Travel transforms into the hexagram Family. Lin Ci says: earth filling the four corners, safe and smooth without danger; suitable for settling down and resting, able to preserve a good woman. The term "four dimensions" refers to the four corners: southeast, southwest, northwest, and northeast. Shang Binghe only notes "unknown" regarding the imagery used here, without tracing its origin.

睽。負牛上山，力劣行難。烈風雨雪，遮遏我前，中道復還。詳《訟》之《剝》。

The hexagram Travel transforms into the hexagram Parting. Lin Ci says: carrying a cow up the mountain, lacking strength and finding the journey difficult; a storm mixed with rain and snow blocks my way, and I have to turn back halfway. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "The hexagram Strife transforms into the hexagram Decay."

蹇。金城鐵郭，上下同力。政平民親，寇不敢賊。艮為金鐵、為城郭，坎為平、為賊寇、為民。

The hexagram Travel transforms into the hexagram Obstruction. Lin Ci says: The inner city is made of bronze, the outer walls of iron, with all people working together in harmony; government is just, the people are loyal, and enemies dare not invade. Shang Binghe explains: Gen represents metal and iron, and is associated with cities and walls; Kan represents fairness, enemies, and the people.

解。清潔淵塞，為人所言。證訊詰情，繫於枳溫。甘裳聽斷，昭然蒙恩。詳《師》之《蠱》。

The hexagram Travel transforms into the hexagram Resolve. Lin Ci says: A person is upright and clean, with a deep and sincere heart, but is accused by others. After investigation and interrogation, he is detained in the place called Ziweng. Later, he is judged under a Gan Tang tree, and his innocence is revealed, bringing him grace. "Gan Chang" refers to Gan Tang, using the story of Zhao Bo who judged cases under a Gan Tang tree. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "The Army transforms into the蛊".

損。皋陶聽理，岐伯悅喜。西登華首，東歸無咎。艮為山、為火，故曰皋陶。舜時士官，故曰聽理。兌為耳、為聽，坤為理也。震為伯，艮山，故曰岐伯。《本草經》黃帝問岐伯，《漢書人物表》上古之時，有岐伯，中古有扁鵲，蓋與黃帝創制醫藥者。兌為西，艮山，故曰華首。震為東、為歸，華，華山；首，雷首山，在蒲阪。

The hexagram Travel transforms into the hexagram Loss. Lin Ci says: Gao Yao adjudicates cases, and Qi Bo is joyful; going west to ascend Hua Mountain and Lei Shou Mountain, returning east will not bring calamity. Shang Binghe explains: Gen represents mountain and fire, which exactly matches the name "Gao Yao"; Gao Yao was a judicial official during the reign of Yu Shun, so it is said "he listens to cases"; Dui represents ear and hearing, Kun represents order. Zhen represents Bo, Gen represents mountain, so it is said "Qi Bo" — the "Shennong Bencao Jing" records Huangdi's inquiry to Qi Bo, and the "Hanshu · Gudian Renbiao" mentions that in ancient times there was Qi Bo and in the middle ages there was Bianque; Qi Bo is probably the one who together with Huangdi established medicine. Dui represents the west, Gen represents mountain, so it is said "Hua Shou"; Zhen represents the east and return. "Hua" refers to Hua Mountain, "Shou" refers to Lei Shou Mountain, located in the area of Pu Ban in present-day Shanxi Province.

益。低頭竊視，有所畏避。行作不利，酒酸魚敗，眾莫貪嗜。詳《鼎》之《解》。不，宋元本作未，依汲古。眾，宋本作重，依元本、汲古。

The hexagram Travel changes into the hexagram Gain. Lin Ci says: Looking down and secretly peeking, with fear and avoidance in the heart; traveling and doing things are not smooth, wine turns sour and fish spoil, and no one is willing to eat greedily. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Explanation of the Hexagram Ding." Notes: The character "not" is written as "not yet" in Song and Yuan editions, but here it follows the Jiguge edition; the character "many" is written as "again" in Song edition, but here it follows Yuan and Jiguge editions.

