The fifth十五th hexagram is called "Fullness."

鼎。矢石所射，襄公劇。吳子巢門，傷病不治。通《屯》。坎為矢、為射，艮為石，震為公、為輔佐，故曰襄公。，病也。按：宋襄公與楚戰，傷股而病，坤死，故曰劇。震為子、為言，故曰吳子。《說文》吳，大言也。《詩周頌》不吳不敖，《魯頌》不吳不場，《傳》吳，譁也，故震為吳，坤為門，艮為巢，故曰巢門。襄二十五年，諸樊伐楚門於巢，巢牛臣射之，卒。坤死，故曰傷病不治。○，《公羊傳》大災者何，紵也。注：疾病也。元本訛痢，依宋本、汲古。門於巢，杜注云：將攻巢門。

The trigram 《巽》 transforms into 《鼎》. Lin Ci says: being shot by arrows and stones, Duke Xiang of Song fell seriously ill; King Wu of Wu attacked the gate of the city of Chao, also suffering from wounds that could not be cured. The original text has a missing character: above "Xiang Gong" and below "bing ye" as well as at the beginning of the collation note, three places each missing the same character, which means severe illness. Now, following the original text exactly, no conjectural supplementation is made. Shang Binghe explains: this instance uses the image of mutual transformation. Since 《鼎》 has all six lines reversed to form 《屯》, it is marked as "communicating with 《屯》". Kan represents arrows and shooting, Gen represents stones, and Zhen represents the prince and assistants, hence "Xiang Gong". The missing character is the meaning of illness. Shang notes: Duke Xiang of Song fought against Chu, suffered a wound on his leg and became ill. Kun represents death, hence the severe illness. Zhen represents the son and speech, hence "Wu Zi" — 《Shuo Wen Jie Zi》 says "Wu" means loud speech, 《Poetry · Zhou Songs》 has "Bu Wu Bu Ao", 《Lu Songs》 has "Bu Wu Bu Chang", and 《Ma Zhuan》 explains "Wu" as noise, so Zhen can represent the image of "Wu". Kun represents the gate, Gen represents Chao, hence "Chao Gate". 《Zuo Zhuan》 records that in the 25th year of Duke Xiang's reign, King Wu Zhufan of Wu attacked Chu, attacking the gate of Chao. Chao's Niu Chen shot him, and Zhufan died immediately. Kun represents death, hence "injuries that cannot be cured". Collation note: the missing character, 《Gong Yang Zhuan》 asks "What is a great disaster?" and the answer is "Zhu", the note explains that it refers to illness; the original edition mistakenly wrote "Li", here we follow the Song edition and the Ji Gu Ge edition. The phrase "the gate of Chao" is explained by Du Yu as attacking the gate of Chao.

震。日月運行，一寒一暑。榮寵赫赫，不可得保。顛顛墜墜，更為士伍。詳《中孚》之《晉》。

The trigram Xun transforms into Zhen. Lin's interpretation says: the sun and moon never cease their movement, alternating between cold and heat; glory and favor may be prominent for a time, but they do not last; falling clumsily, they end up reduced to an ordinary soldier. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Zhongfou Zh晋".

艮。宮門悲鳴，臣圍其君，不得東西。艮為宮門，互坎為悲，震為鳴、為君。艮為臣，上艮下艮，震君在中，故曰臣圍其君。震東，坎西，坎陷，艮止，故曰不得東西。

The trigram Xun transforms into Gen. Lin's interpretation says: The sound of sorrow comes from the palace gate, the ministers surround the ruler, neither east nor west can be reached. Shang Binghe explains: Gen represents the palace gate, the mutual trigrams produce Kan which represents sorrow, Zhen represents the sound and the ruler; Gen represents the ministers. Since this hexagram has Gen at both top and bottom, the ruler symbolized by Zhen is in the middle, thus it is said 'the ministers surround the ruler'. Zhen represents east, Kan represents west; Kan represents being trapped, Gen represents stopping, so movement is impossible in both east and west directions.

漸。戴盆望天，不見星辰。顧小失大，福逃牆外。詳《賁》之《蒙》。

The trigram Xun transforms into the trigram Zhan. Lin Ci says: wearing a basin on one's head to look at the sky, one cannot see any stars; attending to small matters causes one to neglect the greater ones, and good fortune slips away from outside the wall. The phrase "wearing a basin to look at the sky" comes from Sima Qian's "Reply to Ren An," symbolizing the inability to attend to two things at once. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Bian to Meng."

歸妹。天之所明，禍不遇家。反目相逐，終得知美。小畜以離為反目，茲二至四互離，故亦曰反目。震為逐，坎為和。○目，宋元本作自，美作鳴，均依汲古。

The trigram 《Xun》 (Wind) transforms into 《Guimei》 (Marriage and Misfortune). Lin's interpretation says: The principles revealed by Heaven indicate that calamity will not befall this family; couples turn against each other, expel one another, but ultimately understand the beauty of reconciliation. Shang Binghe explains: In 《Zhouyi·Xiaoxu》 (The Zhou Changes·Small Accumulation), the line 「couple turning against each other」 is based on the trigram Li (Fire). Here, the lines two to four form the trigram Li, so it is also said 「turning against each other」; Zhen (Thunder) represents driving away, and Kan (Water) represents harmony. Notes: In the Song and Yuan editions, the character 「目」 is written as 「自」, and 「美」 is written as 「鸣」; here, we follow the Ji Gu Ge edition.

豐。天陰霖雨，塗行泥潦。商人休止，市無所有。詳《夬》之《大過》。

The trigram Xun transforms into Feng. Lin Ci says: The sky is overcast and dark, with continuous rain, and the roads are muddy and flooded. Merchants can only stop and rest, and there are no goods left in the market. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Gua to Da Guo."

旅。嘉門福喜，增累盛熾。日就有德，宜其家國。艮為門，伏震為福喜、為盛熾。離為日，艮為家國。○第四句宋元本作宜民宜國，茲依汲古。

The trigram Xun transforms into the trigram Lu. Lin Ci says: A noble family filled with blessings and joy, increasing layer by layer, growing more prosperous day by day; achieving virtue daily, suitable for both family and country. Shang Binghe explains: Gen represents the gate, and the hidden Zhen within Gen signifies blessings and joy, as well as prosperity and fervor; Li represents the sun, and Gen represents the state and country. Note: The fourth line reads 'suitable for the people and the country' in Song and Yuan editions, but this version follows the Jigugē edition.

兌。南山之陽，華葉將將。嘉樂君子，為國寵光。詳《革》之《大有》。此皆用旁通象。

The trigram Xun (Wind) transforms into Dui (Lake). Lin Ci says: The sunny side of the southern mountain has flourishing flowers and leaves; virtuous and joyful gentlemen become the glory and brilliance of the state. "Jiang jiang" refers to a grand and flourishing appearance. Shang Binghe notes that the symbolic reference is detailed in the previous entry "Ge zhi Da You," and points out that these sentences all use the concept of parallel transformation.

渙。畫龍頭頸，文章未成。甘言美語，詭辭無名。詳《蒙》之《噬嗑》。詭，宋元本作說，茲依汲古。

The trigram Xun transforms into Hun. Lin's commentary says: A dragon is only drawn with its head and neck, and the patterns are not yet completed; speaking all sweet words, but they are all deceitful, and thus cannot gain a good reputation. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Meng's Sheke." Note: In the Song and Yuan editions, the character "guǐ" (deceit) was written as "shuō" (speak), but here we follow the Jigugē edition.

節。嬰兒孩子，未有知識。彼童而角，亂我政事。詳《損》之《大畜》。以震為孩子可證《明夷》五爻非箕子也。

The trigram Xun (Wind) transforms into the trigram Jie (Restraint). The commentary says: A baby or child, who is still not understanding things; yet the young ox has grown horns, disturbing my affairs. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Loss and Great Accumulation," and adds a discussion: The "Yi Lin" takes Zhen (Thunder) as representing a child, which can prove that the "Jizi" in "Zhou Yi · Mingyi" (Brightening) line six in the fifth position is not the name of a person called Jizi, but should be read as "qizǐ," referring to the image of a young son.

