易林象數(下)

021坤水/坤先天為水, 坎後天為水

1. 尚往［乾之觀云：江河淮海, 天之奧府. 按觀下重坤, 故曰江河淮海.］0020 首二句本卦"江河淮海, 天之奧府］釋乾彖"大哉乾元, 萬物資始, 乃統天. 雲行雨施, 品物流行." 說卦"乾為首." 江河淮海為河川之首, 故取象於乾.

2. 尚注［坤之升云：憑河登山. 升上坤, 坤水, 故曰憑河.］0110坤之升首句本卦"憑河登山." 釋坤初六"履霜, 堅冰至." 坤先天位北, 坎後天位北. 説卦"坎為水"指後天為水, 故坤先天為水.

3. 尚注［訟之泰：弱水之西. 坤水, 坤柔, 故曰弱水.］0331訟之泰首二句本卦"弱水之西, 有西王母."釋訟九五"訟, 元吉."

4. 尚注［履之坤云：循河榜舟, 旁淮東游. 是亦以坤為河." 0578履之坤首二句本卦"循河榜舟, 旁准東遊."釋履初九"素履之往, 獨行願也." 天澤履下卦兌為澤. 澤為水流滙聚的地方. 河及淮均為澤, 取象於兌.

5. 尚注［履之大壯云：水流趨下, 遠至東海. 大壯通觀, 觀下坤, 坤為水, 為下, 為海.］0674泰之大壯首二句本卦"水流趨下, 遠至東海"。釋序卦"泰者, 通也." 地天泰上卦坤, 坤先天為水, 故曰水流趨下.

6. 尚注［賁之損云：龍蛇所聚, 大水來處. 損中爻坤, 故曰大水.］ 1385賁之損首二句本卦"龍蛇所聚, 大水來處" 釋賁九三"賁如, 濡如. 永貞吉."。山火賁二至四爻互坎. 說卦"坎為水." 故曰大水來處.

7. 尚注［觀之大有：山沒邱浮, 陸為水魚. 大有通比, 比下坤, 上互艮, 山在水上, 故曰邱浮.］1230觀之大有首二句"山沒丘浮, 陸為水魚"䆁觀六三"觀我生, 進退." 風地觀下卦坤, 坤先天為水, 故曰陸為水魚.

8. 尚注［師之復：淵泉堤防, 水道利通. 皆以坤為水之證也.］ 0408師之復首二句"淵泉隄防, 水道利通" 釋師象"地中有水, 師. 君子以容民畜眾." 地水師上坤下坎, 先天坤為水, 故曰淵泉. 後天坎為水, 故曰水道.

简体中文梳理：

021 坤为水 / 坤在先天八卦中代表水，坎在后天八卦中代表水。

1. 尚秉和注释 [《乾之观》中说：“长江、黄河、淮河、大海，是上天的深奥府库。按照《观》卦的下卦是重叠的坤卦，所以说‘江河淮海’（长江、黄河、淮河、大海）。”] 0020《乾之观》的前两句（本卦内容）“江河淮海，天之奥府（长江、黄河、淮河、大海，是上天的深奥府库）”，用于解释《乾》卦的彖辞 “大哉乾元，万物资始，乃统天。云行雨施，品物流行（伟大啊，乾的元始之气，万物依靠它开始，它统领着天道。云气流行，雨水施降，各类事物流动运行）” 。《说卦》中说 “乾为首（乾代表头、首位等）” ，长江、黄河、淮河、大海是河川中的首要者，所以取象于乾卦。

2. 尚秉和注释 [《坤之升》中说：“靠着河流，攀登高山。《升》卦的上卦是坤卦，坤代表水，所以说‘凭河’（靠着河流）。”] 0110《坤之升》的首句（本卦内容）“凭河登山（靠着河流，攀登高山）”，用于解释《坤》卦初六爻辞 “履霜，坚冰至（脚踏上霜，就预示着坚冰即将到来）” 。坤在先天八卦中的方位是北方，坎在后天八卦中的方位是北方。《说卦》中说 “坎为水（坎代表水）” 指的是坎在后天八卦中代表水，所以说坤在先天八卦中代表水。

3. 尚秉和注释 [《讼之泰》中说：“在弱水的西边。坤代表水，坤又有柔弱的含义，所以说‘弱水’（柔弱的水）。”] 0331《讼之泰》的前两句（本卦内容）“弱水之西，有西王母（在弱水的西边，有西王母）”，用于解释《讼》卦九五爻辞 “讼，元吉（争讼，大为吉祥）” 。

4. 尚秉和注释 [《履之坤》中说：“沿着河流划船，靠着淮河向东游览。这也是把坤看作是河流。”] 0578《履之坤》的前两句（本卦内容）“循河榜舟，旁淮东游（沿着河流划船，靠着淮河向东游览）”，用于解释《履》卦初九爻辞 “素履之往，独行愿也（以朴素坦白的态度行事前往，是独自践行自己的意愿）” 。《天泽履》的下卦是兑卦，兑代表泽（湖泽）。泽是水流汇聚的地方。河流和淮河都属于泽的范畴，所以取象于兑卦。

5. 尚秉和注释 [《履之大壮》中说：“水往低处流，远远地流到东海。《大壮》卦与《观》卦相通，《观》卦的下卦是坤卦，坤代表水，代表下（下方），代表海。”] 0674《泰之大壮》（疑原文此处有误，应为《履之大壮》，按原文梳理）的前两句（本卦内容）“水流趋下，远至东海（水往低处流，远远地流到东海）”，用于解释《序卦》中 “泰者，通也（泰卦，意味着通畅）” 。《地天泰》的上卦是坤卦，坤在先天八卦中代表水，所以说 “水流趋下（水往低处流）” 。

6. 尚秉和注释 [《贲之损》中说：“是龙和蛇聚集的地方，是大水到来的地方。《损》卦的中间爻组成坤卦，所以说‘大水’（大水到来）。”] 1385《贲之损》的前两句（本卦内容）“龙蛇所聚，大水来处（是龙和蛇聚集的地方，是大水到来的地方）”，用于解释《贲》卦九三爻辞 “贲如，濡如。永贞吉（文饰得很华美，而且润泽。长久守正则吉祥）” 。《山火贲》从第二爻到第四爻互成坎卦。《说卦》中说 “坎为水（坎代表水）” ，所以说 “大水来处（大水到来的地方）” 。

7. 尚秉和注释 [《观之大有》中说：“山沉没，山丘漂浮，陆地变成了水中的鱼（形容被水淹没的情景）。《大有》卦与《比》卦相通，《比》卦的下卦是坤卦，上卦互成艮卦，山在水的上面，所以说‘邱浮’（山丘漂浮）。”] 1230《观之大有》的前两句（本卦内容）“山没丘浮，陆为水鱼（山沉没，山丘漂浮，陆地变成了水中的鱼）”，用于解释《观》卦六三爻辞 “观我生，进退（观察自我的行为，决定是前进还是后退）” 。《风地观》的下卦是坤卦，坤在先天八卦中代表水，所以说 “陆为水鱼（陆地变成了水中的鱼，形容被水淹没）” 。

8. 尚秉和注释 [《师之复》中说：“深渊、泉水、堤坝、防护，水道顺畅便利地流通。这些都是把坤看作是水的证据。”] 0408《师之复》的前两句（本卦内容）“渊泉堤防，水道利通（深渊、泉水、堤坝、防护，水道顺畅便利地流通）”，用于解释《师》卦的象辞 “地中有水，师。君子以容民畜众（地中蓄积着水，象征着师卦。君子因此要容纳百姓，蓄积民众）” 。《地水师》上卦是坤卦，下卦是坎卦，先天八卦中坤代表水，所以说 “渊泉（深渊、泉水）” 。后天八卦中坎代表水，所以说 “水道（水流的通道）” 。

英文翻译：

021 Kun is Water / In the Xiantian (primary celestial arrangement) Bagua, Kun represents water, and in the Houtian (secondary celestial arrangement) Bagua, Kan represents water.

1. Shang Binghe's annotation [In "Qian Zhi Guan", it is said: "The Yangtze River, the Yellow River, the Huai River, and the sea are the profound repositories of heaven. According to Hexagram Guan, the lower trigram is the overlapping Kun Hexagram, so it is said 'Jiang He Huai Hai' (The Yangtze River, the Yellow River, the Huai River, and the sea)."] The first two sentences of "Qian Zhi Guan" in 0020 (the content of the original hexagram) are "江河淮海，天之奥府 (The Yangtze River, the Yellow River, the Huai River, and the sea are the profound repositories of heaven)", which are used to explain the Tuan Ci of Hexagram Qian: "Da Zai Qian Yuan, Wan Wu Zi Shi, Nai Tong Tian. Yun Xing Yu Shi, Pin Wu Liu Xing (Great is the primal power of Qian. All things rely on it to begin and it governs the way of heaven. Clouds move and rain falls, and all kinds of things flow and operate)". In "Shuo Gua", it is said "Qian Wei Shou (Qian represents the head, the primary position, etc.)". The Yangtze River, the Yellow River, the Huai River, and the sea are the primary ones among the rivers, so their image is taken from Qian Hexagram.

2. Shang Binghe's annotation [In "Kun Zhi Sheng", it is said: "Relying on the river and climbing the mountain. The upper trigram of Hexagram Sheng is Kun Hexagram. Kun represents water, so it is said 'Ping He' (Relying on the river)."] The first sentence of "Kun Zhi Sheng" in 0110 (the content of the original hexagram) is "凭河登山 (Relying on the river and climbing the mountain)", which is used to explain the Yao Ci of the first line (初六) of Hexagram Kun: "Lü Shuang, Jian Bing Zhi (Stepping on the frost indicates that the solid ice is coming)". In the Xiantian Bagua, the position of Kun is in the north, and in the Houtian Bagua, the position of Kan is in the north. In "Shuo Gua", it is said "Kan Wei Shui (Kan represents water)", which means that Kan represents water in the Houtian Bagua, so it is said that in the Xiantian Bagua, Kun represents water.

3. Shang Binghe's annotation [In "Song Zhi Tai", it is said: "To the west of the weak water. Kun represents water, and Kun also has the meaning of softness, so it is said 'Ruo Shui' (Weak water)."] The first two sentences of "Song Zhi Tai" in 0331 (the content of the original hexagram) are "弱水之西，有西王母 (To the west of the weak water, there is the Queen Mother of the West)", which are used to explain the Yao Ci of the fifth line (九五) of Hexagram Song: "Song, Yuan Ji (Litigation, greatly auspicious)".

4. Shang Binghe's annotation [In "Lü Zhi Kun", it is said: "Rowing a boat along the river and traveling eastward along the Huai River. This also regards Kun as the river."] The first two sentences of "Lü Zhi Kun" in 0578 (the content of the original hexagram) are "循河榜舟，旁淮东游 (Rowing a boat along the river and traveling eastward along the Huai River)", which are used to explain the Yao Ci of the first line (初九) of Hexagram Lü: "Su Lü Zhi Wang, Du Xing Yuan Ye (Acting and going with a simple and candid attitude is to practice one's own will alone)". The lower trigram of Hexagram Tian Ze Lü (Heaven and Marsh Lü) is Dui Hexagram. Dui represents Ze (lakes and marshes). Ze is a place where water converges. Both the river and the Huai River belong to the category of Ze, so their image is taken from Dui Hexagram.

5. Shang Binghe's annotation [In "Lü Zhi Da Zhuang", it is said: "The water flows downward and reaches the East China Sea far away. Hexagram Da Zhuang is in communication with Hexagram Guan. The lower trigram of Hexagram Guan is Kun Hexagram. Kun represents water, represents the lower part (below), and represents the sea."] The first two sentences of "Tai Zhi Da Zhuang" (presumably there is an error in the original text here, it should be "Lü Zhi Da Zhuang", sorted according to the original text) (the content of the original hexagram) are "水流趋下，远至东海 (The water flows downward and reaches the East China Sea far away)", which are used to explain "Tai Zhe, Tong Ye (Hexagram Tai means smoothness)" in the "Sequence of Hexagrams". The upper trigram of Hexagram Di Tian Tai (Earth and Heaven Tai) is Kun Hexagram. In the Xiantian Bagua, Kun represents water, so it is said "水流趋下 (The water flows downward)".

