The fifth十五th hexagram is called "Fullness."

巽。乾行天德，覆贍六合。嘔喣成熟，使我福德。二五皆陽，故曰乾行天德。覆贍六合者，言乾天覆徧六合也。贍，《說文》給也，《玉篇》周也。伏坎為合，數六，故曰六合。嘔喣，猶吹噓養育也。兌口，故曰嘔喣。伏艮為成、為我，伏震為福德。○覆贍，局本作履贍，象亦合，茲依宋元、汲古本。喣，元本作呴，依宋本、汲古。嘔喣，音歐詡。

The hexagram Travel transforms into the hexagram Wind. Lin's interpretation says: The movement of the Heaven line spreads the Heavenly Virtue, covering all directions above and below; exhaling breath gently nurtures all things to maturity, giving me fortune and virtue. Shang Binghe explains: In this hexagram, the second line and the fifth line are both yang, so it is said "Heaven's movement spreads Heavenly Virtue." The phrase "covering and providing for the Six Harmonies" refers to the Heaven covering all six harmonies. "Zhan" is explained in the Shuowen Jiezi as giving, and in the Yüanpian as encompassing all. The hidden trigram Kan, which is associated with union, has the number six, hence "Six Harmonies." "Ou xu" is like exhaling breath to warm and nurture all things, read as Ou Xu; the trigram Dui governs the mouth, which can exhale, hence "Ou Xu." The hidden trigram Gen, which governs accomplishment and self, and the hidden trigram Zhen, which governs fortune and virtue, are associated with Wind. Notes: The characters "Zhan" and "Fu" in the official edition are written as "Lu" and "Zhan," which also make sense in the hexagram context; here we follow the Song and Yuan editions and the Ji Gu Ge edition. The character "Xu" in the Yuan edition is written as "Hou," here we follow the Song edition and the Ji Gu Ge edition.

兌。秦晉大國，更相剋賊。獲惠質圉，鄭被其咎。兌西為秦，伏震為晉，艮為國，互巽為賊，兌毀折，三至上正反兌巽，故曰更相剋賊。伏震為德惠，艮為圉守也。《詩大雅》孔棘我圉，《左傳》亦聊以固吾圉。惠，晉惠公，僖十五年為秦所獲，後秦放惠公歸，以子圉質於秦。伏艮，故曰獲、曰質。伏坎為鄭，慶鄭也，慶鄭以惠公違諫，不救惠公，及被釋，殺慶鄭而後入。○首句汲古作秦並六國，非，依宋元本。

The hexagram Travel transforms into the hexagram Lake. Lin Ci said: Qin and Jin were both great states, repeatedly attacking and harming each other; Jin Hui Gong was captured, and his son Yu was sent as a hostage, and Qing Zheng also suffered punishment because of this. Shang Binghe explained: Lake is located in the west, so it represents Qin; the hidden Zhen represents Jin, and Gen represents the state; the interacting lines produce Xun, which represents harm, and Lake, which represents destruction. The third line to the top line contain both Lake and Xun, hence saying "mutual control and destruction." The hidden Zhen represents virtue and grace, and Gen represents "Yu," which means the border defense. The Book of Poetry, Great Odes, says "the border is very difficult," and the Zuo Zhuan also says "just to strengthen our border defense." "Hui" refers to Jin Hui Gong, who was captured by Qin in the fifteenth year of Duke Xi's reign. Later, Qin released him and sent his son Yu to Qin as a hostage. Gen is hidden and not visible, so it is said "to be captured" and "to be a hostage." The hidden Kan represents Zheng, referring to Qing Zheng. Qing Zheng did not rescue Jin Hui Gong because he did not listen to advice. When Jin Hui Gong was released and returned to the capital, he first killed Qing Zheng and then entered the capital. Note: The first sentence in the Ji Gu Ge edition reads "Qin conquered the six states," which is incorrect. This version follows the Song and Yuan editions.

渙。晦昧昏冥，君無紀綱。甲午成亂，簡公喪亡。坎隱伏，故曰晦冥。震為君，巽為繩、為紀綱，艮為時、為甲，納丙，故曰甲午。春秋哀十四年甲午，齊陳恆弒其君王於舒州。壬，簡公名也。陳恆，陳成子也。甲午成亂者，言成子作亂，弒簡公也。震為簡、為公，巽隕，故喪亡。冥，宋元本作明，依汲古。午，元本、汲古作子，依丁本。

The hexagram Travel transforms into the hexagram Dispersal. Lin Ci says: The sky is dark and gloomy, the ruler has lost his order; on the Jiawu day, chaos arose, and the Duke Jing of Qi thus died. Shang Binghe explains: Kan represents concealment, so it is said 'dark and gloomy'; Zhen represents the ruler, Xun represents the rope and the order; Gen represents time and the stem Ji, and according to the Najia stem assignment, Gen takes the stem Bing, so it is said 'Jiawu'. In the Spring and Autumn Annals, the fourteenth year of Duke Ai's reign, on Jiawu day, Chen Heng killed his lord in Shuzhou, which was the Duke Jing of Qi, whose name was Ren - the character 'Wang' in the text should be read as 'Ren'. Chen Heng was also known as Chen Chengzi. The phrase 'chaos arose on Jiawu' refers precisely to Chen Chengzi's rebellion and killing of the ruler. Zhen represents the ruler and the lord, Xun represents falling, so it is said 'loss and death'. Note: The character 'ming' in the Song and Yuan editions was 'ming', but here we follow the Jigugē edition; the character 'wu' in the Yuan edition and Jigugē edition was 'zi', but here we follow the Ding氏 edition.

節。三足無頭，莫知所之。心狂睛傷，莫使為明，不見日光。詳《小畜》之《復》。日，宋元本作月，非，依汲古。睛，汲古作精，依宋元本。兌半離，故曰睛傷。

The hexagram Travel transforms into the hexagram Restraint. Lin Ci says: There are only three legs but no head, and no one knows where it is going; the mind is confused and the eyes are injured, making it impossible to see clearly, and the sun cannot be seen. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Small Accumulation to Restoration," and adds that Dui is half of Li, hence the phrase "eyes injured." Notes: In the Song and Yuan editions, the character "sun" is written as "moon," which is incorrect; here we follow the Jigugē edition. The character "eyes" in the Jigugē edition is written as "essence," so here we follow the Song and Yuan editions.