中孚。陰作大姧，欲君勿言。鴻鵠利口，發其禍端。荊季懷憂，張伯被患。通《小過》。坎為姧，互大坎，故曰大奸。震為君、為言，艮止，故曰勿言。震為鴻鵠，兌為口，互巽，故曰利口。震為荊、為張伯，艮季，坎為憂患。○其，宋元本作患，依汲古。端，汲古作亂，依宋元本。

The trigram 《Xun》transforms into 《Zhongfu》. Lin Ci says: There is secret wickedness beneath the Heaven, yet they hope the ruler will not make a noise; the eloquent mouth of a wild goose opens up, causing trouble; Ji Bing is anxious in mind, and Zhang Bo suffers misfortune. Shang Binghe explains: This line takes the image of the opposite trigram—when all six lines of 《Zhongfu》are reversed, it becomes 《 Xiaoguo》, so it is marked as 'connecting with 《Xiaoguo》'. The trigram 《Kan》represents wickedness, and the structure of the hexagram forms a large 《Kan》in the center, so it is said 'great wickedness'; 《Zhen》represents the ruler and speech, 《Gen》represents stopping, so it is said 'do not speak'. 《Zhen》represents Ji Bing, 《Dui》represents the mouth, and there is also 《Xun》from the interacting trigrams, so it is said 'eloquent mouth'. 《Zhen》represents Ji Bing and Zhang Bo, 《Gen》represents Ji, 《Kan》represents anxiety and misfortune. Notes: The character 'its' in the Song and Yuan editions is 'misfortune', here following the Jigugē edition; the character 'end' in the Jigugē edition is 'chaos', here following the Song and Yuan editions.

小過。德之流行，利之四鄉。雨師灑道，風伯逐殃。巡狩封禪，以告成功。詳《益》之《復》。

The trigram Xun transforms into Xiao Guo. Lin's interpretation states: virtue and grace spread throughout the four directions, benefiting all regions; the rain god waters the roads to make them clean, and the wind god drives away calamities; the Son of Heaven travels through the four directions, performs the ceremony of ascending Mount Tai, and reports his achievements to heaven and earth. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Yi Zhifu."

既濟。禹將為君，裝入崑崙。稍進陽光，登見溫湯，功德昭明。坎為湯，下離，故曰溫湯。離為陽光、為照明，餘皆用半震半艮。

The trigram Xun transforms into Ji Ji. Lin's interpretation says: Great Yu is about to become a ruler, preparing his belongings to go west to Kunlun; gradually entering the sunlight, ascending to see warm springs, his achievements and virtue clearly evident. Shang Binghe explains: Kan represents boiling water, and the lower trigram is Li fire, with fire beneath the water, hence 'warm spring'; Li represents sunlight and illumination. The remaining sentences all use half of Zhen and half of Gen in a semi-symbolic manner.

未濟。五嶽四瀆，含潤為德。行不失理，民賴恩福。詳《頤》之《明夷》。

The trigram Xun transforms into the hexagram Wei Ji. Lin's interpretation says: The five mountains and four rivers contain moisture and thus possess virtue; when actions do not violate the norm, the people all rely on its grace and blessings. The five mountains refer to Mount Tai, Mount Hua, Mount Heng, Mount Heng, and Mount Song. The four rivers refer to the Yangtze River, the Yellow River, the Huai River, and the Ji River. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Yi's Mingyi."

兌。班馬還師，以息勞疲。役夫嘉喜，入戶見妻。詳觀之既濟。役，宋元本作後，依汲古。

The first line of the hexagram transformed from 《兑》 remains 《兑》, which is a pure hexagram with the same trigrams above and below. The line says: Halt the horses and return to the capital, allowing the weary soldiers to rest; those who have served are full of joy, and upon entering, they see their wives. Shang Binghe notes that the symbolic meaning is explained in detail in the previous entry "Observing the Completion." Note: In the Song and Yuan editions, the character "役" is written as "后," but here we follow the Jigugē edition.

乾。踐履危難，脫厄去患。入福喜門，見誨大君。詳震之家人。厄去，宋元本作危去，汲古作去厄，依元本。

The trigram Dui transforms into Qian. Lin Ci says: passing over danger, escaping difficulties and removing calamities; entering the gate of fortune 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." Note: the words "厄去" in Song and Yuan editions read "危去," while the Jigugong edition reads "去厄," and this version follows the Yuan edition.

坤。子鉏執麟，春秋作經。元聖將終，尼父悲心。經元，宋元本作元陰，茲依汲古訟之同人校。

The trigram "Dui" changes into "Kun." Lin Ci says: A man named Zi Chu caught a qilin, and Confucius thus composed the classic "Spring and Autumn Annals"; the great sage was about to pass away, and Confucius was deeply sorrowful. In the fourteenth year of Duke Ai of Lu's reign, a western hunt resulted in the capture of a qilin, and the captor was Chu Shang, the charioteer of the Shu Sun family. The "Spring and Autumn Annals" also ended at this point. Shang Binghe only provides a collation note here. Collation note: In the Song and Yuan dynasty editions, the characters "Jing" and "Yuan" were written as "Yuan Yin," but here we follow the Ji Gu Ge edition and refer to the collation note from the "Song turning into Tong Ren" entry.

屯。夾河為婚，期至無船。搖心失望，不見所歡。詳屯之小畜。搖汲古作淫，非，依宋元本。

The trigram Dui transforms into Zun. Lin Ci says: There is a marriage arranged between two families across a wide river, but on the appointed day there is no boat; the mind is greatly unsettled and greatly disappointed, and the beloved person is not seen. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Zun's Xiao Xu." Notes: The character "yao" in the Jigushan edition is "yin," which is incorrect; this passage follows the Song and Yuan editions.

蒙。天孫帝子，與日月處。光榮於世，福祿祉祉。詳解之臨。祉祉，宋元本作繁祉，依元本。

The trigram Dui transforms into Meng. Lin Ci says: "The heavenly grandson and the imperial son dwell on the same day and moon; their brilliance shines in the present age, and their blessings and honors continue endlessly." "Heavenly grandson" is another name for the Vega star. Shang Binghe notes that the symbolic meaning is explained in detail in the previous section "Jie Zhi Lin." Note: The characters "zhi zhi" in Song and Yuan editions are "fan zhi," and this text follows the Yuan edition.

需。三羊爭雌，相隨奔馳。終日不食，精氣勞疲。羊、雌，依乾之大畜校，宋本、汲古羊作年，元本作人，雌皆作妻。

The trigram Dui transforms into the trigram Xu. Lin Ci says: three male sheep compete for one female sheep, chasing each other in a frantic run; they are too busy to eat all day, exhausting their strength and energy. Shang Binghe only provides a note on this entry. The note states: the characters 'sheep' and 'female' are corrected according to the entry 'Qian's Great Accumulation'; the Song edition and the Ji Gugě edition have 'year' instead of 'sheep', and the Yuan edition has 'person' instead of 'sheep', while all editions have 'wife' instead of 'female'.

訟。禹召諸侯，會稽南山。執玉萬國，天下康安。康安，宋元本作康寧，汲古作安寧，皆不協，依損之旅校。

The trigram Dui transforms into the trigram Song. Lin Ci says: Great Yu gathered the feudal lords at the southern side of the hill of Huiji; ten thousand states presented jade bi to pay homage, and the world was peaceful and prosperous. The event of Yu gathering the feudal lords at Huiji is recorded in the Guoyu. Fangfengshi was late and was executed at this gathering. Shang Binghe only provides a note on this entry. The note says: The words "Kang'an" in the Song and Yuan editions are "Kangning," and the Jiguguo edition is "Anning," both of which do not rhyme. Here, it is corrected according to the entry "Sun and Journey."

師。早霜晚雪，傷我禾麥。損功棄力，飢無所食。詳比之遯。損，元本、汲古作捐，依宋本。

The trigram兑 (Dui, Lake) transforms into the trigram师 (Shi, Army). Lin Ci says: Frost comes early and snow comes late, damaging my rice and wheat; all efforts are wasted, and labor is in vain, causing famine with nothing to eat. Shang Binghe notes that the symbolic meaning is detailed in the previous section 'Comparison with Retreat'. Note: The original edition and the Jigugong edition read 'loss' instead of 'damage', but this version follows the Song edition.