6. Shang Binghe's annotation [In "Ben Zhi Sun", it is said: "It is the place where dragons and snakes gather and where the great flood comes. The middle lines of Hexagram Sun form Kun Hexagram, so it is said 'Da Shui' (The great flood comes)."] The first two sentences of "Ben Zhi Sun" in 1385 (the content of the original hexagram) are "龙蛇所聚，大水来处 (It is the place where dragons and snakes gather and where the great flood comes)", which are used to explain the Yao Ci of the third line (九三) of Hexagram Ben: "Ben Ru, Ru Ru. Yong Zhen Ji (Being beautifully adorned and moist. Maintaining righteousness permanently will be auspicious)". From the second line to the fourth line of Hexagram Shan Huo Ben (Mountain and Fire Ben), they mutually form Kan Hexagram. In "Shuo Gua", it is said "Kan Wei Shui (Kan represents water)", so it is said "大水来处 (The place where the great flood comes)".

7. Shang Binghe's annotation [In "Guan Zhi Da You", it is said: "The mountains sink, the hills float, and the land turns into fish in the water (describing the scene of being flooded). Hexagram Da You is in communication with Hexagram Bi. The lower trigram of Hexagram Bi is Kun Hexagram, and the upper trigram mutually forms Gen Hexagram. The mountain is above the water, so it is said 'Qiu Fu' (The hills float)."] The first two sentences of "Guan Zhi Da You" in 1230 (the content of the original hexagram) are "山没丘浮，陆为水鱼 (The mountains sink, the hills float, and the land turns into fish in the water)", which are used to explain the Yao Ci of the third line (六三) of Hexagram Guan: "Guan Wo Sheng, Jin Tui (Observing my actions and deciding whether to advance or retreat)". The lower trigram of Hexagram Feng Di Guan (Wind and Earth Guan) is Kun Hexagram. In the Xiantian Bagua, Kun represents water, so it is said "陆为水鱼 (The land turns into fish in the water, describing the situation of being flooded)".

8. Shang Binghe's annotation [In "Shi Zhi Fu", it is said: "The deep abyss, the springs, the dams, and the protections, and the waterway flows smoothly and conveniently. These are all the evidences of regarding Kun as water."] The first two sentences of "Shi Zhi Fu" in 0408 (the content of the original hexagram) are "渊泉堤防，水道利通 (The deep abyss, the springs, the dams, and the protections, and the waterway flows smoothly and conveniently)", which are used to explain the Xiang Ci of Hexagram Shi: "Di Zhong You Shui, Shi. Jun Zi Yi Rong Min Xu Zhong (There is water accumulated in the earth, symbolizing Hexagram Shi. The gentleman therefore should accommodate the people and accumulate the multitude)". The upper trigram of Hexagram Di Shui Shi (Earth and Water Shi) is Kun Hexagram, and the lower trigram is Kan Hexagram. In the Xiantian Bagua, Kun represents water, so it is said "渊泉 (The deep abyss and the springs)". In the Houtian Bagua, Kan represents water, so it is said "水道 (The waterway)".

022艮火/説卦離為火

1. 尚注［蹇之渙云：從風放火. 渙中爻艮, 艮為火, 與巽連, 故從風放火.］2427睽之渙首二句本卦"從風放火, 艾芝俱死"釋序卦"睽者, 乖也." 火澤睽上卦離, 說卦"離為火."

2. 尚注［大牡之遁云：火爛銷金. 遁上乾為金, 下艮火, 故銷金.］2145大壯之遁首二句本卦"剛柔相傷, 火爛銷金"釋雜卦"大壯則止." 雷天大壯上卦震, 説卦"震為雷." 震為雷一至四爻互離. 說卦"離為火."

3. 尚注［咸之艮云：順風縱火, 芝艾俱死. 艮中爻震伏巽, 故順風. 艮火, 故曰縱火.］1972咸之艮首二句"順風縦火, 芝艾俱死"釋咸六二"咸其腓, 凶. 居吉." 澤山咸二至四爻互巽, 説卦"巽為風."。上卦兌"兌為毀折." 兌為澤二至四爻互離. 説卦"離為火."

4. 尚注［坎之謙云：門燒屋燔. 謙下艮, 艮為門, 為屋. 艮火, 故燔燒.］1807坎之謙首二句本卦"門燒屋燔, 為下所殘"釋坎初六"習坎, 入于坎窞, 凶."。坎為水二至五爻互大離, 說卦"離為火."

5. 尚注［解之謙云：三火起明, 雨滅其光. 謙下艮為光, 納丙數三, 故曰三火, 上互坎, 故雨滅其光.］2511解之謙首二句本卦"三火起明, 雨滅其光"䆁序卦"解者, 緩也." 雷水解二至四爻互離, 說卦"離為火."

简体中文梳理：

022 艮为火 / 《说卦》中说离代表火

1. 尚秉和注释 [《蹇之涣》中说：“顺着风放火。《涣》卦的中间爻组成艮卦，艮代表火，艮与巽相连（在卦象结构上的关系），所以说顺着风放火。”] 2427《睽之涣》（疑原文此处有误，应为《蹇之涣》，按原文梳理）的前两句（本卦内容）“从风放火，艾芝俱死（顺着风放火，艾草和灵芝都被烧死了）”，用于解释《序卦》中 “睽者，乖也（睽卦表示乖离、背离）” 。《火泽睽》的上卦是离卦，《说卦》中说 “离为火（离代表火）” 。

2. 尚秉和注释 [《大壮之遁》中说：“火很旺盛能熔化金属。《遁》卦的上卦是乾卦，乾代表金属，下卦是艮卦，艮代表火，所以能熔化金属。”] 2145《大壮之遁》的前两句（本卦内容）“刚柔相伤，火烂销金（刚和柔相互伤害，火很旺盛能熔化金属）”，用于解释《杂卦》中 “大壮则止（大壮卦表示停止）” 。《雷天大壮》的上卦是震卦，《说卦》中说 “震为雷（震代表雷）” 。《雷天大壮》从第一爻到第四爻互成离卦。《说卦》中说 “离为火（离代表火）” 。

3. 尚秉和注释 [《咸之艮》中说：“顺着风放火，灵芝和艾草都被烧死了。《艮》卦的中间爻组成震卦，震与巽互为伏卦，所以说‘顺风’（有顺着风的意思）。艮代表火，所以说‘纵火’（放火）。”] 1972《咸之艮》的前两句（本卦内容）“顺风纵火，芝艾俱死（顺着风放火，灵芝和艾草都被烧死了）”，用于解释《咸》卦六二爻辞 “咸其腓，凶。居吉（感应到小腿肚，有凶险。安居则吉祥）” 。《泽山咸》从第二爻到第四爻互成巽卦，《说卦》中说 “巽为风（巽代表风）” 。上卦是兑卦，“兑为毁折（兑代表毁坏、折断）” 。《泽山咸》从第二爻到第四爻还互成离卦。《说卦》中说 “离为火（离代表火）” 。

4. 尚秉和注释 [《坎之谦》中说：“门被烧毁，房屋被焚烧。《谦》卦的下卦是艮卦，艮代表门，也代表房屋。艮代表火，所以会被焚烧。”] 1807《坎之谦》的前两句（本卦内容）“门烧屋燔，为下所残（门被烧毁，房屋被焚烧，被下面的因素所残害）”，用于解释《坎》卦初六爻辞 “习坎，入于坎窞，凶（面临重重险阻的坎卦，陷入到陷坑深处，凶险）” 。《坎》卦从第二爻到第五爻互成大离卦，《说卦》中说 “离为火（离代表火）” 。

5. 尚秉和注释 [《解之谦》中说：“三团火燃烧起来发出光明，雨水浇灭了它的光芒。《谦》卦的下卦是艮卦，艮代表光，纳入丙的卦数是三，所以说‘三火’（三团火），上卦互成坎卦，所以雨水浇灭了它的光芒。”] 2511《解之谦》的前两句（本卦内容）“三火起明，雨灭其光（三团火燃烧起来发出光明，雨水浇灭了它的光芒）”，用于解释《序卦》中 “解者，缓也（解卦表示舒缓、缓解）” 。《雷水解》从第二爻到第四爻互成离卦，《说卦》中说 “离为火（离代表火）” 。

英文翻译：

022 Gen is Fire / In "Shuo Gua", it is said that Li represents fire.

Shang Binghe's annotation [In "Jian Zhi Huan", it is said: "Setting fire with the wind. The middle lines of Hexagram Huan form Gen Hexagram. Gen represents fire. Gen is connected with Xun Hexagram (in terms of the structure of the hexagrams), so it is said setting fire with the wind."] The first two sentences of "Kui Zhi Huan" (presumably there is an error in the original text here, it should be "Jian Zhi Huan", sorted according to the original text) (the content of the original hexagram) are "从风放火，艾芝俱死 (Setting fire with the wind, both mugwort and ganoderma are burned to death)", which are used to explain "Kui Zhe, Guai Ye (Hexagram Kui represents divergence and alienation)" in the "Sequence of Hexagrams". The upper trigram of Hexagram Huo Ze Kui (Fire and Marsh Kui) is Li Hexagram. In "Shuo Gua", it is said "Li Wei Huo (Li represents fire)".

1. Shang Binghe's annotation [In "Da Zhuang Zhi Dun", it is said: "The fire is so intense that it can melt the metal. The upper trigram of Hexagram Dun is Qian Hexagram. Qian represents metal. The lower trigram is Gen Hexagram. Gen represents fire, so it can melt the metal."] The first two sentences of "Da Zhuang Zhi Dun" in 2145 (the content of the original hexagram) are "刚柔相伤，火烂销金 (The hardness and softness harm each other, and the intense fire can melt the metal)", which are used to explain "Da Zhuang Ze Zhi (Hexagram Da Zhuang represents stopping)" in the "Miscellaneous Hexagrams". The upper trigram of Hexagram Lei Tian Da Zhuang (Thunder and Heaven Da Zhuang) is Zhen Hexagram. In "Shuo Gua", it is said "Zhen Wei Lei (Zhen represents thunder)". From the first line to the fourth line of Hexagram Lei Tian Da Zhuang, they mutually form Li Hexagram. In "Shuo Gua", it is said "Li Wei Huo (Li represents fire)".

2. Shang Binghe's annotation [In "Xian Zhi Gen", it is said: "Setting fire with the wind, both ganoderma and mugwort are burned to death. The middle lines of Hexagram Gen form Zhen Hexagram. Zhen Hexagram and Xun Hexagram are mutually latent hexagrams, so it is said 'Shun Feng' (With the wind). Gen represents fire, so it is said 'Zong Huo' (Setting fire)."] The first two sentences of "Xian Zhi Gen" in 1972 (the content of the original hexagram) are "顺风纵火，芝艾俱死 (Setting fire with the wind, both ganoderma and mugwort are burned to death)", which are used to explain the Yao Ci of the second line (六二) of Hexagram Xian: "Xian Qi Fei, Xiong. Ju Ji (Sensing the calf, it is ominous. Staying at home is auspicious)". From the second line to the fourth line of Hexagram Ze Shan Xian (Marsh and Mountain Xian), they mutually form Xun Hexagram. In "Shuo Gua", it is said "Xun Wei Feng (Xun represents wind)". The upper trigram is Dui Hexagram. "Dui Wei Hui Zhe (Dui represents destruction and breaking)". From the second line to the fourth line of Hexagram Ze Shan Xian, they also mutually form Li Hexagram. In "Shuo Gua", it is said "Li Wei Huo (Li represents fire)".

3. Shang Binghe's annotation [In "Kan Zhi Qian", it is said: "The door is burned and the house is set on fire. The lower trigram of Hexagram Qian is Gen Hexagram. Gen represents the door and also the house. Gen represents fire, so it will be burned."] The first two sentences of "Kan Zhi Qian" in 1807 (the content of the original hexagram) are "门烧屋燔，为下所残 (The door is burned and the house is set on fire, and it is damaged by the factors below)", which are used to explain the Yao Ci of the first line (初六) of Hexagram Kan: "Xi Kan, Ru Yu Kan Dan, Xiong (Facing the multiple obstacles of Hexagram Kan, falling into the deep pit, it is ominous)". From the second line to the fifth line of Hexagram Kan, they mutually form a great Li Hexagram. In "Shuo Gua", it is said "Li Wei Huo (Li represents fire)".

