The fifth十五th hexagram is called "Fullness."

大過。和璧隋珠，為火所燒。冥昧失明，奪精無光，棄於道旁。通《頤》。震為珠、為玉，艮為火，故曰為火所燒。坤為黑，故曰冥昧失明、曰奪精無光。震為精，艮為光、為道。○奪，宋本訛奮，依元本、汲古。於，元本作其，依宋本、汲古。

The hexagram Xiao Guo transforms into Da Guo. Lin Ci writes that treasures are destroyed: rare treasures such as the He Shi Bi and Su Hou Zhu, after being burned by a great fire, become dark and lose their luster, their essence is taken away, and they lose their brilliance, eventually being discarded by the roadside and neglected by all. Shang Binghe comments: this passage takes the hexagram Yi, which is the opposite of Da Guo, to illustrate the imagery. Da Guo has Xun below and Dui above; when all six lines change, it becomes Yi, which has Zhen below and Gen above. Zhen represents pearls and jade, while Gen represents fire, hence it is said 'burned by fire'; Kun is black, hence it is said 'darkness and loss of clarity' 'loss of essence and no light'; Zhen represents essence, Gen represents light and roads. The collation notes say: the character 'du' in the Song edition was mistakenly written as 'fen', following the Yuan and Jigugong editions; the character 'yu' in the Yuan edition was written as 'qi', following the Song and Jigugong editions.

坎。虞君好神，惠我老親。恭承宗廟，雖慍不去，復我內室。《左傳僖五年》虞公曰：吾享祀豐潔，神必據我，故曰好神。互震為神。艮為宗廟，坎為慍。○神，汲古作田，非，依宋元本。惠，元本作惡，依宋本、汲古。雖，汲古作長，依宋元本。

The hexagram Xiao Guo transforms into Kan. Lin Ci refers to an old story from the State of Yu: the ruler of Yu was deeply devoted to ghosts and spirits, his kindness and benevolence extended even to my family's elderly relatives; he respectfully served the ancestral temple worship, and although he harbored resentment within, he would not leave, eventually returning to his inner chamber. Master Shang Binghe cites the Zuo Zhuan, Duke Xi's fifth year, where Duke Yu said, "My sacrifices are abundant and pure, the spirits must surely support me," so Lin Ci calls him "one who favors spirits." In terms of symbolic representation: the interacting trigrams include Zhen (Thunder) representing spirits, Gen (Mountain) representing the ancestral temple, and Kan (Water) representing anger. The collation notes state: the character "shen" (spirit) in the Ji Gu Ge edition is "tian" (field), which is incorrect, following the Song and Yuan editions; the character "hui" (benevolence) in the Yuan edition is "e" (evil), following the Song and Ji Gu Ge editions; the character "sui" (although) in the Ji Gu Ge edition is "chang" (long), following the Song and Yuan editions.

離。爪牙之士，怨毒祈父。轉憂與己，傷不及母。詳《謙》之《歸妹》。士，宋元本作夫，依汲古。祈，元本作圻，依宋本、汲古。

The hexagram Xiao Guo changes into Li. Lin Ci draws on the poem "Qi Fu" from the Xiao Ya section of the Shi Jing: the warrior serving as the king's enforcer deeply resents the military commander Qi Fu; he bears all the troubles upon himself, fortunately without harming his mother. Shang Binghe notes: the symbolic meaning is detailed in the entry on the change from Qian to Gui Mei. The collation notes state: the character "shi" (士) in the Song and Yuan editions reads "fu" (夫), here following the Jiguge edition; the character "qi" (祈) in the Yuan edition reads "qi" (圻), here following the Song and Jiguge editions.

咸。倉盈庾億，宜稼黍稷，年歲有息。詳《乾》之《師》。

The hexagram Xiao Guo changes into Xian. The words of Lin indicate a prosperous year: granaries are full to capacity, and open-air grain heaps reach into the millions. It is most suitable to plant millet and millet, with a bountiful harvest and growing family wealth. Shang Binghe notes: the symbolic references are detailed in the change from Qian to Shi. "Yu" refers to open-air grain heaps, and "yi" means extremely numerous. These expressions are taken from the agricultural poems in the Shijing, such as Xiao Ya Chu Ci.

恆。窗牖戶房，通利明光。賢智輔聖，仁德大行。家給人足，海內殷昌。詳《大畜》之《升》。房，汲古訛傍。

The hexagram Xiao Guo changes into Heng. Lin's interpretation presents a scene of openness and clarity: windows, doors, and houses are everywhere bright and unobstructed; virtuous and wise men assist the sage ruler, and benevolent governance is widely implemented; families are prosperous, people have more than enough, and the whole world is flourishing. Shang Binghe remarked: the symbolic meaning is detailed in the case of Daxu changing into Sheng. The collation note says: the character 'fang' in the Ji Gu Ge edition is mistakenly written as 'bang'.

遯。切切之患，凶重憂薦，為虎所吞。伏坤為憂患、為凶，艮為虎，伏兌口，故曰為虎所吞。○切切，汲古作忉忉，依汲古。

The hexagram Xiao Guo changes into Dun. Lin's words describe a deep and severe danger: an urgent and pressing calamity, with many凶 events and continuous worries, finally being swallowed by a tiger. Shang Binghe explains the image: Fu Kun represents worry and danger, Gen represents the tiger, and Fu Dui image of the mouth, hence saying "being swallowed by the tiger." The note says: the two characters "qie qie" in the Ji Gu ge edition are "diao diao"; in this entry, the note mentions "Ji Gu" twice, which is contradictory, and should be a mistake from copying according to the Song and Yuan editions.

大壯。水無魚滋，陸為海涯。君子失居，小人相攜。坤為水、為魚，坤伏，故曰水無魚滋。滋，生也。伏艮為陸，坤為海，艮坤相連，故曰陸為海涯。艮為君子、為居，巽隕落，故失居。坤為小人，重坤，故曰相攜。○滋，宋元本作池，依汲古。

The hexagram Xiao Guo changes to Da Zhuang. Lin Ci describes the reversal of the world: fish can no longer be born in the water, and the land has become like the sea; the gentleman loses his place to dwell, while the petty person gathers together and supports each other. Shang Binghe explains the image:坤 represents water and fish, but here坤 is hidden, so it says "water does not nourish fish" — "nourish" means to breed; hidden Gen represents land, and坤 represents the sea, with Gen and坤 connected, so it says "land becomes the sea's edge"; Gen represents the gentleman and dwelling, while Xun has the meaning of falling, so it says "losing dwelling";坤 represents petty persons, and two坤 overlapping, so it says "mutual support". The collation note says: the character "zhi" in the Song and Yuan editions was "chi", but here we follow the Ji Gu Ge edition.

晉。九疑鬱林，沮溼不中。鸞鳳所惡，君子攸去。詳《無妄》之《巽》。

The hexagram Xiao Guo changes into Jin. Lin Ci says: The area around Jiuyi Mountain and Yulin Prefecture is low-lying and damp, not a suitable place to live; even the phoenixes and larks avoid it, so the gentleman would naturally leave. Shang Binghe notes: The symbolic meaning is detailed in the change from Wuwang to Xun. Jiuyi is now in southern Hunan, and Yulin is now in Guangxi. Both were part of the southern wilderness known for its miasma and dampness during the Han dynasty, so Lin Ci uses this to indicate that it is not suitable for long stay.