比。嵩融持，杜伯荷弩。降觀下國，誅逐無道。夏商之季，失福逃走。艮為山，為，艮手，故曰嵩融持。翟云升云：《國語》：祝融降於崇山。崇即嵩字。按下文曰誅逐無道，其事必與杜伯相類，翟說非也。《墨子非攻下》云：湯之時有神來告曰，夏德大亂，往攻之，予必使汝大堪之。予既受命於天，天命融隆火於夏之城。疑融隆即嵩融。又《國語》云：夏之亡也以回祿，回祿仍火神也。是墨子說與林詞誅除無道夏商之季合，與《國語》亦合。惟《墨子》不言持，或焦氏別有所據，若其事則無疑也。且嵩融與融隆皆音近字轉。又按《楚辭》云："吾令豐隆乘雲兮"王逸注：雲師。《淮南子》云：季春三月，豐隆乃出。許慎注：雷師。吳摯父先生云，《墨子》之融隆即豐隆，依許注則雷師也。《墨子》所謂火其城，以雷火燒其城也。然則融隆為雷師而非祝融，尤與《國語》合。以《國語》"夏之興也祝融降，其亡也以回祿"，明回祿非祝融也。艮為弩、為負何。杜伯似用覆震象。艮為觀、為國，坤殺，故曰誅。伏離為夏，兌為商，艮為季，坤凶，故曰失福。《國語》杜伯射王於鎬，注：宣王殺杜伯，而非其罪，後王獵，杜伯起於道左，以朱弓矢射王中心而死。○夏，汲古訛憂，依宋元本。福，宋元本作勢，逃作外，茲依汲古。

The trigram 《兑》 changes into 《比》. Lin Ci said:嵩融 holds something in his hand (the original text lacks one character after '持'), Du Bo carries a bow and arrow; he descends from heaven to observe the states of mankind, punishing and expelling tyrannical kings; in the end of the Xia and Shang dynasties, they both lost their blessings and fled. Shang Binghe explained: Gen (the trigram) represents mountain and also something (the original text also lacks one character here), and Gen also represents hand, so it says 'Song Rong holds something'. Zhai Yunsheng said: The Guoyu records that Zhurong descended upon Chong Mountain, 'Chong' is the same as 'Song'. Shang said: Since the text later mentions 'punishing and expelling the tyrannical', this incident must be similar to the legend of Du Bo, so Zhai's view is incorrect. The Mozi: Fagongxia says: In the time of Shang Tang, there came a divine being to inform him that the Xia dynasty had lost its virtue, so he should go to attack it, and he would assuredly achieve great victory; I have already been entrusted by heaven, and heaven sent fire from Zhurong in the capital of Xia. Shang suspected that 'Ronglong' is actually 'Songrong'. The Guoyu also says that the fall of Xia was due to Huilu, who is also the god of fire. Thus, the Mozi's account matches Lin Ci's 'punishing and expelling the tyrannical' and 'the end of Xia and Shang', and also agrees with the Guoyu. However, the Mozi does not mention what he held, perhaps Jiao Yanshou had another source; but as for the incident itself, there is no doubt. Moreover, 'Songrong' and 'Ronglong' are similar in sound and were written down through transmission. Shang also said: The Chu Ci says 'I command Fenglong to ride the clouds', Wang Yi's commentary says Fenglong is the god of clouds; the Huainanzi says that in the third month of spring, Fenglong appears, Xu Shen's commentary says he is the god of thunder. Wu Zhifu said that the 'Ronglong' in the Mozi is actually 'Fenglong', according to Xu Shen's commentary, he is the god of thunder; the 'setting fire to the city' mentioned in the Mozi is using thunder to burn the city. Thus, Ronglong is the god of thunder, not Zhurong, which further agrees with the Guoyu — the Guoyu says 'when Xia rose, Zhurong descended, when it fell, Huilu came', showing that Huilu is not the same as Zhurong. Gen represents bow and arrow, and also carrying burdens; 'Du Bo' probably takes the inverted image of Zhen (Thunder). Gen represents watching and states, Kun represents killing, so it says 'punish'; the hidden trigram Li represents Xia, 《兑》 represents Shang, Gen represents the end of the dynasty, Kun represents misfortune, so it says 'lose blessings'. The Guoyu records that Du Bo shot King Xuan of Zhou in the capital of Haojing, the commentary says King Xuan killed Du Bo, who was innocent, later when King Xuan went hunting, Du Bo's ghost appeared on the left side of the road, shot him with a red bow and arrow in the heart, and King Xuan died instantly. Notes: The character 'summer' in the original text was mistakenly written as 'grief' in the Ji Gu Ge edition, here it follows the Song and Yuan editions; the character 'blessing' in the Song and Yuan editions is written as 'strength', and 'flee' is written as 'outside', here they follow the Ji Gu Ge edition.

小畜。生有聖德，上配太極。皇靈建中，受我以福。詳《家人》之《需》。

The Trigram Dui transforms into the Trigram Xiao Xu. Lin Ci said: One is born with the virtue of a sage, ascending to harmonize with the Taiji; the heavenly spirits establish the principle of upright and just governance, bestowing blessings upon me. Shang Binghe noted that the symbolic meaning is explained in detail in the previous section "The Need of the Family."

履。下田陸黍，萬華生齒。大雨霖集，波病潰腐。通《謙》。坤為下田，艮為陸，震為黍。兌為華、為齒，坤多，故曰萬華生齒。坤水，坎水，故曰大雨霖集。坎為波、為病，巽為腐。

The trigram Xun transforms into Li. The structure of the "Yi Lin" is that each hexagram is followed by sixty-four lines of commentary. The name of the hexagram at the beginning of each line is the one that the original hexagram transforms into, called "the hexagram of transformation" or "zhi gua." This passage belongs to "Xun transforming into the fifty-eighth hexagram," with the original hexagram being Xun. The commentary says: low-lying fields and flat land are both planted with millet; myriad flowers are in full bloom, and new shoots sprout densely like teeth; but heavy rain falls continuously, causing floods and the crops rot and decay — first there is abundance, but ultimately it leads to ruin. Shang Binghe explains: this line takes the image of "mutual transformation" — by inverting the yin and yang of all six lines of the hexagram Li, we get the hexagram Qian (mountain below earth above), which is called the "hidden image" or "fu xiang." Therefore, the commentary first notes "transformation into Qian." The upper trigram of Qian is坤 (earth), representing low-lying fields, and the lower trigram is艮 (mountain), representing flat land; the third, fourth, and fifth lines of Qian form the trigram Zhen (thunder), representing millet. The original hexagram Li has the lower trigram Dui, which represents flowers and teeth, and the lower trigram is坤, which represents multitude, hence the phrase "myriad flowers sprout like teeth." The trigram坤 has the image of water, and the second, third, and fourth lines of Qian form the trigram Kan (water), which also represents water, hence the phrase "heavy rain falls continuously" — rain that lasts for three days or more is called "lin." Kan also represents waves and illness, and the original hexagram Xun represents decay, so the final line says "waves and illness lead to decay."

泰。子畏於匡，困厄陳蔡。明德不危，竟得免害。詳《大過》之《晉》。

The trigram Xun transforms into Tai. Lin Ci cites two incidents from Confucius: when Confucius was surrounded in Kuang and frightened, and when he was stranded without food in Chen and Cai. However, the virtuous ultimately will not truly suffer misfortune, and eventually they are all delivered from calamity — this is an image of first danger followed by safety. "Confucius was afraid in Kuang" comes from the "Zhuangnan" chapter of the "Analects," where Confucius was traveling through Kuang and was surrounded by the people of Kuang who mistook him for Yang Hu, a former tyrant of Kuang. "Stranded in Chen and Cai" refers to Confucius being trapped without food for seven days between Chen and Cai, as recorded in the "Weilingsheng" chapter of the "Analects" and the "Confucius Family" chapter of the "Records of the Grand Historian." Shang Binghe does not repeat the imagery here but notes that details can be found in the section "Daguo zhi Jin" of this book, where Lin Ci's commentary is the same.