4. Shang Binghe's annotation [In "Jie Zhi Qian", it is said: "Three fires ignite and emit light, and the rain extinguishes their light. The lower trigram of Hexagram Qian is Gen Hexagram. Gen represents light. The hexagram number of Bing incorporated is three, so it is said 'San Huo' (Three fires). The upper trigram mutually forms Kan Hexagram, so the rain extinguishes their light."] The first two sentences of "Jie Zhi Qian" in 2511 (the content of the original hexagram) are "三火起明，雨灭其光 (Three fires ignite and emit light, and the rain extinguishes their light)", which are used to explain "Jie Zhe, Huan Ye (Hexagram Jie represents relief and relaxation)" in the "Sequence of Hexagrams". From the second line to the fourth line of Hexagram Lei Shui Jie (Thunder and Water Jie), they mutually form Li Hexagram. In "Shuo Gua", it is said "Li Wei Huo (Li represents fire)".

   
   
   
   

023坎土/坎為水, 水流通於坤土之中.

1. 說卦"坎為水, 為溝瀆" 李疏"坤為土, 水性流通于坤土之中, 故其象為溝瀆也."

2. 尚注［節之井云：宣發龍叔, 為王主國. 安土成稷, 天下蒙福. 安土成稷者, 井上坎, 下互大坎, 坎為土, 巽為稷. 稷者, 社稷也. 風俗通所謂稷為百谷受, 五谷不能偏祭, 立稷而祭之是也. 稷以土築成, 井上下皆坎土, 故曰安土成稷.］3824節之井第三句之卦"安土成稷" 釋困象"澤无水, 困. 君子以致命遂志." 澤水困, 水在澤下, 則澤竭矣, 坎為溝瀆. 故安土成稷.

3. 尚注［臨之蠱云：火生月窟, 下土恩鑾. 蠱上艮為火, 下巽為月窟, 下互大坎為土, 為塞, 故曰下土恩塞.］1170臨之蠱第二句之卦"下土恩塞"釋隨初九"官有渝, 貞吉. 出門交有功." 澤雷隨三至六互大坎, 坎為溝瀆. 而隨下卦雷, 坎水並非在坤土之中, 故曰下土恩塞."

4. 尚注［豐之大過云：相呼南去, 膏潤下土. 大過為大坎, 坎為膏潤, 為土.］3484豐之大過第五六句變卦"膏澤田里, 年歲大喜"釋大過九二"枯楊生稊....凑不利." 澤風大過一至六爻互大坎, 水性流通于坤土之中, 故曰膏澤田里.

5. 尚注［夬之震云：可以履土. 震互坎, 坎為土, 震為足, 故曰履土.］2739夬之震第四句變卦"可以履土"釋震彖"出可以守宗廟社稷, 以為祭主也." 震三至五爻互坎, 水性流通於坤土之中, 故曰可以履土.

6. 尚注［隨之節云：水土不同. 師之漸云：拜治水土. 无妄之解云：載土販鹽, 皆以坎為水土. 此易林以坎為土之證. 蓋坎為塞而中堅實, 故象土也.］1084隨之節第三句之卦"水土不同"釋渙卦名, 離散. 風水渙下卦坎, 坎為水, 水流通於坤土之中, 故曰水土不同. 0437師之漸第四句變卦"拜治水土"釋漸彖"進得位, 往有功也. 進以正, 可以正邦也." 漸一至四爻互坎, 坎為水, 水流通於坤土之中, 故曰拜治水土. 1576无妄之解第三句之卦"載土販鹽"釋蹇彖"蹇, 難也." 說文"古宿沙煮海水為鹽." 水山蹇下卦坎, 坎為水, 海水流通於坤沙之中, 故曰戴土販鹽.

简体中文梳理：

023 坎为土 / 坎代表水，水在坤所代表的土中流通。

1. 《说卦》中说 “坎为水，为沟渎（坎代表水，代表沟渠）” ，李鼎祚的疏解中说 “坤代表土，水的特性是在坤所代表的土中流通，所以坎的卦象为沟渠” 。

2. 尚秉和注释 [《节之井》中说：“宣扬推举龙叔，让他成为君王、主持国政。使土地安定，成就社稷，天下都蒙受福泽。‘安土成稷’的意思是，《井》卦的上卦是坎卦，下卦互成大坎卦，坎代表土，巽代表稷（谷神）。稷，就是社稷（国家）。《风俗通》中所说的稷是百谷之神，因为五谷不能一一祭祀，所以设立稷神来祭祀它。稷坛是用土筑成的，《井》卦上下都是坎所代表的土，所以说‘安土成稷’（使土地安定，成就社稷）。”] 3824《节之井》的第三句（之卦内容）“安土成稷（使土地安定，成就社稷）”，用于解释《困》卦的象辞 “泽无水，困。君子以致命遂志（泽中没有水，象征困厄。君子因此能舍弃生命来实现自己的志愿）” 。《泽水困》，水在泽的下面，那么泽就干涸了，坎代表沟渠。所以有 “安土成稷” 的说法。

3. 尚秉和注释 [《临之蛊》中说：“火在月亮的窟穴中产生，下面土地的恩泽被堵塞。《蛊》卦的上卦是艮卦，艮代表火，下卦是巽卦，巽代表月亮的窟穴，下卦互成大坎卦，坎代表土，代表堵塞，所以说‘下土恩塞’（下面土地的恩泽被堵塞）。”] 1170《临之蛊》的第二句（之卦内容）“下土恩塞（下面土地的恩泽被堵塞）”，用于解释《随》卦初九爻辞 “官有渝，贞吉。出门交有功（官职有变动，占问结果吉祥。出门与人交往会有功劳）” 。《泽雷随》从第三爻到第六爻互成大坎卦，坎代表沟渠。而《随》卦的下卦是雷卦，坎所代表的水并不在坤所代表的土中（此处按原文理解其逻辑），所以说 “下土恩塞” 。

4. 尚秉和注释 [《丰之大过》中说：“相互呼唤着向南而去，膏腴润泽的气息降临到下面的土地。《大过》卦可看作大坎卦，坎代表膏腴润泽，代表土。”] 3484《丰之大过》的第五、六句（变卦内容）“膏泽田里，年岁大喜（膏腴润泽的气息降临到田地，这一年年景大好令人喜悦）”，用于解释《大过》卦九二爻辞 “枯杨生稊…… 凑不利（枯萎的杨树生出嫩芽…… 有所前往不利）” 。《泽风大过》从第一爻到第六爻互成大坎卦，水的特性是在坤所代表的土中流通，所以说 “膏泽田里（膏腴润泽的气息降临到田地）” 。

5. 尚秉和注释 [《夬之震》中说：“可以踏在土地上。《震》卦中互成坎卦，坎代表土，震代表脚，所以说‘履土’（踏在土地上）。”] 2739《夬之震》的第四句（变卦内容）“可以履土（可以踏在土地上）”，用于解释《震》卦的彖辞 “出可以守宗庙社稷，以为祭主也（外出可以守护宗庙社稷，成为主持祭祀的人）” 。《震》卦从第三爻到第五爻互成坎卦，水的特性是在坤所代表的土中流通，所以说 “可以履土（可以踏在土地上）” 。

6. 尚秉和注释 [《随之节》中说：“水和土不一样。《师之渐》中说：“祭拜并治理水土。《无妄之解》中说：“装载着土去贩卖盐”，这些都是把坎看作是水土的例子。这就是《易林》中把坎看作是土的证据。大概因为坎代表堵塞而且中间坚实，所以象征土。”] 1084《随之节》的第三句（之卦内容）“水土不同（水和土不一样）”，用于解释《涣》卦的卦名（涣表示离散）。《风水涣》的下卦是坎卦，坎代表水，水在坤所代表的土中流通，所以说 “水土不同（水和土不一样）” 。0437《师之渐》的第四句（变卦内容）“拜治水土（祭拜并治理水土）”，用于解释《渐》卦的彖辞 “进得位，往有功也。进以正，可以正邦也（前进而得居正位，前往会有功劳。以正道前进，可以端正邦国）” 。《渐》卦从第一爻到第四爻互成坎卦，坎代表水，水在坤所代表的土中流通，所以说 “拜治水土（祭拜并治理水土）” 。1576《无妄之解》的第三句（之卦内容）“载土贩盐（装载着土去贩卖盐）”，用于解释《蹇》卦的彖辞 “蹇，难也（蹇卦表示艰难）” 。《说文》中说 “古宿沙煮海水为盐（古代宿沙氏煮海水来制盐）” 。《水山蹇》的下卦是坎卦，坎代表水，海水在坤所代表的沙土中流通，所以说 “载土贩盐（装载着土去贩卖盐）” 。

英文翻译：

023 Kan is Earth / Kan represents water, and water circulates in the earth represented by Kun.

1. In "Shuo Gua", it is said "Kan Wei Shui, Wei Gou Du (Kan represents water and ditches)". In Li Dingzuo's commentary, it is said "Kun represents earth. The characteristic of water is to circulate in the earth represented by Kun, so the hexagram image of Kan is ditches."

2. Shang Binghe's annotation [In "Jie Zhi Jing", it is said: "Promote and recommend Long Shu to become the king and preside over the state affairs. Stabilize the land and establish the She Ji (the state). The whole world will receive blessings. The meaning of 'An Tu Cheng Ji' is that the upper trigram of Hexagram Jing is Kan Hexagram, and the lower trigram mutually forms a great Kan Hexagram. Kan represents earth, and Xun represents Ji (the god of grain). Ji is She Ji (the state). In 'Feng Su Tong', it is said that Ji is the god of all grains. Since the five grains cannot be sacrificed one by one, a god of Ji is established for sacrifice. The altar of Ji is built with earth. Both the upper and lower parts of Hexagram Jing are the earth represented by Kan, so it is said 'An Tu Cheng Ji' (Stabilize the land and establish the state)."] The third sentence of "Jie Zhi Jing" in 3824 (the content of the zhi hexagram) is "安土成稷 (Stabilize the land and establish the state)", which is used to explain the Xiang Ci of Hexagram Kun: "Ze Wu Shui, Kun. Jun Zi Yi Zhi Ming Sui Zhi (There is no water in the marsh, symbolizing hardship. The gentleman can thus sacrifice his life to fulfill his aspirations)". In Hexagram Ze Shui Kun (Marsh and Water Kun), water is below the marsh, then the marsh will dry up. Kan represents ditches. So there is the saying of "An Tu Cheng Ji".

3. Shang Binghe's annotation [In "Lin Zhi Gu", it is said: "Fire is generated in the cave of the moon, and the grace of the lower earth is blocked. The upper trigram of Hexagram Gu is Gen Hexagram. Gen represents fire. The lower trigram is Xun Hexagram. Xun represents the cave of the moon. The lower trigram mutually forms a great Kan Hexagram. Kan represents earth and blockage, so it is said 'Xia Tu En Sai' (The grace of the lower earth is blocked)."] The second sentence of "Lin Zhi Gu" in 1170 (the content of the zhi hexagram) is "下土恩塞 (The grace of the lower earth is blocked)", which is used to explain the Yao Ci of the first line (初九) of Hexagram Sui: "Guan You Yu, Zhen Ji. Chu Men Jiao You Gong (There is a change in the official position, divination shows it is auspicious. Going out and interacting with others will bring merits)". From the third line to the sixth line of Hexagram Ze Lei Sui (Marsh and Thunder Sui), they mutually form a great Kan Hexagram. Kan represents ditches. And the lower trigram of Hexagram Sui is Zhen Hexagram. The water represented by Kan is not in the earth represented by Kun (understood according to the original text's logic here), so it is said "Xia Tu En Sai".

4. Shang Binghe's annotation [In "Feng Zhi Da Guo", it is said: "Calling each other and going southward, the rich and moistening breath descends to the lower earth. Hexagram Da Guo can be regarded as a great Kan Hexagram. Kan represents richness and moisture, and represents earth."] The fifth and sixth sentences of "Feng Zhi Da Guo" in 3484 (the content of the changed hexagram) are "膏泽田里，年岁大喜 (The rich and moistening breath descends to the fields, and it is a very joyful year with a good harvest)", which are used to explain the Yao Ci of the second line (九二) of Hexagram Da Guo: "Ku Yang Sheng Ti... Cou Bu Li (The withered poplar gives birth to tender shoots... It is not beneficial to go forward)". From the first line to the sixth line of Hexagram Ze Feng Da Guo (Marsh and Wind Da Guo), they mutually form a great Kan Hexagram. The characteristic of water is to circulate in the earth represented by Kun, so it is said "膏泽田里 (The rich and moistening breath descends to the fields)".

