The fifth十五th hexagram is called "Fullness."

恆。典冊法書，藏閣蘭臺。雖遭亂潰，獨不遇災。詳《坤》之《大畜》。閣，汲古作在，依宋元本。

The hexagram Zhong Fu transforms into Heng. Lin Ci said: Classic texts, scrolls, and legal documents are stored in the book pavilions of the Lan Tai; even if there is chaos and collapse in the world, they alone remain unharmed — this is a favorable omen for the preservation of literature. The Lan Tai was a place for storing books in the Han dynasty, managed by the Chief Inspector of the Imperial Censorate. Shang Binghe does not emphasize the symbolic imagery, noting that details can be found in the section "Kun's Great Accumulation" of this book. Note: The character "ge" (pavilion) in the Ji Gu Ge edition is "zai" (at), but here we follow the Song and Yuan dynasty editions.

遯。旦醉病酒，暮即瘳愈，獨不及咎。伏震為旦，坤迷，故曰旦醉。○即，宋元本作多，末句作不反為咎，均依汲古。

The hexagram Zhong Fu transforms into Dun. Lin Ci explains: drinking alcohol in the morning, being troubled by wine, but by evening it is better, and there is no misfortune brought about — this is an omen of a minor illness that quickly recovers, with alarm but no real danger. "Chou" means recovery from illness. Shang Binghe explains: in the hidden image (the adjacent hexagram) of Dun, the mutual trigrams produce Zhen, which represents the morning; the upper part of the hidden image is Kun, representing confusion, so it is said "drunk in the morning." Notes: The character "ji" in the Song and Yuan editions was "duo," and the last sentence in the Song and Yuan editions was "bu fan wei jiu," but here we follow the Ji Gu Ge edition.

大壯。畫龍頭頸，文章未成。甘言美語，說辭無名。詳《蒙》之《噬嗑》。

The hexagram Zhong Fu changes into Da Zhuang. Lin Ci says: A dragon is just drawn with its head and neck, but the patterns and colors are not yet completed; it speaks sweet words all the time, but the words do not match the reality — this is ainauspicious sign of being superficial and empty in substance. Shang Binghe does not emphasize the symbolic imagery, and notes that details can be found in the section "Meng zhi Shi He" of this book.

晉。日月運行，一寒一暑。榮寵赫赫，不可得保。顛躓殞墮，更為士伍。詳《巽》之《震》。

The hexagram Zhong Fu changes into Jin. Lin Ci says: The sun and moon continue to move without ceasing; the cold and heat alternate in a cycle. Splendid honor cannot last long; once one stumbles and falls, he is reduced to a common soldier in the ranks — this is an ominous sign of decline from prosperity. "Shi Wu" refers to those in the Qin and Han dynasties who had their titles stripped and were conscripted into the military ranks. Shang Binghe does not emphasize this symbolic transformation, noting that details are discussed in the section "Xun to Zhen" of this book.

明夷。爭利王市，朝多君子。蘇氏六國，獲其榮寵。伏巽為利市，震君，故曰王市。坤為朝，震為君子、為蘇，坤為國，坎卦數六，故曰六國。言蘇秦說六國，佩六國相印也。

The hexagram Zhong Fu transforms into Ming Yi. Lin Ci said: "Struggling for profit in the market of the royal family, with virtuous men gathering in the court; Su Qin united the six states and obtained that honor and favor—this is a favorable omen of achieving prestige through纵横 (strategic diplomacy)." Su Qin persuaded the six states to form a coalition against Qin and was granted the seals of the ministers of the six states, as recorded in the "Su Qin Biography" of the "Records of the Grand Historian." Shang Binghe explained: In the hidden image of Ming Yi (the related hexagram Song), the mutual trigrams produce Xun, which signifies benefit and markets; the third, fourth, and fifth lines form Zhen, which signifies the ruler, hence "the royal market." The upper trigram Kun signifies the court; Zhen also signifies virtuous men and Su, while Kun signifies the states. The second, third, and fourth lines form Kan, whose number is six, hence "six states."

家人。六蛇奔走，俱入茂草。驚於長途，畏懼啄口。詳《豐》之《巽》。

The hexagram Zhong Fu transforms into Jia Ren. Lin Ci says: six snakes are in a panic, fleeing together and darting into thick grass; on the long road they are startled, fearing that they might be pecked by birds — this is an ominous sign of fear and concealment. Shang Binghe does not emphasize taking images from this transformation, noting that details are discussed in the section "Feng Zhen" of this book.

睽。懸貆素餐，食非其任。失轝剝廬，休坐徙居。詳《頤》之《益》。

The hexagram Zhongfu changes into Kui. Lin Ci says: "In front of the courtyard, a hunted raccoon is hanging; eating the salary without working, enjoying benefits not due to oneself; the carriage is lost, the house is destroyed, and one can only stop and move elsewhere—this is a凶象 of holding an office without performing duties and ultimately losing one's place." "Hanging raccoon" and "eating without working" are from the poem "Fatan" in the "Wei Wind" of the Book of Songs, satirizing those who eat without labor; "peeling the house" uses the meaning of "Small man peels the house" from the hexagram "Bo" (Upper Nine). "Yu" refers to "Yu," meaning carriage. Shang Binghe does not emphasize taking images from other contexts, noting that details are discussed in the section "Yi zhi Yi" of this book.

蹇。歡欣九子，俱見大喜。提攜福至，王孫是富。此用《中孚》象。震為歡欣，數九，故曰九子。艮手為提攜、為孫，震君，故曰王孫。○至，元本作善，依汲古。

The hexagram Zhong Fu transforms into Jian. Lin's commentary says: Nine sons are joyful and excited, all encountering great good fortune; by guiding and supporting, blessings are brought in, and the prince's son becomes wealthy — this is a favorable omen of many descendants and the whole family receiving blessings. Shang Binghe explains: This line uses the image of Zhong Fu as the primary hexagram. The second, third, and fourth lines of Zhong Fu form Zhen, which represents joy, and its number is nine, hence 'nine sons'; the third, fourth, and fifth lines form Gen, which represents the hand, hence 'guiding and supporting', and Gen also represents descendants, while Zhen represents the ruler, thus forming 'prince's son'. Note: The original edition reads 'to', but this follows the Ji Gu Ge edition.

解。伯夷叔齊，貞廉之師。以德防患，憂禍不存。詳《革》之《否》。

The hexagram Zhong Fu changes into Jie. Lin Ci said: Bo Yi and Shu Qi were models of firmness and purity; relying on virtue to prevent troubles before they arise, they did not retain any worries or calamities — this is a favorable omen of upholding integrity and avoiding misfortune. Bo Yi and Shu Qi were sons of Gu Zhu Jun, who mutually renounced the throne and left the country, upholding righteousness by refusing to eat food from the Zhou dynasty. This is recorded in the "Bi Yi Lie Zhuan" of the "Shi Ji." Shang Binghe does not emphasize the symbolic transformation, noting that details can be found in the section "Ge Zhi Po" of this book.

損。雄聖伏名，人匿麟驚。走鳳飛北，亂潰未息。詳《否》之《大過》。

The trigram Zhongfu transforms into Sun. Lin Ci said: Outstanding heroes, sages, and wise men hide their names and avoid fame, the virtuous conceal themselves, even the qilin are startled; the phoenixes fly northward in haste, turmoil and collapse never cease — this is an ominous sign of virtuous people withdrawing from the world and the realm being in disorder. Shang Binghe does not emphasize the symbolic meaning of this transformation, noting that details can be found in the section "Po Zhi Da Guo" of this book.