明夷。六翮泛飛，走歸不及。脫歸王室，亡其騂特。震為翮、為飛，坎數六，故曰六翮泛飛。震為走、為歸，坎陷，故不及。震為王，坎為室、為馬，坎為赤，故曰騂。騂，赤色馬也。坤為牛，故曰特。坤喪，故曰亡其騂特。○泛，宋元本作況，依汲古。

The hexagram Xiao Guo changes into Ming Yi. Lin's interpretation describes a desperate escape: six strong feathers spread out and fly in all directions, trying to run back but failing to arrive in time; although he managed to escape back to the royal court, he lost his red horse and the bull. Shang Binghe explains the image: Zhen represents feathers and flying, and Kan's number is six, so it is said 'six feathers flying'; Zhen represents running and returning, while Kan signifies a fall, hence 'not reaching'; Zhen represents the king, Kan represents the palace and the horse, and Kan also signifies red, hence 'Xing' which means a red horse; Kun represents the bull, hence 'Te' meaning a bull; Kun signifies loss, hence 'losing the red bull'. The note says: the character 'Fan' was written as 'Kuang' in Song and Yuan editions, but here we follow the Jigugē edition.

家人。不直莊公，與我爭訟。媒伯無禮，自令壅塞。詳前。莊，前作杜，莫知孰是，姑兩存之。

The hexagram Xiao Guo changes into the hexagram Jia Ren. Lin Ci said: That Duke Zhuang was not straightforward, yet he started a lawsuit with me; the matchmaker Bo Shi also failed to observe proper conduct, and in the end, he blocked his own path. Master Shang Binghe noted: The symbolic meaning is explained in the previous entry on similar cases. The collation record states: The character 'Zhuang' in the previous entry was written as 'Du'. It is uncertain which character is the original, so both are retained without deciding which is correct.

睽。瘡痍多病，宋公危殘。吳子巢門，殞命失所。詳《兌》之《蠱》。瘡痍多病，元本、汲古作倉庚多億，依宋本。

The hexagram Xiao Guo transforms into Kui. Lin Ci cited two instances of kings meeting their demise: one suffering from many injuries and illness, Duke Song being in a perilous and disabled condition; the other, King Wu attacking the city of Chao, dying in the city gate, not in his proper place. Master Shang Binghe remarked: the symbolic meaning is detailed in the transformation of the hexagram Dui into Gu. The collation note states: the four characters "cang ying duo yi" in the original edition and the Ji Gu Ge edition were "cang ying duo yi," here following the Song edition. The phrase "Wu Zi Chao Men" refers to the incident in the "Zuo Zhuan" where Duke Zhu Fan of Wu attacked Chao, and was shot dead by the people of Chao from the city gate, as recorded in the twenty-fifth year of Duke Xiang's reign.

蹇。失羊捕牛，無損無憂。兌為羊，兌伏，故曰失羊。艮為牛，艮手，故曰捕牛。

The hexagram Xiao Guo changes into Jian. The divination verse contains only two lines, yet it indicates a fortunate situation of losing something and gaining something else: losing a sheep but catching a cow, with no loss and no cause for worry. Master Shang Binghe explained the image: Dui represents a sheep, and here Dui is hidden and not apparent, hence "losing the sheep"; Gen represents a cow, and Gen also symbolizes the hand, using the hand to catch the cow, hence "catching the cow." Losing one and gaining another balance each other, precisely corresponding to the four characters "no loss, no worry."

解。夏麥麩，霜擊其芒。疾君敗國，使我誅傷。詳《泰》之《賁》。麩，依宋元本，汲古作麩，非。

The hexagram Xiao Guo transforms into Xie. Lin's commentary describes a human disaster triggered by a natural calamity: in summer, the wheat only produces hollow and shriveled husks, and frost breaks the wheat芒; the ruler harms the people, and the state affairs deteriorate, leading us to suffer unjust punishment and injury. Shang Binghe notes: the symbolic meaning is detailed in the transformation of Tai into Ben. The collation note says: the character 'fu' is taken from the Song and Yuan editions, while the Ji Gu Ge edition uses a different character, which should not be followed—the two forms are no longer distinguishable in the current edition.

損。昧昧闇闇，不知白黑。風雨亂擾，光明伏匿，幽王失國。坤黑，故曰昧闇。巽為白，巽伏，故不知。坤為風、為亂，兌為雨，故曰風雨亂擾。艮為光明，坤閉，故伏匿。震為王，坤黑，故曰幽王。坤為國、為喪，故曰失國。

The hexagram Xiao Guo transforms into Sun. Lin's interpretation describes a chaotic and ruined state of a country: confusion and darkness, with the distinction between black and white lost; storms and winds cause disturbance and unrest, with light hidden and concealed, leading to the loss of the state by King You of the Zhou dynasty. Master Shang Binghe explains the image: the trigram Kun represents black, hence 'meeeee and darkness'; the trigram Xun represents white, but here Xun is hidden, hence 'not knowing black and white'; Kun represents wind and disorder, and Dui represents rain, hence 'storms and winds causing disturbance'; Gen represents light, and Kun indicates blockage, hence 'hidden and concealed'; Zhen represents the king, and Kun's black color forms the term 'Yao Wang' (meaning 'dark king'); Kun represents the country and loss, hence 'losing the country'.

益。執斧破薪，使媒求婦。和合二姓，親御飲酒。色比毛嬙，姑公悅喜。詳《家人》之《漸》。毛嬙，古美女名。第四句宋元本作親迎斯須，非，依汲古。

The hexagram Xiao Guo changes into Yi. Lin's words refer to a marriage in Jilin, based on the lines from the poem "Nanshan" in the Qi Wind section of the Book of Songs: "How to split firewood? Without an axe, it cannot be done; how to take a wife? Without a matchmaker, it cannot be done." One holds an axe to split the firewood, and with the help of a matchmaker, one marries. Two families unite in marriage, the groom personally drives the carriage to meet his bride, and they share the卺 wine together. The bride's beauty can be compared to the ancient beauty Mao Qiang, and both the grandparents and parents are pleased. Master Shang Binghe notes: the symbolic meaning is detailed in the change from the hexagram Jia to Zhen, and he also points out that Mao Qiang was the name of an ancient beauty. The collation note says: the fourth line in the Song and Yuan editions reads "qin ying si xu," which is incorrect; it should follow the edition from Jigugē.

夬。六疾生狂，痴走妄行。北入患門，與禍為鄰。伏坤為疾，乾數六，故曰六疾。兌剛魯，故曰狂、曰妄、曰痴。乾為行，坤為禍患、為門，位北，故曰北入患門。○第二句元本作妄痴走行，依宋本、汲古。

The hexagram Xiao Guo transforms into Guai. Lin's commentary describes a person with a disturbed mind: six kinds of sicknesses invade and cause mania, making him run about foolishly and act recklessly; he runs northward into the gate of misfortune, becoming a neighbor to calamity. Shang Binghe explains the image: hidden Kun represents disease, and Qian's number is six, hence 'six diseases'—'six diseases' comes from the Zuo Zhuan, Zhaogong Year 1, where Qin physician He discussed six kinds of illness: cold, heat, end, abdomen, confusion, and heart. Dui is characterized by rigidity and recklessness, hence words like 'madness,' 'recklessness,' and 'stupidity.' Qian represents movement, Kun represents misfortune and gate, and since Kun is located in the north, it is said 'entering the gate of misfortune to the north.' The collation note says: the second sentence in the original edition reads 'reckless and foolish movement,' but here it follows the Song edition and Jigugong edition.