否。有兩赤鷂，從五隼噪。操矢無筈，趨釋爾射。扶伏聽命，不敢動搖。艮為鷂、為隼，乾為大赤，故曰赤鷂。坤數二，故曰兩。巽卦數五，故曰五隼。艮為矢，艮手為操。筈，矢未受弦處也。按：卦象兌應為筈，兌伏，故曰無筈。震為射，震覆，故曰趨釋爾射，言矢既無筈應，釋矢不射，而扶伏聽命也。巽為命，艮手在地，故曰扶伏。扶伏，匍匐也。《說文》伏地也。《詩大雅》誕實匍匐，《傳》以手行也。《前漢霍光傳》扶服叩頭。扶伏、扶服義皆同也。艮止，故不動。動亦有去聲，與命為韻。動搖，應作搖動。○黃丕烈雲俯當從《無妄》之《中孚》作扶，豈知前四句皆當依之，不止此一字也。鷂，各本皆作頭，隼噪作嶽遊，或作嶽來，三四句汲古作謠言無佑、趨爾之丘，宋元本同，惟丘作林。若依汲古搖與頭遊丘為韻，亦協，惟義皆不適，且爾趨等字皆仍舊。謠言無佑，無為矢之訛，佑為括之訛，以宋元本筈作括也，故全林皆依《無妄》之《中孚》校。鷂與噪韻，筈與射韻，命與動韻，且卦象皆符合。

The trigram Xun changes into the hexagram Pu. Lin's interpretation says: There are two red kites following five goshawks, making a noisy commotion; the arrow in the hand is not yet strung, so one must hurry forward to put down the bow and arrow without shooting; one kneels on the ground, listening to orders, and dares not move at all — this is the image of being in a position of weakness and forced to submit. Shang Binghe explains: Pu is composed of the trigram Kun below and Qian above. The second, third, and fourth lines form the trigram Gen, which represents kites and goshawks. The upper trigram Qian represents the color red, so it is called "red kites." The number of the trigram Kun is two, so it is called "two." The third, fourth, and fifth lines form the trigram Xun, whose number is five, so it is called "five goshawks." Gen also represents arrows and hands, so it is called "holding." "Niao" refers to the groove at the end of the arrow for stringing, and Shang's original text says "the part of the arrow not yet strung." He then adds: According to the hexagram, the arrow should be handled by Dui, but in this hexagram, Dui is hidden and not visible, so it is said "no niao." Zhen represents shooting, but in this hexagram, Gen is the inverted form of Zhen, which is called "reversed image." The action of shooting is reversed, so it is said "hurrying to release the arrow" — since there is no niao to string the arrow, one must put down the bow and arrow and not shoot, kneeling on the ground to obey orders. Xun represents orders, and Gen's hand is placed on the ground, so it is said "supporting and bowing." "Supporting and bowing" means crawling on the ground. The "Shuo Wen Jie Zi" explains it as bowing down. The "Shi Jing · Da Ya · Sheng Min" says "dan shi pu fu," and the Mao transmission explains it as crawling with hands. The "Han Shu · Huo Guang Zhuan" writes "fu fu kou tou," and "fu fu" and "fu fu" mean the same thing. The virtue of Gen is to stop, so there is no movement. The character "dong" also has a falling tone reading, which rhymes with "ming," so according to the rhyme, "dong dao" should be "yao dong." Notes: Huang Pile says the character "fu" should be taken from the entry "wu wang zhong zhong" as "fu," but Shang says he doesn't realize that the first four sentences should all be changed according to that entry, not just this character. All versions of the text use "tou" for "yao," and "shan zao" is written as "yue you" in some versions, or "yue lai." The third and fourth sentences in the Ji Gu Ge edition read "yan yuan wu you, qu er zhi qiu," and the Song and Yuan editions are the same, except "qiu" is written as "lin." If we follow the Ji Gu Ge edition, "yao" rhymes with "tou," "you," and "qiu," and the sound and rhyme are still harmonious, although the meaning does not make sense, and the characters "er" and "qu" remain unchanged. In "yan yuan wu you," "wu" is a mistake for "shu," and "you" is a mistake for "kuo." The Song and Yuan editions actually write "kuo" for "kuo," so the entire passage of Lin's interpretation should be corrected according to the entry "wu wang zhong zhong." In this way, "yao" rhymes with "zao," "kuo" rhymes with "she," "ming" rhymes with "dong," and the hexagram image matches everywhere.

同人。當得自知，不逢凶災。衰者復興，終無禍來。離為災，乾福，故不逢，故無禍。○知，宋元本作如，依汲古。無禍，汲古作得福，依宋元本。

The trigram Xun transforms into Tongren. Lin Ci says: One should have a clear understanding in one's heart, not encountering misfortune or calamity; something that has declined can revive again, ultimately without calamity coming upon one — this is a favorable omen of turning from decline to prosperity. Shang Binghe explains: Tongren is composed of Li below and Qian above. The lower trigram Li signifies calamity, while the upper trigram Qian signifies blessings and good fortune. With the trigram Qian of blessings above, it is said that one will not meet with calamity and will not suffer misfortune. Notes: The character 'zhi' in Song and Yuan editions is 'ru', here following the Jigugē edition; the phrase 'wu hu' in Jigugē edition is 'de fu', here following the Song and Yuan editions.

大有。朽根刖樹，華葉落去。卒逢火焱，隨風僵仆。詳《屯》之《坎》。惟此用遇卦兌象須知。

The trigram Xun transforms into Dàyǒu. Lin's commentary says: the tree roots are rotten, the trunk is cut and wounded, the flowers and leaves have all fallen off; finally, it meets a fierce fire, and with the wind, it falls to the ground — this is a凶象 of a ruined foundation and further destruction. "刖" originally refers to the punishment of cutting off the foot, here it means the tree is cut and wounded. Shang Binghe notes that the symbolic meaning is detailed in the section "Zūn zhī Kǎn" of this book, where Lin's commentary is the same; however, one should note that in this case, the symbolic meaning is taken from the hexagram Dàyǒu, where the trigrams three, four, and five form the trigram Dui. Dui represents flowers, corresponding to "flowers and leaves falling off," while the upper trigram Li represents fire, corresponding to "suddenly encountering fire." The "following the wind" is taken from the original hexagram Xun's wind symbolism, and the source of the symbolic meaning here differs from that in the section "Zūn zhī Kǎn."

謙。葛生衍蔓，絺綌為願。家道篤厚，父兄悅喜。震為葛、為蕃鮮，故曰衍蔓。坤為帛、為絺綌、為願，艮為家、為篤厚，震為公，故曰父。為兄、為喜，《詩周南葛覃篇》為絺為綌。服之無斁。

The trigram Xun changes into Qian, forming the hexagram Qian. Lin Ci said: "The vine grows and spreads across the ground, weaving fine and coarse ramie cloth, which matches one's wishes; the family is solid and prosperous, and the father and elder brothers are pleased — this is a favorable omen of family harmony." Fine ramie cloth is called "chi," and coarse ramie cloth is called "xi." Shang Binghe explained: Qian is composed of Gen below and Kun above. The third, fourth, and fifth lines form the trigram Zhen, which represents vines and the flourishing and tender growth of grass and trees, hence the term "yanyan" (spread and grow). The upper trigram Kun represents silk and cloth, which is exactly where chi and xi come from. Kun also represents wishes. The lower trigram Gen represents the family dwelling and solidity. Zhen represents a feudal lord, hence referring to the father. Zhen also represents elder brothers and joy, thus there is "the father and elder brothers are pleased." The quoted verse from "Poetry · Zhou Nan · Ge Tan" says, "Weaving chi and xi, wearing them never tiresome" — making ramie into fine and coarse cloth and wearing it never gets old, which is the source of Lin Ci's first two lines.

豫。東行求玉，反得弊石。名曰無直，字曰醜惡，眾所賤薄。詳《家人》之《否》。

The trigram Xun transforms into Yu. Lin Ci says: going east to seek a fine jade, one ends up picking up a broken stone; this stone is called "Wu Zhi," meaning it is not valuable, with the character "Chou'E" meaning ugly or evil, being something universally despised by all — a凶象 indicating a bad omen of seeking good but obtaining bad. Shang Binghe does not emphasize taking the image from the transformation, noting that details are discussed in the section "Family Matters and Obstruction" in this book, where Lin Ci's words are the same.

隨。瞻白用弦，駑孱恐怯。任力墮劣，如蝟見鵲。偃視恐伏，不敢拒格。互大坎，故曰恐怯，故曰蝟。震為鵲，巽伏，故曰偃。巽為弦、為白，然首句恐有訛字。○用，宋元本作因。按：兌為月，兌月上弦，白或為月之訛。

The trigram Xun transforms into Suí. Lin Ci says: Looking at a pale crescent moon stretching its bow and string, people are dull and timid; they cannot exert themselves, become weak, like a hedgehog encountering a magpie; they lower their heads, look around nervously, and crouch in fear, unable to resist or fight — this is the image of timidity and inability to contend. Shang Binghe explains: This hexagram contains the trigram Da Kan — Da Kan refers to the trigram Kan extended to six lines, symbolizing danger and fear. Kan also represents a hedgehog, so it is said 'fear' and 'hedgehog'. Suí has Zhen below and Dui above; the lower trigram Zhen represents a magpie. Xun is hidden and not visible, hence 'yǎn', meaning to lie down. Xun also represents a bow and string, and the color white. However, Shang's commentary suggests that the first sentence may contain an error. Notes: The character 'yòng' in Song and Yuan editions is 'yīn'. Shang's note says that Dui represents the moon, and the moon of Dui is the crescent moon. The character 'bái' (white) might be a mistake for 'yuè' (moon).