益。久鰥無偶，思配織女。求其非望，自令寡居。艮為鰥，坤女，巽為繩、為織，故曰織女。艮為求、為望，巽為寡，言織女為天孫不能求也。

The hexagram Zhong Fu changes into Yi. Lin Ci explains: a man who has been unmarried for a long time, longing to marry the celestial weaver girl; what he seeks is beyond his due, and in the end he only ends up alone in an empty room — this is a凶 omen of vain desire leading to solitude. Shang Binghe explains: Yi consists of Zhen below and Xun above. The third, fourth, and fifth lines form Gen, which signifies a widower. The second, third, and fourth lines form Kun, which signifies a woman. The upper trigram Xun signifies rope and weaving, forming the image of the celestial weaver girl. Gen also signifies seeking and longing, while Xun signifies loneliness and widowhood. Shang said that the celestial weaver girl is the granddaughter of the heavenly emperor, originally not something an ordinary person could obtain.

夬。破亡之國，天所不福，難以止息。兌為破，坤為國，坤伏不見，故曰天所不福。乾為天。

The trigram Zhong Fu transforms into Guai. Lin Ci says: A country that has already fallen into ruin and destruction is one that heaven does not bestow its blessing upon, and chaos cannot be stopped — this is a凶 omen of the state's collapse and continuous calamity. Shang Binghe explains: Guai consists of Qian below and Dui above. The upper trigram Dui signifies damage, while the lower trigram Qian represents heaven. The trigram Kun, which symbolizes the state, is hidden in this hexagram and not visible, hence it is said 'heaven does not bestow its blessing'; the lower trigram Qian represents heaven.

姤。老慵多卻，弊政為賊。阿房驪山，子嬰失國。伏坤為老，坤柔，故曰老慵。巽為隙，卻隙同。巽伏為賊，坤為弊、為政，故曰弊政為賊。中孚艮為房、為山，震馬，故曰驪山。艮少，故曰子嬰。○卻，汲古訛欲，依宋元本。

The hexagram Zhongfu transforms into Guo. Lin's interpretation says: old age and laziness lead to many weaknesses and opportunities for exploitation; corrupt policies become harmful thieves. Building the Afang Palace and constructing the Lishan mausoleum led to the loss of the state by Ziying, which is a great ominous sign of political corruption leading to national destruction. Qin Shi Huang built the Afang Palace and the Lishan tomb, and the dynasty lasted only two generations before collapsing. Ziying surrendered to Liu Bang, as recorded in the "Records of the Grand Historian: The Annals of Qin Shi Huang." Shang Binghe explains: the hidden image of Guo (the hexagram that corresponds to it) has the upper trigram as Kun, which represents old age, and Kun is characterized by softness and weakness, hence "old and lazy." The lower trigram is Xun, which signifies suspicion and gaps; "yet" and "gap" are the same character. Xun is hidden as a thief, and Kun represents corruption and government affairs, hence "corrupt policies become thieves." In the primary hexagram Zhongfu, the third, fourth, and fifth lines form the trigram Gen, which represents buildings and mountains, hence "Afang Palace"; the second, third, and fourth lines form the trigram Zhen, which represents horses, hence "Lishan." Gen also represents youth, hence "Ziying." Note: The character "yet" in the original text was mistakenly written as "desire" in the Jigusha edition, and this version follows the Song and Yuan dynasty editions.

萃。三羖六牂，相隨俱行。迷入空澤，經涉虎廬。為所傷賊，死於牙腹。詳《同人》之《蒙》。經，元本作遙，依汲古。

The hexagram Zhong Fu changes into Cui. Lin Ci says: three black male sheep and six female sheep follow each other on the way, get lost and enter a vast marsh, then pass through a tiger's den; they are bitten by fierce beasts and die in the tiger's mouth — this is a great凶 omen of being lost and harmed. "Gu" refers to a black male sheep, and "Zang" refers to a female sheep. Shang Binghe does not emphasize taking the image again, noting that details can be found in the section "Tong Ren Zhi Meng" of this book. Note: The original edition reads "Yao" for "Jing", but this follows the Ji Gu Ge edition.

升。喋囁噱嚾，昧冥相摶。多言少實，語無成事。震言，正反兌亦為言，故曰喋囁。喋囁，多言也。震為笑樂，故曰噱嚾。噱，大笑。嚾，音讙。諠囂也。坤為黑，故曰昧冥。伏艮為摶，正反艮，故曰相摶。正反兌，故曰多言。坤虛，故曰少實，語無成事。坤為事。○喋，宋本訛囁，汲古訛噬，茲依元本。噱嚾，宋元本訛處懼，依汲古。噱，汲古訛作，於是宋元本又由而竟作處矣，以此證汲古所據之，本前於宋元。嚾，汲古《明夷》之《豫》、《謙》之《豫》、《謙》之《乾》皆訛為耀，獨此處存其真，而宋元本則訛為懼。《明夷》之《豫》、《謙》之《乾》則又皆訛為曜，於此見汲古本之可貴也。摶，各本皆作搏，然與嚾不韻，故決其為摶字，以摶與搏形太近也，且《明夷》之《豫》宋本作傳，尤為作摶確證。

The hexagram Zhong Fu changes into Sheng. Lin's commentary says: Chattering and talking a lot, loud laughter and noisy clamor, tearing each other in darkness; speaking much but with little truth, talking endlessly but achieving nothing — this is a凶象 of empty words without substance. Shang Binghe explains: Sheng consists of Xun below and Kun above. The third, fourth, and fifth lines form Zhen, which governs speech. The second, third, and fourth lines form Dui, and the positive and negative Dui also govern speech, so it is said 'dian nie' — 'dian nie' means talking a lot. Zhen also governs laughter and joy, so it is said 'xue kuan' — 'xue' means loud laughter, and 'kuan' is read as 'huan', meaning noisy clamor. The upper trigram Kun governs black, so it is said 'mei ming'; in the hidden image of Sheng (the corresponding hexagram Wu Wang), the mutual trigrams produce Gen, which governs struggle. The positive and negative Gen facing each other, so it is said 'xiang tuan'. The positive and negative Dui, so it is said 'duo yan'; Kun's hexagram virtue is emptiness, so it is said 'shao shi' and 'yu wu chengshi', and Kun also governs affairs. Notes: The character 'dian' was mistakenly written as 'nie' in the Song edition and as 'shi' in the Ji Gu Ge edition, here following the Yuan edition. 'Xue kuan' was mistakenly written as 'chu ju' in the Song and Yuan editions, here following the Ji Gu Ge edition. The character 'xue' in the Ji Gu Ge edition was mistakenly written as another character (the original character is missing here), and the Song and Yuan editions then changed that mistake into 'chu'. This shows the value of the Ji Gu Ge edition. The character 'kuan' is written as 'bo' in all editions, but it does not rhyme with 'kuan', so Shang determined the original character should be 'tuan', because 'tuan' and 'bo' are very similar in form. Moreover, in the 'Ming Yi Zhi Yu' entry, the Song edition writes 'chuan', which confirms that the original character is 'tuan'.