5. Shang Binghe's annotation [In "Guai Zhi Zhen", it is said: "One can step on the earth. The Zhen Hexagram mutually forms Kan Hexagram. Kan represents earth, and Zhen represents the feet, so it is said 'Lv Tu' (Stepping on the earth)."] The fourth sentence of "Guai Zhi Zhen" in 2739 (the content of the changed hexagram) is "可以履土 (One can step on the earth)", which is used to explain the Tuan Ci of Hexagram Zhen: "Chu Ke Yi Shou Zong Miao She Ji, Yi Wei Ji Zhu Ye (Going out can protect the ancestral temple and the state, and become the host of the sacrifice)". From the third line to the fifth line of Hexagram Zhen, they mutually form Kan Hexagram. The characteristic of water is to circulate in the earth represented by Kun, so it is said "可以履土 (One can step on the earth)".

6. Shang Binghe's annotation [In "Sui Zhi Jie", it is said: "Water and earth are different. In 'Shi Zhi Jian', it is said: 'Worship and govern water and earth.' In 'Wu Wang Zhi Jie', it is said: 'Loading earth and selling salt.' These are all examples of regarding Kan as water and earth. This is the evidence in 'Yi Lin (Book of Changes Forest)' of regarding Kan as earth. Probably because Kan represents blockage and is solid in the middle, so it symbolizes earth."] The third sentence of "Sui Zhi Jie" in 1084 (the content of the zhi hexagram) is "水土不同 (Water and earth are different)", which is used to explain the name of Hexagram Huan (Huan means dispersion). The lower trigram of Hexagram Feng Shui Huan (Wind and Water Huan) is Kan Hexagram. Kan represents water, and water circulates in the earth represented by Kun, so it is said "水土不同 (Water and earth are different)". The fourth sentence of "Shi Zhi Jian" in 0437 (the content of the changed hexagram) is "拜治水土 (Worship and govern water and earth)", which is used to explain the Tuan Ci of Hexagram Jian: "Jin De Wei, Wang You Gong Ye. Jin Yi Zheng, Ke Yi Zheng Bang Ye (Advancing and obtaining the right position, going forward will bring merits. Advancing with the right path can rectify the state)". From the first line to the fourth line of Hexagram Jian, they mutually form Kan Hexagram. Kan represents water, and water circulates in the earth represented by Kun, so it is said "拜治水土 (Worship and govern water and earth)". The third sentence of "Wu Wang Zhi Jie" in 1576 (the content of the zhi hexagram) is "载土贩盐 (Loading earth and selling salt)", which is used to explain the Tuan Ci of Hexagram Jian: "Jian, Nan Ye (Hexagram Jian represents hardship)". In "Shuo Wen", it is said "Gu Su Sha Zhu Hai Shui Wei Yan (In ancient times, Su Sha boiled sea water to make salt)". The lower trigram of Hexagram Shui Shan Jian (Water and Mountain Jian) is Kan Hexagram. Kan represents water, and sea water circulates in the sandy soil represented by Kun, so it is said "载土贩盐 (Loading earth and selling salt)".

024巽石/艮先天為山為石, 乾後天為山為石.

1. 說卦"艮為山, 為石." 艮先天位西北. 西北多山石. 後天乾位西北, 故亦為山為石. 尚注［同人之小畜云：戴石上山. 小畜上巽下乾, 巽為石, 乾為首, 石在首上, 故曰戴石.］0777同人小畜首二句本卦"載石上山, 步跌不前"釋同人九四象"乘其墉, 義弗克也. 其吉, 則困而反則也." 天火同人上卦乾為山為石, 故曰載石上山.

2. 尚注［夬之姤云：山石朽破. 姤上乾. 后詳下巽, 巽為石. 下斷, 故曰山石朽破.］2732夬之姤首二句本卦"山石朽破, 消崩墮墜"釋夬上九"無號, 終有凶" 澤天夬下卦乾, 乾後天為山石. 說卦"兌為毀折, 故曰朽破及消崩墮墜.

3. 尚注［明夷之革云：掘井得石. 革兌為井, 互大坎, 坎窞亦為井. 互巽為石, 故曰掘井得石. 是易林以巽為石之明証.］2289明夷之革第三句之卦"掘井得石"釋井初六"井泥不食, 舊井无禽." 水風井尚注［大壯之觀云：五石示象. 觀上巽數五, 巽為石, 故曰五石.］2132大壯之觀第三句"五石示象"釋臨彖"至于八月有凶, 消不久也." 地澤臨尚注［家人之否云：反得弊石. 否互巽, 巽為石, 為弊, 故曰弊石. 亦明明以巽為石.］

简体中文：024 巽为石 / 艮在先天八卦中代表山、代表石，乾在后天八卦中代表山、代表石。

1. 《说卦》中说 “艮为山，为石（艮代表山，代表石）” 。艮在先天八卦中的方位是西北方。西北方多山石。后天八卦中乾的方位在西北方，所以乾也代表山、代表石。尚秉和注释 [《同人之小畜》中说：“头顶着石头上山。《小畜》卦上卦是巽卦，下卦是乾卦，巽代表石，乾代表头，石头在头上，所以说‘戴石’（头顶着石头）。”] 0777《同人小畜》（疑原文此处应为《同人之小畜》，按原文梳理）的前两句（本卦内容）“载石上山，步跌不前（头顶着石头上山，脚步踉跄，无法前进）”，用于解释《同人》卦九四爻的象辞 “乘其墉，义弗克也。其吉，则困而反则也（登上城墙，从道义上不能取胜。之所以吉祥，是因为在困厄时能返回正确的法则）” 。《天火同人》的上卦是乾卦，乾代表山、代表石，所以说 “载石上山（头顶着石头上山）” 。

2. 尚秉和注释 [《夬之姤》中说：“山上的石头腐朽破碎。《姤》卦上卦是乾卦。下面接着是巽卦，巽代表石。巽卦有下断的卦象特点（巽卦卦象有断裂的象征），所以说‘山石朽破’（山上的石头腐朽破碎）。”] 2732《夬之姤》的前两句（本卦内容）“山石朽破，消崩堕坠（山上的石头腐朽破碎，逐渐消散、崩塌、坠落）”，用于解释《夬》卦上九爻辞 “无号，终有凶（不必呼喊，最终还是有凶险）” 。《泽天夬》的下卦是乾卦，乾在后天八卦中代表山石。《说卦》中说 “兑为毁折（兑代表毁坏、折断）”，所以说 “朽破及消崩堕坠（腐朽破碎以及消散、崩塌、坠落）” 。

3. 尚秉和注释 [《明夷之革》中说：“挖井的时候得到了石头。《革》卦中兑代表井，互成大坎卦，坎所代表的陷坑也可以看作是井。互成的巽卦代表石，所以说‘掘井得石’（挖井的时候得到了石头）。这是《易林》中把巽看作是石的明确证据。”] 2289《明夷之革》的第三句（之卦内容）“掘井得石（挖井的时候得到了石头）”，用于解释《井》卦初六爻辞 “井泥不食，旧井无禽（井里有泥不能食用，旧井中没有禽鸟）” 。《水风井》 尚秉和注释 [《大壮之观》中说：“五块石头显示出某种象征。《观》卦上卦是巽卦，巽的卦数是五，巽代表石，所以说‘五石’（五块石头）。”] 2132《大壮之观》的第三句（内容）“五石示象（五块石头显示出某种象征）”，用于解释《临》卦的彖辞 “至于八月有凶，消不久也（到了八月会有凶险，因为阳气消减，不能长久）” 。《地泽临》 尚秉和注释 [《家人之否》中说：“反而得到了一块有弊病的石头。《否》卦中互成巽卦，巽代表石，也代表弊病，所以说‘弊石’（有弊病的石头）。这也明显地把巽看作是石。”]

英文翻译：

024 Xun is Stone / In the Xiantian (primary celestial arrangement) Bagua, Gen represents mountains and stones, and in the Houtian (secondary celestial arrangement) Bagua, Qian represents mountains and stones.

1. In "Shuo Gua", it is said "Gen Wei Shan, Wei Shi (Gen represents mountains and stones)". The position of Gen in the Xiantian Bagua is in the northwest. There are many mountains and stones in the northwest. In the Houtian Bagua, the position of Qian is in the northwest, so Qian also represents mountains and stones. Shang Binghe's annotation [In "Tong Ren Zhi Xiao Xu", it is said: "Carrying a stone on the head and going up the mountain. The upper trigram of Hexagram Xiao Xu is Xun Hexagram, and the lower trigram is Qian Hexagram. Xun represents stone, and Qian represents the head. The stone is on the head, so it is said 'Dai Shi' (Carrying a stone on the head)."] The first two sentences of "Tong Ren Xiao Xu" (presumably it should be "Tong Ren Zhi Xiao Xu" here, sorted according to the original text) (the content of the original hexagram) are "载石上山，步跌不前 (Carrying a stone on the head and going up the mountain, staggering and unable to move forward)", which are used to explain the Xiang Ci of the fourth line (九四) of Hexagram Tong Ren: "Cheng Qi Yong, Yi Fu Ke Ye. Qi Ji, Ze Kun Er Fan Ze Ye (Climbing onto the city wall, it is impossible to win from the moral perspective. The reason for its auspiciousness is that when in distress, one can return to the correct principle)". The upper trigram of Hexagram Tian Huo Tong Ren (Heaven and Fire Tong Ren) is Qian Hexagram. Qian represents mountains and stones, so it is said "载石上山 (Carrying a stone on the head and going up the mountain)".

2. Shang Binghe's annotation [In "Guai Zhi Gou", it is said: "The stones on the mountain are decayed and broken. The upper trigram of Hexagram Gou is Qian Hexagram. Below is Xun Hexagram. Xun represents stone. Xun Hexagram has the characteristic of being broken at the bottom (the hexagram image of Xun symbolizes breakage), so it is said 'Shan Shi Xiu Po' (The stones on the mountain are decayed and broken)."] The first two sentences of "Guai Zhi Gou" in 2732 (the content of the original hexagram) are "山石朽破，消崩堕坠 (The stones on the mountain are decayed and broken, gradually dissipating, collapsing, and falling)", which are used to explain the Yao Ci of the top line (上九) of Hexagram Guai: "Wu Hao, Zhong You Xiong (There is no need to shout, there will ultimately be danger)". The lower trigram of Hexagram Ze Tian Guai (Marsh and Heaven Guai) is Qian Hexagram. In the Houtian Bagua, Qian represents mountains and stones. In "Shuo Gua", it is said "Dui Wei Hui Zhe (Dui represents destruction and breaking)", so it is said "朽破及消崩堕坠 (Decayed and broken, as well as dissipating, collapsing, and falling)".

3. Shang Binghe's annotation [In "Ming Yi Zhi Ge", it is said: "Getting a stone while digging a well. In Hexagram Ge, Dui represents the well, and it mutually forms a great Kan Hexagram. The pit represented by Kan can also be regarded as a well. The mutually formed Xun Hexagram represents stone, so it is said 'Jue Jing De Shi' (Getting a stone while digging a well). This is the clear evidence in 'Yi Lin (Book of Changes Forest)' of regarding Xun as stone."] The third sentence of "Ming Yi Zhi Ge" in 2289 (the content of the zhi hexagram) is "掘井得石 (Getting a stone while digging a well)", which is used to explain the Yao Ci of the first line (初六) of Hexagram Jing: "Jing Ni Bu Shi, Jiu Jing Wu Qin (There is mud in the well and it cannot be used for drinking. There are no birds in the old well)". Hexagram Shui Feng Jing (Water and Wind Jing) Shang Binghe's annotation [In "Da Zhuang Zhi Guan", it is said: "Five stones show a certain symbol. The upper trigram of Hexagram Guan is Xun Hexagram. The hexagram number of Xun is five, and Xun represents stone, so it is said 'Wu Shi' (Five stones)."] The third sentence of "Da Zhuang Zhi Guan" (the content) is "五石示象 (Five stones show a certain symbol)", which is used to explain the Tuan Ci of Hexagram Lin: "Zhi Yu Ba Yue You Xiong, Xiao Bu Jiu Ye (There will be danger in the eighth month, because the Yang Qi will decline and cannot last long)". Hexagram Di Ze Lin (Earth and Marsh Lin) Shang Binghe's annotation [In "Jia Ren Zhi Pi", it is said: "Instead, getting a defective stone. The mutually formed Xun Hexagram in Hexagram Pi. Xun represents stone and also represents defects, so it is said 'Bi Shi' (A defective stone). This also obviously regards Xun as stone."]