中孚。長夜短日，陰為陽賊。萬物空枯，藏於北陸。詳《謙》之《漸》。

The hexagram Travel transforms into the hexagram Middle Trust. Lin Ci says: When night is long and day is short, the yin energy reverses to harm the yang energy; all things wither and wither, retreating into the northern land. "Northern Land" refers to the star division where the sun travels during winter, here symbolizing severe winter. Shang Binghe notes that the symbolic reference is detailed in the previous entry "Gradual Progress of Humility."

小過。依宵夜遊，與君相遭。除煩解惑，使我無憂。詳《歸妹》之《大有》。依《小過》之《否》作衣，《說文》衣，依也，義同。

The hexagram Travel transforms into the hexagram Small Excess. Lin Ci says: Going out at night, meeting with a friend; removing troubles and dispelling doubts, thus causing me no sorrow. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Return of the Wife to the Great Abundance." Note: The character "yi" in the entry "Small Excess to No" is written as "yi," and the "Shuowen Jizì" states that "yi" is the same as "yi," meaning the two characters have the same meaning.

既濟。逐鹿南山，利入我門。陰陽和調，國無災殘。長子出遊，須其仁君。此皆用半象。陰陽和調，謂陰陽爻相等而當位也。

The hexagram Lu transforms into Ji Ji. Lin Ci says: Pursuing a wild deer in the southern mountain, benefits have entered my gate; yin and yang are in harmony, there is no disaster or ruin in the country; the eldest son goes on a distant journey, waiting for a benevolent sovereign. Shang Binghe explains: These sentences all use the 'half image' formed by two lines.the so-called 'yin and yang in harmony' refers to the hexagram Ji Ji having three yin and three yang lines, with yang occupying the odd positions and yin the even positions, each in their proper place.

未濟。請騁左耳，嗇不我與，驅我父母。未詳。騁，宋元本作冀，與驅作驅與，均依汲古。左，汲古作作，依宋元本。按：《周禮夏官大司馬》，大獸公之，小獸私之，獲者取左耳以計功，然曰騁則左耳或為綠耳。

The hexagram Travel transforms into the hexagram Not Yet Completed. Lin Ci says: Requesting to present the left ear of the game, but the other party is stingy and does not give it to me, instead driving away my parents. Shang Binghe noted in his commentary on this line "unknown." He refers to the "Zhou Li · Xia Guan · Da Si Ma" which states that large animals caught during hunting belong to the state, while small ones belong to the individual. The hunter cuts off the left ear to count the merit. However, since the character used is "cheng" (meaning to run or gallop), the "left ear" might be a miswriting of the name of a fine horse called "Lv'er" (Green Ear). Notes: The character "cheng" in the Song and Yuan editions is "ji," and the phrase "with drive" is written as "drive with," both following the Ji Gu Ge edition. The character "left" in the Ji Gu Ge edition is written as "zuo," and here we follow the Song and Yuan editions.

行唐尚秉和節之注

This is the title at the beginning of the volume, indicating the author of the commentary: Shang Binghe from Xingtang, style name Jiezi. Xingtang is now in Hebei Province. Shang Binghe was a renowned scholar of the I Ching in the late Qing and early Republican periods, specializing in the image and numerical aspects of the Han dynasty interpretation of the I Ching. His works include Commentary on Jiao's Forest of Changes, Jiao's Glosses on the Changes, and Shang's Studies on the Zhou Changes, all of which are representative works of his.

受業蒲城仵道益、豐潤董維城堃校刊

This entry is also a title at the beginning of the volume, indicating the people who proofread and printed the book: Wu Daoyi, a student of Shang Binghe from Pucheng, and Dong Weicheng (given name Kun) from Fengrun, both collaborated in the proofreading and publication of this book. Pucheng is now in Shaanxi Province, and Fengrun is now in Hebei Province.

巽。溫山松柏，常茂不落。鸞鳳以庇，得其歡樂。詳《需》之《恆》。

The first variation of the 《Xun》 trigram remains the 《Xun》 trigram, meaning the trigram with Xun below and Xun above, forming a 'pure trigram' where the eight fundamental trigrams overlap with themselves. Lin's commentary says: the pine and cypress trees on Wen Mountain remain evergreen throughout the four seasons, never withering or falling; the luan birds and fenghuang birds find shade beneath the trees and thus rejoice. Shang Binghe notes that the symbolic meaning is detailed in the previous entry 'Need of Constancy'.

乾。采唐沬鄉，要期桑中。失信不會，憂思約帶。詳《師》之《噬嗑》。○期，汲古作我，思約作在鉤，均依宋元本。

The trigram Xun transforms into Qian. Lin Ci says: In Mei Yi's countryside, someone gathered female vine, agreeing to meet at Sang Zhong; the other party failed to keep the appointment and did not come, causing sorrow so deep that the belt became loose. These lines are adapted from the poem "Sang Zhong" in the Yong Feng section of the Shijing, "Yuan Cai Tang yi, Mei de xiang yi" and "Qi wo hu Sang Zhong." "Tang" refers to a type of climbing herb known as female vine. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Shi zhi She He." Notes on the edition: The character "qi" in the Jigusha edition is "wo," and the words "si yue" are "zai gou," but here we follow the Song and Yuan editions.

坤。有鳥飛來，集於宮樹。鳴聲可惡，主將出去。詳《屯》之《夬》。○可惡，汲古作畏惡，依宋元本。

The trigram Xun transforms into Kun. Lin Ci says: There is a bird that flies over and stops on the tree in the palace; its call is unpleasant, and the master is about to leave home. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Zun Zhong Guai." Notes: The characters "kewu" in the Jigusha edition are "weiwu," and this version follows the Song and Yuan editions.

屯。仁政之德，參參日息。成都就邑，日受厥福。詳《旅》之《臨》。○參參，局本作恭恭。

The trigram Xun transforms into the trigram Zun. Lin's commentary says: The virtue and grace of benevolent governance accumulate day by day, growing increasingly prosperous; gathering into cities and building up towns, day by day receiving its blessings. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Traveling to Approaching." Notes: The characters "cancan" in the official edition are written as "gonggong."