困。舞陽漸離，擊築善歌。慕丹之義，為燕助軻。陰謀不遂，矐目死亡，功名何施。《史記刺客傳》荊軻奉樊於期首函，秦舞陽奉地圖，及事敗，秦人大索太子丹及荊卿之客，高漸離善擊築，秦王乃矐其目，使擊築於側，後以鉛實築中擊秦王，乃被殺。伏震為舞、為築、為歌，艮手為擊，故曰擊築善歌。坎赤，故曰丹。兌為燕，震為軻，故曰為燕助軻。坎為陰謀，離為目，坎為失，故曰矐目。矐，《索隱》曰以馬矢熏目，令失明也。坎為棺槨，故曰死亡。震為功，艮為名，艮震皆伏，故曰功名何施。○舞，宋元本作武，依汲古。矐，汲古作霍，依宋元本。目，宋元本作自，何作賈，均依汲古。助，汲古作荊，依宋元本。

The hexagram "Zhongfu" changing into "Kun" — "Zhi gua" refers to the hexagram derived from the primary hexagram. The "Yi Lin" has sixty-four lines under each hexagram, and this particular line belongs to "Zhongfu" changing into "Kun." The line describes the old story of Jingke's assassination of the King of Qin: Qin Wuyang and Gao Jianli, two brave men from Yan, one playing the zhu (a kind of ancient stringed instrument) and the other skilled in singing, both admired the kindness of Yan Wang Dan and were willing to help Jingke go west to carry out the mission. Unfortunately, this secret plot ultimately failed. Later, Gao Jianli was blinded by the King of Qin with smoke, and eventually died, with no place to apply his achievements. Master Shang Binghe first cites the "Records of the Grand Historian: Biographies of Assassins" to explain the story: when Jingke entered the State of Qin, he carried a wooden box with the head of Fan Yuqi; Qin Wuyang carried the map of Du Kang as an assistant. After the assassination failed, the people of Qin launched a large-scale search for Prince Dan and Jingke's followers. Gao Jianli, who was good at playing the zhu, was discovered. The King of Qin appreciated his skills, so he blinded him with smoke and kept him by his side to play the zhu. Later, Gao Jianli filled lead into the zhu and attacked the King of Qin with it, but failed and was executed. Then the text discusses the symbolic meaning: "Fu xiang" refers to the hexagram obtained after all six lines of the primary hexagram have changed, which is hidden but present within. The hexagram "Kun" hidden within "Zhongfu" is Zhen, which represents dancing, the zhu, and singing; Gen represents the hand, which is associated with striking, so it says "playing the zhu and singing." The color of Kan is red, so it refers to "Dan"; Dui represents Yan, Zhen corresponds in sound to "Ke," so it says "helping Ke of Yan." Kan represents secrecy, which is "secret plot," Li represents the eye, and Kan represents loss, together forming "blinding the eye" — the character "hao" is explained by Sima Zhen in his "Index to the Records of the Grand Historian" as blinding with horse dung, causing blindness; Kan represents a coffin, so it refers to "death." Zhen represents achievement, and Gen represents fame, but here both Zhen and Gen are hidden and not visible, so it laments, "where can achievement and fame be applied?" The note says: the character "wu" in the Song and Yuan editions is written as "wu," here following the Jigugong edition; the character "hao" in the Jigugong edition is written as "huo," following the Song and Yuan editions; the character "mu" in the Song and Yuan editions is written as "zi," He edition writes it as "jia," all following the Jigugong edition; the character "zhu" in the Jigugong edition is written as "jing," following the Song and Yuan editions.

井。尹氏伯奇，父子分離。無罪被辜，長舌為災。詳《訟》之《大有》。

The hexagram Zhongfu changes into Jing. Lin Ci discusses a domestic tragedy from the Western Zhou dynasty involving Yins Jifu and his eldest son Boqi. Boqi was falsely accused by his stepmother, leading to the separation between father and son. He was originally innocent and had committed no wrongdoing, yet he was wrongly blamed and suffered misfortune. This calamity was caused by the malicious tongue that spread false accusations. Master Shang Binghe notes that the symbolic imagery and allusions used here have been thoroughly explained in the case of the hexagram Song changing into Dàyǒu, and readers are advised to refer to that section for further details. This passage does not repeat the explanation. The term "long tongue" comes from the poem "Zhan'ang" in the "Da Ya" section of the "Shi Jing," which says, "The wife with a long tongue is the source of calamity." This phrase is commonly used in the "Yi Lin" to symbolize a slanderous woman.

革。五精亂行，政逆皇恩。湯武赫怒，共伐我域。《東京賦》辨方位而正，則五精帥而來摧，注：五精，五方星也。伏艮為星，坤為亂，震為行，故曰五精亂行。伏坤為政，坤逆行，故曰政逆皇恩，為怠遑訛字。《詩商頌》不敢怠遑，《箋》：怠惰，遑暇也。怠遑，言怠惰敖嬉也。坤柔，故曰怠遑。震為王，故曰湯武。震為怒、為伐，坤為域，全用旁通象。

The hexagram Zhongfou changes into Ge. Lin Ci said: the five directional stars are moving in disorder, the government orders are inconsistent, and the upper and lower levels are slack and indulge in leisure. Therefore, Shang Binghe cited Zhang Heng's "Eastern Capital Assignment" which says, "Distinguish directions and establish order, the five essences lead the way and destroy." Li Shan's commentary explains that "five essences" refer to the five stars of the five directions, namely the blue star of the east, the red star of the south, the yellow star of the center, the white star of the west, and the black star of the north, which are the essences of the five emperors. In terms of symbolic meaning: the hidden Gen (mountain) represents stars, and the坤 (earth) represents disorder, while the Zhen (thunder) represents movement. Therefore, it is said "the five essences move in disorder." The hidden坤 represents government affairs, and since坤 also symbolizes retrogression, it is said "the government is reversed." As for the phrase "Imperial Grace," Shang Binghe concluded that it is a distorted form of "daihuang," which means slackness and idleness. The "Shang Song · Yin Wu" mentions "dare not be slack or idle," and Zheng Xuan's commentary explains that "dai" means slackness and "huang" means leisure. When used together, "daihuang" means slackness and idleness. Since the nature of坤 is soft and compliant, it fits this meaning perfectly. Zhen represents the ruler, so "Shang and Wu" are mentioned. Zhen represents anger and military campaigns, while坤 represents territory. This entire interpretation uses the concept of "pangtong," which refers to another hexagram formed when all six lines of a hexagram are reversed. The hexagram Ge has Li (fire) below and Dui (lake) above; when all lines are reversed, it becomes Meng with Kan (water) below and Gen (mountain) above. The Gen and坤 mentioned in the commentary are derived from this.

鼎。西厯玉山，東入玉門。登上福堂，飲萬歲漿。通《屯》。坎位西，震為玉，互艮，故曰玉山，故曰玉門，震為東也。震為登、為福，艮為堂，坤為萬歲、為漿，震口，故曰飲萬歲漿。

The hexagram Zhongfu changes into Ding. Lin's interpretation describes a fortunate journey: going west past the Jade Mountains, then east into the Jade Gate Pass, ascending to a hall of blessings and drinking the thousand-year longevity wine. Shang Binghe comments: this interpretation takes the hexagram屯 (Tun), which is the opposite of Ding, to illustrate the imagery. Ding has the trigram Xun below and Li above; when all six lines change yin and yang, it becomes Tun with Zhen below and Kan above. The upper trigram Kan is in the western position, Zhen represents jade, and the mutual trigrams include Gen (mountain) and Menque (gate), hence the terms 'Jade Mountains' and 'Jade Gate'. Zhen also represents the east, corresponding to 'entering east'. Looking at the latter part: Zhen represents ascending and blessings, Gen represents a hall, Kun represents the myriad years and liquid, and Zhen also symbolizes the mouth. Together, they form the phrase 'drinking the myriad-year wine'.

震。行觸大忌，與司命忤。執囚束縛，拘制於吏，幽人有喜。震為行，坎為忌諱。諱，避也。坎隱，故曰忌。伏巽為命，坎為忤，故與司令忤。艮為執囚、為枸制，伏巽為束縛，艮為官吏、為幽人，震為喜。○大忌，宋本作夫忌，元本作天忌，汲古作忌諱，依《剝》林校，因夫天皆大之訛，故知決為大字。忤，宋元本作牾，似為啎之訛字，茲依汲古。

The hexagram Zhongfou transforms into Zhen. Lin Ci describes a situation of imprisonment: going out caused a conflict with a major taboo, angering the Director of Destiny, leading to being seized and bound by jailers. However, those in prison still have good things to come. Shang Binghe explains the image: Zhen represents movement, Kan represents taboo. "Taboo" means avoidance, as Kan is hidden and thus takes the meaning of "taboo." Hidden Xun represents destiny, and Kan represents opposition, hence "offending the Director of Destiny." Gen represents being detained and restrained, hidden Xun represents ropes binding, Gen also represents officials and prisoners, while Zhen signifies joy. The collation note says: "Major taboo" is written as "husband's taboo" in the Song edition, "heaven's taboo" in the Yuan edition, and "taboo" in the Jigugong edition. Here, following the Lin Ci of the Bao hexagram series, "husband" and "heaven" are errors for "major." It can be determined that the original text was "major." The character "offend" in the Song and Yuan editions is written as "wu," which seems to be a miswriting of "wu," here following the Jigugong edition.