夬。十雞百雛，常與母俱。抱雞捕虎，誰肯為侶。此用旅象。旅互巽為雞，兌數十，故曰十雞。伏震為雛、為百，故曰百雛。巽為母，故曰常與母俱。艮為虎、為抱、為捕，巽為寡，故曰無侶。

The hexagram Traveling changes into the hexagram Decision. Lin's interpretation says: ten mother hens leading hundreds of chicks, always staying with their mothers; but carrying a chicken to hunt a tiger, who would be willing to be his companion. Shang Binghe explains: this line uses the image of the primary hexagram Traveling. The third, fourth, and fifth lines of Traveling form the trigram Xun, which represents chickens. The number of the trigram Dui is ten, so it is said 'ten chickens'; Xun contains the trigram Zhen, which represents young birds, and its number is a hundred, so it is said 'hundred young birds'; Xun also represents the mother, so it is said 'always with the mother'. The trigram Gen represents the tiger, embracing, and hunting, while Xun also represents the lonely and the destitute, hence there are no companions.

姤。高阜山陵，陂陁顛崩。為國妖祥，元后以薨。《左傳僖十四年》沙麓崩，晉卜偃曰：期年將有大咎，國幾亡，次年，惠公被執；又九年懷公殺於高梁。姤通復。艮為山陵，初至三艮覆，故曰顛崩。坤為國、為妖祥、為喪，故曰薨。震長，故曰元。震為君，故曰元后。○陂，汲古作峻，依宋元本。又《國語》岐山崩，三川竭，幽王亡。

The hexagram Travel transforms into the hexagram Encounter. Lin's commentary says: A high mountain and hill collapse down the slope; this is an ominous sign for the state, and the ruler thus dies. Shang Binghe explains: The "Zuo Zhuan" records in the 14th year of Duke Xi of Jin that the sand mountain called Sha Lu collapsed. The diviner Bu Yan of Jin said that within a year there would be a great calamity, and the state would almost be destroyed. The next year Duke Hui of Jin was captured by Qin. Nine years later, Duke Huai was killed at Gao Liang. This instance uses the image of mutual transformation. The hexagram Encounter, with all six lines reversed, becomes the hexagram Return. The trigram Gen represents mountains and hills. The first to third lines represent Gen inverted, forming the image of overturning, hence "upheaval." The trigram Kun represents the state, omens, and death, hence "death of the ruler." The trigram Zhen represents the beginning, hence "original." Zhen also represents the ruler, hence "the original ruler," that is, the Son of Heaven. Note: The character "bei" in the汲古阁 edition is "jun," and this text follows the editions from the Song and Yuan dynasties. Shang also cites the "Guoyu": During the time of King You of Zhou, the mountain Qi collapsed, and three rivers dried up, and King You of Zhou soon perished.

萃。六鷁退飛，為襄敗祥。陳師合戰，左股夷傷。遂以崩薨，霸功不成。詳《蹇》之《蠱》。

The hexagram Travel transforms into the hexagram Accumulation. Lin Ci says: six egrets flying backwards over the state of Song is an ominous sign of the downfall of Duke Xiang of Song; he arranged his troops to fight against the Chu army, and was wounded in his left thigh; he eventually died because of this, and did not achieve his ambition of hegemony. The Spring and Autumn Annals, Year 16 of Duke Xi, records 'six egrets flying backwards over the capital of Song.' Later, Duke Xiang of Song died from a wound to his thigh in the Battle of Hong Water. Shang Binghe notes that the symbolic meaning is detailed in the previous entry 'Jian transforming into Gu'.

升。異國殊俗，情不相得。金木為仇，百賊擅殺。末句依《夬》之《比》校，宋元本作百戰檀谷，汲古作酋賊擅役。

The hexagram Travel transforms into the hexagram Ascend. Lin Ci says: customs differ in foreign lands, and mutual feelings do not harmonize; metal and wood mutually control each other, leading to enmity, with many bandits committing murder at will. Shang Binghe only provides a collation note here. Collation note: the last sentence is corrected according to the entry '夬之比'; the Song and Yuan editions read 'a hundred battles at Tan Valley', while the Jiguge edition reads 'chieftains and bandits acting arbitrarily'.