蒙。他山之錯，與璆為仇。來攻吾城，傷我肌膚，邦家搔憂。詳《明夷》。○錯，宋元本作儲，來，汲古作夾，依宋元本。

The trigram Wind (Xun) transforms into the trigram蒙 (Meng). Lin Ci says: The grinding stone from another mountain becomes an enemy of the beautiful jade; it attacks my city, injures my skin, and causes distress and worry throughout the family and the country. "错" refers to the grinding stone used for polishing jade, a phrase from the poem "He Meng" in the "Xiao Ya" section of the "Shi Jing" which says "The stone from another mountain can be used as a grinding tool"; "璆" refers to beautiful jade. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section on "Ming Yi". Notes: In Song and Yuan dynasty editions, the character "错" is written as "储"; in the Ji Gu Ge edition, the character "来" is written as "夹". Here, we follow the Song and Yuan dynasty editions.

需。貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《否》之《革》。

The trigram Xun transforms into Xu. Lin Ci says: Using shells to redeem a leopard, the other party refuses to listen to my words; tying it to the tiger's whiskers, no matter how I pull, it cannot be brought over. The first line of the original text, which was four characters, only has three remaining, indicating a missing character. Now I record it as it is in the original text without adding my own interpretations. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Pu Zhi Ge."

訟。一簧兩舌，佞言諂語。三奸成虎，曾母投杼。詳《師》之《乾》。○佞，宋元本作妄，依汲古。

The trigram Xun transforms into the trigram Song. Lin's commentary says: A single reed has two tongues, speaking all kinds of flattery and deceit; three villains conspire to spread false rumors, turning a phantom tiger into a real one, even causing the mother of Zeng Shen to abandon her loom and flee through the wall. This uses the two historical anecdotes "Three People Make a Tiger" and "Zeng Shen is Killed," both illustrating the danger of slander. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "The Trigram Shi transforms into the Trigram Qian." Note: In Song and Yuan dynasty editions, the character "ning" (flattery) is written as "wang" (falsehood), but here we follow the Jigugong edition.

師。魁行搖尾，逐雲吹水。汙泥為陸，下田宜稷。詳《同人》之《漸》。首句宋元本汲古皆作薄行搔尾，依《同人》之《漸》校。

The trigram Xun transforms into the trigram Shi. Lin Ci says: The star Qiu Star moves and wags its tail, chasing clouds and stirring water waves; muddy deposits form land, and low-lying fields are suitable for growing millet. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Tongren Zhi Jie." Notes: The first line in the Song and Yuan editions and the Jiguguo edition reads "Bo Xing Sao Wei," but this version is corrected according to the entry "Tongren Zhi Jie."

比。天門九重，深內難通。明登至莫，不見神公。艮居戌亥，故曰天門。內經以戌亥為天門，辰巳為地戶是也。坤為重，數九，故曰天門九重。《漢上易》謂坤納癸，自乙至癸，故數九也。重坤，故曰深，坤閉，故曰難通。艮為光明，坎為莫，震為神、為公，三五震覆，又坎為隱，故不見也。《後漢郎顗傳》神在天門，出入聽候，言神在戌亥，司候帝王興衰得失。○深，汲古作澤。登，宋元本作坐，依汲古。至，汲古作到，依宋元本。

The trigram Xun transforms into Bi. Lin's commentary says: The heavenly gate has nine layers, deep and difficult to reach; climbing from dawn until dusk, one still cannot see the divine sovereign. "Mo" means "dusk." Shang Binghe explains: Gen is located at Xu and Hai, so it is called "heavenly gate." The Inner Canon considers Xu and Hai as the heavenly gate, and Chen and Si as the earthly gate, which is exactly this meaning. Kun represents overlapping, and its number is nine, so it is called "heavenly gate with nine layers." The Han Shang Yi Zhuan says that Kun includes Gui, and counting from Yi to Gui is exactly nine, so the number is nine. The lower trigram of Bi is Kun, and the second, third, and fourth lines together form another Kun, so two Kuns overlap, hence "deep." Kun represents blockage, so it is called "difficult to reach." Gen represents brightness, Kan represents dusk, and Zhen represents the divine and the sovereign. The third to fifth lines form the reversed image of Zhen, and Kan also represents concealment, so the divine sovereign cannot be seen. The Hou Han Shu, Láng Yǐ Zhuan says that the divine resides at the heavenly gate, entering and exiting to observe and examine, which refers to the divine residing at Xu and Hai, overseeing the rise and fall of emperors. Notes: The character "deep" in the Jigusha edition is "ze"; the character "climb" in the Song and Yuan editions is "zuo," here following the Jigusha edition; the character "arrive" in the Jigusha edition is "dao," here following the Song and Yuan editions.

小畜。闇目失明，耳閼不聰。陷入深淵，滅頂憂凶。二至四兌，易以兌為眇，故曰闇目失明。又離為目，伏坎，故曰闇目也。伏坎為耳、為塞，故曰耳閼不聰。閼，音遏，壅塞也。伏坤為淵，坎陷。艮為頂，坤為滅、為凶，故曰滅頂憂凶。坎水，坤水，故有此象。○目失，汲古作昧不，閼作聾，憂作成，均依宋元本。不聰，宋元本作聽聰，非，依汲古。頂，元本訛頃。

The trigram Xun transforms into the trigram Xiaoxu. Lin's interpretation says: eyes dim and lose their light, ears blocked and hearing unclear; sinking into a deep abyss, water covering the head, sorrow and danger. Shang Binghe explains: the lines two to four form the trigram Dui together, and in The Zhou Changes, Dui represents '眇', meaning one eye is blind, hence 'dark eyes losing sight'. Moreover, Li governs the eyes, but here Li is hidden and Kan appears, hence the eyes are dim. Hidden Kan governs the ears and blockage, hence 'ears blocked and not clear'—'阏' is read as '遏', meaning blockage. The hidden Qian's hidden Kun represents the deep abyss, and Kan represents sinking; Gen represents the head, and Kun represents destruction and danger, hence 'water covering the head, sorrow and danger'. Kan represents water, and Kun also represents water, hence the water imagery arises. Notes: the words '目失' in the Jigusha edition are '昧不', '阏' is '聋', and '忧' is '成', here following the Song and Yuan editions; the words '不聪' in the Song and Yuan editions are '听聪', which is incorrect, here following the Jigusha edition; the word '顶' in the Yuan edition is mistakenly written as '顷'.