艮。機父不賢，朝多讒臣。君失其政，保家久貧。機疑為皇之訛，《詩小雅》皇父卿士，讒口囂囂。林似本此。艮初至五正反震，故曰讒。互震為君，艮為臣，坎為失，保疑為使之訛。○家，汲古作我，依宋元本。艮為家。

The hexagram Zhongfu changes into Gen. Lin's words criticize the disorder caused by a powerful minister: the "Ji Fu" is not virtuous, and there are many slanderous officials in the court, causing the ruler to lose control of the state, and the family and country have been suffering from poverty for a long time. Shang Binghe said: the character "Ji" is likely a mistake for "Huang." The "Shi · Xiao Ya · Shiyue Zhi Jiao" mentions both "Huang Fu Qing Shi" and "Chan Kou Xiao Xiao," so Lin's words seem to be derived from this passage. In terms of imagery: from the first line to the fifth line of Gen, there are two Zhens, one positive and one negative. "Zheng Fan Zhen" means that when the lines are viewed in order, they form Zhen, but when reversed, they also form Zhen, with the two Zhens facing each other like two mouths attacking each other, hence "slander." The interacting lines have Zhen as the ruler and Gen as the minister, and Kan as loss. The character "bao" is likely a mistake for "shi," and reading it as "shi jia jiu pin" makes the meaning coherent. The collation note says: in the Ji Gu Ge edition, the character "jia" is written as "wo," but here we follow the Song and Yuan editions, because Gen itself has the imagery of a family residence.

漸。三人俱行，北求大牂。長孟病足，倩季負糧。柳下之寶，不失我邦。詳《大有》之《豐》。不失我邦者，按：《家語》齊求岑鼎於魯，魯與鼎，齊侯曰：柳下季謂是則受之，魯侯請季，季曰：與齊鼎，求免君國也。但臣亦有國，免君之國，破臣之國，亦君之所惡也。魯乃以真鼎往。此林屢見，皆作驪黃，惟此作我邦，於事獨切。長孟，汲古作孟長，依宋元本。邦，宋元本作糧，亦後人所改，以求叶韻，獨汲古於此字存其真。負糧，依《革》之《恆》校，各本皆作囊。漸下艮為季、為負，上巽為糧，事詳《革》之《恆》。

The hexagram Zhongfu changes into Zhen. Lin's interpretation speaks of three people traveling together to the north to purchase a large ewe; the eldest, the Meng family, has a foot ailment and cannot walk, so he asks the third brother, the Ji family, to carry the grain for him. With the virtue of trustworthiness like Liu Xiaohui's, the country would not be lost. Shang Binghe said that the imagery of the first four lines has already been explained in the change from Dàyǒu to Fēng. As for the last line, "not losing my country," he cites the "Analects of Confucius" as evidence: When the State of Qi asked the State of Lu for the Cen Ding, Lu sent a fake one. The Duke of Qi said he would only accept it if Liu Xiaji said it was genuine. The Duke of Lu went to ask Liu Xiaji, who replied that giving the real Ding to Qi was to protect the state of the king, but as a minister, he also had his own "state," which was trustworthiness. To protect the king's state while destroying the minister's state was something the king would not want to see. Therefore, Lu sent the real Ding. These lines in the "Yi Lin" often appear, and in other places they are written as "Li Huang treasures," but here it is written as "my country," which fits most appropriately with the story of Liu Xiaohui. Notes: In the Ji Gu Ge edition, "Chang Meng" is written as "Meng Chang," following the Song and Yuan editions. The character "bang" in the Song and Yuan editions is written as "liang," which was altered by later editors for rhyme. Only the Ji Gu Ge edition preserves the original form. The words "fu liang" are corrected according to the change from Ge to Heng, as all editions mistakenly write it as "fu nang." In terms of imagery, the lower trigram of Zhen is Gen, representing a young son and carrying, while the upper trigram is Xun, representing grain. This is detailed in the change from Ge to Heng.

歸妹。鵠思其雄，欲隨鳳東。順理羽翼，出次須日。中留北邑，復返其室。詳《需》之《離》。須日中，汲古作日中須，依宋元本。

The hexagram Zhongfu changes into Guimei. Lin Ci writes of a female goose longing for its mate, wanting to follow the phoenix to the east; it combs its feathers smoothly, stays out overnight waiting for the right time, but gets stuck in a northern town on the way, and finally returns to its nest. Shang Binghe notes: This example is detailed in the section on the hexagram Xu changing into Li. The collation note says: The words 'must wait until noon' in the Jigusha edition are 'noon must wait', here following the order of the Song and Yuan editions.

豐。常德自如，不逢禍災。離為禍災。

The hexagram Zhongfu changes into Feng. Lin's explanation is extremely concise: a person who maintains constant virtue and acts with composure will not encounter calamity or misfortune, representing a peaceful Jilin. Master Shang Binghe merely notes one sentence: Feng has Li below and Zhen above, with Li symbolizing disaster. Lin's statement of 'not encountering' is precisely referring to the disasters associated with Li, but in reverse; when a person upholds constant virtue, they can avoid such disasters.

旅。白鵠遊望，君子以寧。履德不愆，福祿來成。互巽為白，艮為鵠、為望，故曰白鵠遊望。艮為君子，艮安，故曰寧伏。震為履、為福祿。

The hexagram Zhongfu changes into the hexagram Lu. Lin's interpretation describes a peaceful and tranquil scene: white egrets move gracefully and look around, allowing the gentleman to enjoy peace; by practicing virtue without error, blessings and official rank naturally come about. Master Shang Binghe explains the image: the mutual trigrams include Xun, which represents white, and Gen, which represents the egret and looking around, forming the image of 'white egrets moving and looking around'; Gen represents the gentleman, and since Gen is characterized by stillness and stability, it is said 'peace'; the hidden Zhen trigram represents walking and practicing virtue, as well as blessings and official rank, hence 'practicing virtue without error, blessings and official rank are achieved'. The note says 'therefore it is called peace' with the character 'fu' (hidden) belonging to the following sentence, originally it should be 'therefore it is called peace. The hidden Zhen represents walking and blessings and official rank', which was mistakenly combined due to the printing.

巽。膚敏之德，發憤晨食。虜豹禽說，為王得福。詳《大有》之《困》。晨，汲古作忘，說作越，皆非。

The hexagram Zhongfu changes into Xun. Lin's words praise the merits of a virtuous minister: possessing the virtue of being quick-witted and enlightened, he exerts himself diligently, even neglecting to eat breakfast; he captures a fierce leopard and also recruits a talented person like Fu Yue, bringing blessings to the sovereign. Shang Binghe notes: the symbolic meaning is detailed in the transformation of Dàyǒu into Kùn. The collation notes say: the character 'chén' in the Ji-gu ge edition is 'wàng', and the character 'yuè' in the Ji-gu ge edition is 'yuè', both are incorrect.