困。鴉噪庭中，以戎災凶。重門擊柝，備憂暴客。詳《大過》之《渙》。《左傳襄十三年》有鳥呌於宋太廟，曰嘻嘻出出，後果災。

The hexagram Travel transforms into the hexagram Obstruction. Lin Ci says: Crows are noisy in the courtyard, thus bringing about military conflict and calamity; therefore, heavy gates are set up and drums are beaten at night to guard against dangers and violent visitors. "Heavy gates and drumming at night" comes from the Great Treatise. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Great Excess Transforming into Dispersal," and he cites the Zuo Zhuan, Year Xianggong 13: there was a bird that cried in the temple of the State of Song, its cry resembling "xi xi chu chu," and later the temple indeed caught fire.

井。慈母念子，享賜得士。蠻夷來服，以安王室，側陋逢時。巽為母，巽順，故曰慈母。坎為念，伏震為子，故曰念子。兌為享，伏震為土、為王，艮為室、為時，坎為側陋。○念，各本皆作赤。第三句皆作獲夷服除，茲依《漸》之《咸》校。士，宋元本作土，依汲古。室，宋本、汲古作家，茲依元本。

The hexagram Travel transforms into the hexagram Well. Lin Ci says: A kind mother thinks of her son, offers sacrifices and receives a virtuous person; the four barbarian tribes come to submit, thus stabilizing the royal house, and a person of humble origin meets a favorable time. Shang Binghe explains: Xun represents the mother, and the virtue of Xun is to be obedient, hence 'kind mother'; Kan represents thinking, and the hidden Zhen under Xun represents the son, hence 'thinking of the son'. Dui represents offerings and sacrifices, the hidden Zhen represents earth and the king, Gen represents the house and the time, and Kan represents the humble and lowly. Notes: The character 'think' is found as 'red' in all editions; the third sentence is found as 'obtaining the submission of the barbarians and removing' in all editions, here corrected according to the entry 'Gradual and Salt'; the character 'person' is found as 'earth' in the Song and Yuan editions, here followed according to the Jigugē edition; the character 'house' is found as 'family' in the Song edition and Jigugē edition, here followed according to the Yuan edition.

革。遷延惡人，使德不通。炎旱為殃，年穀大傷。遷延，依《坤》之《大有》校，宋元本作剗跡，汲古作跡造。殃，宋元本作災，不協，依汲古。

The hexagram Travel transforms into the hexagram Revolution. Lin Ci says: Deliberation and delay, employing wicked people, causing the moral teachings to fail to spread; extreme heat and drought bring calamity, causing great damage to the harvest of the year. Shang Binghe only provides a collation note here. Collation note: The words 'deliberation and delay' are corrected according to the entry on 'Kun's Great Possession'; the Song and Yuan editions read 'eradicate traces', while the Jiguge edition reads 'trace creation'. The word 'calamity' in the Song and Yuan editions is 'disaster', which does not rhyme properly, so this edition follows the Jiguge version.

鼎。躬履孔德，以待朿帛。文君燎獵，呂尚獲福。號稱太師，封建齊國。通《屯》。坤為躬，震為履、為德、為孔。孔，大也。本卦巽為帛，離為文，乾為君。文君，文王也。震為獵，艮火，故曰燎獵，言文王出獵，遇呂尚也。乾為福、為師，巽齊坤國，故曰封建齊國。○第二句汲古作以帶朿帶。