履。霧露早霜，日暗不明。陰陽孽疾，年穀大傷。伏坎為霧露，坤為霜，離為日，伏坎，故不明。但林詞似全用旁通，艮亦為日，與坎連體，故曰不明也。坎為疾，震為谷，坤為年歲、為喪，故曰年穀大傷。

The trigram Xun transforms into Li. Lin's interpretation says: mist and dew combined with early frost, the sun's light is dim and not bright; yin and yang are out of balance, calamities and diseases occur together, and the harvest of grain for the whole year is greatly damaged. Shang Binghe explains: the trigram Li contains the hidden trigram Kan, which represents mist and dew, and the trigram Kun represents frost. Li represents the sun, while Kan is hidden within it, hence the dim sunlight. However, Shang believes this line of interpretation uses the concept of mutual transformation: the trigram Gen also represents the sun, connected with Kan, thus saying 'dim light'. Kan represents disease, Zhen represents grain, and Kun represents years and loss, thus saying 'the grain harvest is greatly damaged'.

泰。三階土廊，德義明堂。交讓往來，享燕相承。箕伯朝王，錫我玄黃。《漢書東方朔傳》注：泰階者，天之三階也。上階為天子，中階為諸侯公卿大夫，下階為士庶人。坤為階，震數三，故曰三階。艮為廊、為明堂，兌為燕享。震為伯、為箕，乾為王，天玄地黃，故曰錫我玄黃。○階，宋元本訛諧，依汲古。

The trigram Xun transforms into Tai. Lin Ci says: three steps,夯实 corridors and halls, refer to the Bright Hall which values virtue and righteousness; guests and hosts bow to each other, coming and going continuously, with offerings and feasts following one after another; Ji Bo comes to pay homage to the Son of Heaven, bestowing upon me dark blue and yellow silk. Shang Binghe explains: the annotation in the "Book of Han · Biography of Dongfang Shuo" says that "Tai Jie" refers to three steps in the heavens, with the upper step belonging to the Son of Heaven, the middle step to the feudal lords, marquises, and ministers, and the lower step to commoners. The trigram Kun governs steps, and the number of Zhen is three, hence "three steps"; Gen governs corridors and halls, and also the Bright Hall, while Dui governs feasting and offerings. Zhen governs the elder brother and Ji Xiu, and Qian governs the Son of Heaven; the sky is dark blue and the earth is yellow, hence "bestowing upon me dark blue and yellow." Notes: The character "jie" was mistakenly written as "xie" in the Song and Yuan editions, and this version follows the Jiguge edition.

否。爭雞失羊，利得不長。陳蔡之患，賴楚以安。巽為雞，兌為羊，兌伏，故失羊。巽為利、為長，坤喪，故曰不長。震為陳、為蔡、為楚，坤為患，艮為安。《史記》孔子厄於陳蔡，楚昭王發兵救之，得免。

The trigram Xun transforms into the trigram Po. Lin's interpretation says: there is a quarrel over a chicken, yet a sheep is lost, and the benefit gained is not lasting; it is like Confucius being trapped between Chen and Cai, suffering misfortune, and only through the help of the State of Chu did he escape safely. Shang Binghe explains: Xun represents a chicken, Dui represents a sheep, and since Dui is hidden, it is said 'losing the sheep'; Xun represents benefit and longevity, while Kun represents loss, hence 'not lasting'. Zhen represents Chen, Cai, and Chu, Kun represents misfortune, and Gen represents safety. The "Records of the Grand Historian" states that Confucius was trapped between Chen and Cai, and only when King Zhao of Chu sent troops to rescue him did he escape unharmed.

同人。天旱水涸，枯槁無澤，未有所獲。火在天下，故曰天旱。坎伏，故曰水涸。離為枯槁。

The trigram Xun transforms into Tongren. Lin Ci says: When the sky is dry and the water is dried up, the grass and trees wither and the ground shows no moisture at all, resulting in no harvest. Shang Binghe explains: Tongren consists of Li below and Qian above, meaning fire beneath the sky, hence 'dry weather'; Kan represents water but is hidden and not visible, hence 'water dried up'; Li signifies withering and dryness.

大有。陶朱白圭，善賈息貲。公子王孫，富利不貧。乾為大赤，離火，故曰陶朱。乾為玉，乾金色白，故曰白圭。遇卦巽為商賈、為利，故曰善賈息貲。伏震為公、為子、為王，艮孫，故曰公子王孫。重巽，故曰富利不貧。○貲，宋元本作資，依汲古。

The hexagram Wind transforms into the hexagram Great Possession. The line statement says: Like Tao Zhu Gong Fan Li and Bai Gui, who were good at business and had wealth that continuously multiplied; princes and nobles all became wealthy and prosperous, never poor. Shang Binghe explains: The trigram Heaven represents the color of great red, and the trigram Fire also represents red, so it is called "Tao Zhu." Heaven represents jade, and Heaven also belongs to metal with a white color, so it is called "Bai Gui." The primary hexagram Wind represents merchants and profit, so it is said "good at business and wealth grows." The trigram Zhen (Thunder) hidden within Fire represents princes, sons, and kings, and the trigram Gen (Mountain) represents grandchildren, so it is said "princes and grandchildren." The upper and lower trigrams both being Wind indicate "wealth and profit without poverty." Note: The character "赀" is written as "资" in Song and Yuan editions, but here it follows the Jigugē edition.

謙。龜厭江海，陸行不止。自令枯槁，失其都市，憂悔無咎。詳《泰》之《節》。

The trigram Xun transforms into the trigram Qian. Lin Ci says: The turtle is tired of the rivers and seas, so it goes on land and walks continuously; it becomes dry and withered, abandoning the familiar city. Although it has worries and regrets, it does not lead to calamity. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Tai's Jie."