兌。百足俱行，相輔為強。三聖翼事，王室寵光。國富民康。詳《屯》之《履》。宋元本無第四句，依汲古。

The hexagram Zhongfou changes into Dui. Lin Ci uses a centipede, a kind of creature with many legs, as a metaphor: many legs moving together, supporting each other, appear strong; just as three sages assist the king in his affairs, bringing glory to the royal house, prosperity to the country, and peace to the people. Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram Zun into Lu. The note says: the fourth line, 'glory of the royal house,' is missing in the Song and Yuan editions, and here it is added according to the Ji Gugē edition.

渙。生不逢時，困且多憂。年老衰極，中心悲愁。艮為時，震為生，下坎，故曰困且多憂。艮為壽，故曰年老。坎為中心、為悲愁。

The hexagram Zhongfu transforms into Hun. Lin Ci is a lament: born in an inappropriate era, in a difficult situation and full of worries; old in age, with strength reduced to its lowest point, the heart is left only with sorrow and grief. Master Shang Binghe's interpretation of the image: Gen represents time, Zhen represents birth. Hun has Kan below and Xun above. The lower trigram Kan signifies danger and entrapment, hence "trapped and full of worries"; Gen also signifies longevity and years, hence "old age"; Kan represents the center and sorrow, which is the source of the last line, "sorrow in the heart."

節。出門蹉跌，看道後旅。買羊逸亡，取物逃走。空手握拳，坐恨為咎。艮為門，震為出，坎蹇，故曰蹉跌。震為大塗、為後，兌為羊，與震連體，故曰逸亡。艮為手，正反艮相對，故曰空手握拳。坎為恨。

The hexagram Zhongfu changes into Jie. Lin Ci describes a journey filled with misfortune: as soon as he steps out, he stumbles; he can only trail behind his companions on the main road; the sheep he buys scatter, and the things he manages to obtain are taken away by others; in the end, he is left empty-handed, clenching his fists in vain resentment, and ends up causing mistakes. Master Shang Binghe explains the image: Gen represents the door, Zhen represents going out, Kan signifies difficulties, so it is said 'stumbling'; Zhen represents the main road and being behind, Dui represents sheep, and since Dui and Zhen are connected, the sheep escape, so it is said 'fleeing away'; Gen represents hands, with one positive and one negative Gen facing each other, resembling two empty fists facing each other, so it is said 'empty-handed with clenched fists'; Kan represents resentment, which corresponds to 'sitting in resentment'.

小過。牧羊稻田，聞虎喧讙。畏懼悚惕，終無禍患。詳《隨》之《漸》。

The hexagram Zhongfu changes to Xiaoguo. Lin Ci describes a herder who was grazing sheep in a rice field when he suddenly heard a tiger roaring, causing him to be startled and anxious. Fortunately, it was just a false alarm and no real misfortune came about. Shang Binghe notes: The imagery used in this instance has already been explained in the case of the hexagram Su changing to Zhen, and it can be referred to for comparison.

既濟。龍潛鳳北，箕子變服。陰孽萌作。北，汲古作池，依宋元本。箕，宋元本作其，依汲古。其子與蜀才讀同，且其箕音同，非訛字，不過他林皆作箕，故從汲古。

The hexagram Zhongfu transforms into Ji Ji. Lin Ci describes omens of an impending era of chaos: the dragon remains hidden and does not emerge, the phoenix flies north, and Ji Zi from the late Yin dynasty changed his attire and feigned madness to avoid calamity. Evil roots are secretly sprouting. The notes state: the character 'north' in the Ji Gu Ge edition is 'pool', here following the Song and Yuan editions; the character 'Ji' in the Song and Yuan editions is 'its', here following the Ji Gu Ge edition. Master Shang Binghe explained: writing 'its son' is read in the same way as the reading in the Three Kingdoms Shu Cai Yi edition, and since 'its' and 'Ji' are homophones, it is not an error. However, in other parts of the Yi Lin, it is written as 'Ji', so here we follow the Ji Gu Ge edition.

未濟。國無比鄰，相與爭強。紛紛匈匈，天下擾攘。○匈匈，汲古作凶凶，依宋元本。攘，宋元本作憂，依汲古。

The hexagram Zhongfu changes into Weijie. Lin Ci describes the chaotic situation of warring states: countries do not wish to be close neighbors, but instead compete with each other, clamoring and tumultuous, causing unrest throughout the world. The note says: "Xiong xiong" in the Jigu ge edition reads "Xiong xiong," here following the Song and Yuan editions; "rang" in the Song and Yuan editions reads "you," here following the Jigu ge edition.

小過。初雖驚惶，後乃無傷。受其福慶，永永其祥。震為驚、為後、為福慶。

The hexagram Xiao Guo remains unchanged, meaning the primary hexagram stays as itself, representing the first forest of self-retention. The forest oracle says: At first there was a moment of alarm, but later there was no harm at all; instead, it received blessings and joy, which lasted long and was entirely auspicious. Master Shang Binghe only noted one sentence: The hexagram Xiao Guo has Gen below and Zhen above. The upper trigram Zhen represents alarm, being behind, and receiving blessings — the three meanings of 'alarm', 'being behind', and 'receiving blessings' all come from this single image of Zhen.

乾。積德累仁，靈佑順信，福祉日增。乾為仁德、為信、為福，順行純乾，故曰積、曰累。

The hexagram Xiao Guo changes into Qian. Lin Ci said: By constantly accumulating virtue and benevolence, the spirits will assist this sincerity and trustworthiness, and blessings will increase day by day. Shang Binghe explained the image: Qian represents benevolence, trustworthiness, and blessings; the term 'pure hexagram' refers to a hexagram where both trigrams are the same and all six lines are identical. Qian is exactly a hexagram of six yang lines, pure and orderly ascending, layer by layer, hence Lin Ci used the words 'accumulate' and 'accumulate' respectively.

坤。謹慎重言，不幸遭患。周召述職，脫免牢門。此用《小過》象。艮為謹慎，震為言，正反震故曰重言。互大坎為患。震為周、為召，坎為牢獄，艮為門，震出在外，故曰脫免。○門，宋元本作開，依汲古。

The hexagram Xiao Guo changes to Kun. Lin's commentary says: a person who speaks cautiously and deliberates repeatedly may still encounter misfortune; fortunately, there are ministers like the Duke of Zhou and Zhao Gong who tour and report on their duties, investigating grievances, and finally manage to escape from prison. Shang Binghe particularly points out that this instance does not take the image of the hexagram Kun, but rather the image of the original hexagram Xiao Guo: Gen represents caution, Zhen represents speech, with two Zhen trigrams overlapping, hence the term 'repeated speech'; the six lines of Xiao Guo, from the bottom up, are yin, yin, yang, yang, yin, yin, forming an enlarged Kan trigram, which is called 'great Kan', and Kan represents calamity; Zhen represents the Duke of Zhou and Zhao Gong, Kan represents prison, Gen represents a gate, and the Yang line of Zhen appears in the outer trigram, hence the term 'escape'. The note says: the character 'door' in the Song and Yuan editions was written as 'open', but here we follow the Jigugē edition.

屯。鳥飛鼓翼，喜樂堯德。虞夏美功，要荒賓服。艮為鳥，震為翼、為鼓、為飛、為帝，故曰堯，故曰虞夏。坤為要荒。

The hexagram Xiao Guo transforms into Zun. Lin's interpretation presents a scene of a flourishing era: birds spread their wings and fly high, joyfully praising the virtue of Emperor Yao; the achievements of Yu the Great and the virtue of Emperor Shun are splendid, so even the distant regions of Yao Fu and Huang Fu have come to pay homage. Shang Binghe explains the imagery: Gen represents birds, Zhen signifies wings, movement, and flight, and Zhen also represents a ruler, thus pointing out "Yao" and implying "Yu and Xia"; Kun represents distant lands, hence "Yao Fu" and "Huang Fu" — "Yao Fu" and "Huang Fu" are the two outermost layers among the five ranks of territories mentioned in the Book of Documents, Yu Gong.

