The fifth十五th hexagram is called "Fullness."

復。心願所喜，今乃逢時。保我利福，不離兵革。詳《兌》之《蹇》。

The hexagram Ji Ji changes into Fu. Lin Ci says: The good thing I have been hoping for is now at a favorable time; I have preserved my benefits and good fortune, but I still cannot escape warfare and military conflict. Shang Binghe notes: The symbolic meaning is detailed in the transformation of the hexagram Dui into Jian.

無妄。靈龜陸處，盤桓失所。阿衡退耕，夏封於國。艮為龜、為陸，艮止，故盤桓。巽為衡、為夏，坤為國，故曰夏封於國。○夏，元本作憂，依宋本、汲古。

The hexagram Ji Ji changes into Wu Wang. Lin Ci describes the retreat of a virtuous person: the spiritual turtle leaves the water and is trapped on land, wandering and hesitating without a place to rest; the minister of balance returns to the fields to till the soil, and the descendants of Xia are granted a territory to guard the state. Master Shang Binghe explains the image: Gen represents the turtle and land, and Gen is characterized by stillness, hence 'wandering and hesitating'; Xun represents the balance and Xia, while Kun represents the state, hence 'the Xia are granted a territory in the state'. The collation note says: the character 'Xia' originally was 'you', following the Song edition and Jigugong edition. 'A Heng' is the title of a minister in the Shang dynasty, referring here to Yi Yin.

大畜。弱水之右，有西王母。生不知老，與天相保。不利行旅。伏坤為水，坤柔，故曰弱水。互兌為右、為西，伏坤為母，乾為王，故曰王母。乾為老、為天，震為行旅，兌折，故不利。元注：柳宗元曰：西海之山有王母，神山所居，其下有水，散渙無力，不能負芥。

The hexagram Ji Ji changes into Da Xu. Lin's interpretation describes a realm of immortality: on the western bank of the weak water lives the Queen Mother of the West, who achieves longevity without knowing aging, and shares the same duration as heaven and earth; however, ordinary people should not travel there. Shang Binghe explains the image: Fu Kun represents water, and Kun is characterized by softness and weakness, hence 'weak water'; the mutual trigrams have Dui governing the right side and the west, Fu Kun represents the mother, and Qian represents the king, thus forming 'Queen Mother of the West'; Qian represents old age and heaven, Zhen represents travel, and Dui signifies loss, hence 'unfavorable'. He also cites a comment from an old edition of the text, quoting Liu Zongyuan: there is a mountain in the western sea where the Queen Mother of the West resides, a divine mountain of immortals. The water below the mountain is scattered and weak, unable to even support a single blade of grass — this is precisely the origin of the name 'weak water'.

頤。抱瑰求金，日暮坐吟。終月卒歲，竟無成功。瑰，《說文》珠也。震為珠，艮為抱、為求、為金，抱瑰求金，必不能得，故日暮坐吟也。艮為日，坤為暮，震為吟，伏兌為月，坤為歲，艮為終，故曰終月卒歲。坤喪，故無功。○月，汲古作身，依宋元本。

The hexagram Ji Ji changes into Yi. Lin's interpretation describes futile efforts: holding a pearl in one's arms, yet still seeking gold, until dusk when one sits idly and chants; a month passes, a whole year passes, yet nothing is achieved. Master Shang Binghe explains the image: the character "guī" is explained in Shuowen as a pearl; Zhen represents a pearl, Gen represents holding, seeking, and gold. Holding a pearl and still seeking gold is inherently unattainable, hence one can only chant in vain until dusk; Gen represents the sun, Kun represents dusk, Zhen represents chanting, hidden Dui represents the moon, Kun represents a year, and Gen signifies completion, thus saying "after a month and a year." Kun signifies loss, hence "no success." The note says: in the Ji Gu Ge edition, the character "month" is written as "body," but here we follow the Song and Yuan editions.

大過。言笑未畢，憂來暴卒。身加檻纜，囚繫縛束。詳《明夷》之《大過》。○檻纜，宋本作搤檻，元本作搤攬，茲依汲古。

The hexagram Ji Ji changes into Da Guo. Lin's words describe calamity descending from heaven: laughter has not yet finished, and calamity suddenly arises; the body is immediately bound with chains and ropes, and he is tied up and imprisoned. Shang Binghe comments: the symbolic meaning is detailed in the entry on Ming Yi changing into Da Guo. The collation note says: the characters 'jian lan' in the Song edition are 'e jian', and in the Yuan edition they are 'e lan'; here we follow the Ji Gugé edition.