豫。黃鳥採蓄，既嫁不答。念吾父兄，思復邦國。《詩小雅黃鳥篇》言旋言歸，復我諸兄，復我諸父；《我行篇》言采其蓫，爾不我畜，復我邦族，皆刺禮教不行、婦中道見棄之詩。蓫，《釋文》云本又作蓄，今易林即作蓄，是焦與毛詩異讀也。震為黃，艮為鳥、為採，震為蓄。蓄，冬菜也。震為嫁，二至四震反，故云不答。坎為思念，伏乾為父，震為兄，坤為吾、為邦國，震反，故曰復。

The trigram 《巽》 transforms into 《豫》. Lin Ci says: A yellow bird pecks at stored vegetables; the woman has already married but is not acknowledged; she misses her father and elder brothers, and wishes to return to her homeland and clan. Shang Binghe explains: The poem "Yellow Bird" in the "Small Odes" says, "Speak of returning, speak of returning home, restore my elder brothers," "restore my elder fathers," and the poem "I Walk Through the Wild" in the "Small Odes" says, "Speak of gathering the 《蓫》, you do not keep me, restore my homeland and clan." Both poems are satirical on the failure of rites and the abandonment of women in the middle of their journey. The character 《蓫》 is said in the "Classic Interpretations" to be written as "蓄" in another version; now the "Yi Lin" uses "蓄," showing that the version Jiao Yanshou relied on differs from the reading in the Mao Shi. The trigram Zhen (Thunder) is yellow, Gen (Mountain) represents birds and gathering, Zhen represents storage—storage refers to vegetables for winter. Zhen represents marriage, and the second to fourth lines are the reverse image of Zhen, hence "not answered." Kan (Water) represents thinking, the trigram hidden in Xun (Wind) is Qian (Heaven), representing father; Zhen represents brother; Kun (Earth) represents me and the state. Since Zhen has turned, it is said "return," meaning returning.

隨。田鼠野雞，意常欲逃。拘制籠檻，不得動搖。詳《需》之《隨》。

The trigram Xun transforms into the trigram Sui. Lin Ci says: field mice and wild chickens always think of fleeing, but they are confined in cages and enclosures, unable to move. Shang Binghe notes that the symbolic meaning is detailed in the preceding section "Need to Sui."

蠱。平國不君，夏氏作亂。烏號竊發，靈公殞命。詳《臨》之《晉》。

The trigram Xun transforms into Gu. Lin Ci says: A man named Pingguo, King Chenggong of Chen, did not uphold the duties of a ruler, so the Xia family caused chaos; a famous bow named Wuhao secretly fired, causing King Chenggong's death. King Chenggong of Chen was named Pingguo, and he had an affair with Xia Ji. He was shot and killed by Xia Ji's son, Xia Zhengshu. "Wuhao" is the name of an ancient famous bow. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Lin zhi Jin."

臨。巨蛇大，戰於國郊。上下閉塞，君主走逃。詳《剝》之《艮》。

The trigram Xun transforms into Lin. Lin's interpretation says: a huge snake and a great beast fight fiercely outside the capital city; there is obstruction and blockage above and below, and the ruler has no choice but to flee. The character beneath the character 'Da' (great) is a rare character used in the original text, difficult to find in dictionaries. According to the context, it should be the name of a fierce beast, a great beast. Shang Binghe notes that the symbolic meaning is detailed in the previous entry 'Bao's Gen'.

觀。讒言亂國，覆是為非。伯奇流離，共子憂哀。詳《豐》之《鼎》。

The trigram Xun transforms into Guan. Lin's interpretation says: slanderous words disturb the state, turning right into wrong; Bo Qi was exiled and wandered in exile, while Gong Zi grieved and mourned. Bo Qi was the son of Yin Jifu, exiled by his stepmother's slander; Gong Zi refers to Prince Shen Sheng of Jin, who also died due to slander. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Feng Zhong Ding."

噬嗑。鬱不明，為陰所傷。眾霧集聚，共奪日光。詳《噬嗑》之《艮》。○，宋元本訛映，依汲古。

The trigram Xun transforms into the trigram Shike. Lin's interpretation says: The sky is gloomy and not clear, with yang energy harmed by yin energy; thick mists gather together, all taking away the sunlight. The original text is missing a character above the word "yù" (gloomy), and the collation note at the beginning corrects exactly this character. Now we follow the original text literally without adding our own interpretations. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Shike's Gen." Collation note: The missing character was mistakenly written as "ying" (reflect) in the Song and Yuan editions, but here we follow the Jigugē edition.

賁。望城抱子，見邑不殆。公孫上堂，大君歡喜。離為望，艮為城、為抱，震子，故曰望城抱子。艮為邑，坎為殆，震解，故不殆。艮為孫、為堂，震為公，故曰公孫上堂。震為君、為喜。殆，音以。

The trigram Xun transforms into Ben. Lin's interpretation says: looking afar at city walls and holding a child in the arms, seeing a city without danger; the grandson ascends the hall, the great ruler is joyful. The note explains that 'dai' here is read as 'yi', to rhyme with the preceding and succeeding sentences. Shang Binghe explains: Li governs distant viewing, Gen governs city and embracing, Zhen governs son, hence 'looking afar at city walls and holding a child'; Gen governs city and town, Kan governs danger, Zhen governs dispersion, hence no danger. Gen governs grandson and hall, Zhen governs public and ruler, hence 'the grandson ascends the hall'; Zhen also governs ruler and joy.

剝。三蟲為蠱，剗跡無與。勝母盜泉，君子弗處。詳《觀》之《困》。○蟲，從宋元，汲古作蟲。為，宋元本作作，茲依汲古。

The trigram Xun transforms into the trigram Bo. Lin's commentary says: three insects gathering in a vessel form 'Gu', trying to remove the traces but finding no one to help; a place named Shengmu and a spring named Daoquan, the gentleman would not stay or drink from them—Zengzi passed by Shengmu but did not enter, Confucius was thirsty at Daoquan but did not drink. Shang Binghe notes that the symbolic meaning is detailed in the previous entry 'Observing the困'. Notes: the character 'chong' comes from Song and Yuan editions, while the Jigugé edition uses the complex form '蟲', and the original text's characters are no longer distinguishable; the character 'wei' in Song and Yuan editions is 'zuo', but here it follows the Jigugé edition.