025乾九三君子終日乾乾解

尚注［乾為君子, 為日. 見前. 三居卦終, 故曰終日. 虞翻謂陽息至三, 二變為離, 離為日. 荀爽謂日本以喻君. 虞固穿鑿, 荀亦未得. 皆由不知乾日象也.” #017乾先天日, 離後天為日. 所謂先天為日是指太陽的本體. 從人的眼光來看, 終日是指從日出到日落. 説卦”離為日” 荀爽曰”陽外光也.” 離後天為日指的是太陽所照射的陽光. 很顯然虞翻誤認陽光為太陽.

025 乾九三 “君子终日乾乾” 解

1. 尚秉和注释认为乾代表君子，也代表日（其依据见前文）。三爻处于乾卦的末尾位置，所以称为 “终日” 。虞翻认为阳气生长到三爻时，二爻会变为离卦，离代表日；荀爽则认为日本来是用来比喻君主的。尚秉和觉得虞翻的解释过于牵强附会，荀爽的解释也不准确，原因在于他们都不了解乾代表日的卦象本质。在 017 中提到乾在先天八卦中代表太阳的本体，离在后天八卦中代表日。这里所谓先天的乾为日，指的是太阳的本体；从人的视角来看，“终日” 指的是从日出到日落这段时间。《说卦》中说 “离为日” ，荀爽解释 “阳外光也” ，离在后天八卦中为日，指的是太阳所照射出的阳光。很明显，虞翻错误地把阳光当作了太阳本体。

2. 总结来说，对于乾九三爻辞中 “君子终日乾乾” 的理解，关键在于对乾和日的卦象认知。乾既象征君子，又在不同卦象体系中有代表日的含义，“终日” 的界定也与乾和日的卦象相关联，而前人虞翻和荀爽的解释存在偏差。

英文翻译：

025 Interpretation of "The Gentleman is Vigilant and Dedicated Throughout the Day" in the Third Line of Qian (Qian 九三 “君子终日乾乾” 解)

1. Shang Binghe's annotation believes that Qian represents the gentleman and also the sun (the basis can be seen in the previous text). The third line is in the terminal position of Hexagram Qian, so it is called "Zhong Ri (Throughout the Day)". Yu Fan thought that when the Yang Qi grows to the third line, the second line will change into Li Hexagram, and Li represents the sun; Xun Shuang believed that the sun was originally used to metaphorize the monarch. Shang Binghe thought that Yu Fan's explanation was too far-fetched, and Xun Shuang's explanation was also inaccurate because they both did not understand the essential hexagram image of Qian representing the sun. As mentioned in 017, Qian represents the body of the sun in the Xiantian (Primary Celestial Arrangement) Bagua, and Li represents the sun in the Houtian (Secondary Celestial Arrangement) Bagua. The so-called Qian as the sun in the Xiantian Bagua refers to the body of the sun; from a human perspective, "Zhong Ri" refers to the period from sunrise to sunset. In "Shuo Gua", it is said "Li Wei Ri (Li represents the sun)", and Xun Shuang explained "Yang Wai Guang Ye (The Yang is the external light)". Li as the sun in the Houtian Bagua refers to the sunlight emitted by the sun. Obviously, Yu Fan mistakenly regarded the sunlight as the body of the sun.

2. In summary, for the understanding of the Yao Ci of the third line of Qian "The Gentleman is Vigilant and Dedicated Throughout the Day", the key lies in the cognition of the hexagram images of Qian and the sun. Qian symbolizes both the gentleman and has the meaning of representing the sun in different hexagram image systems. The definition of "Zhong Ri" is also related to the hexagram images of Qian and the sun, and the previous explanations of Yu Fan and Xun Shuang have deviations.

026乾坤彖陰陽合一解

尚注”乾脆彖云：萬物資始, 品物流行. 又曰：首出庶物. 夫曰萬物, 曰品物, 曰形, 曰庶物. 皆坤象也. 而乾彖言之. 坤彖云：含弘光大. 夫曰弘, 曰大, 則皆乾象. 而坤能含淚之, 光而大之. 杭辛齋云：如咸恒則坤含乾之證, 如損益則乾得坤始終光之證. 然則陰陽二氣走, 實不能分不能離. 見到陰即知陽光, 見陽即知陰. 易彖已如此. 此由易林視本象與對象相通而推得之也.”“萬物資始”荀爽曰”謂分為六十四卦, 萬一千五日二十冊, 皆知受姶于乾也, 冊取得始于乾, 猶豫萬物之生本于夫.”

 1. “雲行雨施, 品物流行” 李疏”二四六皆失正, 之坤成兩坎, 為既濟. 上成坎為雲, 如需之坎, 在上則象雲. 下互坎為雨, 如解之坎, 在下則象雨是也. 凡物稟氣于天, 受形于地. 雲行雨施, 則坤受乾氣而成形. 坤形下為形. 繫上曰坤化成物, 故云萬物化成. 説文品, 眾庶也. 説卦坤為眾. 品物即眾物, 故曰品物流行也.”

2. “首先出庶物” 劉讞曰”陽氣為萬物之始, 故曰首出庶物.” 李疏”説卦曰乾為首, 故曰首, 乾初息震, 説卦曰帝出乎震, 故曰出. 繫下曰乾, 陽物也. 坤, 陰物也. 是物為陰陽之總名.”

3. ”含弘光大”李疏”乾二之坤五成坎, 坎中實二陰包一陽, 故為含. 坤五居乾二成離, 離中處, 二阳包一阴, 故為弘. 坤初居乾四體觀, 觀曰觀國之光, 故曰光. 乾四居坤初為震, 説卦曰震為大塗, 故曰大. 或曰其靜也翕, 故曰含弘. 其動也闢, 故曰光大.”

简体中文梳理：

026 乾坤彖阴阳合一解

1. 尚秉和注释中提到，乾卦的彖辞说 “万物资始，品物流行” ，又说 “首出庶物” 。这里所说的 “万物”“品物”“庶物” 等，其实都具有坤卦所象征的物象特点，但却在乾卦的彖辞中表述。坤卦的彖辞说 “含弘光大” ，其中 “弘” 和 “大” 原本都是乾卦的象征特点，而坤卦能够包容这些特点，并使其发扬光大。杭辛斋举例说，如咸卦和恒卦体现了坤包容乾的情况，就如同坤能容纳乾的特性并展现出来；而损益卦则体现了乾在坤的始终作用下，得以彰显其光明的一面。由此可见，阴阳二气实际上是相互依存、不能分离的。看到阴的象征，就应该联想到阳的存在；看到阳的象征，也应知晓阴的关联。《易经》的彖辞已经体现了这种阴阳合一的思想，这是通过《易林》中本象与对象相通的原理推导得出的。

2. 对于 “万物资始” ，荀爽解释说：“谓分为六十四卦，万一千五百二十策（推测原文‘万一千五日二十册’ 为‘万一千五百二十策’ 的笔误），皆知受始于乾也，犹万物之生本于天（乾）。” 意思是六十四卦以及对应的策数，都起源于乾卦，就像万物的产生源于天一样。

3. “云行雨施，品物流行” ，李鼎祚的疏解为：乾卦二、四、六爻皆失正位，变化成坤卦后形成两个坎卦，成为既济卦。上卦形成的坎卦象征云，比如在需卦变化为坎卦时，坎卦在上就象征云；下卦互成的坎卦象征雨，如解卦变化为坎卦时，坎卦在下就象征雨。万物从上天禀受阳气，在大地上接受形体。云行雨施的过程，就是坤接受乾的阳气后使万物成形的过程。坤代表形体，《系辞上传》说 “坤化成物” ，所以说万物得以化成。《说文解字》中解释 “品” 为众庶，《说卦》中坤代表众，所以 “品物” 就是众物，因此说 “品物流行” 。

4. “首出庶物” ，刘谞说：“阳气为万物之始，故曰首出庶物。” 李鼎祚疏解：根据《说卦》中 “乾为首” ，所以称为 “首” ；乾卦初爻阳气生长为震卦，《说卦》说 “帝出乎震” ，所以称为 “出” ；《系辞下传》说 “乾，阳物也。坤，阴物也” ，说明 “物” 是阴阳的总称。

5. “含弘光大” ，李鼎祚疏解：乾卦二爻变化到坤卦五爻形成坎卦，坎卦中间实（二阴包一阳），所以象征 “含” ；坤卦五爻居于乾卦二爻形成离卦，离卦中间虚（二阳包一阴），所以象征 “弘” ；坤卦初爻居于乾卦四爻形成观卦，观卦有 “观国之光” 的说法，所以象征 “光” ；乾卦四爻居于坤卦初爻形成震卦，《说卦》中说 “震为大涂” ，所以象征 “大” 。还有一种说法是，坤卦静止时表现为收敛（翕），所以称为 “含弘” ；运动时表现为开辟（辟），所以称为 “光大” 。

026 Interpretation of the Unity of Yin and Yang in the Tuan Ci of Qian and Kun (乾坤彖阴阳合一解)

1. Shang Binghe's annotation mentions that the Tuan Ci of Hexagram Qian says "Wan Wu Zi Shi, Pin Wu Liu Xing (All things originate from it, and various things flow and operate)", and also says "Shou Chu Shu Wu (The first to emerge among all things)". The so-called "Wan Wu (All things)", "Pin Wu (Various things)", "Shu Wu (All things)" mentioned here actually have the symbolic characteristics of the things symbolized by Kun Hexagram, but they are described in the Tuan Ci of Qian Hexagram. The Tuan Ci of Kun Hexagram says "Han Hong Guang Da (Containing, magnifying, shining, and expanding)". Among them, "Hong (Magnifying)" and "Da (Expanding)" are originally the symbolic characteristics of Qian Hexagram, and Kun Hexagram can contain these characteristics and make them flourish. Hang Xinzhai gave examples that Hexagrams Xian and Heng reflect the situation where Kun contains Qian, just as Kun can accommodate the characteristics of Qian and display them; while Hexagrams Sun and Yi reflect that Qian can show its bright side under the continuous action of Kun. Thus, it can be seen that the two qi of Yin and Yang are actually interdependent and inseparable. When seeing the symbol of Yin, one should think of the existence of Yang; when seeing the symbol of Yang, one should also know the correlation of Yin. The Tuan Ci of the Book of Changes has already reflected this thought of the unity of Yin and Yang, which is deduced through the principle of the interconnection between the original hexagram image and the opposite hexagram image in "Yi Lin (Book of Changes Forest)".

2. Regarding "Wan Wu Zi Shi (All things originate from it)", Xun Shuang explained: "Wei Fen Wei Liu Shi Si Gua, Wan Yi Qian Wu Bai Er Shi Ce (It means that it is divided into sixty-four hexagrams, and there are a total of ten thousand one thousand five hundred and twenty stalks for divination) (It is speculated that ' 万一千五日二十册 ' in the original text is a miswriting of ' 万一千五百二十策 '), Jie Zhi Shou Shi Yu Qian Ye, You Wan Wu Zhi Sheng Ben Yu Tian (Qian) (All know that they originate from Qian Hexagram, just as the birth of all things originates from Heaven (Qian))." That is to say, the sixty-four hexagrams and the corresponding stalks for divination all originate from Qian Hexagram, just like the birth of all things originates from Heaven.

3. "Yun Xing Yu Shi, Pin Wu Liu Xing (Clouds move and rain falls, and various things flow and operate)", Li Dingzuo's commentary is: The second, fourth, and sixth lines of Hexagram Qian all lose their correct positions. After changing into Kun Hexagram, two Kan Hexagrams are formed, becoming Hexagram Ji Ji. The Kan Hexagram formed in the upper trigram symbolizes clouds. For example, when Hexagram Xu changes into Kan Hexagram, Kan Hexagram in the upper position symbolizes clouds; the mutually formed Kan Hexagram in the lower trigram symbolizes rain. For example, when Hexagram Jie changes into Kan Hexagram, Kan Hexagram in the lower position symbolizes rain. All things receive Yang Qi from Heaven and take on form on the earth. The process of clouds moving and rain falling is the process in which Kun receives the Yang Qi of Qian and makes all things take shape. Kun represents form. In "Xi Ci Shang Zhuan", it is said "Kun Hua Cheng Wu (Kun transforms and forms things)", so it is said that all things are transformed and formed. In "Shuo Wen Jie Zi (Explaining Characters and Analyzing Components)", "Pin" is explained as "Zhong Shu (Multitude)", and in "Shuo Gua", Kun represents multitude. So "Pin Wu" is "Zhong Wu (All things)", and therefore it is said "Pin Wu Liu Xing".