坎。望幸不至，文章未成。王子逐兔，犬踦不得。詳《謙》之《既濟》。

The hexagram Ji Ji changes into Kan. Lin's words express longing that remains unfulfilled: longing for the king's visit but he never comes, and literary achievements and meritorious deeds are not accomplished; the prince goes out to hunt rabbits, but his hunting dog breaks a leg, ultimately achieving nothing. Shang Binghe notes: the symbolic meaning is detailed in the entry on the change from Qian to Ji Ji.

離。震悚恐懼，多所畏忌。行道留難，不可以步。詳前《蒙》之《渙》。

The hexagram Ji Ji changes into Li. Lin Ci's interpretation describes difficulty in taking steps forward: the heart trembles with fear, full of terror, and there is fear and caution everywhere; on the way, one meets obstacles and is stuck, unable to move a single step. Shang Binghe notes: the symbolic representation is detailed in the previous entry on the hexagram Meng changing into Hun.

咸。雄狐綏綏，登山崔嵬。昭告顯功，大福允興。詳《咸》之《賁》。

The hexagram Ji Ji changes into Xian. Lin's interpretation takes the verse "Xiong hu sui sui" from the "Qi Feng · Nan Shan" section of the Book of Songs: the male fox walks slowly and alone, ascending the high mountain; he announces his glorious achievements to the upper and lower realms, and great blessings thus arise. Shang Binghe notes: the symbolic meaning is detailed in the entry on the change from Xian to Ben.

恆。火起吾後，喜炙我廡。蒼龍銜水，泉噀屋柱。雖憂無咎。詳《噬嗑》之《兌》。我，宋元本作倉，依汲古。銜，汲古作含，屋作吾，均依宋元本。泉噀，宋元本作潠注，汲古作深噀，依《噬嗑》之《兌》校。

The hexagram Ji Ji changes into Heng. Lin's interpretation describes a situation where danger is turned into safety: fire starts burning behind me, roasting the eaves of my house; fortunately, the Blue Dragon takes water in its mouth and sprays it onto the pillars of the house; although I experienced a moment of fear, no actual disaster occurred. Shang Binghe comments: the symbolic meaning is detailed in the section on the hexagram Shi He changing into Dui. The collation notes state: the character 'I' in the Song and Yuan editions was 'cang', following the Jigugē edition; the character 'xian' in the Jigugē edition was 'han', and 'wu' was 'wu', all following the Song and Yuan editions; the characters 'quan xu' in the Song and Yuan editions were 'xun zhu', and in the Jigugē edition they were 'shen xu', here following the section on Shi He changing into Dui for correction.

遯。危坐至暮，請求不得。膏澤不降，政戻民忒。詳《需》之《頤》。

The hexagram Ji Ji changes into Dun. Lin's words describe a situation where a request is made but not responded to: sitting quietly waiting until dark, the matter still has no resolution; the heavenly rain does not fall, the government is corrupt, and the people also follow suit. Shang Binghe notes: the symbolic meaning is detailed in the case of Xu changing into Yi.

大壯。孟春和氣，鷹隼搏鷙，眾雀憂憒。震為長、為春，兌悅，故曰和氣。伏艮為鷹隼、為雀，伏坤為眾，故曰眾雀。坤為憂。

The hexagram Ji Ji changes into Da Zhuang. Lin Ci said: In the beginning of spring, there is a harmonious atmosphere, but eagles and hawks are soaring and fighting in the sky, causing the many small birds to panic and be confused. Shang Binghe explained the image: Zhen represents length and spring, so it is said 'the beginning of spring'; Dui signifies joy, so it is said 'harmonious atmosphere'; Fu Gen represents eagles and hawks, as well as small birds, and Fu Kun indicates multitude, so it is said 'many small birds'; Kun signifies worry. The sudden occurrence of fighting amidst harmony is a depiction of good fortune concealing danger.

晉。緩怯長奸，不能理冤。沈湎失節，君受其患。坎為法，坤柔，故曰緩法。坎為奸、為冤、為酒，故曰沈湎。艮為節，坎失，故曰失節。震為君，二至四震覆，坤為患，故曰君受其患。○能，宋元本作肯，沈作浮，均依汲古。湎，宋元本作沈，汲古訛酒，依局本。

The hexagram "Ji Ji" transforms into "Jin." Lin Ci criticizes the laxity of law enforcement: leniency and cowardice foster corruption, and grievances remain unaddressed; the officials are immersed in alcohol, losing control, and the sovereign is left to bear the resulting calamity. Master Shang Binghe explains the image: Kan represents law, and Kun is characterized by softness and slowness, hence "lenient law"; Kan represents corruption, grievances, and alcohol, hence "immersion in alcohol"; Gen represents regulation, and Kan signifies loss, hence "loss of control"; Zhen represents the sovereign, and the movement from the second line to the fourth line forms an inverted Zhen, while Kun signifies calamity, hence "the sovereign suffers from it." The collation notes: the character "neng" was written as "ken" in Song and Yuan editions, and "shen" as "fu," both following the Ji Gushan edition; the character "mian" was written as "shen" in Song and Yuan editions, and the Ji Gushan edition mistakenly wrote it as "jiu," so here we follow the local edition.