蒙。牙孽生齒，室堂啟戶。幽人利貞，鼓翼起舞。詳《臨》之《姤》。

The hexagram Xiao Guo changes into Meng. Lin Ci says: The tender sprouts of grass and trees emerge from the ground like new teeth, and the halls and rooms open their doors. Those who dwell in seclusion and maintain stillness benefit from uprightness and self-preservation, and it is appropriate to spread their wings and take flight. Shang Binghe notes: The symbolic representation has already been explained in the case of the hexagram Lin changing into Guo, and is not repeated here.

需。使伯采桑，拒不肯行。與叔爭訟，更相毀傷。依《離》之《明夷》校。采桑，各本皆訛東求。

The hexagram Xiao Guo changes to Xu. Lin Ci describes a conflict among siblings: the eldest brother is ordered to collect mulberry leaves but refuses to go; later he turns around and fights a lawsuit with the third brother, attacking each other, resulting in mutual harm. Master Shang Binghe notes: this passage is based on the correction of the Li hexagram changing to Ming Yi; the characters 'collect mulberry leaves' are all mistakenly written as 'eastern search' in various versions.

訟。手足易處，頭尾顛倒。公為雌嫗，亂其蠶織。詳《夬》之《蹇》。惟此用《小過》象。艮為手，在下，震為足，在上，故曰易處。艮為頭，在下，覆艮為尾，在上，故曰顛倒。震為公，與兌連體，故曰公為雌嫗。巽為蠶、為織，巽隕，故曰亂。

The hexagram Xiao Guo changes into Song. Lin's interpretation reverses the entire order: hands and feet are swapped, head and tail are inverted; a man who should be called "gong" has become the appearance of an old woman, and the activities of raising silkworms and weaving are also disturbed. Master Shang Binghe said that the meaning of the text has been explained in detail in the case of the hexagram Guai changing into Jian, but here it uses the image of the original hexagram Xiao Guo: Guan represents hands, but is located in the lower position, while Zhen represents feet, yet is placed in the upper position, thus saying "easy to change places"; Guan represents the head but is located below, "covering image" — looking at the hexagram upside down — the covered Guan becomes the tail but is located above, thus saying "inverted"; Zhen represents "gong," connected with Dui, which is a young woman, thus saying "gong becomes a female old woman"; Xun represents silkworms and weaving, but Xun also has the meaning of falling and disorder, thus saying "disorder."

師。匠卿操斧，豫章危殆。袍衣脫剝，祿命訖已。劉毓松雲《左傳襄四年》匠慶用蒲圍之檟，慶卿古通用。匠卿即匠慶，魯匠人也。伏巽為工，故曰匠卿。震為木，故曰豫章。坎為危殆，震為袍衣。伏巽為命，坤喪，故曰訖已。訖，終也。○卿，或為慶之音訛字。豫章，大木也。

The hexagram Xiao Guo changes into Shi. Lin Ci describes a disaster that cannot be avoided: a craftsman raises an axe, and the great tree of Yu Zhang is in imminent danger; even the robe on his body is stripped away, and his salary and life are thus lost. Master Shang Binghe cites the view of Qing scholar Liu Yusheng: the "Zuo Zhuan" records in the fourth year of Duke Xiang that "Jiang Qing used the槚 from Pu Pu." In ancient times, the characters "Qing" and "Qing" were interchangeable, so "Jiang Qing" refers to Jiang Qing, the craftsman of the State of Lu. In terms of symbolic meaning: hidden Xun represents a craftsman, hence "Jiang Qing"; Zhen represents wood, hence "Yu Zhang"; Kan represents danger, and Zhen also represents the robe; hidden Xun represents life, and Kun signifies loss, hence "qi yi" — "qi" means completion. Notes and supplements: "Qing" may also be a phonetic error for "Qing"; it also notes that "Yu Zhang" is a tall tree.

比。天女踞床，不成文章。南箕無舌，飯多沙糠。虐眾盜名，雌雄折頸。詳《大畜》之《益》。糠，元本訛糖，依汲古。

The hexagram Xiao Guo changes into Bi. Lin's words use celestial stars to satirize human affairs: the Weaving Girl star is stationed on the loom but cannot weave even an inch of embroidered pattern; the Southern Dipper, though named a sieve, lacks a handle and cannot sift the rice clean, leaving sand and husks in the rice. Those in power oppress the people and seize false fame, eventually leading both the male and female to break their necks and die. Shang Binghe notes: the symbolic meaning is detailed in the change from Da Xu to Yi. The collation note says: the original edition mistakenly wrote 'tang' instead of 'kang', here following the edition from Jigugē.

小畜。大椎破轂，長舌亂國。牆茨之言，三世不安。艮為椎，震為轂，兌毀，故曰破轂。兌為舌，震為大兌，故曰長舌。巽為牆，坎為茨，《毛傳》茨，蒺藜也。震為言，數三，艮為世，故曰三世。

The hexagram Xiao Guo changes into Xiao Xu. Lin Ci says: A big mace breaks the wheel hub, a long tongue disturbs the state; like the palace scandals mocked in the poem "Qiang Yu Feng · Qiang You Ci," once spread, there would be no peace within three generations. Shang Binghe explains the image: Gen represents the mace, Zhen represents the wheel hub, Dui governs destruction, hence "breaking the hub"; Dui represents the tongue, Zhen signifies great meaning, Dui's tongue combined with Zhen's greatness becomes "long tongue"; Xun represents the wall, Kan represents the thorn, the "Ci" in the "Mao Transmission" refers to thorn, hence "wall thorn"; Zhen represents speech, its number is three, Gen signifies generations, hence "three generations."

履。銜命辱使，不堪厥事。中墮落去，更為斯吏。巽為兌口，巽為命，故曰銜命。巽為隕落，故曰中墮落去。伏艮為僮僕，故曰斯吏。《後漢左雄傳》職斯祿薄，注：斯，賤也。○墮，各本皆作墜，斯吏作負載，茲依《未濟》之《坎》校。

The hexagram Xiao Guo changes into the hexagram Lu. Lin Ci describes a person who is sent on a mission but is not competent: he carries the royal command in his mouth, yet disgraces the mission and is unable to bear the responsibility; he falls apart in the middle and is reduced to a lowly official. Shang Binghe explains the image: Dui represents the mouth, paired with Xun, which also signifies orders, so it is said 'carrying the command,' meaning the royal decree is in his mouth; Xun has the meaning of falling, so it is said 'falling down in the middle'; concealed Gen represents a servant, so it is said 'a lowly official' — the Book of Later Han, Left Xiong's biography, has the phrase 'his position is low and his salary is meager,' with Li Xian's annotation: 'Si' means lowly. The collation note says: the character 'duduo' is found in all editions as 'zhu' and 'si li' is found as 'zai zai' in all editions, but here it is corrected according to the change of the hexagram Wei Ji into Kan.

泰。三蛇共室，同類相得。甘露時降，生我百穀。伏巽為蛇，艮為室，數三，故曰三蛇共室。兌為露，震為生、為百穀。

The hexagram Xiao Guo changes to Tai. Lin Ci said: Three snakes are in the same room, similar ones gather together and each finds its proper place; sweet rain and dew fall at the right time, nurturing the hundred grains in my fields. Shang Binghe explained the image: Hidden Xun represents the snake, Gen represents the room, and Gen's number is three, so it is said 'three snakes in the same room'; Dui represents the marsh and dew, Zhen governs growth and represents the hundred grains, forming the two sentences 'sweet dew falls at the right time, nurturing the hundred grains in my fields'.