姤。驅羊就群，佷不肯前。慶季愎諫，子之被患。通《復》。震為羊，坤為群，坤閉，故不前。震為諫，坤為患。《左傳襄二十八年》慶嗣謂慶封曰：禍將作矣，請速歸，慶封不聽。又其女盧蒲姜曰：夫子愎，莫之止，將不出。子之，即慶舍，為慶封子。慶季，即慶封。後子之被盧蒲癸刺死，慶封奔魯。○佷，汲古作狼，依宋元本。

The hexagram Xiao Guo transforms into Gou. Lin's interpretation draws on the chaos caused by the Qi state's Qing family: driving sheep back into the flock, but the sheep stubbornly refuse to move forward; Qing Feng, a man of stubbornness and unwilling to listen to advice, led his son Qing She to great misfortune. Shang Binghe notes that this passage uses the opposite hexagram of Gou, Fu, to illustrate the imagery. Gou has the trigram Xun below and Qian above; when all six lines change, it becomes Fu with Zhen below and Kun above. Zhen represents sheep, and Kun represents the flock. Since Kun signifies blockage, it indicates 'not moving forward'; Zhen represents advice, and Kun represents calamity. He also cites the Zuo Zhuan, Year 28 of Duke Xiang: Qing Si advised Qing Feng that disaster was about to occur, urging him to return home, but Qing Feng refused to listen. Qing She's daughter Lu Pu Jiang also said that this old man was too stubborn, and no one could persuade him to leave. 'Zi Zhi' refers to Qing She, the son of Qing Feng; 'Qing Ji' refers to Qing Feng. Later, Qing She was killed by Lu Pu Gui, and Qing Feng fled to Lu state. The note says: the character 'heng' in the Jigusha edition is 'lang', but here we follow the Song and Yuan editions.

萃。二人共路，東趨西步。十里之外，不相知處。共，依《比》之《損》校，各本皆作異，非。

The hexagram Xiao Guo changes to Cui. Lin Ci says: Two people walk on the same path, one rushes eastward, the other walks westward slowly; after ten miles, they no longer know where the other is. Master Shang Binghe notes: The character "gong" (together) is determined according to the change from Bi to Shen, but all versions read "yi" (different), which is incorrect. Precisely because they were on the same path, yet each went in opposite directions, it shows the meaning of parting ways and eventually becoming strangers.

升。義不勝情，以欲自營。幾利危躬，折角摧頸。詳前。危，汲古訛為，依宋元本。幾皆作覩，依《坤》之《豐》校。

The hexagram Xiao Guo changes into Sheng. The line commentary is a warning against greed: moral principles cannot overcome personal feelings; relying solely on desires to manage one's affairs; seeking small gains leads to danger, resulting in a broken horn and a broken neck. Master Shang Binghe notes: the meaning of the commentary is similar to the previous one. The collation notes say: the character 'danger' in the汲古阁 edition is mistakenly written as 'to do', here we follow the Song and Yuan editions; the character 'almost' in all editions is written as 'to see', here we correct it according to the change from the Kun hexagram to the Feng hexagram.

困。騷騷擾擾，不安其類。疾在頸項，凶危為憂。巽進退不果，故曰騷擾、曰不安。坎為疾，艮為項頸，艮伏，兌見，兌毀在上，故曰疾在頭頸。坎為危憂。

The hexagram Xiao Guo transforms into Kun. Lin's interpretation states that one cannot find a place of safety: there is restlessness and turmoil, and even when living among similar beings, one remains unsettled. There is a disease in the neck, and danger and difficulties have become a constant worry. Shang Binghe explains the image: Xun indicates hesitation in advancing and retreating, and lack of decisiveness in affairs, hence the meaning of 'disturbance' and 'insecurity'; Kan represents disease, Gen represents the neck and head, here Gen is hidden while Dui is revealed, Dui signifies destruction and is located in the upper part, hence the meaning of 'disease in the head and neck'; Kan also represents danger and worry.

井。三河俱合，水怒湧躍。壞我王室，民困於食。詳《蠱》之《頤》。

The hexagram Xiao Guo changes into Jing. Lin's interpretation describes a great flood causing disaster: three major rivers converge, the water force is furious and surging, overflowing and turbulent; it damages the royal temple, making it difficult for the people to obtain food. Shang Binghe notes: the symbolic representation is detailed in the case of the hexagram Gu changing into Yi.

革。陽曜旱疾，傷病稼穡，農人無食。離火，故曰陽曜、曰旱。伏坎為疾病，巽為稼牆，伏震為耕，故曰農人。坤虛，故無食。

The hexagram Xiao Guo changes to Ge. Lin's interpretation describes a drought: scorching sunlight, the drought demon causing illness, crops suffering and getting sick, and farmers having no food to eat. Master Shang Binghe explains the image: the lower trigram of Ge is Li, representing fire, hence "bright sun" and "drought"; hidden Kan represents disease, and Xun represents crops (note: the text writes "jia qiang," where "qiang" is a variant form of "sai"), and hidden Zhen represents farming, hence "farmers"; Kun is empty, hence "no food."

鼎。流浮出食，載豢入屋。釋轡繫馬，西南廡下。通《屯》。坎水，坤水，故曰流浮。震為出、為食，坤為載豢，《說文》以谷圈養豕也。坎為豕，故曰載豢入屋。艮為屋，震為馬、為釋，巽為轡、為繫，故曰釋轡繫馬。坤為西南、為下，上艮，故曰廡下。○轡，宋元本作鞍，依汲古。

The hexagram Xiao Guo changes into Ding. Lin's interpretation describes a return home to settle matters: food is floating on the water, and the fat pig is loaded into the house; the reins are untied and the horse is tethered, placed beneath the corridor in the southwest. Shang Binghe comments: this interpretation takes the hexagram Zun, which is the opposite of Ding, as the symbolic reference. Kan represents water, and Kun also represents water, hence the phrase 'flowing and floating'; Zhen signifies going out and food, and Kun signifies carrying and keeping animals, as the 'Shuowen' explains that 'huan' refers to raising pigs with grain; Kan represents the pig, thus 'carrying the pig into the house'; Gen represents the house, Zhen represents the horse and untying, Xun represents the reins and binding, hence 'untie the reins and tether the horse'; Kun is located in the southwest and also represents the lower direction, and the upper trigram is Gen, hence 'beneath the corridor'. The note says: the character 'pei' in the Song and Yuan editions was written as 'an', but here we follow the edition from Ji Gugé.