明夷。魚鱉貪餌，死於網鉤。受危因寵，為身殃咎。坤為魚，離為鱉，震為餌，離為網，坎為矯輮，故為鉤。坎為危，震為寵，坎震連，故曰受危因寵。坤為身、為殃咎。○鉤，汲古作釣，依宋元本。因，宋元本作國，依汲古。

The hexagram Ji Ji transforms into Ming Yi. Lin's interpretation uses fish as a metaphor for people: fish and turtles greedily seek bait, and thus end up dying in the net; people, because they receive favor, bring about danger and end up causing their own misfortune. Shang Binghe explains the image:坤 represents fish, 离 represents turtles, 震 represents bait, 离 represents the net, and Kan has the meaning of bending and twisting, so it is taken as the hook; Kan represents danger, and 震 represents favor. Since Kan and 震 are connected, it is said 'danger arises from favor'.坤 represents the body and misfortune. The note says: the character 'hook' in the Ji Gu Ge edition is 'hook', here following the Song and Yuan editions; the character 'because' in the Song and Yuan editions is 'country', here following the Ji Gu Ge edition.

家人。金精耀怒，帶劍過午。徘徊高庫，宿于山谷。兩虎相拒，弓弩滿野。詳《噬嗑》之《泰》及《震》之《豫》。耀，宋元本作輝，依汲古。庫，汲古作原，依宋元本。高庫，地名。

The hexagram Ji Ji changes into the hexagram Jia Ren. Lin Ci describes the image of military disaster: the essence of metal energy shines brightly and fiercely, a man wearing a sword passes by at noon; he wanders around the area called Gao Ku but does not leave, and stays overnight in the mountain valley; two tigers struggle with each other, and bows and arrows are spread throughout the fields. Shang Binghe comments: the detailed symbolic interpretations can be found in the entries for the transformation of Shi He into Tai and Zhen into Yu. The collation note states: the character '耀' was written as '辉' in the Song and Yuan editions, following the Ji Gu Ge edition; the character '库' was written as '原' in the Ji Gu Ge edition, following the Song and Yuan editions, and it is noted that 'Gao Ku' is a place name.

睽。四目相望，稍近同光，並坐鼓簧。離為目，兌西，數四，故曰四目，重離，故曰相望、曰同光。兌為舌，故曰簧。

The hexagram Ji Ji transforms into Kui. Lin's words describe two hearts drawing close: four eyes looking into each other, gradually approaching and sharing a single bright light, sitting side by side and playing the sheng flute. Master Shang Binghe explains the image: Li represents the eye, Dui presides over the west and its number is four, so it is said 'four eyes'; the two upper and lower Li trigrams overlapping indicate 'looking into each other' and 'sharing the same light'; Dui is the tongue, and the reed plate is a tongue-like object, so it is said 'flute'.

蹇。茹芝餌黃，塗飲玉英。與神流通，長無憂凶。詳《旅》之《復》。塗飲，依校，各本作飲酒。

The hexagram Ji Ji changes into Jian. The words of Lin Ci describe taking nourishment and seeking immortality: eating lingzhi, taking huangjing, and along the way drinking the essence of jade; communicating with the breath of the divine, free from long-term worries and dangers. Shang Binghe remarked: the symbolic meaning is detailed in the transformation of the hexagram Lu into Fu. The note says: the two characters 'tu yin' are corrected according to another source, while all versions read 'yin jiu'.

解。求獐嘉鄉，惡蛇不行。道出岐口，復反其床。伏巽為蛇、為床，震為行、為道、為口、為反，獐、岐似用半艮象。○道出岐口，汲古作豳岐口還，依宋本，元本岐作歧。復反，宋元本作還復，依汲古。

The hexagram Ji Ji changes into Xie. Lin's divination describes a situation where travel is obstructed: going to a good place to hunt a deer, but unwilling to proceed because of a snake blocking the way, and when reaching the mouth of Qi Valley, one is forced to return to one's own bed. Master Shang Binghe explains the image: Fu Xun represents a snake and a bed; Zhen represents movement, a path, a mouth, and returning. As for 'deer' and 'Qi', it seems that 'half-image' was used—only half the lines of Gen were taken to form the shapes of deer and Qi. The note says: the phrase 'the path leads to the mouth of Qi Valley' in the Ji Gu Ge edition reads 'Bing Qi mouth return', here we follow the Song edition, while the Yuan edition writes 'Qi' as 'Qi'; the words 'return and reverse' in the Song and Yuan editions read 'return and return', here we follow the Ji Gu Ge edition.