蠱。瘡痍多病，宋公危殆。吳子巢門，隕命失所。艮為節，故曰瘡痍。艮為宋，震為公，巽為病，正反巽，故曰多病、曰危殆。宋襄公戰泓傷股，震為吳、為子，艮為巢、為門，巽為命、為隕落，故曰隕命。詳《巽》之《鼎》。○隕，各本皆作無，依《小過》之《睽》校。

The trigram Xun transforms into Gu. Lin Ci said: "Full of wounds and illness, suffering from prolonged sickness, the Duke of Song is in imminent danger; the Prince of Wu attacks the city gate of Chao, loses his life, and dies without a place to return—this is a凶 omen of dying from severe injuries." These two events refer to: the Duke of Song Xiang fought against the Chu at Hong Water, was wounded in the thigh, and died of his wounds the following year; the Prince of Wu Zhu Fan attacked the Chu, personally approached the city gate of Chao, and was shot by Niucheng of Chao, both events are recorded in the Zuo Zhuan. Shang Binghe explained: Gu is Xun below and Gen above. The upper trigram Gen represents bamboo and trees with knots, and knots are uneven bumps, hence the term "wounds." Gen also represents the State of Song. The third, fourth, and fifth lines of Gu form the trigram Zhen, which represents the Duke and the Lord, thus forming "the Duke of Song." Xun represents illness, and since the lower trigram of Gu is Xun, the second, third, and fourth lines form the trigram Dui, which is the inverted form of Xun. The upright and inverted Xun trigrams stacked together indicate "many illnesses" and "danger." Zhen also represents Wu and the Prince, Gen represents Chao and the gate, and Xun represents life and falling, hence "dying." The symbolic interpretation is detailed in the section "Xun to Ding" of this book. Notes: The character "陨" is written as "无" in all editions, but here it is corrected according to the section "Xiao Guo to Kui."

臨。東山西嶽，會合俱食。百喜送從，以成恩福。伏艮為山嶽，震東，兌西，故曰東山西嶽。兌為食，坤為會、為百，震為喜福。○百喜，汲古作為吳，送從作從送，依宋元本。

The trigram Xun transforms into Lin. Lin Ci says: "Mountains to the east and mountains to the west meet here; people gather together for feasting. A hundred kinds of joyful events accompany them, thus achieving grace and blessings — this is a favorable omen of gathering and receiving blessings." Shang Binghe explains: Lin is composed of Dui below and Kun above. Its hidden trigram (the trigram formed by inverting all six lines) is Duan. Duan's lower trigram Gen represents mountains and hills, hence "mountains and hills." Lin's third, fourth, and fifth lines form the mutual trigram Zhen. Zhen is located in the east in the Later Heaven trigrams, while Dui is located in the west. Hence, "eastern mountains and western hills." Dui governs food and drink, Kun governs gathering and also represents the number "hundred," while Zhen governs joy, blessings, and good fortune. Notes: The term "hundred joys" in the Jigusha edition reads "of Wu," and "send along" reads "from send," but this version follows the Song and Yuan editions.

觀。舞非其處，失節多悔，不合我意。巽進退，故曰舞。舞在山上，故曰非其處。艮為節，坤為亡，故曰失節。坤為悔、為意。

The trigram Xun changes into Guan. Lin's interpretation says: the dance is performed in the wrong place and loses its rhythm, bringing many regrets, which is an omen of improper action. Shang Binghe explains: Guan consists of Kun below and Xun above. The virtue of Xun is indecisiveness in advancing and retreating, and advancing and retreating with looking up and down is just like dancing, hence the term 'dance'. The second, third, and fourth lines of Guan form the trigram Gen, which represents a mountain. The dance is performed on a mountain, hence 'not in the right place'. Gen also signifies regulation, while Kun signifies loss, hence 'losing the rhythm'. Kun also signifies regret and the mind.

噬嗑。南循汝水，伐樹斬枝。過時不遇，惄如周飢。離為南，互坎，故曰汝水。震為樹，二至四互艮，艮為刀劍，故曰斬枝。《詩周南》遵彼汝墳，伐其條枚；未見君子，惄如調饑。艮為時，坎為伏，故不遇。惄，思也，憂也。坎象也。離虛，故曰飢。周，《毛詩》作調，《傳》云朝也。丁晏云：周，《釋文》作輖，周即輖之省文。按：震為周、為旦，是焦詩與毛異文，猶韓詩惄作溺也。○第四句惄元本作，周作旦，依宋本、汲古。

The trigram Xun changes into the trigram Shexi. Lin's commentary says: going south along the Ru River, cutting down trees and chopping off branches; missing the season and failing to meet, the mind is filled with sorrow and anxiety, like being hungry in the morning — this is the image of missing the right time and failing to meet. Shang Binghe explains: Shexi is composed of Zhen below and Li above. The upper trigram Li represents the south, and the third, fourth, and fifth lines form Kan, which represents water, so it is said 'Ru River'. The lower trigram Zhen represents trees, and the second to fourth lines form Gen, which represents axes and swords, so it is said 'cutting branches'. These lines are originally from the poem 'Ru坟' in the 'Zhou Nan' section of the 'Shi Jing': along the banks of the Ru River, cutting down branches and trunks; not yet seeing the gentleman, the sorrow is like being hungry in the morning. Gen represents the season, and Kan represents concealment, so it is said 'not meeting'. 'Nü' means thinking and worrying, which matches the ominous nature of Kan; the virtue of Li is emptiness in the center, so it is said 'hunger'. The character 'Zhou' in the 'Mao Shi' is written as 'Tiao', and the 'Mao Zhuan' explains it as 'Chao', meaning morning. Ding Yan says that in the 'Classic Xiwen', 'Zhou' is written as 'Zhuo', and 'Zhou' is a simplified form of 'Zhuo'. Shang's note says: Zhen has both the image of 'Zhou' and 'Dang', indicating that the version of the 'Shi' used by Jiao Yanshou was different from the 'Mao Shi', just as the 'Han Shi' wrote 'Nü' as 'Ni'. Notes: In the original edition, the fourth line's 'Nü' character was written as another character (the original text here is missing and cannot be identified), and the 'Zhou' character was written as 'Dang'. Here, we follow the Song edition and the Ji Gu Ge edition.

賁。公孫駕驪，載遊東齊。延陵說產，遺季紵衣。詳《艮》之《未濟》。○季，宋元本作我，依汲古。

The trigram Xun transforms into Ben. Lin's commentary says: A marquis rides a black steed, carrying people eastward to the state of Qi; Master Zilin of Wu and Master Zichan of Zheng meet for the first time and become close friends, and Zichan gifts Zilin a robe made of hemp cloth — this is a favorable omen of meeting a friend on a journey. "Li" refers to a pure black horse; "Yanling" refers to Ji Zha, the master of Wu, who was enfeoffed at Yanling, hence called Master Zilin of Yanling. The event is recorded in the "Zuo Zhuan" (Commentary of Zuo) under the twenty-ninth year of Duke Xiang: Ji Zha visited various states, and upon arriving at Zheng, he met Zichan as if they were old friends, and gifted him a white silk ribbon, which Zichan reciprocated with a hemp robe. Shang Binghe does not emphasize the symbolic imagery, noting that details are discussed in the section "Gen Zhi Weiji" of this book. Notes: In the Song and Yuan editions, the character "Ji" was written as "Wo," but here we follow the Jigugu ge edition.

剝。乘輿八百，以明文德。踐土葵丘，齊晉受福。詳《剝》之《同人》。

The trigram Xun transforms into Bao. Lin Ci said: The number of chariots accompanying the royal procession reaches eight hundred, used to demonstrate the virtue of cultural governance; the alliances were held at Jiantu and Kuiqu, where Qi and Jin both received blessings — this is a favorable omen of alliance and hegemony. The alliance at Jiantu was when Duke Jin Wen of Jin convened the feudal lords at the Great Assembly in the 28th year of Duke Xu of Lu, thereby establishing his hegemony. The alliance at Kuiqu was when Duke Qi Huan of Qi convened the feudal lords at the Great Assembly in the ninth year of Duke Xu of Lu. Both events are recorded in the Spring and Autumn Annals and its commentaries. Shang Binghe does not emphasize the symbolic meaning of transformation, noting that details can be found in the section "Bao and Tongren" of this book.