後。車馳人趨，卷甲相求。齊魯寇戰，敗於犬丘。詳《坤》之《兌》。戰，宋元本作戎，依汲古。

The trigram 《Xun》changes into 《Gou》. The name of the trigram is written as 「Hou」—the ancient version of 《Gou》trigram was also written as 「Hou」, and the two characters are interchangeable. Lin's commentary says: chariots and horses gallop, people run swiftly, raising armor to fight each other; the State of Qi and the State of Lu fought a battle at Qianqiu and suffered defeat. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section 「Kun turning into Dui」. Notes: The character 「Zhan」(battle) in Song and Yuan editions was written as 「Rong」, but here we follow the Ji Gu Ge edition.

無妄。欲訪子車，善相欺紿。桓叔相迎，不見所期。初至四正反震，故曰欺紿。艮為叔、為木，故曰桓叔。《說文》桓，郵亭表也。其事未詳。

The trigram 《巽》 transforms into 《无妄》. The line says: I wish to visit the Ziches, but both sides are full of deceit and deception; Huan Shu comes to meet me, but the person I was supposed to meet does not appear. Shang Binghe explains: the first line to the fourth line contain one positive and one negative trigram Zhen, which are opposite in direction, so it is said 'deceit'. Gen represents the uncle and wood, so it is said 'Huan Shu' — the 《Shuo Wen Jie Zi》 says 'Huan' is a pillar set before the驿站 (post station). As for what the matter refers to, Shang said it has not yet been identified.

大畜。爭雞失羊，亡其金囊，利得不長。陳蔡之患，賴楚以安。詳《恆》之《夬》。

The trigram Xun transforms into Da Xu. Lin's interpretation says: there is a dispute over a chicken, yet a sheep is lost, and even the bag containing gold is lost, and the benefits gained are not lasting; it is like Confucius being trapped between Chen and Cai, only saved by the help of the minister of Chu to attain safety. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Heng zhi Gua".

頤。歲暮花落，陽入陰室。萬物伏匿，利不可得。坤候卦為亥，故曰歲暮。兌為華，兌伏不見，故曰花落。乾本居亥，坤行至亥陰牝陽，故曰陽入陰室。艮為室，即文言所謂陰凝於陽也。坤為萬物所藏，故曰伏匿。巽為利，巽伏，故曰利不可得。○匿利，宋元本作藏匿，依汲古。

The trigram Xun transforms into Yi. Lin's interpretation says: As the year comes to an end, flowers fall, and the yang energy enters the yin dwelling; all things hide and conceal themselves, and benefits cannot be obtained. Shang Binghe explains: In the theory of trigram qi, the trigram Kun corresponds to the亥 month, so it is said 'the end of the year'. The trigram Dui governs flowers, and when Dui is concealed, the flowers disappear, hence 'flowers fall'. The trigram Qian originally resides in the亥 position, and when Kun's qi reaches the亥 position, the yin embraces the yang, hence 'yang enters the yin dwelling'; the trigram Gen represents the dwelling, which is what the 'Commentary of the Wenyan' refers to as 'yin凝聚 upon yang'. The trigram Kun is the place where all things are stored, hence 'concealment'. The trigram Xun governs benefits, and when Xun is concealed, benefits cannot be obtained, hence 'benefits cannot be obtained'. Note: The characters '匿利' in Song and Yuan editions read as '藏匿', but here we follow the Jigugeshan edition.

大過。晨風文翰，大舉就溫。昧過我邑，羿無所得。詳《小畜》之《革》。翰，宋元本作翮，依汲古。第三句宋本、汲古作過我成邑，元本作過我城邑，依《小畜》之《革》校。

The trigram Xun (Wind) transforms into Da Guo (Great Excess). Lin's commentary says: Morning wind birds and feathered birds with ornamental plumage fly high, heading toward warm places; when the sky is dim, they pass over my city, and even Yi the archer cannot shoot them down. "Morning wind" refers to a type of raptor, such as the goshawk, mentioned in the poem "Chen Feng" from the "Qin Feng" section of the "Shi Jing"; "feathered birds" refer to birds with colorful feathers. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Xiao Xu Zhi Ge." Notes: The character "han" in the Song and Yuan editions is written as "he," and this version follows the Jigugē edition. The third sentence in the Song edition and Jigugē edition reads "over my city," while the Yuan edition reads "over my town," and this follows the correction from the entry "Xiao Xu Zhi Ge."

坎。時鵠抱子，見蛇何咎。室家俱在，不失其所。詳《否》之《鼎》。

The trigram Xun transforms into Kan. Lin's interpretation says: the swan that comes at the right time protects its young, so even if it meets a snake, there is no harm; all the family is together, and they will not lose their place of safety. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Pu zhi Ding."

離。隱隱大雷，霧霈為雨。有女痴狂，驚駭鄰里。伏震為雷，重坎，故曰霧霈為雨。巽為女，巽進退，故曰痴狂。伏震為驚駭，艮為里。

The trigram Xun transforms into Li. Lin's interpretation says: a distant thunder rumble is heard, thick fog turns into torrential rain; a woman is mad and crazy, disturbing the neighboring villages. Shang Binghe explains: Li contains the hidden trigram Zhen, which represents thunder; the trigram Kan reappears, so the thick fog turns into heavy rain. Xun represents a woman, and the virtue of Xun is indecisiveness between advancing and retreating, hence 'mad and crazy'; the hidden trigram Zhen causes alarm, and Gen represents the village.

咸。無足斷跟，居處不安，凶惡為患。詳《革》之《蹇》。

The trigram Xun transforms into Xian. Lin's interpretation says: losing the foot, breaking the heel, unable to rest or move about, calamity and misfortune become disasters. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Ge Zhi Jian."

恆。破筐敝筥，棄捐於道，不復為寶。震為筐筥、為道、為寶，兌毀，故破敝，故棄捐。

The trigram Xun transforms into the trigram Heng. Lin's interpretation says: broken square baskets and damaged round containers are discarded by the roadside and can no longer be considered treasures. A basket is a square bamboo container, and a container is a round bamboo container. Shang Binghe explains: Zhen governs baskets and containers, roads, and treasures; Dui governs destruction, so they are both broken and damaged, ultimately being discarded.

遯。三雞啄粟，十雛從食。飢鳶卒擊，亡其兩叔。詳《中孚》之《頤》。

The trigram Xun transforms into Duan. Lin's interpretation says: three hens pecking at grain, ten chicks following to eat; a hungry eagle suddenly attacks and carries off two of the small chicks. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Zhongfou zhi Yi."