損。天門地戶，幽冥不覩，不知所在。艮為天、為門，在戌亥，《乾鑿度》以戌亥為天門，以辰巳為地戶，兌在辰巳，故曰天門地戶。坤為地、為戶也。坤黑，故曰幽冥不覩。○覩，汲古作觀，依宋元本。此林皆言先天卦位。

The hexagram Ji Ji changes into Sun. Lin's words describe something obscure and difficult to measure: the heavenly gate and the earthly gate are both hidden in the darkness and cannot be seen, and no one knows exactly where they are. Shang Binghe explains the image: Gen represents heaven and a gate, located in Xu and Hai. The "Yi Wei · Gan Zao Du" states that Xu and Hai are the heavenly gate, and Chen and Si are the earthly gate. Dui is exactly in Chen and Si, so they form the "heavenly gate and earthly gate." Kun represents earth and a gate; Kun has a dark color, hence it is said "darkness and unseen." The collation note says: the character "du" in the Ji Gu Ge edition is "guan," but here we follow the Song and Yuan editions. He also points out that this passage discusses the "Earlier Heaven hexagram positions," that is, the directional system of Fuxi's eight trigrams, which differs from the Later Heaven positions of King Wen.

益。跛足息肩，有所忌難。金城鐵郭，以銅為關。藩屏自衛，安止無患。詳《遯》之《旅》。

The hexagram Ji Ji changes into Yi. Lin's interpretation describes self-preservation and firmness: one is lame, has removed the burden from their shoulders to rest, and is troubled by some apprehension. Therefore, they build a city of gold and iron walls, cast bronze gates, set up fences and barriers for self-defense, and remain secure in their position, thus avoiding calamity. Shang Binghe notes: the symbolic meaning is detailed in the transformation of Dun into Lu.

夬。三雁俱飛，欲歸稻池。經涉萑澤，為矢所射，傷我胸臆。萑，宋元本作雚，汲古作山，依《屯》之《旅》校。

The hexagram Ji Ji transforms into Guai. Lin's interpretation describes a flock of three geese attempting to fly back to a marshy area with rice fields. On their way, they pass through a reed-filled swamp and are shot by arrows, wounded in the chest. Shang Binghe notes: In terms of textual criticism, the character 'huán' in the Song and Yuan editions was written as 'huán', while the Jigugeshan edition had 'shān'. Here, it is corrected according to the transformation of Zun into Lu. 'Huán' refers to a type of aquatic plant like reeds. It is both the resting place for the geese and the hiding place for the hunters.

姤。濟深難渡，濡我衣袴。五子善棹，脫無他故。通《復》。坤為水、為濟，重坤，故曰深。乾為衣，巽為袴，數五，故曰五子。震為子、為棹、為脫。○五，汲古作王，依宋元本。

The hexagram Ji Ji changes into Gou. The line explanation describes a dangerous situation that was overcome: the river was deep and difficult to cross, soaking my clothes and pants; fortunately, there were five skilled oarsmen who finally helped me escape without any other mishaps. Shang Binghe noted: this instance uses the opposite hexagram Fu of Gou to illustrate the imagery.坤 represents water and crossing, with two坤 stacked together, hence 'deep';乾 represents clothes, and Xun represents pants, with Xun's number being five, hence 'five sons'; Zhen represents son, oar, and escape. The collation note says: the character 'five' in the Jigusha edition is 'wang', but here we follow the Song and Yuan editions.

萃。飲酒作酗，跳起爭鬬。伯傷叔僵，東家治喪。詳《比》之《鼎》。

The hexagram Ji Ji changes into Cui. Lin's words describe the mischief caused by drinking alcohol: drinking until drunk, getting into a fight, jumping up and fighting together; the eldest brother was injured, the third brother fell down unconscious, and the neighbors had to hold a funeral. Shang Binghe remarked: the symbolic meaning is detailed in the transformation of Bi into Ding.