震。門戶之居，可以止舍。進仕不殆，安樂相保。互艮為門戶、為居，艮止，故曰舍。艮為官，故曰仕。震為進、為樂，坎為殆，震解，故不殆。○仕，汲古訛士，依宋元本。

The hexagram Xiao Guo transforms into Zhen. Lin's interpretation describes a situation of peaceful settlement in Jilin: there is a door and a dwelling place, allowing one to stop and settle down; pursuing official positions and striving forward will not be dangerous, and in a state of comfort, one can protect each other. Shang Binghe explains the image: the interacting trigrams include Gen, which represents doors and dwellings, and since Gen has the nature of stillness, it is said 'to stop and reside'; Gen also governs official positions, hence 'to serve in office'; Zhen signifies advancement and joy, while Kan represents danger. However, Zhen has the meaning of dispersion, which can resolve the dangers of Kan, hence 'without danger'. The collation note states: the character '仕' in the Ji Gu Ge edition was mistakenly written as '士', and here we follow the Song and Yuan editions.

艮。過時不歸，雌雄苦悲。徘徊外國，與母分離。詳《豫》之《大壯》。

The hexagram Xiao Guo transforms into Gen. Lin's interpretation expresses the sorrow of a traveler: having passed the appointed time of return, neither the male nor the female can stop their mournful cries; the person is wandering in a foreign land, separated from his mother by heaven and earth. Shang Binghe notes: the symbolic representation is detailed in the transformation of Yu to Da Zhuang.

漸。中田有廬，疆埸有瓜。獻進皇祖，曾孫壽考。坎為中，艮為田、為廬、為疆埸、為瓜，艮為壽、為祖，又為曾孫。林詞皆小雅詩句。

The hexagram Xiao Guo changes into the hexagram Jian. The verses of Lin's divination are almost entirely taken from the Book of Poetry: In the field there is a small house, and gourds are planted along the boundary; the pickled gourds are offered to the great ancestors, and the descendants will enjoy long life. Master Shang Binghe explained the imagery: Kan represents the center, and Gen represents the field, the dwelling, the boundary, and the gourds. Gen also signifies longevity and the ancestors, and can also refer to the descendants. He also pointed out that these lines are directly taken from the original verses of "Xin Nan Shan" in the Book of Poetry, the Xiao Ya section.

歸妹。失時無友，覆家出走，傫如喪狗。艮為時、為友、為家，艮覆，故曰失時、曰無友、曰覆家。震為出走，艮為狗，艮覆，故曰喪狗。全取反艮象。《家語》孔子在衛東門外，傫傫如喪家之狗。○傫，汲古作何，依宋元本。

The hexagram Xiao Guo changes into Gui Mei. Lin's words describe a state of destitution: missing the right opportunity, having no friends around, family business ruined, and forced to flee, feeling despondent like a stray dog without a master. Shang Binghe explains the image: Gen represents time, friends, and home. Here, Gen is reversed to become Fu Gen, meaning "losing the right time," "lacking friends," and "ruining the family." Zhen represents fleeing, and Gen represents a dog. Since Gen is reversed, the dog loses its master, hence "stray dog." The entire image takes "reverse Gen," meaning the image of reversed Gen. He also cites the "Analects of Confucius": Confucius was stranded outside the eastern gate of the State of Wei, looking exhausted and pitiful, like a stray dog without a master. The note says: "Lun" in the Jigugē edition is written as "He," but here we follow the Song and Yuan editions.

豐。反鼻歧頭，二寡獨居。艮為鼻，上卦艮反，故曰反鼻。《釋名》物兩為歧，艮為頭，艮反向上，故象形曰歧頭。巽為寡，二至五正反巽，又兌卦數二，故曰二寡。○二，宋元本作三，依汲古。

The hexagram Xiao Guo changes to Feng. The divination text consists of only two lines, depicting a scene of discord and loneliness: the nose pointing backward, the head split into two, and two widows living alone. Shang Binghe explains the image: Gen represents the nose, and the upper trigram Gen is inverted, hence "reversed nose"; the Shiming says that anything in pairs is called "qi", and Gen represents the head, which when inverted points upward and splits into two, hence "split head" in shape; Xun represents a widow, and between the second and fifth lines there are one positive and one negative Xun, plus the number of Dui hexagram is two, hence "two widows". The collation note says: the character "two" in Song and Yuan editions was written as "three", here we follow the Jigugē edition.

旅。衣裳顛倒，為王來呼。成就東周，封受大福。通《節》。震為衣裳，正反震，故曰衣裳顛倒。震為王，兌為呼，《詩齊風》顛倒衣裳，自公召之。震為東、為周，艮為成，故曰成就東周。震為福，義與毛異。

The hexagram Xiao Guo changes into Lu. Lin's interpretation uses the lines from the poem "Eastern Dawn" in the Qi Wind section of the Book of Songs: "Clothes are worn upside down, because the king is urgently calling." This person later assisted in establishing the Eastern Zhou dynasty and was granted a fiefdom, thus receiving great blessings. Master Shang Binghe notes that this interpretation takes the parallel hexagram Jie of Lu to illustrate the meaning. Zhen represents clothing, with one upright and one inverted Zhen overlapping, hence the phrase "clothes worn upside down"; Zhen represents the king, and Dui represents a call, which matches the lines from the poem "clothes worn upside down, called by the lord." Zhen represents the east and also the Zhou dynasty, while Gen represents accomplishment, hence "establishing the Eastern Zhou." Zhen also represents blessings. He further points out that the "Yi Lin" here takes the meaning of urgently responding to the king's command and ultimately receiving blessings and honor, differing from the "Mao Transmission" which interprets these lines as a satire on disorderly commands.

巽。飛不遠去，還歸故處，興事多悔。巽進退不果，故曰飛不遠去、還歸故處。伏震為飛、為反，故曰還歸。

The hexagram Xiao Guo changes into Xun. Lin's interpretation says: flying out only a short distance and then returning, still landing back where it started; at this time, initiating affairs is mostly likely to result in regret. Shang Binghe explains the image: Xun's nature is hesitant and indecisive in advancing and retreating, hence it is said 'flying only a short distance' and 'returning to the original place'. The hidden Zhen represents flying and returning, hence it is said 'returning'. Since everything is just going around in circles, initiating affairs naturally leads to much regret.

兌。含血走禽，不曉五音。瓠巴鼓瑟，不悅於心。瓠巴，人名。《荀子》瓠巴鼓瑟，游魚出聽；《列子》瓠巴鼓瑟，而鳥舞魚躍。首二句言鳥獸含有氣血，並不曉音律，然一聞瓠巴鼓瑟而感於心也。伏坎為血，艮為禽。伏震為音，巽卦數五，故曰五音。艮為瓠，震為鼓、為瑟。坎為心，坎憂，故不悅。○瓠，汲古訛匏，依宋元本。

The hexagram Xiao Guo transforms into Dui. Lin Ci says: Animals with blood and qi, such as birds and beasts, originally do not understand the five tones. However, when Hu Ba plays the se, they cannot remain calm in their hearts. Master Shang Binghe first explains the name Hu Ba: Hu Ba was an ancient master of playing the se. The "Xunzi · Encouragement of Learning" says, "Hu Ba plays the se, and fish come out to listen." The "Liezi" says that when Hu Ba plays the se, birds dance and fish leap. The first two lines mean that although birds and beasts have blood and qi, they do not understand the music. However, when they hear the se of Hu Ba, they are moved in their hearts. In terms of symbolic meaning: Hidden Kan represents blood, Gen represents birds; hidden Zhen represents sound, and the number of Xun is five, so it is called "five tones"; Gen represents Hu, Zhen represents playing the se; Kan represents the heart, and Kan also governs sorrow, so it is called "not joyful." The collation note says: The character "Hu" in the Ji Gu Ge edition is mistakenly written as "Pao," and here we follow the Song and Yuan editions.