大壯。乘車七百，以明文德。踐土葵丘，齊晉受福。詳《兌》之《剝》。

The trigram Xun transforms into Da Zhuang. Lin Ci says: dispatching seven hundred chariots to demonstrate the virtue of cultural governance; Jin Wen Gong convened the feudal lords at Jianshu, and Qi Huan Gong convened the feudal lords at Kuiqiu, and thus Qi and Jin both received blessings. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Dui's Pei."

晉。百足俱行，相輔為強。三聖翼事，王室寵光。詳《屯》之《履》。

The trigram Xun transforms into Jin. Lin's interpretation says: the centipede has many legs moving together, and by supporting each other they appear strong; three sages assist the state, thus the royal house receives honor and favor. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Zun Zhī Lu".

明夷。典冊法書，藏閣蘭臺。雖遭潰亂，獨不遇災。詳《坤》之《大畜》。閣，汲古作在，依宋元本。此以坤為書冊，火在下，故不遇。

The trigram Xun transforms into Mingyi. Lin's interpretation says: classic texts and official documents are stored in the lantai book chamber; although they encounter collapse and chaos, they alone remain unharmed. The lantai was the place in the Han dynasty where official documents were kept. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Kun's Da Xu," and points out that here Kun represents the books, with the fire trigram Li below and the books above, so the fire does not reach them. Note: The character "ge" in the Jigujia edition is "zai," but here we follow the Song and Yuan dynasty editions.

家人。西誅不服，恃強負力。倍道趨敵，師徒敗覆。詳《需》之《屯》。西，宋元本作四，依汲古。趨，汲古作奔，依宋元本。

The trigram Xun transforms into the trigram Jiaoren. Lin Ci says: marching west to subdue the unyielding tribes, relying on their own strength; doubling the pace to attack the enemy directly, resulting in the complete destruction of the army. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Xu Zhoun". Notes: In the Song and Yuan editions, the character "west" was written as "si", but here we follow the Jigugē edition; in the Jigugē edition, the character "qū" was written as "ben", but here we follow the Song and Yuan editions.

睽。春陽生草，夏長條。萬物蕃滋，充寶益有。詳《井》之《巽》。

The trigram Xun transforms into the trigram Kui. Lin's commentary says: In spring, the yang energy promotes the growth of all grasses and herbs; in summer, the branches and twigs stretch out fully. All things flourish and multiply, filling the storehouses and increasing everything. The second line of the original text has only three characters remaining, indicating a missing character. The text is recorded as it is. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Xun in the Well."

蹇。磝磽禿白，不生黍稷。無以供祭，祇靈乏祀。此用遇卦巽象。巽為白，寡髮，故曰禿白。艮山，故曰磝磽。磝磽，山田小石也。巽為黍稷，兌毀，故不生。震為祭、為神，故曰祇靈。震伏，故乏祀。○磝磽，宋元本作磝磝，依汲古。乏，汲古作代，依宋元本。

The hexagram Wind transforms into the hexagram Obstruction. The line says: In the mountain fields, there are only broken stones, the land is barren and white, and no millet or millet can grow; there is nothing to offer as sacrifices, and the spirits have cut off the incense. Shang Binghe explains: This line uses the image of the primary hexagram Wind. Wind represents white color and sparse hair, so it is said 'white and bald'; Mountain represents mountains, so it is said 'briny and stony'—'briny and stony' refers to broken stones in mountain fields. Wind represents millet and millet, and the hexagram Lake represents destruction, so they cannot grow. The hexagram Thunder represents sacrifice and deities, so it is said 'spirit'; Thunder is hidden and not visible, so the sacrifice is cut off. Notes: The characters 'briny and stony' are written as 'briny and stony' in Song and Yuan editions, here following the Jigugong edition; the character 'lack' is written as 'replace' in the Jigugong edition, here following the Song and Yuan editions.

解。牽衣涉河，水深漬罷。幸賴舟子，濟脫無他。詳《坤》之《萃》。第二句汲古作澗流浚多，依宋元本。罷，音婆。《唐韻正》云：凡經傳中罷倦之罷皆音婆，今人音皮而誤。按：林以罷與河韻，正與韻正說合。

The trigram Xun transforms into the trigram Jie. Lin Ci says: lifting the collar of one's robe to wade across a river, the water is deep and causes exhaustion; fortunately, relying on a boatman, one escapes safely without any other mishap. Shang Binghe only provides a collation note and discusses the pronunciation here. Collation note: the second sentence in the Jigu Ge edition reads 'jian liu jun duo', but here it follows the Song and Yuan dynasty editions. 'Ba' is read as 'po'. The 'Tang Yun Zheng' states that all instances of 'ba' in the classics indicating fatigue should be read as 'po'; modern pronunciation as 'pi' is incorrect. Shang notes that in this entry of the 'Yi Lin', 'ba' rhymes with 'he', which agrees with the 'Tang Yun Zheng' explanation.

損。宜行賈市，所求必倍。載喜抱子，與利為友。詳《大過》之《恆》。戴，汲古作載，依宋元本。

The trigram Xun transforms into the trigram Shen. Lin's interpretation says: It is favorable to go out for business and market activities; the profits sought will certainly double. One will return loaded with joy, carrying a child, and form friendships with profit. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Da Guo Zhi Heng." Notes: In the Ji Gu Ge edition, the character "Dai" is used instead of "Zai," but here we follow the Song and Yuan dynasty editions; however, the printed text still uses "Zai," which differs from the character noted in the note.

益。兄征東夷，弟伐遼西。大克勝還，封居河間。震為兄、為東、為徵，互坤，故曰東夷。伏兌為西，坤水，故曰遼西、曰河間。艮為封。○居，宋元本作君，依汲古。

The trigram Wind (Xun) transforms into the trigram Gain (Yi). Lin's interpretation says: the elder brother goes on a military campaign against the Eastern夷 (barbarians), the younger brother attacks the Liao West; they both achieve great victories and return, receiving a grant to reside in Hejian. Shang Binghe explains: the trigram Zhen (Thunder) represents the elder brother, governing the east and military campaigns; the mutual trigrams form Kun (Earth), hence it is said 'Eastern夷'; the trigram Dui (Lake) hidden within Zhen represents the west, and Kun represents water, hence it is said 'Liao West' and 'Hejian'; the trigram Gen (Mountain) signifies the granting of rewards. Note: the character 'reside' in Song and Yuan editions was written as 'sovereign', but here we follow the Jigugē edition.