升。跛躓未起，失利後市。蒙被殃咎，不得鹿子。詳前第二句。宋元本作後失利市，依汲古。殃咎，宋本作咎殃，依元本。宋元本無末句，依汲古。

The hexagram Ji Ji changes into Sheng. The verse describes missed timing in taking steps: falling down and unable to get up, arriving late at the market and falling behind others, missing out on benefits; suffering misfortune and blame, failing even to catch a young deer. Shang Binghe comments: the meaning of the verse is similar to the previous one. The collation notes say: the second sentence in the Song and Yuan editions reads 'after losing the market opportunity,' here following the Jiguge edition; the words 'misfortune and blame' in the Song edition are 'blame and misfortune,' following the Yuan edition; the last sentence is missing in the Song and Yuan editions, and is added here according to the Jiguge edition.

困。辰次降婁，建星中堅。子無遠行，外顛霄陷。遂命訖終。降婁九月辰次，伏艮，居戌，艮為星，《月令》孟秋之月，建星昬中。兌為秋。降婁，伏象。艮建星，本象兌也。伏震為子、為行，艮止，故曰無行。外顛句有訛字。巽為命，困三至上互大過，大過死，故曰訖終。○命，汲古訛合，從宋元本。

The hexagram Ji Ji transforms into Kun. Lin's interpretation uses the star sequence to indicate misfortune: the sun and moon meet in the Chong Lou section, the Jian Star is exactly in the middle of the sky; those who are sons or brothers should not travel far, otherwise they will stumble outside, fall into danger, and their lives will end here. Shang Binghe explains the image: Chong Lou is the section of the Xia calendar in the ninth month, here the hidden Gen is located in the Xu position, Gen represents stars; the "Monthly Order" in the "Rites of Zhou" says that in the first month of summer, the Jian Star rises in the middle of the sky, Dui governs autumn, so it says "Jian Star in the middle." Chong Lou takes the hidden image, and the Jian Star's Gen comes from the primary hexagram Dui. Hidden Zhen represents the son and movement, Gen is static, so it says "do not travel far." As for the phrase "stumble and fall into danger," he frankly acknowledges there is an error in the character, and he does not force an interpretation. Xun represents life, the hexagram Kun, from the third line to the top line, forms the mutual hexagram Da Guo, which has the image of death, so it says "end of life." The collation note says: the character "ming" in the Ji Gu Ge edition is mistakenly written as "he," here we follow the Song and Yuan editions.

井。商風召寇，來呼外盜。間牒內應，與我爭鬬。殫己寶藏，主人不勝。詳《豫》之《革》。

The hexagram Ji Ji changes into Jing. Lin's interpretation describes internal and external conflicts: once the western wind arises, it invites external enemies, calling out bandits to come to the door; spies inside provide support, leading to fighting and contention with us; the family's treasures are completely looted, and the master ultimately cannot resist. Shang Binghe notes: the symbolic meaning is detailed in the case of Yu changing into Ge. "Shang Feng" refers to autumn wind—ancients associated the five tones with the four seasons, and the Shang tone belongs to autumn, hence this name.

革。甘露醴泉，太平機關。仁德感應，歲樂民安。詳《屯》之《謙》。

The hexagram Ji Ji changes into Ge. Lin's interpretation describes a scene of great peace and auspicious signs: sweet dew descends and sweet spring water flows out, which are the key signs and manifestations of universal peace; when benevolence and virtue reach, heaven and humanity respond, resulting in abundant harvests and people's happiness. Shang Binghe notes: the symbolic meaning is detailed in the case of the hexagram屯 changing into Qian.

鼎。祭仲子突，要門逐忽。禍起子商，弟代其兄，鄭文不昌。《左傳桓十一年》宋人執鄭祭仲與之盟，以厲公歸而立之，鄭忽出奔衛。禍起子商者，謂禍起於宋也，或謂子應作於，非也。哀九年不利子商，注：子商，謂宋，宋，子姓，商後，故曰子商。厲公名突，鄭忽之弟，故曰弟代其兄。忽，即昭公。昭，明也，文也。故曰鄭文不昌。鼎通屯。上坎為仲，本卦兌剛魯，故曰子突。艮為門，震為逐、為子，震為兄，在下坎為弟，居五爻君位，故曰弟代其兄。坤為文、為鄭，坤喪，故不昌。○忽，汲古訛急，商訛傷，均依宋元本。代，宋元本訛伐，文訛久，均依汲古。