渙。求玉獲石，非心所欲，祝願不得。震為玉，艮為求、為石，故曰求玉獲石。坎為心願，坎失，巽隕，故不得。

The hexagram Xiao Guo changes into Hun. Lin's words indicate that what is sought is not obtained: one desires a fine jade, but what is received is a piece of rough stone, which is not what was desired; even prayers and vows go unanswered. Shang Binghe explains the image: Zhen represents jade, Gen represents seeking and stone, so it is said 'seeking jade but obtaining stone'; Kan represents the heart and vows, and here Kan signifies loss, while Xun indicates falling, so it is said 'not obtaining'.

節。山崩谷絕，大福盡竭。涇渭失紀，玉厯既已。厯，各本皆作石，依《屯》之《蒙》校。既，盡也。

The hexagram Xiao Guo transforms into Jie. Lin Ci wrote about a凶 omen indicating the end of the state's fortune: mountains collapsing, valleys' waters drying up, and the great blessings of the past exhausted; the waters of Jing and Wei have lost their proper course, and the heavenly calendar has reached its end. Master Shang Binghe noted: "The character 历 in all versions is written as 石, and it is corrected according to the transformation of Zun into Meng; also, the character 既 is interpreted as 尽." "Yulì" refers to the heavenly mandate and the state's destiny, and in the view of ancient people, mountain collapses and river exhaustion are omens of the dynasty's impending downfall.

中孚。嗔目懼怒，不安其居。散渙府藏，無有利得。震為怒，互大離，故曰瞋目懼怒。艮為居、為安，風隕落，故不安其居。艮為府，巽為散渙、為利。此指呂嬃散棄財實事。

The hexagram Xiao Guo changes into Zhong Fu. Lin Ci describes a situation of fear and ruin: staring with eyes wide open, both afraid and angry, unable to sit still; the accumulated treasures in the treasury are completely lost, and nothing is gained. Shang Binghe explains the image: Zhen represents anger, and several lines in the hexagram combine to form a large Li, which represents the eye, hence "staring with fear and anger"; Gen represents dwelling and stability, while Xun wind signifies falling away, hence "unable to rest in his dwelling"; Gen represents the treasury, and Xun signifies dispersion and also wealth. He also points out that this refers to a real historical event from the early Han dynasty, when Lu Xu, after the death of Lu Hou, scattered her family's wealth by throwing jewels and treasures on the hall floor, saying she would not leave them for others.

既濟。眾邪充側，鳳凰折翼。微子復北，去其邦國。多用半象。

The hexagram Xiao Guo changes into Ji Ji. Lin's interpretation describes a virtuous person leaving: wicked people fill the surroundings, and the phoenix breaks its wings; thus, Wei Zi of the late Yin dynasty went north and left his state. Master Shang Binghe only commented with four characters: "Use half-figures" — "half-figures" refers to taking only half of a hexagram, the upper and lower lines, and combining them with another half to form an image, without needing to complete the full three lines of a hexagram. This is a common technique used in the Yi Lin for describing images.

未濟。六月採，征伐無道。張仲方叔，克敵飲酒。詳《離》之《坎》。○方叔克敵，汲古作叔季孝友，依宋元本。

The hexagram Xiao Guo transforms into Wei Ji. Lin's interpretation draws from the stories in two poems from the Xiao Ya section of the Shi Jing: in June, the army went out to collect qi, to attack the unrighteous states; ministers such as Zhang Zhong and Fang Shu defeated the enemies and returned to the capital to celebrate their victory with drinking. Shang Binghe noted: the symbolic meaning is detailed in the transformation of Li into Kan. The collation note says: the words "Fang Shu defeated the enemy" in the Jigusha edition are "Shu Ji Xiao You," and here we follow the Song and Yuan editions. According to the first line, "In June they collected," the original text seems to be missing some characters. The poems "Liu Yue" and "Cai Yi" from the Xiao Ya section are indeed poems about the northern and southern campaigns of King Xuan of Zhou. Zhang Zhong is mentioned in "Liu Yue," and Fang Shu is mentioned in "Cai Yi."

既濟。玄兔指掌，相與相恃。證訊詰問，誣情自直。宛死誰告，口為身禍。多用半象。指，汲古作捐，恃作視，誣作注，直作侶，宛死誰告作死誣難告，均依宋元本。

The hexagram Ji Ji remains unchanged, indicating the first category of the primary hexagram staying as itself. The commentary describes a lawsuit arising from verbal disputes: a black rabbit points with its paw in the palm, both sides relying on each other; facing interrogation, questioned repeatedly, it was originally a case of being falsely accused, the truth could naturally be cleared up; yet the person who died in innocence could turn to whom for justice? A mouth ultimately became the source of one's own misfortune. Master Shang Binghe only commented with the four characters "multi-half symbol," indicating that this instance uses multiple half hexagrams combined. The collation note says: the character "point" in the Ji Gu Ge edition is "donate," "rely" is "view," "false accusation" is "note," "straight" is "companion," and "who can complain for the dead" is "death accusation difficult to complain," all these are followed according to the Song and Yuan editions.

乾。遊駒石門，騄耳安全。受福西鄰，歸隱玉泉。乾為門、為石、為馬，故曰遊駒石門、曰騄耳。坎為西鄰、為泉，乾為玉。○隱，宋元本作邑，依汲古。

The hexagram Ji Ji changes into Qian. Lin's interpretation describes the destiny of a fine horse: a young horse roams around the Stone Gate, and the famous horse named "Lu Er" remains unharmed; it brings blessings to the western neighboring state and finally returns to live in seclusion by the Jade Spring. Master Shang Binghe explains the image: Qian represents the gate, stone, and horse, hence "a young horse roams the Stone Gate." He also mentions "Lu Er," which refers to one of the eight famous horses of King Mu of Zhou. Kan represents the western neighbor and spring, while Qian represents jade. The note states that the character "hidden" was written as "city" in Song and Yuan editions, but here we follow the Ji Gu Ge edition.

坤。陽春草生，萬物風興。君子所居，禍災不到。坤為茅茹，故曰草、曰萬物。坤為風、為禍災。○風，宋元本作盛，依汲古。坤為風失傳象。

The hexagram Ji Ji transforms into Kun. Lin's interpretation describes a flourishing scene: in the early spring season, grasses sprout and all things rise with the wind; the place where the gentleman resides is free from calamities and misfortunes. Shang Binghe explains the image: Kun represents connected roots of reeds, hence it is said 'grass' and 'all things'; Kun also represents wind and calamities. The note states that the character 'wind' in the Song and Yuan editions was written as 'prosperous', but here we follow the Ji Gu Ge edition; it also specially points out that Kun can take the image of wind, which is an 'escaped image' (yi xiang) long lost in Han dynasty interpretations of the Book of Changes — the term 'escaped image' refers to images not recorded in Shuo Gua but actually used by Han scholars in interpreting the Book of Changes.