否。衣宵夜遊，與君相逢。除患解惑，使我不憂。詳《歸妹》之《大有》。衣宵，原作衣繡，遭作逢，《歸妹》之《大有》、《旅》之《小過》繡皆作宵。按：《禮記》鄭注：宵，即繒也，與繡義略同，茲作繡，似宵之音訛字，以焦用禮記字此不應獨否，又逢字上下不協，皆依《歸妹》之《大有》校。

The hexagram Xiao Guo changes into the hexagram Po. Lin Ci describes a night journey where he meets a gentleman he had been longing for, wearing fine silk clothing. This encounter removes misfortune and resolves doubts, thus eliminating his worries. Shang Binghe comments: the symbolic meaning is detailed in the case of the hexagram Gui Mei changing into Da You. In terms of textual criticism, he says: the original text reads 'yi xiao' but was changed to 'yi xiu', and the original 'zao' was altered to 'feng' because in both the case of Gui Mei changing into Da You and Lu changing into Xiao Guo, the character 'xiu' was changed to 'xiao'. According to Zheng Xuan's commentary in the Li Ji, 'xiao' refers to silk fabric, similar in meaning to 'xiu'. Therefore, the use of 'xiu' here is likely a phonetic error for 'xiao'. Jiao Yanshou usually followed the characters used in the Li Ji, so it is inconsistent for him to use 'xiu' here. At the end of the commentary, he also mentions that 'feng' does not fit with the surrounding text. According to the meaning, this refers to the original 'zao' not matching the context, so both instances were corrected according to the case of Gui Mei changing into Da You.

同人。被髮獸心，難與為鄰。來如風雲，去如絕弦，為狼所殘。此用《小過》象。震為髮，艮為獸，互大坎為心，故曰獸心。巽為風，坎為雲，故曰來如風雲。巽為弦，兌為絕，艮為狼，兌口，故曰為狼所殘。○云，汲古作雨，依宋元本。

The hexagram Xiao Guo changes to Tong Ren. Lin's interpretation describes a凶 person who is unbearable to live near: with loose hair and a beastly heart, such a person is hard to live with; when he comes, he is abrupt like a sudden wind and scattered clouds, and when he goes, he is decisive like a broken bowstring. In the end, he himself will be harmed by wolves. Shang Binghe pointed out that this interpretation still uses the image of the original hexagram Xiao Guo: Zhen represents hair, Gen represents beast, and the six lines together form a large Kan, which represents the heart, hence the phrase "beast heart"; Xun represents wind, Kan represents clouds, hence "coming like wind and clouds"; Xun represents the bowstring, Dui signifies a break, Gen represents wolves, and Dui also represents the mouth, hence "being harmed by wolves." The note says: the character "yun" (cloud) in the Ji Gu Ge edition is "yu" (rain), but here we follow the Song and Yuan editions.

大有。剛柔相呼，二姓為家。霜降既同，惠我以仁。詳《家人》之《損》。

The hexagram Xiao Guo changes into Da You. Lin Ci explains the auspiciousness of marriage: Yang and Yin energies correspond with each other, and two families unite as one. By the time of the frost descent, the rites are complete and both families are in harmony, henceforth treating each other with benevolence and mutual benefit. Master Shang Binghe notes: the symbolic meaning is detailed in the section on the change from Family to Zhen. Ancient wedding dates were often set after the frost descent but before the melting of ice, so Lin Ci uses "frost descent" to indicate the season for marriage.

謙。牛馬聾瞶，不曉齊味。委以鼎俎，治亂憒憒。馬，依《頤》之《鼎》校，各本皆作耳。

The hexagram Xiao Guo changes into Qian. Lin Ci mocks the improper use of people: oxen and horses are both deaf and blind, unable to discern the five flavors and how to balance them. Yet they are entrusted with the cooking utensils, leading to greater confusion and chaos, resulting in a state of complete ignorance and confusion. Shang Binghe notes: "The character 'Ma' is corrected according to the change from Yi to Ding as in the hexagram Yi, and all versions read 'Er', so it should be changed."

豫。低頭竊視，有所畏避。行作不利，酒酢魚餧，眾莫貪嗜。詳《鼎》之《解》。作，汲古作旅，酢作酸，依宋元本。

The hexagram Xiao Guo changes into Yu. Lin's words describe a state of great anxiety and weakness: looking down and secretly glancing around, with fear and avoidance in the heart; whether traveling or doing anything is not smooth, the wine set out has turned sour and the fish have spoiled, and no one is willing to take a bite. Shang Binghe comments: the symbolic meaning is detailed in the change from Ding to Jie. The note says: the character 'zuo' in the Jigusha edition is 'lv', and the character 'cuo' is 'suan', here we follow the Song and Yuan editions.

隨。兩師娶婦，黃岩季子。成禮既婚，相呼南去。膏澤下土，年歲大有。詳《否》之《坤》。○去，汲古作上，依宋元本。

The hexagram Xiao Guo changes into Suí. Lin Ci describes a joyful event: two Shi families arranged marriages for their sons, the groom being the youngest son of Huangyan. After the wedding ceremonies were completed and the marriage was established, the newlyweds called out to each other and headed south. Thereafter, under the nourishing rain, the land was well watered and the harvest was abundant. Master Shang Binghe remarked: the symbolic meaning is detailed in the change from the hexagram Pǒ to Kun. The collation note says: the character 'go' in the Jigusha edition is 'shang', but here we follow the Song and Yuan editions.

蠱。戴盆望天，不見星辰。願小失大，遁逃牆外。詳《賁》之《蒙》。

The hexagram Xiao Guo changes into Gu. Lin Ci uses a single ancient proverb for comparison: wearing a basin on one's head to look at the sky, one naturally cannot see a single star; pursuing a small wish leads to losing the greater one, and in the end, one can only escape by climbing over the wall. Master Shang Binghe notes: the symbolic meaning is detailed in the change from the hexagram Ben to Meng. The phrase "wearing a basin to look at the sky" comes from Sima Qian's "Reply to Ren An," symbolizing the impossibility of handling two things at once.

臨。二人輦車，徙去其家。井沸釜鳴，不可以居。兌卦數二，震為人、為車、為行，故曰徙。伏艮為家，兌為井，坤水在上，故曰井沸。坤為釜，震為鳴，故曰釜鳴。艮為居，艮伏，故曰不可居。

The hexagram Xiao Guo changes to Lin. Lin's divination describes a family moving: two people pushing a cart, leaving their old residence; the well water is boiling, and the pots are making noises by themselves, indicating this place is no longer livable. Master Shang Binghe explains the image: the number of Dui hexagram is two, Zhen represents people, carts, and movement, so it is said 'two people pushing a cart' and 'moving their family away'; the hidden Gen represents the family residence, Dui is the well, and Kun water is above, so the water is full and overflowing, hence 'the well is boiling'; Kun is the pot, and Zhen represents sound, so 'the pots are making noises'; Gen usually signifies dwelling, but here Gen is hidden and not visible, hence 'it is not suitable to dwell'.

觀。壞臂反肘，怒不可止。狼戻腹心，無與為市。艮為臂、為肘，伏震為歸，故曰反肘。震為怒，艮為狼，坤為腹心，巽為市。○止，宋元本作二，狼訛佷，與作以，俱依汲古。狼戻腹心者，言心懷毒佷叵測也。

The hexagram Xiao Guo changes into Guan. Lin's interpretation describes a person who should not be associated with: his arm is broken, his elbow is bent backward, and his anger cannot be restrained; his heart is as fierce as a wolf, making it impossible to do business with him. Shang Binghe explains the image: Gen represents the arm and the elbow, and the hidden Zhen indicates the meaning of returning and bending back, hence 'bent elbow'; Zhen represents anger, Gen represents wolf, and Kun represents the inner heart, Xun represents the market. The collation notes say: the character 'stop' was originally written as 'two' in Song and Yuan editions, the character 'wolf' was mistakenly written as 'heng', and the character 'with' was written as 'with', all following the Ji Gu Ge edition. It also explains the phrase 'wolf-like inner heart' to mean that this person has a cruel and inscrutable heart.