The hexagram Ji Ji changes to Ding. Lin's interpretation recounts an old incident in the State of Zheng concerning the succession of its ruler: Ji Zhong supported Prince Tu, and drove out Prince Hu from the main gate. The root of the calamity lay with Zi Shang, where the younger brother succeeded the elder brother as ruler, thus causing the decline of Zheng Zhuang Gong's literary virtue. Master Shang Binghe cites the Zuo Zhuan, Year 11 of Duke Huan: the people of Song detained Ji Zhong and forced him to swear an oath, then sent Prince Tu back to Zheng to become Duke Li, while Prince Hu fled to the State of Wei. "Huo qi Zi Shang" refers to the calamity originating from Song, and some suggest that "Zi" should be read as "Yu," which is incorrect. In the Zuo Zhuan, Year 9 of Duke Ai, there is "Bu li Zi Shang," and Du Yu's commentary explains that "Zi Shang" refers to Song, because Song is of the Zi clan and a descendant of Shang, hence the term "Zi Shang." Duke Li, named Tu, was the younger brother of Prince Hu, so it is said "the younger brother succeeded the elder brother." Prince Hu was Zheng Zhuang Gong, and "Zhuang" means brightness and literature, hence "Zheng Wen Bu Chang." In terms of symbolic meaning: Ding and Tun are complementary hexagrams. The upper trigram Kan represents Zhong, and the original hexagram's Dui is strong and impetuous, hence "Zi Tu." Gen represents the gate, Zhen represents driving out and the younger son; Zhen also represents the elder brother, while the lower Kan represents the younger brother. Kan is located at the fifth line, representing the ruler, hence "the younger brother succeeded the elder brother." Kun represents literature and Zheng, and Kun signifies loss, hence "not flourishing." The collation notes state: the character "Hu" in the Ji Gu Ge edition was mistakenly written as "Ji," and "Shang" was mistakenly written as "Shang," both corrected according to the Song and Yuan editions. The character "Dai" in the Song and Yuan editions was mistakenly written as "Fa," and "Wen" was mistakenly written as "Jiu," both corrected according to the Ji Gu Ge edition.

震。反孼難步，留不及舍。露宿澤陂，亡其襦袴。《左傳昭十年》蘊利生孼。孼，害也，疾病也。反孼難步者，言身反向後，不能步也。艮為舍，艮止，故留不及舍。坎為露、為宿、為澤陂，巽為襦袴，襦袴，皆裡衣。巽象伏不見，故曰亡。○及舍，宋元本作反舍，依汲古。

The hexagram Ji Ji changes into Zhen. Lin's interpretation describes a situation of hardship and difficulty in travel: the body is bent backward, suffering from illness, making it hard to move; delayed, unable to reach the lodging place, one has to sleep outdoors by the embankment of a marsh, even losing the short jacket and trousers. Master Shang Binghe explains: In the "Zuo Zhuan" from the tenth year of Duke Zhao's reign, there is a phrase "yùn li shēng nüe," where "nüe" means harm, that is, illness; "fan nüe nan bu" refers to the body being bent backward, unable to walk. In terms of symbolic meaning: Gen represents a dwelling, and Gen is characterized by stillness, thus saying "liu bu ji she" (delayed, unable to reach the dwelling); Kan represents dew, lodging, and marshes; Xun represents a short jacket and trousers — "ru" and "kuan" are both inner garments, and here Xun symbolizes something hidden and not apparent, thus saying "wang" (lost). The collation note says: The characters "ji she" in the Song and Yuan editions were written as "fan she," but here we follow the Jigugē edition.

艮。虎狼結謀，相聚為保。伺候牛羊，病我商人。詳《賁》之《宋》。

The hexagram Ji Ji changes into Gen. The line text describes bandits running rampant: fierce people like tigers and wolves conspire together, gathering into a group; they wait for others' cattle and sheep to attack, causing great suffering to travelers. Shang Binghe notes: the symbolic meaning is detailed in the entry for Lin under the hexagram Bi; the original text here labels the hexagram as 'Song', which is likely a printing error—there is no hexagram named Song among the sixty-four hexagrams.

漸。明德克敏，重華貢舉。放勳徵用，八哲蒙佑。伏兌為華，兌卦數二，故曰重華。八哲，八元，八愷也。艮後天數八。○徵，汲古訛御，依宋元本。

The hexagram Ji Ji transforms into Zhan. Lin's commentary praises Yu Shun for promoting virtuous men: their moral conduct shines brightly and their affairs are handled swiftly. Zhong Hua, that is Yu Shun, recommended them; Fang Xun, that is Emperor Yao, summoned and appointed them. The eight sages all received blessings. Master Shang Binghe explains the image: hidden兑 represents 'hua' (splendor), and the number of兑 is two, so two 'hua's form 'Zhong Hua'. The term 'eight sages' refers to the eight Yuan of the high emperor Xīn and the eight Kai of the high emperor Yang. The number eight is represented by Gen in the Later Heaven, hence the 'eight'. The collation note says: the character 'zheng' in the Ji Gu Ge edition is mistakenly written as 'yu', so here we follow the Song and Yuan editions.