夬。初雖驚惶，後乃無傷。受其福慶，相孝為王。乾為福慶、為王，相孝為王，言輔相秦孝公，使秦稱王也。似指商鞅。兌西，故曰商。

The trigram Xun transforms into Guai. Lin's interpretation says: At first there was fear and alarm, but later there was no harm; receiving blessings and joy, assisting the virtuous king and achieving the kingdom. Shang Binghe explains: Qian represents blessings and the king. The phrase 'assisting the virtuous to become king' refers to assisting King Xiao of Qin, enabling Qin to become a hegemon state. It seems to refer to Shang Yang. The trigram Dui is located in the west, hence he is called 'Shang'.

姤。隨風乘龍，與利相逢。田獲三倍，商旅有功。憧憧之邑，長安無他。巽風乾龍，故曰隨風乘龍。巽為利、為三倍，伏震為田，故曰田獲三倍。巽為商旅，伏坤為邑、為安，巽為長，故曰長安。他蛇古通，巽為蛇，中孚初爻有他不燕，即以巽為蛇，林本易也。

The trigram Xun transforms into Guo. The interpretation says: following the wind, riding the dragon, encountering benefits everywhere; hunting yields three times as much as others, and merchants achieve success; in the bustling city, there is long-term peace without other troubles. Shang Binghe explains: Xun represents wind, and Qian represents dragon, hence "following the wind and riding the dragon." Xun signifies benefit and threefold gain, and the trigram Zhen hidden within Xun represents hunting, hence "hunting yields threefold." Xun also represents merchants, and the trigram Kun hidden within Qian represents the city and peace, while Xun signifies duration, hence "long peace." "He" and "snake" were used interchangeably in ancient times. Xun represents snake, and in "There is another (snake) but it does not rest" from the initial line of Zhongfou in The Zhou Changes, Xun is taken as snake. This shows that the Yi Lin is based on The Zhou Changes.

萃。魚擾水濁，寇圍吾邑。城危不安，驚恐狂惑。坤巽皆為魚，而坤為水，坤黃，故曰水濁。風散，故曰魚擾。坤為吾、為邑，巽為寇，故曰寇圍吾邑。艮為城，風隕，故曰城危。坤為憂懼，為迷，故曰驚恐狂惑。

The trigram Xun transforms into Cui. Lin's interpretation says: fish are disturbed and scattered, the water is muddy, and the enemy surrounds my city; the city is in danger, people are anxious and confused, all are frightened and disoriented. Shang Binghe explains: both Kūn and Xun relate to fish, and Kūn represents water, which is yellow, hence 'water is muddy'; Xun, the wind, disperses and causes disorder, hence 'fish are disturbed'. Kūn represents me and the city, while Xun represents the enemy, hence 'the enemy surrounds my city'. Gen represents the city, and Xun wind signifies falling, hence 'the city is in danger'. Kūn represents worry and confusion, hence 'fear and confusion'.

升。雖塞復通，履危不凶，保其明功。坤為閉塞，震為通、為履，互大坎為危，故曰履危。坤為凶，震解，故不凶。○汲古多以道立宗四字，宋元本無。塞，宋元本作窮，依汲古。

The trigram Xun transforms into Sheng. Lin's interpretation says: although there was once an obstruction, it later became smooth; stepping into danger without encountering misfortune, preserving a clear achievement. Shang Binghe explains: Kun represents obstruction, Zhen represents communication and movement; the trigrams combine to form a larger Kan, which represents danger, hence 'stepping into danger'. Kun signifies misfortune, while Zhen signifies dispersion, so there is no misfortune. Notes: The Ji Gu Ge edition adds the four characters 'yi dao li zong', which are absent in the Song and Yuan editions; the character 'sai' in the Song and Yuan editions is written as 'qiong', here following the Ji Gu Ge edition.

困。坤厚地德，庶物蕃息。平康正直，以綏大福。巽為庶物，伏震為蕃鮮，故曰蕃息。伏坎為平、為正直，震為大福。

The trigram Xun transforms into Kun. Lin's interpretation says: The virtue of Kun is deep and vast, like the earth, supporting the growth and flourishing of all things; it brings peace, prosperity, integrity, and righteousness, thus enjoying great blessings. "Peace, prosperity, integrity, and righteousness" come from the three virtues mentioned in the Book of Documents, the Hongfan chapter. Shang Binghe explains: Xun governs many things; the trigram Zhen, which is contained within Xun, signifies flourishing and freshness, hence "flourishing and thriving"; the trigram Kan, contained within Xun, signifies levelness and righteousness, while Zhen signifies great blessings.

井。山水暴怒，壞梁折柱。稽難行旋，留連愁苦。詳《咸》之《豫》。

The trigram Xun transforms into the trigram Jing. Lin's interpretation states: mountain floods erupt, waters surge violently, damaging bridges and breaking pillars; journeys are obstructed, progress is hindered, and one is stuck outside, suffering from deep sorrow. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Xian zhi Yu."

革。使燕築室，身不庇宿。家無聊賴，瀸我衣服。兌為燕，伏艮為室、為築、為身、為庇，艮伏，故曰身無庇宿，曰家無聊賴。坎為宿，艮為家也。伏震為衣，坤水，故曰瀸我衣服。瀸，溼也。○瀸，汲古作織，依宋元本。

The trigram Xun transforms into the trigram Ge. Lin's interpretation says: "Swallows come to build a house, yet the person has no place to shelter themselves; the family is so poor they have nothing to rely on, and their clothes are soaked by water." Shang Binghe explains: The trigram Dui represents swallows, and the trigram Gen, which is hidden under Dui, represents houses, construction, the body, and protection. Since Gen is hidden, it is said that the person has no place to rest and the family has no support. The trigram Kan represents stopping and resting, and Gen represents the home. The trigram Li, which contains Zhen, represents clothing, and Kun represents water, hence the phrase "my clothes are soaked" — "seng" means to be soaked. Note: The character "seng" in the Ji Gu Ge edition is "zhi," but here we follow the Song and Yuan editions.