復。雄處弱水，雌在海濱。別離將食，悲哀於心。詳《剝》之《同人》。

The trigram Xun transforms into Fu. Lin Ci says: A male bird is trapped on the other side of the Weak Water, while the female bird remains by the eastern sea; just about to eat, they are separated by distance, filled with sorrow — this is an image of separation between relatives. "Weak Water" refers to the western water mentioned by ancient people, which is so strong that boats cannot float on it, and it is far away from the Eastern Sea, emphasizing the extreme separation between the two places. Shang Binghe does not emphasize the use of symbolic imagery, noting that details can be found in the section "Bo transforming into Tong Ren" of this book.

無妄。結網得鮮，受福安坐，終無患禍。巽為繩，故曰結網。巽為魚，故曰得鮮。乾為福，艮為坐。

The trigram Xun transforms into Wuwang. Lin Ci said: Making nets to catch fresh fish, sitting calmly to enjoy blessings, without any misfortune throughout — this is a favorable omen of gaining benefits without effort. Shang Binghe explained: Wuwang consists of Zhen below and Qian above. The third, fourth, and fifth lines form the trigram Xun, which governs ropes, hence the phrase "making nets." Xun also governs fish, hence "catching fresh fish." The upper trigram Qian signifies blessings, while the second, third, and fourth lines form Gen, whose trigram virtue is to stop, meaning to remain still and seated, hence "receiving blessings by sitting calmly."

大畜。秋南春北，隨時休息。處和履中，安無憂凶。兌為秋，震為春，乾南，坤北，艮為時，艮止，故曰休息。兌悅，故曰和。震足，故曰履。坤為憂凶，坤伏，故無。○安無，汲古作無有，依宋元本。

The trigram Xun transforms into Da Xu. Lin Ci says: moving south in autumn and north in spring, following the seasons to rest and rest; being harmonious in conduct and keeping the middle path, secure and free from calamity and danger — this is a favorable omen of adapting to the times. Shang Binghe explains: Da Xu consists of Qian below and Gen above. The second, third, and fourth lines form the trigram Dui, which represents autumn; the third, fourth, and fifth lines form the trigram Zhen, which represents spring. In the Earlier Heaven arrangement, Qian is located in the south and Kun in the north, hence the saying 'autumn in the south and spring in the north'. The upper trigram Gen represents the seasons, and Gen's virtue is to stop, hence 'rest'. Dui's virtue is joy, and joy leads to harmony, hence 'harmonious conduct'; Zhen represents feet, which enable movement, hence 'walking'. Kun represents worry and danger, but in this hexagram, Kun is hidden and not visible, hence 'secure without worry or danger'. Note: The text 'An Wu' in the Jigusha edition reads 'Wu You', but this version follows the Song and Yuan editions.

頤。啟戶開門，巡狩釋冤。夏臺羑里，湯文悅喜。坤為門戶，震為啟、為巡狩，坤為憂、為冤，震解，故曰釋冤。艮為臺，納丙，故曰夏臺。坤為里，震為帝，故曰湯文悅喜。○羑，宋元本作牖。

The trigram Xun changes into Yi. Lin Ci says: Opening the gates, the Son of Heaven goes on a hunting tour, to clear the names of the wronged; the Shang Tang and King Wen of Zhou, who were imprisoned in Xutai and Youli, then became joyful — this is a favorable omen of the removal of injustice. Xutai was the place where Shang Tang was imprisoned by the Xia Jie, and Youli was where King Wen of Zhou was imprisoned by the Shang Zhou. Both later were released and eventually achieved great accomplishments. Shang Binghe explains: Yi consists of Zhen below and Gen above. The four middle lines are all yin lines, with the second, third, and fourth lines forming the trigram Kun, which represents gates. The lower trigram Zhen represents opening and also represents a hunting tour. Kun also represents worry and injustice, while the trigram quality of Zhen is to disperse, hence it is said 'the removal of injustice'. Gen represents a pavilion or terrace. According to the Najia stem assignment, Gen is associated with Bing, which belongs to the element of fire and corresponds to the season of summer, hence it is said 'Xutai'. Kun represents a village or locality, and Zhen represents a sovereign, hence it is said 'Shang Tang and King Wen were joyful'. Note: In Song and Yuan dynasty editions, the character 'You' was used instead of 'You'.

大過。符左契右，相與合齒。乾坤利貞，乳生六子。長大成就，風言如母。詳《大畜》之《未濟》。大過通頤。艮節震符，震為左，兌為右，故曰符左契右。兌為齒，正反兌，故曰合齒。大過為亥月卦，坤與乾相遇於亥，陰牝陽，故曰乾坤利貞。艮為乳，震為生，為子，乾數六，故曰六子。巽為風，震為言，巽亦為母，故曰如母。《坤上六》龍戰于野，其血玄黃。即林所言之義，詳《焦氏易詁》。

The trigram Xun transforms into Da Guo. Lin's commentary says: A symbol of trust is held in the left hand, and a contract is held in the right hand; when they are brought together, it is like the upper and lower teeth fitting closely together. The trigrams Qian and Kun combine and are favorable for upholding the right path, giving birth to six children. When the children grow up, the words spread like wind, and all say they resemble their mother. This is a favorable omen of the harmonious union of yin and yang and abundant generation. Shang Binghe first noted that the symbolic meaning is detailed in the section "Da Xu Zhi Wei Ji" of this book, then added: The trigram Da Guo's complementary trigram is Yi (Zhen below, Gen above), so it is marked as "Da Guo Tong Yi." The upper trigram of Yi is Gen, which represents restraint, and the symbol of a contract is exactly a carved token used to divide and confirm agreements. The lower trigram of Yi is Zhen, which represents symbols, and Zhen also represents the left. The upper trigram of Da Guo is Dui, which represents the right. Therefore, it is said "symbol in the left, contract in the right." Dui represents teeth, and this trigram has two Dui trigrams facing each other, front and back, so it is said "teeth fitting together." In terms of the trigram's position in the cycle of the trigrams, Da Guo corresponds to the month of亥, which is the tenth month of the lunar calendar. The position of亥 in the twelve earthly branches is in the northwest, which is the position of the trigram Qian in the Later Heaven trigrams. At this time, the energy of Kun is dominant. Therefore, Qian and Kun meet at the position of亥, with yin approaching yang, so it is said "Qian and Kun are favorable for upholding the right path." Here, "pu" functions as a verb, meaning yin and yang coming together. Gen represents nursing, Zhen represents childbirth and descendants, and the number of the trigram Qian is six, so it is said "nursing and giving birth to six children." Xun represents wind, Zhen represents speech, and Xun also represents mother, so it is said "speech like wind resembles the mother." The line statement of the upper sixth line of the trigram Kun, "a dragon fights in the fields, its blood is black and yellow," describes precisely the meaning of the union of yin and yang at the position of亥 in the tenth lunar month. See Shang's work "Jiao Shi Yi Gu" for more details.

坎。飢蠶作室，絲多亂緒，端不可得。詳《豫》之《同人》。

The trigram Xun transforms into Kan. Lin Ci says: A hungry silkworm spins a cocoon, producing a lot of silk, but the threads are tangled and confused, making it impossible to find the starting point — this is an image of labor without result and confusion that is hard to untangle. Shang Binghe does not emphasize taking images, noting that details are discussed in the entry "Yu Zhong Ren" in this book, where Lin Ci's statement is the same.

離。東壁餘光，數暗不明。主母嫉妬，亂我事業。詳《謙》之《屯》。

The trigram Xun transforms into Li. Lin Ci said: I can only borrow a little remaining light from the east wall, which is often dim and unclear; the mistress harbors jealousy, disturbing my career — this is an omen of being controlled by others and the failure of one's career. The phrase "east wall remaining light" comes from a metaphor in the "Records of the Grand Historian: Biography of Chulizi and Ganmao," which describes a poor woman who cannot afford a candle, so she begs the wealthy woman in the same room to share the light reflecting on the four walls, so that she may continue spinning thread. Shang Binghe does not emphasize taking the image from elsewhere, noting that details can be found in the section "Qianzhu" of this book.