4. "Shou Chu Shu Wu (The first to emerge among all things)", Liu Xu said: "Yang Qi Wei Wan Wu Zhi Shi, Gu Yue Shou Chu Shu Wu (Yang Qi is the beginning of all things, so it is called the first to emerge among all things)." Li Dingzuo's commentary: According to "Qian Wei Shou (Qian represents the head)" in "Shuo Gua", it is called "Shou (Head)"; the Yang Qi of the first line of Qian Hexagram grows into Zhen Hexagram, and "Shuo Gua" says "Di Chu Hu Zhen (The Emperor emerges from Zhen)", so it is called "Chu (Emerge)"; "Xi Ci Xia Zhuan" says "Qian, Yang Wu Ye. Kun, Yin Wu Ye (Qian is a Yang thing. Kun is a Yin thing)", indicating that "Wu (Thing)" is the general term for Yin and Yang.

5. "Han Hong Guang Da (Containing, magnifying, shining, and expanding)", Li Dingzuo's commentary: When the second line of Qian Hexagram changes to the fifth line of Kun Hexagram, Kan Hexagram is formed. Kan Hexagram is solid in the middle (two Yin lines surround one Yang line), so it symbolizes "Han (Containing)"; when the fifth line of Kun Hexagram is in the position of the second line of Qian Hexagram, Li Hexagram is formed. Li Hexagram is empty in the middle (two Yang lines surround one Yin line), so it symbolizes "Hong (Magnifying)"; when the first line of Kun Hexagram is in the position of the fourth line of Qian Hexagram, Guan Hexagram is formed. Guan Hexagram has the saying "Guan Guo Zhi Guang (Observing the glory of the state)", so it symbolizes "Guang (Shining)"; when the fourth line of Qian Hexagram is in the position of the first line of Kun Hexagram, Zhen Hexagram is formed. In "Shuo Gua", it is said "Zhen Wei Da Tu (Zhen represents the main road)", so it symbolizes "Da (Expanding)". There is also another saying that when Kun Hexagram is static, it shows convergence (Xi), so it is called "Han Hong (Containing and magnifying)"; when it is moving, it shows opening up (Pi), so it is called "Guang Da (Shining and expanding)".

027屯乘馬班如解

尚注”吳莫州另説云”班機如者, 猶車班班也. 言不一馬也. 此最得解….易林剝之復云：”班馬還師.” 復下震, 震為馬, 上坤, 互坤亦為馬, 故曰班馬. 又觀之既濟, 夬之否, 皆有此詞, 皆以多馬班列取象. 不惟無躓義, 別義, 并無徹義. 誠以屯下震, 中爻坤, 上坎, 皆有馬象. 馬多而前后班列, 故曰班如也.”

易林1279觀之既濟, 1362賁之蠱, 1432剝之復, 2700夬之否, 及3706兌之兌, 首二句皆為”班馬還師, 以息勞疲.”

1. 風地觀下爻為坤. 坤卦辭”坤, 元亨. 利牝馬之貞.” 干寶曰”行天者莫若龍. 行地者莫若馬. 故乾以龍繇, 坤以馬象也. 坤陰類. 故稱利牝馬之貞.” 故坤為母馬. 説卦”坤為眾.” 眾母馬而前後班列, 故曰班如也.

2. 山火賁二至五爻互大坎, 説卦”坎其於馬也為美國脊, 為亟心, 為下首, 為薄蹄.“ 大坎為形形色色的馬, 前後班列, 故曰班如也.山地剝一至五爻互大坤. 眾母馬前後班列, 故曰班如也.

3. 澤天夬一至五爻互大乾. 説卦”乾為良馬, 為什麼老馬, 為瘠馬.” 形形色色的馬前後班列, 故曰班如也.兌為澤三至六爻互大坎, 形形色色的馬前後班列, 故曰班如也.

简体中文：027 《屯》卦 “乘马班如” 解

尚秉和注释：吴莫州另有一种说法认为 “班如者，犹车班班也。言不一马也（‘班如’ 的意思，就如同车子排列整齐的样子。是说不只是一匹马）” ，这种解释最为恰当……《易林》中《剥之复》说：“班马还师（众多马匹伴随着军队返回）” 。《复》卦下卦是震卦，震代表马，上卦是坤卦，互成的坤卦也代表马，所以说 “班马（众多马匹）” 。另外，《观之既济》《夬之否》也都有这样的表述，都是取象于众多马匹排列的样子。这里不仅没有 “踬（绊倒）” 的意思、“别（离别）” 的意思，而且也没有 “彻（通‘撤’ ，撤退）” 的意思。确实是因为《屯》卦下卦是震卦，中间爻组成坤卦，上卦是坎卦，都有马的象征。马很多并且前后排列，所以说 “班如（排列的样子）” 。

《易林》中 1279《观之既济》、1362《贲之蛊》、1432《剥之复》、2700《夬之否》以及 3706《兑之兑》，前两句都是 “班马还师，以息劳疲（众多马匹伴随着军队返回，让疲劳的军队得以休息）” 。

1. 《风地观》下爻是坤卦。坤卦的卦辞说 “坤，元亨。利牝马之贞（坤卦，大为亨通。利于像母马一样守持正固）” 。干宝说 “行天者莫若龙。行地者莫若马。故乾以龙繇，坤以马象也。坤阴类。故称利牝马之贞（在天上运行的没有比龙更合适的，在地上运行的没有比马更合适的。所以乾卦用龙来象征，坤卦用马来象征。坤属于阴的类别，所以说利于像母马一样守持正固）” 。所以坤代表母马。《说卦》中说 “坤为众（坤代表众多）” 。众多母马前后排列，所以说 “班如（排列的样子）” 。

2. 《山火贲》从第二爻到第五爻互成大坎卦，《说卦》中说 “坎其于马也为美脊，为亟心，为下首，为薄蹄（坎卦对于马来说，象征脊背美丽，内心急躁，马头下垂，马蹄轻薄）” 。大坎卦象征着形形色色的马，前后排列，所以说 “班如（排列的样子）” 。《山地剥》从第一爻到第五爻互成大坤卦。众多母马前后排列，所以说 “班如（排列的样子）” 。

3. 《泽天夬》从第一爻到第五爻互成大乾卦。《说卦》中说 “乾为良马，为老马，为瘠马（乾卦代表良马、老马、瘦马）” 。形形色色的马前后排列，所以说 “班如（排列的样子）” 。《兑为泽》从第三爻到第六爻互成大坎卦，形形色色的马前后排列，所以说 “班如（排列的样子）” 。

英文翻译：

027 Interpretation of "Cheng Ma Ban Ru (Riding Horses in an Array)" in Hexagram Tun

Shang Binghe's annotation: Wu Mozhou has another saying that "Ban Ru Zhe, You Che Ban Ban Ye. Yan Bu Yi Ma Ye ('Ban Ru' means just like the neatly arranged carriages. It means there is not just one horse)". This explanation is the most appropriate... In "Yi Lin (Book of Changes Forest)", "Bo Zhi Fu" says: "Ban Ma Huan Shi (Many horses accompany the army to return)". The lower trigram of Hexagram Fu is Zhen Hexagram. Zhen represents horses, and the upper trigram is Kun Hexagram. The mutually formed Kun Hexagram also represents horses, so it is said "Ban Ma (Many horses)". In addition, "Guan Zhi Ji Ji" and "Guai Zhi Pi" also have such expressions, all taking the image of many horses being arranged. Here, not only does it not have the meaning of "Zhi (Stumbling)", the meaning of "Bie (Parting)", but also does not have the meaning of "Che (Same as ' 撤 ', retreating)". Indeed, because the lower trigram of Hexagram Tun is Zhen Hexagram, the middle lines form Kun Hexagram, and the upper trigram is Kan Hexagram, all of which have the symbol of horses. There are many horses and they are arranged in front and behind, so it is said "Ban Ru (The appearance of being arranged)".

In "Yi Lin", "Guan Zhi Ji Ji" with the number 1279, "Ben Zhi Gu" with the number 1362, "Bo Zhi Fu" with the number 1432, "Guai Zhi Pi" with the number 2700, and "Dui Zhi Dui" with the number 3706, the first two sentences are all "班马还师，以息劳疲 (Many horses accompany the army to return, allowing the tired army to rest)".

1. The lower line of Hexagram Feng Di Guan (Wind and Earth Guan) is Kun Hexagram. The Hexagram Ci of Kun Hexagram says "Kun, Yuan Heng. Li Pin Ma Zhi Zhen (Hexagram Kun, greatly prosperous. It is beneficial to maintain righteousness like a female horse)". Gan Bao said "Xing Tian Zhe Mo Ruo Long. Xing Di Zhe Mo Ruo Ma. Gu Qian Yi Long You, Kun Yi Ma Xiang Ye. Kun Yin Lei. Gu Chen Li Pin Ma Zhi Zhen (Nothing is more suitable for moving in the sky than the dragon, and nothing is more suitable for moving on the earth than the horse. So Hexagram Qian uses the dragon as a symbol, and Hexagram Kun uses the horse as a symbol. Kun belongs to the category of Yin, so it is said that it is beneficial to maintain righteousness like a female horse)". So Kun represents female horses. In "Shuo Gua", it is said "Kun Wei Zhong (Kun represents multitude)". Many female horses are arranged in front and behind, so it is said "Ban Ru (The appearance of being arranged)".

2. From the second line to the fifth line of Hexagram Shan Huo Ben (Mountain and Fire Ben), they mutually form a great Kan Hexagram. In "Shuo Gua", it is said "Kan Qi Yu Ma Ye Wei Mei Ji, Wei Ji Xin, Wei Xia Shou, Wei Bao Ti (For horses, Kan Hexagram symbolizes a beautiful back, an impatient heart, a drooping horse head, and thin horse hooves)". The great Kan Hexagram symbolizes various kinds of horses, arranged in front and behind, so it is said "Ban Ru (The appearance of being arranged)". From the first line to the fifth line of Hexagram Shan Di Bo (Mountain and Earth Bo), they mutually form a great Kun Hexagram. Many female horses are arranged in front and behind, so it is said "Ban Ru (The appearance of being arranged)".

3. From the first line to the fifth line of Hexagram Ze Tian Guai (Marsh and Heaven Guai), they mutually form a great Qian Hexagram. In "Shuo Gua", it is said "Qian Wei Liang Ma, Wei Lao Ma, Wei Ji Ma (Qian Hexagram represents good horses, old horses, and thin horses)". Various kinds of horses are arranged in front and behind, so it is said "Ban Ru (The appearance of being arranged)". From the third line to the sixth line of Hexagram Dui Wei Ze (Dui is Marsh), they mutually form a great Kan Hexagram. Various kinds of horses are arranged in front and behind, so it is said "Ban Ru (The appearance of being arranged)".

028屯六三即鹿無虞解

尚注”虞翻謂艮為山, 山足稱鹿, 鹿, 林也. 至王肅則竟作麓. 鹿, 麓古固可通, 然屯之即鹿, 實麇鹿之鹿, 取象震也. 証之易林, 凡遇震即曰鹿. 益之恆云, 鹿得美草. 恆上震也. 遁之師云, 鹿下西山. 師二至四互震也. 屯六三在震體中, 故曰鹿. 虞謂鹿為林者, 非也. 下曰林中, 此復言林, 文理不適矣. 即鹿無虞者, 淮南子云：即鹿無虞, 惟入于林中. 夫施薄而望厚者, 未之有也. 高誘注云：虞, 欺也. 鹿以喻民. 又是三國志, 陳琳傳：易稱即鹿無虞. 夫微博物尚不可欺. 亦詁虞為欺. 與淮南子同. 然則無虞者, 言勿以鹿為微物而不輕忽之, 致空入林中而無所獲也. 震為叢木, 故曰林. 坤虛, 故空入林中. 又王弼云：雖見其禽而無其虞, 徒入于林中. 又詁虞為備虞. 蓋震為決躁, 言即鹿而無備虞, 故無所獲. 詁虞字與淮南, 陳琳微異, 然大義則同也. 乃孔疏忽謂虞為虞官, 失王義矣. 又左傳隱公五年：不備不虞匱乏, 不可以師. 篕王注之所本也.”