歸妹。貧鬼守門，日破我盆。毀罌傷瓶，空虛無子。詳《損》之《剝》。

The hexagram Ji Ji changes into Gui Mei. Lin's words describe a poor family: the ghost of poverty stands at the gate, breaking my pot every day; the clay jar is broken, the jar is damaged, the house is empty and bare, with not even a child. Shang Binghe notes: the symbolic meaning is detailed in the change from Sun to Bao.

豐。天命赤烏，與兵徼期。征伐無道，箕子游遨。《史記》武王觀兵盟津，有火至於王屋，流為烏，其色赤，其聲魄雲。離為烏，離南方，故曰赤烏。伏艮為天，巽為命，故曰天命。艮為兵、為時。徼期者，言赤烏之瑞與兵事相應也。震為征伐、為箕子、為遨遊。○與或作興。

The hexagram Ji Ji transforms into Feng. Lin's interpretation describes the auspicious signs of King Wu's campaign against Zhou. Heaven sent a red crow as a mandate, corresponding exactly with the timing of the military campaign. The expedition to punish the tyrant allowed Ji Zi to wander freely. Master Shang Binghe cites the Records of the Grand Historian: King Wu observed his troops at Mingshan, and a fire fell upon the Wangwu hill, transforming into a crow, red in color and with a solemn call. In terms of symbolic interpretation: Li represents the crow, as Li is associated with the south and the color red, hence 'red crow'; Guan represents heaven, and Xun represents destiny, hence 'heavenly mandate'; Guan represents military action and time, 'meeting the appointed time' indicates that the auspicious sign of the red crow coincided with the military campaign. Zhen represents military campaigns, Ji Zi, and wandering. The notes state that the character 'with' may also be written as 'arise'.

旅。威約拘囚，為人所誣。皋陶平理，剖械出牢。脫歸家閭。伏震為威，巽繩為約，艮為拘囚，正反兌口，故曰為人所誣。艮為皋陶，伏坎為械、為牢，震在坎下，故曰剖械出牢、曰脫歸家閭。艮為家也。

The hexagram Ji Ji changes into Lu. Lin's interpretation describes a case of wrongful imprisonment that is eventually cleared: he was bound and imprisoned by force, falsely accused by others and put into jail; fortunately, a fair judge like Gao Yao examined the case, cut through the chains and released him, allowing him to escape back to his own neighborhood. Shang Binghe explained the image: Fu Zhen represents authority and force, Xun represents ropes, hence the meaning of 'binding'; Gen represents imprisonment. One positive and one negative Dui both represent mouths, two mouths attacking each other, hence 'being falsely accused by others'; Gen represents Gao Yao, Fu Kan represents legal instruments and prison, Zhen is below Kan, hence 'cutting through the chains and escaping from jail' and 'returning to one's home'; Gen also represents home.

巽。羊驚虎狼，聳耳群聚。無益威強，為齒所傷。詳《坎》之《臨》。皆以兌為耳。

The hexagram Ji Ji changes into Xun. Lin's interpretation describes the plight of the weak: sheep are startled by tigers and wolves, raise their ears and crowd together; this does not add a single measure of strength or power, and in the end they are still bitten by the teeth of the tigers and wolves. Shang Binghe notes: the imagery is detailed in the change from Kan to Lin, and he points out that the term 'ear' in these instances is derived from the image of Dui.

兌。初雖啼號，後必慶笑。光明照耀，百喜如意。兌口，故啼號。伏震為後、為笑，互離，故曰光明照耀。震為百喜。○喜，汲古訛嘉，依宋元本。

The hexagram Ji Ji changes into Dui. The interpretation is first sorrow then joy: at first although crying and shouting, later it will certainly turn into joyful laughter; light shines everywhere, and all kinds of happy events come to pass as desired. Master Shang Binghe explains the image: the image of Dui is the mouth, so it is said 'crying and shouting'; hidden Zhen is behind, representing laughter, and the mutual trigrams Li represents brightness, so it is said 'light shines everywhere'; Zhen represents a hundred joys. The note says: the character 'joy' in the Ji Gu Ge edition is mistakenly written as 'Jia', here we follow the Song and Yuan editions.