屯。人無足，法緩除。牛出雄，走羊驚。不失其家。前四句三字句，末四字句。震為人、為足，伏巽，下斷，故曰無足。坎為法律。除，授官也。坤柔，故曰緩除，言人有疾不能授官也。坤為牛，震為出、為雄、為羊、為驚。艮為家。家，音姑，與除韻。○緩，汲古作紱，依宋元本。牛，宋元本作才，依汲古。

The hexagram "Ji Ji" transforms into "Zun." The first four lines of this section are all three-character lines, while the last line is a four-character line, making the rhythm different from that of Chang Lin. Chang Lin's commentary says: a person with a disabled leg or foot finds the process of being appointed to an official position delayed; a strong bull appears in the herd, and the startled sheep that had run away; fortunately, they have not lost their home. Shang Binghe explains the image: Zhen represents people and feet; here, Xun is hidden, and the lower line of Xun is broken, so it is said "wu zu" (no foot); Kan represents law; "chu" (remove) means to be appointed to an official position; Kun is characterized by softness and slowness, so it is said "huan chu" (slow appointment), meaning that a person with a disability cannot be appointed to an official position; Kun represents cattle, Zhen represents going out, being strong, sheep, and being startled; Gen represents home—"home" here is read as "gu," which rhymes with "chu." The collation notes say: the character "huan" in the Ji Gu Ge edition is "fu," so we follow the Song and Yuan editions; the character "niu" (cattle) in the Song and Yuan editions is "cai," so we follow the Ji Gu Ge edition.

蒙。泰山上奔，變見太微。陳吳廢忽，作為禍患。艮為山，震東，故曰泰山。泰山，東嶽也。震為奔，艮為星，故曰太微。坤坎皆在北。太微，北極星也。陳吳，皆訛字，疑吳為突之形訛，陳為臣之音訛，言祭仲臣突廢忽也，事見《左傳桓十一年》突，鄭厲公；忽，鄭昭公。坤為臣，坎為禍患。○山，元本作上，上作止，依宋本、汲古。吳，汲古作吾，微作傲，依宋元本。

The hexagram Ji Ji changes into Meng. Lin's interpretation describes a sudden event: there is a rushing momentum on Mount Tai, and celestial anomalies appear in the Taiwei constellation. "Chen Wu" deposed Hu, thus causing disaster. Shang Binghe explains the oracle: Gen represents a mountain, Zhen represents the east, so it is said "Mount Tai" — Mount Tai is the eastern peak. Zhen represents rushing, Gen represents stars, so it is said "Taiwei." Kun and Kan are both in the north, so Taiwei here refers to the stellar region near the north celestial pole. As for the words "Chen Wu," he determines they are both errors: "Wu" is likely a phonetic error for "Tu," and "Chen" is likely a phonetic error for "Chen," meaning the event refers to Zhi Zhong, a minister of the State of Zheng, who supported公子 Tu and deposed公子 Hu. This event is recorded in the Zuo Zhuan, Year 11 of Duke Huan. In terms of symbolic meaning, Kun represents a minister, and Kan represents disaster. The collation notes say: the character "shan" (mountain) in the original text was "shang" (upper), and "shang" was "zhi" (stop), following the Song and Jigugong editions; the character "wu" in the Jigugong edition was "wu" (I), and "wei" was "ao," following the Song and Yuan editions.

需。乘龍吐光，先暗後明。燎獵大得，六師以昌。乾為龍，離為光，互兌口，故曰吐光。坎為暗，離為明、為燎，坎數六，坎眾，故曰六師以昌。言文王因獵得太公也。○第二句宋元本先作使，依汲古。後，宋本、汲古作復，依元本。又吐光，汲古作光土，六作太，均依宋元本。《山海經》天不足西北，有龍銜燭照天門。

The hexagram Ji Ji transforms into Xu. Lin's commentary recounts an old story of King Wen meeting the Duke of Chao: riding a divine dragon that spouts light, initially dark and then becoming bright; a great hunt in the fields brought great harvests, and the six armies thus flourished. Master Shang Binghe explained the image: Qian represents the dragon, Li represents light, and the mutual trigrams form the image of Dui, which is the mouth, hence 'spouting light'; Kan represents darkness, Li represents brightness and also the 'burning fields' of the hunt; the number of Kan is six, and Kan also signifies the multitude, hence 'the six armies became prosperous'. He pointed out that this refers to King Wen's hunting expedition where he met the Duke of Chao. The notes mention that in the second line, the character 'before' was written as 'make' in Song and Yuan editions, following the Jigugē edition; the character 'after' was written as 'again' in Song and Jigugē editions, following the Yuan edition; 'spouting light' was written as 'light soil' in the Jigugē edition, and 'six' as 'great', following the Song and Yuan editions. At the end of the note, it also cites the Shanhai Jing: the sky tilts to the northwest and is insufficient, and there is a divine dragon holding a candle flame to illuminate the heavenly gate—this is the origin of 'riding the dragon and spouting light'.

訟。羊頭兔足，羸瘦少肉。漏囊敗粟，利無所得。詳《剝》之《恆》。

The hexagram Ji Ji changes into Song. Lin's words describe a loss-making transaction: sheep are left with only their heads, rabbits have only their legs left, and they are thin and bony with hardly any meat left. The bag is also torn, and the millet has all leaked away. What remains is all spoiled, and no profit can be made. Shang Binghe notes: the symbolic meaning is detailed in the change from Bao to Heng.

師。因禍受福，喜盈其室。螟蟲不作，君無苛忒。坤為禍，震為福、為喜，坎為室。巽為螟蟲，巽伏，故曰不作。震為君，坤為苛忒，震解，故無。○苛忒，宋元本訛可得，依汲古。

The hexagram Ji Ji transforms into Shi. Lin's interpretation indicates a favorable omen of turning misfortune into good fortune: from a calamity, one gains blessings, and joy fills the house. Locusts and other pests do not occur again, and the sovereign has no harsh or erroneous policies. Master Shang Binghe explained the image: Kun represents misfortune, Zhen represents blessings and joy, and Kan represents the house. Xun represents locusts, and here Xun is hidden, so it is said 'they do not occur.' Zhen represents the sovereign, Kun indicates harshness and errors, while Zhen can dispel them, hence it is said 'there is none.' The collation notes state: 'the words '苛忒' were mistakenly written as '可得' in Song and Yuan editions; here we follow the Ji Gu Ge edition.'

比。舜升大禹，石夷之野。徵詣王庭，拜治水土。王庭，汲古作黃門，依《乾》之《中孚》。

The hexagram Ji Ji changes into Bi. Lin Ci wrote that the phrase refers to appointing and employing capable people: Yu the Great was promoted from the wilderness of Shixi by Yu Shun; he was summoned to the royal court and entrusted with the responsibility of governing the land and water. Shang Binghe remarked: "The term 'royal court' in the Jigusha edition reads 'Huangmen,' but here it is corrected according to the change from Qian to Zhongfou as mentioned in that case."