咸。白茅縮酒，靈巫拜禱。神嗜飲食，使君壽考。詳《小畜》之《坎》。縮，元本作醴，汲古作，依宋本。

The trigram Xun transforms into Xian. Lin Ci says: Using white reed grass to filter wine and offer it to the spirits, the spiritual mediums prostrate themselves in worship; the deities love to partake of these wines and foods, thus granting the sovereign long life — this is a favorable omen of blessings from sacrifices. "Shuo wine" refers to pouring wine over bundles of white reed grass to filter out the dregs, symbolizing the deities' enjoyment. In the "Zuo Zhuan" (Commentary of Zuo), during the fourth year of Duke Xian's reign, Guan Zhong reproached the State of Chu for "not providing white reed grass, leading to the king's sacrifices being insufficient and no wine being filtered," referring to this ritual. The lines "the deities love food and drink, thus granting the sovereign long life" are taken from the "Shi Jing" (Book of Songs), "Xiao Ya" (Small Odes), "Chu Ci" (Chu's Odes). Shang Binghe does not repeat the symbolic meaning, noting that details are discussed in the section "Xiao Xu Zhong Kan" of this book. Note: The original edition's text for "shuo" was "li," while the Ji Gu Ge edition used another character (the original text here is missing), and this version follows the Song edition.

恆。范公陶朱，巧賈貨資。東之營丘，易字子皮。抱珠載金，多得利歸。巽為蟲，故曰範。震為公，乾為大赤，伏艮火，故曰陶朱。巽為利、為商賈，故曰巧賈貨資。震為東，伏艮，故曰營丘。坤為字、艮為皮，震為子，坤艮皆伏，故曰易字子皮，言陶朱公范蠡後適齊，改名曰鴟夷子皮，隱居貿易也。事見《史記》。震為珠，艮為金，艮手，故曰抱珠。震車，故曰載金。巽為利，震為歸。○朱，宋元本作夷，依汲古。營，汲古訛榮，依宋元本。

The trigram Xun transforms into Heng. Lin Ci said: Fan Gong is actually Tao Zhu Gong, who was good at commerce and trading goods; he traveled east to Yingqiu, changed his name to Zi Pi; he carried a pearl in his arms, loaded his carts with gold, and returned home having made a fortune — this is a favorable omen for a merchant's success. This refers to Fan Li, who assisted the Yue King Goujian in defeating Wu. Afterward, he left Yue and sailed to the state of Qi, changing his name to Chi Yi Zi Pi, and lived in obscurity, engaging in trade. This is recorded in the "Records of the Grand Historian." Yingqiu was the old capital of the state of Qi, located in the area of present-day Linzi in Shandong. Shang Binghe explained: Heng consists of Xun below and Zhen above. Xun represents insects, so it refers to Fan Li — the character "Li" itself contains the radical for insect. The upper trigram Zhen represents the ruler, and the second, third, and fourth lines form the trigram Qian, which represents a great red color. In the hidden image (the related trigram Yi) of Heng, the mutual trigrams produce Gen, which according to the Najia system is assigned the stem Bing and belongs to fire. Therefore, it is said "Tao Zhu" (red and fire). Xun represents profit and commerce, so it is said "skillful in trading goods." Zhen represents the east, and in the hidden image, Gen represents a hill, so it is said "Yingqiu." In the hidden image, Kun represents the name, Gen represents skin, and Zhen represents son. Since Kun and Gen are hidden and not visible, it matches the act of changing one's name and hiding one's identity, so it is said "changed name to Zi Pi." Zhen represents pearls, Gen represents gold, and Gen also represents hands, so it is said "carried a pearl." Zhen represents a cart, so it is said "loaded with gold." Xun represents profit, and Zhen represents returning. Notes: The character "Zhu" in the Song and Yuan editions was written as "Yi," and here we follow the Jigugong edition. The character "Ying" in the Jigugong edition was mistakenly written as "Rong," and here we follow the Song and Yuan editions.

遯。三羖五牂，相隨俱行。迷入空澤，循谷直北。經涉六駁，為所傷賊。詳《同人》之《蒙》。汲古澤下多經涉虎廬，賊下多死於牙腹二句，依宋元本。

The trigram Xun changes into Duan. Lin's commentary says: three black male goats and five female goats follow each other on the way; they lose their direction and enter a vast marsh, proceeding north along the valley; on the way they pass six fierce beasts called bo, and are bitten and harmed — this is a凶象 of being lost and killed. "Gu" refers to a black male goat, "Zang" refers to a female goat; "Bo" is a mythical beast resembling a horse, with teeth and capable of eating tigers and leopards. The poem "Chen Feng" from the Book of Songs, "Xi has six bo," refers to this beast. Shang Binghe does not emphasize taking the image from the text, noting that details can be found in the section "Tong Ren Zhi Meng" of this book. Note: The Ji Gu Ge edition adds the phrase "passing through a tiger's dwelling" after "empty marsh," and adds "dying from the teeth and abdomen" after "injured by the beast," but this version follows the Song and Yuan editions.

大壯。雄鵠延頸，欲飛入關。雨師灑道，瀸我袍裘。車重難遷，侍者稽首。震為鵠、為飛，伏艮為關，兌為雨，震為道，故曰雨師灑道。乾為衣，故曰袍裘。坤為車、為重，艮止，故難遷。艮為斯役，故曰侍者。艮為首，艮止，故曰稽首。末二句皆伏象。○首，宋元本作上，依汲古。

The trigram Xun changes into Dazhuang. Lin Ci says: A male swan stretches its neck, wanting to fly into a pass; the rain god first wets the road, soaking my robe and fur coat; the carriage is too heavy to move, and the attendants can only kneel and beg for mercy — this is an omen of a journey being obstructed. "Sheng" means to soak, and "Yushī" is the ancient god worshipped for bringing rain. Shang Binghe explains: Dazhuang is composed of Qian below and Zhen above. The upper trigram Zhen represents the swan and signifies flying. The hidden trigram of Dazhuang (its related trigram) is Guan, which contains the trigram Gen in its mutual trigrams, and Gen represents a pass, so it is said "entering the pass." The third, fourth, and fifth lines form the trigram Dui, which represents rain; Zhen also represents roads, so it is said "the rain god waters the road." The lower trigram Qian represents clothing, so it is said "robe and fur coat." The lower trigram of Guan, Kun, represents a carriage and signifies heaviness; the virtue of Gen is to stop, so it is said "the carriage is too heavy to move." Gen also represents attendants, so it is said "attendants." Gen represents the head, and since Gen stops and does not move, it is said "kneeling and begging." The last two lines both refer to the hidden trigram. Note: In the Song and Yuan editions, the character "shou" is written as "shang," but here we follow the Jigugong edition.

晉。中年蒙慶，今歲受福。必有所得，榮寵受祿。互坎為中，坤為年歲，艮為榮，伏乾為福祿。○寵，依宋元本，汲古無此句。局本寵作慶。

The trigram Xun changes into Jin. Lin Ci says: In middle age, one will experience joy and happiness, and this year will receive blessings; there will certainly be some gain, obtaining honor and salary — this is a favorable omen of good fortune coming at the right time. Shang Binghe explains: Jin consists of Kun below and Li above. The third, fourth, and fifth lines form Kan together, and Kan occupies the central position of the hexagram, so it is said 'middle'. The lower trigram Kun represents years. The second, third, and fourth lines form Gen together, and Gen signifies honor and distinction. The hidden image (the related hexagram) of Jin has the lower trigram Qian, which represents blessings and salary. Note: The character 'chong' (favor) is based on the Song and Yuan editions; the Ji Gu Ge edition does not include this sentence. The Qing official publishing house edition uses 'qing' (celebration) instead of 'chong'.

明夷。祿如周公，建國洛東，父子俱封。詳《革》之《明夷》。

The trigram Xun transforms into Mingyi. Lin Ci says: "Blessings and honors are abundant, like the Duke of Zhou. He built the capital at Luo Water and established a state, with both father and son receiving fiefs — this is a favorable omen of high rank and great benefits." The Duke of Zhou assisted King Cheng in building Luoyi, and his son Boqin was granted the state of Lu; both father and son received fiefs. Shang Binghe does not emphasize the use of symbolic imagery, noting that details are discussed in the section "Revolution (Ge) and Mingyi" of this book.

家人。安床厚褥，不得久宿。棄我嘉，困於東國。投杼之憂，不成災福。詳《家人》之《睽》。災福，汲古作禍災，不韻，依宋元本。

The trigram Xun transforms into the hexagram Family. Lin Ci said: "Prepare a bed, lay thick quilts, but the stay is not long; abandon my beautiful companion (the character 'Jia' has a bottom character that is a rare character not available in the common character set, and it is retained as it originally was), trapped in the eastern land; although there is the anxiety and fear of the worry of Zeng's mother throwing away her loom, it did not result in disaster — this is a sign of a false alarm and eventual safety. 'The worry of throwing away the loom' comes from 'Zhan Guo Ce · Qin Ce': When Zeng Shen was in Fei, a man with the same name killed someone, and three people came to tell Zeng's mother that Zeng Shen had killed someone, and she finally threw away her loom and fled through the wall. This is used later to describe the danger of slander and the disturbance of doubt. Shang Binghe does not re-emphasize the imagery, noting that details can be found in the section 'Family and the hexagram Kui' of this book. Notes: 'Disaster and blessing' in the Ji Gu Ge edition is 'disaster and misfortune,' which does not match the rhyme of 'quilt,' 'stay,' and 'country,' so this version follows the Song and Yuan editions."