補充意見：

1. 李疏”説文麋, 鹿屬. 字統鹿性驚, 震卦辭曰震驚百里, 故震為麇鹿. 京房易傳曰震遂泥, 厥咎國多麋, 亦以震驚故致麋也.”

2. 屯上卦為坎, 李疏”坎為叢棘, 故曰林中.” 説卦”坎為隠伏. 其於木也, 為堅多心. “ “陽剛在中. 故堅多心, 棘棗屬也, 以上虞義也.” 尚稱”震為叢木, 故曰林.”不知所據.

3. 2654益之恆首句”鹿得美草, 取象於本卦益卦, 而非變卦恆. 風雷益下卦為震, 震為鹿. 尚注用象有誤.

4. 2110大壯之師首句”鹿下西山”取象於本卦大壯. 雷天大壯上卦為震, 震為鹿. 尚注”遁世之師云, 鹿下西山. 師二至四互震也.”有誤.

简体中文梳理：

028 《屯》卦六三 “即鹿无虞” 解

尚秉和注释：虞翻认为艮代表山，山脚称为鹿（这里可能是一种特殊的解释关联），“鹿” 通 “林” 。到王肃时就直接写作 “麓” 。“鹿” 和 “麓” 古代本来就可以相通，然而《屯》卦中的 “即鹿” ，实际上是指麋鹿的 “鹿” ，取象于震卦。以《易林》为证，凡是遇到震卦就说 “鹿” 。《益之恒》中说 “鹿得美草（鹿得到了美味的草）” ，《恒》卦上卦是震卦。《遁之师》中说 “鹿下西山（鹿走下西山）” ，《师》卦从第二爻到第四爻互成震卦。《屯》卦六三爻在震卦的卦体中，所以说 “鹿” 。虞翻认为 “鹿” 是 “林” 的意思，是不对的。下面已经说 “林中” ，这里又说 “林” ，从文理上不合适。“即鹿无虞” ，《淮南子》中说：“即鹿无虞，惟入于林中。夫施薄而望厚者，未之有也（追逐鹿却没有虞官的帮助，只能进入到树林中。那些给予很少却期望得到很多的人，是没有的）” 。高诱注释说：“虞，欺也。鹿以喻民（虞是欺骗的意思。用鹿来比喻百姓）” 。在《三国志・陈琳传》中也说：“易称即鹿无虞。夫微博物尚不可欺（《易经》说追逐鹿却没有虞官的帮助。对于细微的事物和广博的知识尚且不能欺骗）” ，也是把 “虞” 解释为 “欺” ，和《淮南子》相同。那么 “无虞” 的意思是，不要因为鹿是微小的事物就不重视它，导致白白地进入林中却一无所获。震代表丛木（丛生的树木），所以说 “林” 。坤代表空虚，所以说空入林中。另外，王弼说：“虽见其禽而无其虞，徒入于林中（虽然看到了猎物却没有做好准备，白白地进入到树林中）” ，又把 “虞” 解释为 “备虞（防备、准备）” 。大概因为震代表决断、急躁，说追逐鹿却没有防备，所以一无所获。对 “虞” 字的解释和《淮南子》、陈琳的说法稍微有些不同，但大义是相同的。然而孔疏却错误地认为 “虞” 是 “虞官（掌管山林川泽的官员）” ，失去了王弼的本意。又《左传・隐公五年》说：“不備不虞匱乏，不可以師（不做好准备、不考虑到匮乏的情况，不可以出兵作战）” ，这是王弼注释的依据。

补充意见：

1. 李鼎祚疏解：《说文解字》中说 “麋，鹿属（麋属于鹿的一类）” 。《字统》说鹿的本性容易受惊，震卦的卦辞说 “震惊百里（震动惊响传及百里）” ，所以震代表麋鹿。京房《易传》说 “震遂泥，厥咎国多麋，亦以震惊故致麋也（震卦遇到陷入泥沼的情况，其灾祸是国家多麋鹿，也是因为震动受惊的缘故导致多麋鹿）” ，也是因为震动受惊所以出现麋鹿。

2. 《屯》卦上卦是坎卦，李鼎祚疏解：“坎为丛棘，故曰林中（坎代表丛生的荆棘，所以说‘林中’ ）” 。《说卦》中说 “坎为隐伏。其于木也，为坚多心（坎代表隐藏、潜伏。对于树木来说，代表坚硬且多树心）” ，“阳刚在中。故坚多心，棘枣属也，以上虞义也（阳刚在中间，所以坚硬且多树心，属于荆棘、枣树一类，以上是对其意义的解释）” 。尚秉和说 “震为丛木，故曰林（震代表丛生的树木，所以说‘林’ ）” 不知道依据是什么。

3. 2654《益之恒》的首句 “鹿得美草” ，取象于本卦《益》卦，而不是变卦《恒》卦。《风雷益》下卦是震卦，震代表鹿。尚秉和注释中用象有误。

4. 2110《大壮之师》的首句 “鹿下西山” 取象于本卦《大壮》卦。《雷天大壮》上卦是震卦，震代表鹿。尚秉和注释 “遁世之师云，鹿下西山。师二至四互震也（这里表述可能存在错误，应为对《大壮之师》的解释错误）” 有误。

英文翻译：

028 Interpretation of "Ji Lu Wu Yu (Chasing the Deer without the Help of an Official in Charge)" in the Third Line of the Sixth Yao of Hexagram Tun

Shang Binghe's annotation: Yu Fan believed that Gen represents the mountain, and the foot of the mountain is called "Lu (Deer)" (There may be a special associative explanation here), and "Lu (Deer)" is the same as "Lin (Forest)". When it came to Wang Su, it was directly written as "Lu (Mountain Foot)". "Lu (Deer)" and "Lu (Mountain Foot)" could originally be interchanged in ancient times. However, "Ji Lu" in Hexagram Tun actually refers to the "Lu" of "Mi Lu (Elk)", and the hexagram image is taken from Zhen Hexagram. Taking "Yi Lin (Book of Changes Forest)" as evidence, whenever Zhen Hexagram appears, it mentions "Lu (Deer)". In "Yi Zhi Heng", it is said "Lu De Mei Cao (The deer gets the delicious grass)", and the upper trigram of Hexagram Heng is Zhen Hexagram. In "Dun Zhi Shi", it is said "Lu Xia Xi Shan (The deer goes down the Western Mountain)", and from the second line to the fourth line of Hexagram Shi, they mutually form Zhen Hexagram. The third line of the sixth Yao of Hexagram Tun is in the hexagram body of Zhen Hexagram, so it is said "Lu (Deer)". Yu Fan's belief that "Lu (Deer)" means "Lin (Forest)" is incorrect. It has already said "Lin Zhong (In the Forest)" below, and saying "Lin (Forest)" here again is not appropriate in terms of the writing logic. "Ji Lu Wu Yu", in "Huai Nan Zi", it is said: "Ji Lu Wu Yu, Wei Ru Yu Lin Zhong. Fu Shi Bo Er Wang Hou Zhe, Wei Zhi You Ye (Chasing the deer without the help of an official in charge, one can only enter the forest. Those who give little but expect a lot are non-existent)". Gao You's annotation says: "Yu, Qi Ye. Lu Yi Yu Min (Yu means deception. The deer is used to metaphorize the common people)". In "San Guo Zhi・Chen Lin Zhuan", it is also said: "Yi Cheng Ji Lu Wu Yu. Fu Wei Bo Wu Shang Bu Ke Qi (The Book of Changes says chasing the deer without the help of an official in charge. Even for subtle things and extensive knowledge, one cannot deceive)". It also interprets "Yu" as "Qi (Deception)", which is the same as in "Huai Nan Zi". Then the meaning of "Wu Yu" is that one should not ignore the deer because it is a small thing, resulting in entering the forest in vain and getting nothing. Zhen represents Cong Mu (Clustered Trees), so it is said "Lin (Forest)". Kun represents emptiness, so it is said entering the forest in vain. In addition, Wang Bi said: "Sui Jian Qi Qin Er Wu Qi Yu, Tu Ru Yu Lin Zhong (Although seeing the prey but without preparation, one enters the forest in vain)", and interprets "Yu" as "Bei Yu (Preparation)". Probably because Zhen represents decisiveness and impatience, it means chasing the deer without preparation, so nothing is gained. The interpretation of the character "Yu" is slightly different from that in "Huai Nan Zi" and Chen Lin's statement, but the general meaning is the same. However, Kong Yingda's commentary mistakenly believes that "Yu" is "Yu Guan (The official in charge of mountains, forests, rivers, and lakes)", losing Wang Bi's original intention. Also, in "Zuo Zhuan・Yin Gong Wu Nian", it is said: "不備不虞匱乏，不可以師 (Without preparation and not considering the situation of shortage, one cannot send troops to fight)", which is the basis of Wang Bi's annotation.

Supplementary Opinions:

1. Li Dingzuo's commentary: In "Shuo Wen Jie Zi (Explaining Characters and Analyzing Components)", it is said "Mi, Lu Shu (Mi belongs to the category of Lu)". In "Zi Tong", it is said that the nature of the deer is easily frightened. The Hexagram Ci of Zhen Hexagram says "Zhen Jing Bai Li (The shock spreads to a hundred li)", so Zhen represents Mi Lu (Elk). Jing Fang's "Yi Zhuan" says "Zhen Sui Ni, Jue Jiu Guo Duo Mi, Yi Yi Zhen Jing Gu Zhi Mi Ye (When Zhen Hexagram encounters the situation of falling into the mud, the disaster is that there are many Mi Lu in the country, and it is also because of the shock that there are many Mi Lu)", also because of the shock, Mi Lu appears.

2. The upper trigram of Hexagram Tun is Kan Hexagram. Li Dingzuo's commentary: "Kan Wei Cong Ji, Gu Yue Lin Zhong (Kan represents clustered thorns, so it is said 'Lin Zhong (In the Forest)')". In "Shuo Gua", it is said "Kan Wei Yin Fu. Qi Yu Mu Ye, Wei Jian Duo Xin (Kan represents concealment and lurking. For trees, it represents being hard and having many hearts)". "Yang Gang Zai Zhong. Gu Jian Duo Xin, Ji Zao Shu Ye, Yi Shang Yu Yi Ye (The Yang is in the middle, so it is hard and has many hearts, belonging to the category of thorns and jujube trees. The above is the explanation of its meaning)". Shang Binghe said "Zhen Wei Cong Mu, Gu Yue Lin (Zhen represents clustered trees, so it is said 'Lin (Forest)')", and it is not known what the basis is.

3. The first sentence of "Yi Zhi Heng" with the number 2654, "Lu De Mei Cao", takes the hexagram image from the original hexagram Yi, rather than the changed hexagram Heng. The lower trigram of Hexagram Feng Lei Yi (Wind and Thunder Yi) is Zhen Hexagram, and Zhen represents the deer. Shang Binghe's annotation has an error in using the hexagram image.

4. The first sentence of "Da Zhuang Zhi Shi" with the number 2110, "Lu Xia Xi Shan", takes the hexagram image from the original hexagram Da Zhuang. The upper trigram of Hexagram Lei Tian Da Zhuang (Thunder and Heaven Da Zhuang) is Zhen Hexagram, and Zhen represents the deer. Shang Binghe's annotation "遁世之师云，鹿下西山。师二至四互震也 (There may be an error in this statement, which should be an incorrect explanation of 'Da Zhuang Zhi Shi')" is incorrect.

029蒙卦辭用覆象解

尚注”蒙：匪我求董蒙, 童蒙求我. 虞仲翔以二五志應為説. 當矣. 若以焦氏用覆象之例推之, 彖既曰志應, 似二至五互相求也. 何則, 艮為童蒙, 為求得, 而二至上則正反兩艮相對, 正視之則下求上, 反視之則上求下, 來往相求, 並無偏綺, 故曰志應. 志既相應, 則二五互求. 故曰：非我求童蒙, 即童蒙求我. 后人以二為陽, 將匪字詁實, 謂陽不求陰. 豈不知九二與六五皆不當位, 九二升五, 六五降二, 乃當然之理, 胡不求乎. 將經文回家環往復之意全生矣. 至再三瀆, 解者皆以卦變為説, 尤穿鑿不當. 茲易林謙之蒙云：盜明相讓, 以二至上正反兩震言相向對, 故相讓責. 又泰之蒙云：讒佞為政. 則以蒙下震言出, 上震即如言相向反, 故曰讒佞. 皆以二至上來往皆震取義. 故彖曰再三瀆. 又坎上下皆兌口, 亦再三瀆也. 易訟卦曰有言者, 亦以坎上下皆兌口也.”