小畜。烏子鵲雛，常與母俱。顧類群族，不離其巢。伏艮為鳥，震為鵲。坤為母、為群、為族類。艮為巢。○族，汲古作聚，依宋元本。

The hexagram Ji Ji changes into Xiao Xu. Lin's interpretation describes a mother and child staying together: small crows and magpies always follow their mother bird; they think of their own kind and do not leave their nest. Shang Binghe explains the image: Fu Gen represents birds, Zhen represents magpies; Kun represents mother, group, and kindred; Gen represents nest. The note says: the character 'zu' (族) in the Jigushan edition reads 'ju' (聚), but here we follow the Song and Yuan editions.

履。夷羿所射，發輒有獲。矰加鵲鷹，雙鳥俱得。元本注：夷羿，古之善射者。伏震為射，坎為獲。繫繳於矢曰矰。巽為矰。艮為鷹，震為鵲，坤數二，故曰雙鳥。○矰，汲古訛增，鵲作倉，俱依宋元本。

The hexagram Ji Ji transforms into the hexagram Li. Lin's words describe hitting the mark every time: Yi Yi shoots an arrow, and always gets a kill; an arrow with a silk thread tied to the end is shot at both a magpie and an eagle, and both birds are caught. Master Shang Binghe first cites the old annotations from the Yuan dynasty edition: Yi Yi is an ancient expert archer, that is Hou Yi. In terms of symbolic meaning: hidden Zhen represents shooting, Kan represents obtaining; an arrow with a silk thread tied to the end is called 'zeng', Xun represents the thread, so it is zeng; Gen represents the eagle, Zhen represents the magpie, and Kun's number is two, so it is said 'two birds'. The collation note says: the character 'zeng' in the Ji Gu Ge edition is mistakenly written as 'zeng', and the character 'que' is written as 'cang', both are followed according to the Song and Yuan editions.

泰。晨風文翰，大興就溫。昧過我邑，羿無所得。詳《小畜》之《革》。文翰，鳥也。

The hexagram Ji Ji changes into Tai. Lin's words describe migratory birds fleeing cold: in the morning breeze, two kinds of birds, Chen Feng and Wen Han, fly in groups toward warmer places; they pass over our city at dawn, and even the skilled archer Hou Yi could not shoot them. Shang Binghe notes: the imagery is detailed in the hexagram Xiao Xu changing into Ge, and it is noted that 'Wen Han' is the name of a bird.

否。六喜三福，南至歡國。與喜同樂，嘉我潔德。乾為喜福，數六，艮數三，故曰六喜三福。乾為南，坤為國，乾為金玉，故曰潔德。○同，宋本作忻，嘉作珪，均依汲古。

The hexagram Ji Ji transforms into Po. The oracle's text is full of auspiciousness and good fortune: sixfold joy, threefold blessings, proceeding southward to a land of joy; sharing in joy, everyone praises my pure virtue. Master Shang Binghe explains the image: Qian represents joy and blessings, and the number of Qian is six; Gen's number is three, hence 'six joys and three blessings'. Qian governs the south, and Kun represents the country; Qian also signifies gold and jade, which are pure, hence 'pure virtue'. The collation note says: the character 'tong' in the Song edition is 'xin', and 'jia' is 'gui', both following the Ji Gu Ge edition.

同人。鬬龍股折，日遂不明。自外為主，弟伐其兄。《左傳莊十四年》內蛇與外蛇鬬於鄭南門中，內蛇死，後宋人劫祭仲，納厲公，所謂自外為主也。厲公入，昭公出奔，所謂弟伐其兄也。同人巽為股，伏震為龍，坎為折，故曰折股。離為日，在下，故不明。震為主、為兄，坎為震弟。

The hexagram Ji Ji transforms into Tong Ren. Lin Ci describes the struggle for the throne in the State of Zheng: two dragons fighting and breaking their thighs, causing the sun to become dim; a person from outside became the king, and the younger brother attacked his elder brother. Master Shang Binghe cites the Zuo Zhuan, Duke Zhuang's fourteenth year: in the southern gate of Zheng, there was a fight between an inner snake and an outer snake, with the inner snake being bitten to death; later, the people of Song seized Ji Zhong and sent back Prince Tu, the Duke Li, to become king of Zheng, which is called 'self from outside as ruler'; when Duke Li entered the country, Duke Zhao fled, which is called 'younger brother attacking his elder brother'. In terms of symbolic meaning: in Tong Ren, Xun represents the thighs, hidden Zhen represents the dragon, and Kan represents breaking, thus 'breaking the thighs'; Li represents the sun and is located in the lower trigram, thus 'dim light'; Zhen represents the ruler and the elder brother, while Kan is the younger brother of Zhen - Zhen represents the eldest son, and Kan represents the middle son.

大有。蒙慶受福，有所獲得，不利出域。通《比》。坤為民，拱向九五，故曰有獲。坤為域，坤閉，故不利出域。○域，宋元本作門，非，依汲古。

The hexagram Ji Ji changes into Da You. Lin's commentary says: receiving good fortune and inheriting blessings, there is much gain; however, it is not advisable to go beyond one's own territory. Shang Binghe explains: this passage refers to the hexagram Bi, which is the opposite of Da You. Da You has Qian below and Li above; when all six lines change, it becomes Bi with Kun below and Kan above. In Bi, the many yin lines of Kun represent the people, all converging towards the single yang line at the fifth position, hence 'there is gain'. Kun represents territory and also signifies blockage, hence 'not advisable to go beyond the territory'. The collation note says: the character 'domain' in the Song and Yuan editions was written as 'door', which is incorrect; it should follow the Jiguge edition.

謙。蠻夷戎狄，太陰所積。涸冰冱寒，君子不存。詳前《師》之《巽》。

The hexagram Ji Ji changes into Qian. Lin's words describe the extreme northern cold: the land where the barbarians and the four tribes dwell is where the excessive Yin energy gathers; water freezes into ice, and the cold energy becomes sealed, so the gentleman does not stay there. Shang Binghe notes: the symbolic meaning is detailed in the previous entry on the change from Shi to Xun.

豫。畏昏潛處，候旦昭明。卒逢白日，為世榮主。詳《大有》之《中孚》。世榮，依校，各本皆作榮祿。

The hexagram Ji Ji changes into Yu. Lin's interpretation describes waiting for the right opportunity: fearing darkness, one hides and waits until dawn breaks and light appears; finally encountering a bright day, one becomes a ruler who achieves lasting honor. Shang Binghe notes: the symbolic meaning is detailed in the entry for the hexagram Da You changing into Zhong Fu. The collation note states: the words 'worldly honor' are corrected from another source, while all versions originally read 'honors and benefits'.

隨。水流趨下，欲至東海。求我所有，買鮪與鯉。詳《益》之《無妄》。

The hexagram Ji Ji changes into Suí. Lin's interpretation says: water flows to lower places, determined to rush to the East Sea; using the ready things in my hand to exchange, buying back tuna and carp. Shang Binghe notes: the symbolic representation is detailed in the case of Yi changing into Wu Wang.