噬嗑。湯火之憂，轉解喜來。離火，坎水，故曰湯火。震為解、為喜，言由坎憂轉為震喜也。○火，宋元本作世，依汲古。

The hexagram Xiao Guo changes to Shi He. The divination statement is very brief: originally there was a worry like boiling soup and fierce fire, but in a moment it was resolved, and good fortune followed. Shang Binghe explained the image: Li represents fire, Kan represents water, hot water combined with fierce fire, so it is called "soup and fire"; Zhen signifies dispersion and joy, the whole sentence indicates that the worry governed by Kan turns into the joy governed by Zhen. The collation note says: the character "fire" in the Song and Yuan editions was written as "shi", but here we follow the Ji Gu Ge edition.

賁。忠信輔成，王政不傾。公劉肇基，文武綏之。坎為忠信，震為王，艮成終，故曰成王，言周公輔佐成王也。震為公，艮為基，離為文，震為武，故曰文武綏之。○基，宋元本作舉，依汲古。

The hexagram Xiao Guo transforms into Ben. Lin's words praise the Zhou dynasty: with loyalty and trust assisting King Cheng, the royal edicts did not collapse; the distant ancestor Gong Liu founded the foundation, and King Wen and King Wu further pacified and stabilized it. Shang Binghe explains the image: Kan represents loyalty and trust, Zhen represents the king, Gen signifies completion and conclusion, and the combination of these two images is exactly the term "Cheng Wang," referring to the assistance of Duke Zhou to King Cheng. Zhen represents Gong, Gen represents the foundation, Li represents Wen, and Zhen represents Wu, hence the phrase "Wen Wu su zhi." The collation note says: the character "ji" was written as "ju" in Song and Yuan editions, but here we follow the Ji Gu Ge edition.

剝。登高斬木，頓躓蹈險。車傾馬罷，伯叔吁嗟。一陽在上，故曰登高。艮為木、為刀劍，故曰斬木。震為車，震覆，故曰車傾。坤為馬、為勞，故曰馬罷。罷疲同，音婆，與蹉韻。○罷，汲古作疲，依宋元本。第四句汲古作叔伯蹉噓，乃後人所改，以與疲葉，豈知疲音皮，皮音婆，古經傳罷倦之罷固皆讀婆也。凡易林罷字無不協婆，以此見易林用字之古，與經傳同，《易中孚六三》罷與歌韻是其證也。

The hexagram Xiao Guo changes to Bao. The line statement describes a difficult mission: climbing high to cut down trees, stumbling along dangerous ground; the cart overturns, the horse becomes exhausted, and the uncles and cousins can only sigh repeatedly. Master Shang Binghe explains the image: Bao has a single yang line isolated at the top, so it is said "climbing high"; Gen represents wood and weapons, so it is said "cutting down trees"; Zhen represents a cart, and when Zhen is reversed it becomes overturned Zhen, meaning "the cart overturns," so it is said "the cart overturns"; Kun represents the horse and toil, so it is said "the horse becomes exhausted" — "bà" is pronounced "pó," rhyming with the next line. The editorial note says: "bà" in the Jigushan edition is "pí," and here we follow the Song and Yuan editions; the fourth line in the Jigushan edition is "shūbó cuō xū," which is a later change to rhyme with "pí." But people don't realize that "pí" is pronounced "pí" and "pí" is pronounced "pó," and in ancient classics and transmitted texts, the character "bà" used to express fatigue was originally pronounced "pó." In the "Yi Lin," wherever the character "bà" appears, it always rhymes with "pó," which shows that the "Yi Lin" uses ancient words similar to the classics and transmitted texts; the "Bai Guo" line in the "Zhou Yi · Zhongfú" hexagram with the sixth line also rhymes "bà" with "gē," which is clear evidence.

復。桑之將落，隕其黃葉。失勢傾側，而無所立。首二句宋本作桑之隕落、黃敗其葉，元本作桑之落隕，次句同宋，汲古作桑方隕落、黃葉敗散，茲依《履》之《噬嗑》校。

The hexagram Xiao Guo transforms into Fu. Lin's interpretation draws upon the lines "The mulberry tree is falling, its yellow leaves falling" from the poem "Meng" in the Wind section of the Book of Songs: as the mulberry tree is about to wither, its yellow leaves fall in abundance; when a person loses power, they become unstable and fall, having no place to stand. Shang Binghe's commentary states that the first two lines in the Song edition read "The mulberry tree is falling, its leaves turning yellow and decaying," while the Yuan edition has "The mulberry tree is falling" as the first line and the same second line as the Song edition. The Jigugē edition reads "The mulberry tree is falling, its yellow leaves scattering." Here, the text is corrected according to the wording used in the transformation of the hexagram Lu into Shihe.

無妄。鸞鳳翱翔，集於家國。念我伯姊，與母相得。伏坤為文，艮鳥，故曰鸞鳳。艮為家國，巽長女，故曰伯姊。伏坤為母。○家，宋元本作喜，依汲古。惟汲古作國家，非，依宋元本。

The hexagram Xiao Guo transforms into Wu Wang. Lin Ci is a verse of a harmonious and united Jilin: the鸾 bird and the phoenix soar in the sky and alight in their own country; missing my elder sister, who lives in harmony and joy with her mother. Shang Binghe explains the image: Fu Kun represents literary grace, Gen represents birds, so a bird with literary grace is the "luan feng"; Gen represents the family state, Xun is the elder daughter, hence "Brother Sister"; Fu Kun represents the mother. The collation notes say: the character "home" in the Song and Yuan editions was "xi", here following the Ji Gu Ge edition; however, the Ji Gu Ge edition reverses the two characters to "guo jia", which is incorrect, so the word order follows the Song and Yuan editions.

大畜。陰淫所居，盈溢過度，傷害禾稼。通《萃》。坤為陰、為水，兌澤亦為水，故曰陰淫、曰盈溢。巽為禾稼，兌毀，故曰傷害禾稼。○盈，宋元本作益，非，依汲古。

The hexagram Xiao Guo changes into Da Xu. Lin's interpretation describes a flood: the damp and moist energy accumulates and does not dissipate, causing the water to overflow beyond its limits, flooding the fields and damaging the crops. Shang Binghe comments: this passage uses the opposite hexagram of Da Xu, Cui, to illustrate the imagery. Da Xu has Qian below and Gen above; when all six lines change their yin and yang, it becomes Cui with坤 below and Dui above.坤 represents yin and water, and Dui, which is also associated with water, indicates two layers of water accumulating together, hence the saying "yin excess" and "overflowing." Xun represents crops, and Dui signifies destruction, hence the saying "damage to the crops." The collation note states: the character "ying" in Song and Yuan editions was written as "yi," which is incorrect; follow the edition from Ji Gugé.

頤。霄冥高山，道險峻難。王孫罷極，困於阪間。艮為天，故曰霄。《玉篇》霄，雲氣也。霄冥高山，言山高入霄漢青冥之間也。震為王，艮為孫，坤為勞，故曰罷極。艮為道、為阪，坤為困苦，正反艮，故曰困於阪間。

The hexagram Xiao Guo transforms into Yi. Lin's interpretation describes the difficulty of travel: high mountains stretch straight up into the sky and clouds, the path is perilous and hard to traverse; even the noble and wealthy are exhausted and trapped between steep slopes. Master Shang Binghe explains the image: Gen represents heaven, so the character "xiao" is used. The "Zhu Yue" explains "xiao" as clouds, and "xiao ming gao shan" means mountains so high they pierce the sky and clouds. Zhen represents the king, Gen represents the grandson, and Kun signifies hardship, hence "ba ji" (exhaustion). Gen represents paths and slopes, and Kun signifies hardship; one positive and one negative Gen enclose the middle, hence "kun yu ban jian."