渙。馬服長股，宜行善市。蒙佑楷耦，獲金五倍。《詩鄭風》兩服上襄，《箋》兩服，中央夾轅者。震為車、為駕，故曰馬服。巽為股、為長。長股，鼄也。鼄亦巽象也。巽為市，艮為金，巽為倍，卦數五，故曰獲金五倍、股長善走。

The hexagram Ji Ji changes into Huan. Lin's words describe a merchant who gains great profit: the horses drawing the carriage have long legs and are good at running, suitable for travel and trade; they are blessed and have proper partners, and the gold they earn is five times as much. Shang Binghe explains the image: The poem "Da Fu Yu Tian" from the Shijing's Zheng Feng section mentions "liang fu shang xiang," which Zheng Xuan explains as "liang fu" meaning the two horses in the middle between the yoke. Zhen represents a carriage and driving, so it is said "horse and carriage." Xun represents the thighs and length, "long thighs" is also another name for spider, and spider also belongs to the Xun image. Xun represents the market, Gen represents gold, and Xun has the meaning of doubling. The number of Xun hexagram is five, so it is said "gain gold five times," which also fits the meaning of long legs and good running.

節。應門內崩，誅賢殺暴。上下咸悖，景公失位。長歸元洹，望妻不來。《詩大雅》乃立應門《箋》：諸侯之宮外門曰皋門，朝門曰應門。兌毀，二三四艮覆，艮為門，故曰應門內崩。兌為斧，故曰誅賢殺暴。艮上澤下，二至五正反艮，故曰上下咸悖，言相反也。艮納丙，故曰景。景，日也。震為公，坎為失，故曰景公失位。○崩，元本作萌，依宋本、汲古。元洹，宋元本作無恆，依汲古。

The hexagram Ji Ji changes into Jie. Lin's interpretation describes a dramatic change in the palace: the main gate inside collapses, virtuous people are executed and violent men are also killed; the upper and lower ranks are all in discord, King Jing loses his position; he longs to return to the place called "Yuan Huan," but his wife is expected but does not come. Master Shang Binghe explains the image: The poem "Mian" from the Great Odes of the Book of Songs says, "He set up the gate of response," and Zheng Xuan's commentary explains that the outer gate of the feudal lord's palace is called Gao Men, and the gate of court is called Ying Men; Dui represents destruction, and the second, third, and fourth lines form an inverted Gen, which is the gate, so it is said "the main gate inside collapses"; Dui is the axe, so it is said "virtuous people are executed and violent men are killed"; Gen is on top and泽 (lake) is below, and the second to fifth lines form a positive and a reversed Gen, so it is said "upper and lower are in discord," meaning they are opposite to each other; Gen receives Bing, which belongs to fire and the sun, so the character "Jing" is taken—"Jing" means the sun; Zhen represents the lord, and Kan represents loss, so it is said "King Jing loses his position." The note says: the character "Beng" originally was written as "Meng," following the Song edition and the Ji Gu Ge edition; the two characters "Yuan Huan" in the original text were written as "Wu Heng," following the Ji Gu Ge edition.

中孚。執斧破薪，使媒求婦。和合二姓，親御飲酒。色比毛嬙，姑悅公喜。詳《小過》之《益》。和，汲古作好，依宋元本。酒，宋元本作須，依汲古。末句元本作姑公悅喜，依宋本、汲古。

The hexagram Ji Ji changes into Zhong Fu. The interpretation is similar to the previous entry on Xiao Guo changing into Yi. One holds an axe to cut firewood, entrusting a matchmaker to propose marriage; two families unite in marriage, the bridegroom personally drives the carriage to welcome the bride, and they share the卺 wine. The bride's beauty is comparable to the beauty of Mao Qiang, the mother-in-law is pleased, and the father-in-law is also happy. Shang Binghe notes: The symbolic meaning is detailed in the entry on Xiao Guo changing into Yi. The collation notes state: The character 'he' in the Ji Gu Ge edition is 'hao', following the Song and Yuan editions; the character 'jiu' in the Song and Yuan editions is 'xu', following the Ji Gu Ge edition; the last sentence in the Yuan edition reads 'gu gong yue xi', here following the Song and Ji Gu Ge editions as 'gu yue gong xi'.

小過。兩輪日轉，南上大阪。四馬共轅，無有險難，與禹笑言。詳《賁》之《需》。

The hexagram Ji Ji changes into Xiao Guo. Lin's interpretation describes a smooth journey: two wheels turn all day, heading south up a big slope; four horses draw a single yurtan, with no obstacles or difficulties along the way, and even able to laugh and walk with a person like Yu the Great. Shang Binghe notes: the imagery is detailed in the case of the hexagram Ben changing into Xu.

未濟。千柱百梁，終不傾僵，周宗寧康。詳《謙》之《未濟》。

The hexagram Ji Ji changes into Wei Ji. Lin's interpretation uses the analogy of a palace to illustrate the state's prosperity: thousands of pillars and hundreds of beams support it, ultimately not collapsing, thus ensuring the peace and well-being of the Zhou royal ancestral temple. Shang Binghe notes: the symbolic meaning is detailed in the section on the change from Qian to Wei Ji.