蠱。冠帶南行，與福喜期。徼於嘉國，拜位逢時。○拜位，依《坎》之《井》校，宋元本作拜為，汲古作釋為，均非。

The hexagram Ji Ji changes into Gu. Lin's words describe a situation where one advances in official career at the right time: tidying up one's cap and sash and moving southward, meeting good fortune and joyful events as agreed; seeking opportunity in a prosperous state, receiving appointment and official position, just at the right time. The collation notes say: "The two characters 'bai wei' (bowing and taking office) are corrected according to the change of the hexagram Kan into Jing. The Song and Yuan editions read 'bai wei' (bowing and being appointed), while the Ji Gu Ge edition reads 'shi wei' (releasing and being appointed), neither of which is correct."

臨。莎雞振羽，為季門戶。新沐彈冠，仲父悅喜。莎雞，蟋蟀也。《詩豳風》六月莎雞振羽。伏艮為季，坤為門戶、為疑為在之訛，言莎雞在季門戶也。《詩》九月在戶是其證。伏艮為冠，艮手，故曰彈冠。仲父，管仲也。管仲初至，齊桓公為三熏三沐，然後見，即以為相。震為樂，乾為父，故曰仲父悅喜。

The hexagram Ji Ji transforms into Lin. Lin's words use two things, the sound of insects and bathing, to describe a good omen: the cricket shakes its wings, right in the gate of the Ji family; after washing his hair and brushing off the dust from his cap, Zhongfu Guan Zhong happily enters the court. Master Shang Binghe first explains the terms: "Sha Ji" refers to a type of insect called Luo Wei, which is the cricket. The commentary says it is the cricket, and the Book of Songs, the seventh month of Bin Feng, mentions "in June, the Sha Ji shakes its wings." In terms of symbolism: the hidden Gen represents Ji, and the earth (Kun) represents the gate. He also points out that the word "wei" in the sentence is likely a mistake for "zai," meaning "in," so the whole sentence means the cricket is in the gate of the Ji family. The Book of Songs says "in September, it is in the gate," which is clear evidence. The hidden Gen represents the cap, and the Gen symbolizes the hand, so it is said "brushing off the cap." "Zhongfu" refers to Guan Zhong. When Guan Zhong first arrived in Qi, Duke Huan bathed him three times and washed him three times before receiving him, and immediately appointed him as prime minister. Zhen represents music, and Qian represents the father, so it is said "Zhongfu is happy and joyful."

觀。結衿流粥，遭讒桎梏。周召述職，身受大福。坤為衿、為結、為漿，故曰粥。伏震為周召，坤為身。按：管子初見桓公，絀纓捷衽，使人操斧，結衿，即捷衽，罪人之服也。粥鬻通，養也。結衿流粥者，言得罪而流寓在外也。周召者，周召公也。《揚子法言先知篇》云召公述職，蔽芾甘棠，言甘棠詩為召公述職時，聽訟樹下也。身受大福者，言罪人蒙召公思得釋也。蓋魯韓詩說祇言聽訟，齊說兼平反冤獄也。○粥，汲古作弼，局本作溺，茲從宋元本，但仍恐有訛字。

The hexagram Ji Ji changes into Guan. Lin's interpretation describes a guilty person being cleared of charges: wearing prison clothes, living in exile and surviving by begging, suffering from slander and being imprisoned; fortunately, the Duke of Zhou came to inspect and report, and the person finally received great blessings. Shang Binghe explains the image:坤 represents clothing, ties, and washing, hence the character "zhu" (粥); the hidden Zhen represents the Duke of Zhou and the Duke of Shao. His commentary says: when Guan Zhong first met Duke Huan of Qi, he was "chü ying jie ren" (his collar was tied and his robe was fastened), and was led by someone with an axe. "Jie ren" (fastening the robe) is the same as "jie jin" (tying the collar), which is the clothing of a criminal. "Zhu" is the same as "yu" (to sell), meaning to support oneself; "jie jin liu zhu" means living in exile and surviving by begging after being guilty. "Zhou Zhao" refers to the Duke of Zhou and the Duke of Shao. Yang Xiong's "Fa Yan · Xian Zhi Pian" says "Zhao Gong shu zhi, bei fui gan tang," referring to the poem "Gan Tang" from the "Zhao Nan" section of the Book of Songs, which describes how Zhao Gong listened to cases while sitting under a gan tang tree during his inspection tour. "Shen shou da fu" means the criminal was released after being judged by Zhao Gong's clear insight. He also points out that the Lu school and Han school only mention Zhao Gong listening to cases, while the Qi school also mentions him clearing wrongful convictions. This is the approach used by Lin. The note says: the character "zhu" in the Ji Gu Ge edition is "bi," and in the Ju edition is "ni," but here we follow the Song and Yuan editions, although there may still be errors.

噬嗑。田鼠野雞，意常欲逃。拘制籠檻，不得動搖。詳《需》之《隨》。

The hexagram Ji Ji changes into Shi He. Lin's words describe the bitterness of being confined: field mice and jungle fowls, constantly thinking of fleeing; yet they are imprisoned within cages and enclosures, unable to move. Shang Binghe notes: the symbolic meaning is detailed in the case of Xu changing into Sui.

賁。居華巔，觀浮雲。風不搖，雨不濡。心平安，無咎憂。艮為華顛，為觀，坎為雲。伏巽為風，坎為雨，風雨皆在山下，故不被其禍。坎為心、為憂。○三字句，依宋元本。不，元本作之，依宋本，汲古作"居華山巔，遊觀浮雲。有雨不濡，心樂無憂"作四字句，皆後人妄改，非。

The hexagram Ji Ji changes into Fen. The entire passage consists of three-character sentences: living on the peak of Mount Hua, looking at floating clouds in the sky; the wind cannot move it, the rain cannot wet it; the mind is at peace, with no mistakes and no worries. Shang Binghe explains the image: Gen represents the peak of Mount Hua and the act of looking around, Kan represents clouds; hidden Xun represents wind, Kan represents rain, and both wind and rain are below the mountain, so the person on the mountain peak is not harmed by them; Kan represents the mind and worry. The note says: this passage originally consists of three-character sentences, following the Song and Yuan editions; the character 'not' in the original was 'of', following the Song edition; the Jigugong edition changed it into four-character sentences such as 'living on the peak of Mount Hua, wandering and viewing floating clouds. Rain does not wet, the mind is joyful without worry', which are all later alterations and should not be followed.

剝。傾倚將顛，亂不能存。英雄作業，家困無年。陽窮上反下，故曰將顛。坤為亂、為亡，故不能存。艮為家，坤為年，坤喪，故無年。○亂不能存，宋本作不能得存，依汲古。

The hexagram Ji Ji changes into Bo. Lin's interpretation describes a time of collapse: houses are leaning and about to fall, the world is in chaos and people cannot find a place to settle; heroes may be establishing their careers, but their families are in hardship and there is a poor harvest. Shang Binghe explains the image: Bo has one yang line at the top, which has reached its limit and will inevitably fall back, hence 'about to overturn';坤 represents chaos and loss, hence 'cannot be preserved';艮 represents the family,坤 represents the harvest, and坤 indicates loss, hence 'no harvest'. The note says: 'the phrase 'cannot be preserved' in the Song edition reads 'cannot be obtained', but here we follow the Ji Gu Ge edition.