The hexagram Travel transforms into the hexagram Cauldron. Lin's interpretation says: personally practicing great virtue, one finally receives a bundle of ceremonial silk; King Wen set fire to hunt, and Lü Shang thus obtained blessings; being honored with the title of Grand Teacher, he was granted the fiefdom of Qi. Shang Binghe explains: this line takes the image of mutual transformation—since all six lines of the hexagram Cauldron are reversed to form the hexagram屯 (Sprouting), it is marked as 'connecting with屯'. The trigram坤 (Earth) represents the body, the trigram震 (Thunder) represents action, virtue, and the great (the 'Kong' here refers to the great). The trigram巽 (Wood) in the original hexagram represents silk, the trigram离 (Fire) represents culture, and the trigram乾 (Heaven) represents the sovereign, so 'cultural sovereign' refers to King Wen of Zhou. The trigram震 (Thunder) represents hunting, and the trigram艮 (Mountain) represents fire, so it is said 'setting fire to hunt', referring to King Wen going hunting and meeting Lü Shang by the Wei River. The trigram乾 (Heaven) represents blessings and the teacher, and the trigram巽 (Wood) represents Qi, while the trigram坤 (Earth) represents the state, hence 'establishing the state of Qi'. Note: The second sentence in the Jigusha edition reads 'with a belt and a bundle'.

震。徵將止惡，鼓鞞除賊。慶仲奔莒，子般獲福。震為征、為鼓鞞。坎為邪、為惡、為賊，《月令》仲夏命樂師修鼗鞞鼓。坎為仲，震喜，故曰慶仲。互艮為邑，震往，故曰奔莒。按：《左傳莊三十二年》共仲使圉人犖賊子般於黨氏，共仲即慶父，閔二年奔莒，茲云獲福，於事正反，疑福為偪之訛字，抑如丁宴說般為谷之訛。谷，共仲孫，文十年魯人立之，所謂谷也，豐下必有後於魯國也。般谷形近，疑要丁說是也。

The hexagram Travel transforms into the hexagram Thunder. Lin Ci says: A military campaign is about to stop evil, striking the drum and beating the small drum to eliminate bandits; Qing Zhong fled to the state of Ju, and Zi Ban received blessings. Shang Binghe explains: Thunder represents the ruler's military campaign and the sound of drums and small drums—small drum is called bi. The Book of Rites, Monthly Ordinances, says that in the sixth lunar month, the master of music is ordered to repair the tao, bi, and drums;坎 represents evil, wickedness, and bandits. Kan also represents the middle, while Zhen represents joy and celebration, so it is said 'Qing Zhong'. The interacting trigrams produce Gen, which represents cities and towns, and Zhen represents going forward, so it is said 'fled to Ju'. Shang notes that according to the Zuo Zhuan, in the thirty-second year of Duke Zhuang, Gong Zhong sent a servant Luo to kill Zi Ban in the family of the Party clan—Gong Zhong is Qing Fu, who fled to Ju in the second year of Duke Min. Here it says Zi Ban 'received blessings', which is contrary to historical events, so there is doubt that 'blessings' is actually a mistake for 'pressure'; or as Ding Yan suggested, 'Ban' is a mistake for 'Gu'—Gu is the grandson of Gong Zhong, and in the tenth year of Duke Wen, the people of Lu established him as the heir, which is called 'Gu', which is the fulfillment of the statement by Shu Fu that 'those with a broad lower part will surely have descendants in Lu'. The characters 'Ban' and 'Gu' are similar in form, so Ding Yan's suggestion seems credible.

艮。良夫淑女，配合相保。多孫眾子，歡樂長久。艮為夫，伏兌為女，震為善，故曰良夫淑女。坎為合，艮為保，艮兌為夫婦，故曰配合相保。艮為孫，震為子，坎眾，故曰多孫眾子。震樂，艮久。○眾，汲古作壽，依宋元本。

The hexagram Travel transforms into the hexagram Obstruction. Lin's interpretation says: A virtuous husband and a kind wife form a couple who support each other; they have many children and enjoy long-lasting happiness. Shang Binghe explains: The hexagram Obstruction represents the husband, while the trigram hidden within Obstruction, Dui, represents the wife. The trigram Zhen represents goodness, so it is said "a virtuous husband and a kind wife." The trigram Kan signifies union, and Obstruction signifies preservation; Obstruction represents the young male, while Dui represents the young female, which is the image of a husband and wife, so it is said "they combine and support each other." Obstruction represents grandchildren, Zhen represents children, and Kan signifies multitude, so it is said "many grandchildren and many children." Zhen represents joy, and Obstruction signifies longevity. Note: The character "众" in the汲古阁 edition is "寿," but here we follow the Song and Yuan editions.