睽。蓄積有餘，糞土不居。汲古多利有所得四字，依宋元本。

The trigram Xun transforms into Kui. Lin Ci says: Accumulated wealth is abundant and sufficient, and filth and lowly things are no longer retained — this is a favorable omen indicating ample household resources. Note: The Jigusha edition adds the words "benefits are obtained" below this passage, but here we follow the Song and Yuan dynasty editions.

蹇。心願所喜，乃今逢時。得我利福，不離兵革。坎為心願，艮為時、為兵革。

The trigram Xun transforms into Jian. Lin's interpretation says: The things one desires and delights in, by today, have encountered the right opportunity; one gains the deserved benefits and blessings, but remains inevitably involved in military conflicts — it is a good omen yet still carries the burden of warfare. Shang Binghe explains: Jian consists of Gen below and Kan above. The upper trigram Kan represents the heart's wishes; the lower trigram Gen represents opportunity, and Gen also signifies weapons and armor, hence the saying 'not free from military affairs'.

解。目不可合，憂來搔足。怵惕危懼，去其邦族。詳《萃》之《睽》。

The trigram Xun transforms into Jie. Lin Ci says: eyes cannot close, unable to sleep all night, when worry comes, one can only scratch the feet in anxiety; heart is startled and fearful, in a state of danger and unease, finally leaving one's homeland and clan — this is a凶 omen of sorrow and flight. Shang Binghe does not emphasize the method of taking images, noting that details are discussed in the section "Cui zhi Kui" of this book.

損。福德之土，歡悅日喜。夷吾相桓，三歸為臣，賞流子孫。震為福德、為上、為歡悅，艮為桓。桓，木表也，言管仲相齊桓公也。艮為臺、為臣，故曰三歸為臣。震為歸，數三，三歸亦震象。《論語》曰管氏有三歸，官事不攝焉得儉，朱注：三歸，臺名，後儒不知朱注本《說苑》，頗訝與古注異，今易林以艮為三歸，是亦以三歸為臺也。

The trigram Xun changes into the trigram Shen. Lin Ci said: Where virtue and fortune gather, there is day by day joy and happiness; Guan Yiwu assisted Qi Huan Gong, built the San Gui terrace and reached the highest position as a minister, and the rewards extended to his descendants — this is a favorable omen for assisting the state and receiving rewards. Guan Yiwu is Guan Zhong. Shang Binghe explained: Shen is composed of Dui below and Gen above, with the second, third, and fourth lines forming the trigram Zhen in mutual relations. Zhen governs virtue and fortune, and also signifies 'upper' (which is how Shang Binghe pronounces the character '土' as 'upper'). It also signifies joy. The upper trigram Gen signifies Huan — 'Huan' originally refers to a wooden marker, here it is used to refer to Qi Huan Gong, referring to Guan Zhong assisting Qi Huan Gong. Gen also signifies terrace and minister, so it is said 'San Gui as minister'; Zhen signifies return, and its number is three, so 'San Gui' can also be directly associated with the image of Zhen. The Analects of Confucius, chapter 'Ba Yi' says that the Guan family had three Guis, and that the official duties did not overlap, so how can it be said to be frugal? Zhu Xi's commentary says that San Gui is the name of a terrace, but later scholars did not know that Zhu's commentary was based on the Sayings of the States, and were surprised that it differed from previous commentaries. Now, the 'Yi Lin' takes Gen as San Gui, which is also treating San Gui as a terrace.

益。夏姬附耳，心聽悅喜，利以博取。巽為夏，震為姬，伏兌為耳，坤為心，震為喜，巽為利。○末句汲古作利後博取，茲以字從宋元本。博，從汲古。

The trigram Xun changes into Yi. Lin Ci says: Summer Lady Xia Ji leans in to whisper in someone's ear, and the person listens with joy in their heart, which is a sign of gaining profit through private conversation. Xia Ji was the daughter of Duke Mu of Zheng in the Spring and Autumn period, known for her beauty, as recorded in the Zuo Zhuan. Shang Binghe explains: Yi consists of Zhen below and Xun above. The upper trigram Xun represents Summer, and the lower trigram Zhen represents the Ji surname, thus forming 'Xia Ji'. In the hidden image of Yi (the trigram Heng), the interacting trigrams produce Dui, which represents the ear, hence 'whispering in the ear'. The second, third, and fourth lines form the trigram Kun, which represents the heart; Zhen represents joy, and Xun represents profit. Note: The final sentence in the Ji Gu Ge edition reads 'profit from later gambling', but here the word '以' follows the Song and Yuan editions, and '博' follows the Ji Gu Ge edition.

夬。叔迎伯兄，遇巷在陽。君子季姬，並坐鼓簧。此用兌象。伏艮為叔，伏震為伯兄，艮震相對，故曰迎。艮為君子，兌為季姬，重兌，故曰並坐。震為鼓簧。○伯兄，宋元本、汲古皆作兄弟，依《咸》之《震》校。巷，宋元本作恭，仍不愜，恐有訛字。《詩秦風》既見君子，並坐鼓簧。

The trigram Xun transforms into Guai. Lin Ci says: The younger brother greets the elder brother, meeting at the sunny alley entrance; the gentleman sits beside the younger sister-in-law, playing the sheng and huang instruments — this is a favorable omen of brothers gathering together and guests and hosts enjoying themselves. The last line is taken from the poem "Che Lin" in the "Qin Feng" section of the Book of Songs: "When we see the gentleman, we sit together and play the sheng and huang." Shang Binghe explains: This uses the image of Dui. Guai consists of Qian below and Dui above, and its hidden image (the opposite trigram, Bo) contains Gen. Gen represents the younger uncle; when Gen is reversed, it becomes Zhen, which represents the elder elder brother. Gen and Zhen are opposite, one upright and one inverted, facing each other, hence the meaning of "greeting." Gen also represents the gentleman, and Dui represents the younger sister-in-law. Since Dui appears again, it is said "sitting together"; Zhen represents playing the sheng and huang. Notes: The term "elder elder brother" is recorded as "brothers" in the Song and Yuan editions and the Jigugong edition; here it is corrected according to the entry on "Xian Zhong Zhen." The character "alley" is recorded as "gong" in the Song and Yuan editions, which still does not fit well, and it is likely there is another error in the text.

姤。徙巢去家，南遇白烏。東西受福，與喜相得。此仍用兌象。伏艮為巢、為家。伏震為南，艮為烏，互巽，故曰白烏。震為東、為喜福，兌為西。○烏，元本作鳥，非，依宋本。汲古烏與家為韻。家，音姑。

The trigram Xun transforms into Guo. Lin's interpretation says: migrating birds leave their nests, departing from their old homes, heading south and encountering a white crow; east and west both receive blessings, coinciding with joy and good fortune — this is an omen of migration encountering good fortune. Shang Binghe explains: this still uses the image of Dui. The hidden image (the opposite trigram) of Guo is Fu, whose lower trigram Zhen represents the south. When Zhen is inverted, it becomes Gen, which represents nests and homes. Therefore, it is said "migrating from nests and homes." Gen also represents crows, and since this hexagram has Xun as its interacting trigram, Xun represents white color, thus forming "white crow." Zhen represents the east and also signifies joy and blessings, while Dui represents the west. Therefore, it is said "east and west receive blessings." Notes: The original edition reads "bird" instead of "crow," which is incorrect; this follows the Song edition. In the Ji Gu Ge edition, "crow" and "home" rhyme — the ancient pronunciation of "home" was "gu."

萃。舜登大禹，石夷之野。徵詣王庭，拜治水土。詳《乾》之《中孚》。王庭，宋元本作玉闕，依汲古。

The trigram Xun transforms into Cui. Lin Ci says: King Yu was promoted by Yu Shun, who lifted him from the desolate wilderness of Shi Yi and brought him to the royal court, appointing him to govern the land and water — this is a favorable omen indicating the appointment of a virtuous person. Shang Binghe does not emphasize the symbolic meaning of this transformation, noting that details can be found in the section "Qian Zhongfu" of this book. Note: The term "Wangting" in Song and Yuan editions reads "Yuque," but this version follows the Jigugē edition.