漸。蜲蛇四牡，思念父母。王事靡盬，不得安處。漸上巽，巽為蛇，伏震為馬，卦數四，故曰蜲蛇四牡。坎為思念，震父巽母，震為王，巽隕落，故曰王事靡盬。盬，惡也。《前漢息夫躬傳》器用盬惡。艮為安，坎險，故曰不得安處。按：林詞皆《詩小雅》語。○蜲蛇，汲古作逶迤，依宋元本。牡，宋本訛壯，依元本、汲古。得，元本作我，依宋本。

The hexagram Travel transforms into the hexagram Gradual Progress. Lin Ci said: Four stallions winding forward, the charioteer thinking of his parents; the duties of the Wang family never end, unable to rest in peace. Shang Binghe explained: The upper trigram of Gradual Progress is Xun, which represents snakes; Xun conceals Zhen, which represents horses, and the number of the hexagram is four, hence the phrase "winding snake and four stallions" — winding snake refers to the winding movement. Kan represents thinking, Zhen represents father, Xun represents mother; Zhen represents the king, Xun represents falling, hence the phrase "the king's duties never end," where the commentary explains "盬" as evil, as seen in the "Book of the Han · Xi Fu Gong's Biography" with the phrase "the utensils are evil." Gen represents peace, Kan represents danger, hence "unable to rest in peace." Shang said: Each sentence of this Lin Ci uses idioms from "Poetry · Xiao Ya · Si Mu." Notes: The characters "winding snake" in the Ji Gu Ge edition are "winding and gradual," here following the Song and Yuan editions; the character "stallion" in the Song edition is mistakenly written as "strong," here following the Yuan and Ji Gu Ge editions; the character "get" in the Yuan edition is written as "I," here following the Song edition.

歸妹。水壞我裡，東流為海。龜鳧讙囂，不得安居。詳《泰》之《兌》。龜鳧，汲古作龜鼉，宋元本作鳧龜，依《泰》之《兌》校。

The hexagram Travel transforms into the hexagram Return of the Wife. Lin Ci says: A great flood has ruined my hometown, flowing eastward to join the sea; turtles and wild ducks clamor and make noise, people cannot find a place to settle. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Tai's Dui." Notes: The characters "turtle and duck" in the Jigusha edition are "turtle and alligator," while in Song and Yuan editions they are "duck and turtle." This version follows the correction from the entry "Tai's Dui."

豐。朿帛戔戔，賻我孟宣。徵召送君，變號易字。巽為帛，伏艮為手，故曰朿帛戔戔。馬云委積貌，《子夏傳》作殘，茲曰賻我孟宣，是焦義與馬同也。伏震為孟、為宣、為君。事實未詳。○第四句汲古作處號易子，依宋元本。

The hexagram Travel transforms into the hexagram Abundance. Lin's words say: "Bundles of silk are piled up, used to assist my Meng Xuan in holding a funeral; he is summoned and sent off, his name and courtesy title are changed." Shang Binghe explains: Wind (Xun) represents silk and cloth, and the hidden艮 (Geng) under the兑 (Dui) represents the hand, so it says "bundles of silk piled up" — this is an expression from the sixth line of the fifth trigram in the Zhou Changes (I Ching), which is also interpreted by Ma Rong as meaning a large accumulation, while Zixia's Commentary on the Changes takes it as "broken" or "damaged." Here it says "assist Meng Xuan with funeral expenses" (fu means to send money or goods to help with a funeral), showing that Jiao Yanshou's interpretation aligns with Ma Rong's. The Wind (Xun) contains the hidden Zhen (Thunder), which represents Meng, Xuan, and the ruler. As for the actual event referred to, Shang says it has not yet been identified. Note: The fourth line in the Jigusha edition reads "处号易子," but this version follows the Song and Yuan editions.