補充意見:

1. 0900謙之蒙首二句”下背其上, 盜明相讓.”釋本卦地山謙. 謙坤卦在上, 艮卦在下. 艮為背, 故曰下背其上. 依艮彖”其道光明” 故艮為明 謙卦一至六爻為互大坎. 説卦”坎為隠伏”, 故為盜. 震上六”婚媾有言” 李疏”震善鳴為言.” 説卦”震其於馬也, 為善鳴.” 震為言, 正反震相對故曰相讓. 讓, 責也.

2. 0644泰之蒙第三句”讒佞為政”釋之卦水雷屯, 屯卦一至四爻正反兩震言相對, 清流與奸黨爭論不休, 故曰讒佞為政.

简体中文梳理：

029 《蒙》卦卦辞用覆象解

尚秉和注释：《蒙》卦说 “匪我求童蒙，童蒙求我（不是我去求蒙昧的童子，而是蒙昧的童子来求我）” 。虞仲翔以二爻和五爻志向相应来解释，是恰当的。如果按照焦氏运用覆象的例子来推导，彖辞既然说 “志应（志向相应）” ，似乎是二爻到五爻之间互相求。为什么呢？艮代表童蒙，也代表有所求得，而从二爻到上爻则是正反两个艮卦相对，正看是下求上，反看是上求下，往来相互求，并没有偏差，所以说 “志应” 。志向既然相应，那么二爻和五爻相互求。所以说：不是我求童蒙，就是童蒙求我。后人因为二爻是阳爻，就把 “匪” 字解释得太实在，认为阳不求阴。却不知道九二爻与六五爻都不当位，九二爻上升到五爻的位置，六五爻下降到二爻的位置，这是理所当然的道理，怎么会不求呢。这样就把经文循环往复的意思完全理解错了。至于 “再三渎（再三亵渎、烦扰）” ，解释的人都用卦变的说法来解释，尤其牵强附会不恰当。这里《易林》中《谦之蒙》说：“盗明相让（盗贼和光明相互责让）” ，这是针对从二爻到上爻正反两个震卦相互面对而言，所以说 “相让（相互责让）” 。又《泰之蒙》说：“谗佞为政（奸邪谄媚的人执政）” ，这是因为《蒙》卦下卦是震卦代表发出言论，上卦的震卦就如同言论相反，所以说 “谗佞（奸邪谄媚）” 。都是以二爻到上爻往来都是震卦来取义。所以彖辞说 “再三渎” 。另外，坎卦上下都是兑卦代表口，也有 “再三渎” 的意思。《易》中《讼》卦说 “有言（有言语纷争）” ，也是因为坎卦上下都是兑卦代表口的缘故。

补充意见：

1. 0900《谦之蒙》的前两句 “下背其上，盗明相让（下面背离上面，盗贼和光明相互责让）” ，用于解释本卦《地山谦》。《谦》卦坤卦在上，艮卦在下。艮代表背，所以说 “下背其上（下面背离上面）” 。依据艮卦的彖辞 “其道光明（它的道路光明）” ，所以艮代表明。《谦》卦从第一爻到第六爻互成大坎卦。《说卦》中说 “坎为隐伏（坎代表隐藏、潜伏）” ，所以代表 “盗（盗贼）” 。《震》卦上六爻辞 “婚媾有言（婚姻之事有言语纷争）” ，李鼎祚疏解 “震善鸣为言（震善于鸣叫，代表言论）” 。《说卦》中说 “震其于马也，为善鸣（震对于马来说，代表善于鸣叫）” ，震代表言论，正反两个震卦相对，所以说 “相让（相互责让）” 。“让” ，就是 “责（责让）” 的意思。

2. 0644《泰之蒙》的第三句 “谗佞为政（奸邪谄媚的人执政）” ，用于解释之卦《水雷屯》。《屯》卦从第一爻到第四爻正反两个震卦言论相对，清流与奸党争论不休，所以说 “谗佞为政（奸邪谄媚的人执政）” 。

英文翻译：

029 Interpretation of the Hexagram Ci of Hexagram Meng Using the Overturned Hexagram Image (《蒙》卦卦辞用覆象解)

Shang Binghe's annotation: Hexagram Meng says "Fei Wo Qiu Tong Meng, Tong Meng Qiu Wo (It is not me who seeks the ignorant lad, but the ignorant lad who seeks me)". Yu Zhongxiang's explanation based on the correspondence of the aspirations between the second and fifth lines is appropriate. If we deduce according to the example of Jiao's application of the overturned hexagram image, since the Tuan Ci says "Zhi Ying (Correspondence of aspirations)", it seems that there is a mutual seeking between the second and fifth lines. Why? Gen represents the ignorant lad and also represents obtaining something. From the second line to the upper line, there are two opposite Gen Hexagrams, one positive and one reversed. When looking at it from the positive side, it is the lower seeking the upper, and when looking at it from the reversed side, it is the upper seeking the lower. There is a mutual seeking back and forth without deviation, so it is said "Zhi Ying". Since the aspirations correspond, then the second and fifth lines seek each other. So it is said: It is either me who seeks the ignorant lad or the ignorant lad who seeks me. Later generations, because the second line is a Yang line, interpret the character "Fei" too literally, believing that Yang does not seek Yin. They don't realize that both the ninth second line and the sixth fifth line are not in the proper position. It is a natural principle that the ninth second line rises to the position of the fifth line and the sixth fifth line descends to the position of the second line. How can there be no seeking? In this way, the meaning of the cycle and reciprocation in the classic text is completely misinterpreted. As for "Zai San Du (Repeatedly being presumptuous and bothering)", those who explain it all use the theory of hexagram transformation, which is especially far-fetched and inappropriate. Here, in "Yi Lin (Book of Changes Forest)", "Qian Zhi Meng" says: "Dao Ming Xiang Rang (The thief and the light mutually reproach each other)", which is said regarding the two opposite Zhen Hexagrams, one positive and one reversed, from the second line to the upper line, so it is said "Xiang Rang (Mutually reproach each other)". Also, "Tai Zhi Meng" says: "Chan Ning Wei Zheng (The treacherous and flattering people are in power)", because the lower trigram of Hexagram Meng is Zhen Hexagram representing the utterance of words, and the Zhen Hexagram in the upper trigram is like the words being opposite, so it is said "Chan Ning (Treacherous and flattering)". All these take the meaning from the fact that from the second line to the upper line, there are Zhen Hexagrams in both directions. So the Tuan Ci says "Zai San Du". In addition, both the upper and lower parts of Kan Hexagram are Dui Hexagram representing the mouth, which also implies the meaning of "Zai San Du". In Hexagram Song of the Book of Changes, it says "You Yan (There are words of dispute)", which is also because both the upper and lower parts of Kan Hexagram are Dui Hexagram representing the mouth.

Supplementary Opinions:

1. The first two sentences of "Qian Zhi Meng" with the number 0900, "Xia Bei Qi Shang, Dao Ming Xiang Rang (The lower part turns against the upper part, and the thief and the light mutually reproach each other)", are used to explain the original hexagram Di Shan Qian (Earth and Mountain Qian). In Hexagram Qian, Kun Hexagram is in the upper position and Gen Hexagram is in the lower position. Gen represents the back, so it is said "Xia Bei Qi Shang (The lower part turns against the upper part)". According to the Tuan Ci of Gen Hexagram "Qi Dao Guang Ming (Its path is bright)", so Gen represents brightness. From the first line to the sixth line of Hexagram Qian, they mutually form a great Kan Hexagram. In "Shuo Gua", it is said "Kan Wei Yin Fu (Kan represents concealment and lurking)", so it represents "Dao (Thief)". The Yao Ci of the sixth line of the upper position in Zhen Hexagram is "Hun Gou You Yan (There are words of dispute in marriage matters)". Li Dingzuo's commentary is "Zhen Shan Ming Wei Yan (Zhen is good at making sounds and represents words)". In "Shuo Gua", it is said "Zhen Qi Yu Ma Ye, Wei Shan Ming (For horses, Zhen represents being good at making sounds)". Zhen represents words. The two opposite Zhen Hexagrams, one positive and one reversed, are opposite to each other, so it is said "Xiang Rang (Mutually reproach each other)". "Rang" means "Ze (Reproach)".

2. The third sentence of "Tai Zhi Meng" with the number 0644, "Chan Ning Wei Zheng (The treacherous and flattering people are in power)", is used to explain the zhi hexagram Shui Lei Tun (Water and Thunder Tun). From the first line to the fourth line of Hexagram Tun, the two opposite Zhen Hexagrams regarding words are opposite to each other. The honest people and the treacherous clique argue continuously, so it is said "Chan Ning Wei Zheng (The treacherous and flattering people are in power)".

030需利涉大川解

尚注”自焦氏以坤為水, 為江河, 此象確定, 后里凡易言利涉及大川者, 皆知迎新刃而解. 而虞仲翔必以坎為大川. 卦無坎象者, 則強變為坎, 以當大川. 其為穿鑿, 不待言矣.…茲以及伸為大川. 需上坎, 言陽往居坤中, 得位. 故利涉. 彖曰往有功也, 亦以陽居坤中, 當位也. 與蹇之利西南通也. 彼得虞仲翔謂, 二失位, 變而涉坎. 坎為大川, 得位應該五, 故曰利涉. 如虞所詁,利涉指陰爻矣. 二變陰, 方應五. 詁同人尚可, 詁需豈不明與彖詞背哉. 多一詞固定以九五為往, 為利涉也. 又按紀磊虞氏逸象考正云：虞以坎為大川. 非也. 坎為水, 為溝瀆, 兌象乃為大川. 按紀氏獨能覺坎為大川之非, 可謂特識.惟以兌為大川, 仍誤. 一象失傳之害, 如是.”

補充意見：

1. 可參考021坤水/坤先天為水, 坎後天為水.

2. 虞翻謂往指二, 二失位變陰涉坎, 故利涉. 夫以坎為大川, 涉之而利, 則不必需矣, 是背卦義也. 彼夫蹇無坤也, 而曰利西南 , 以蹇五居坤中也. 需五居坤中, 坤為大川, 當位而尊, 上下皆孚, 故曰往前有功. 五居外, 故曰往. 非必內卦往外卦, 方謂往也. 此卦只五爻能利涉, 他爻無利者. 自坤水象失傳, 不過知五所涉者為坤水, 為大家川, 必須以坎為大川, 于是易之利涉大川, 無一得解也.”

简体中文梳理：

030 《需》卦 “利涉大川” 解

尚秉和注释：自从焦氏把坤卦当作水，当作江河，这个卦象确定之后，后来凡是《易经》中说 “利涉（利于涉越）” 以及 “大川（大河川）” 的，都迎刃而解了。然而虞仲翔一定把坎卦当作大川。如果卦中没有坎卦的卦象，就强行把它变为坎卦，来对应大川。这种做法的牵强附会，是不言而喻的了…… 这里把坤当作大川。《需》卦上卦是坎卦，说阳爻前往居于坤卦之中，得到正位。所以利于涉越。彖辞说 “往有功也（前往会有功劳）” ，也是因为阳爻居于坤卦之中，处于当位的状态。这与《蹇》卦中 “利西南（利于往西南方向）” 的道理是相通的。而虞仲翔认为，《需》卦二爻失位，变化成阴爻后涉过坎卦。坎卦当作大川，得到正位与五爻相应，所以说 “利涉（利于涉越）” 。按照虞仲翔的解释，“利涉” 指的是阴爻了。二爻变成阴爻，才与五爻相应。用这种解释说《同人》卦还勉强可以，用来解释《需》卦岂不是明显与彖辞的意思相违背吗。普遍的观点是把九五爻当作 “往（前往）” ，当作 “利涉（利于涉越）” 的爻。又根据纪磊《虞氏逸象考正》中说：“虞氏把坎当作大川，是不对的。坎代表水，代表沟渠，兑卦的卦象才是大川。” 按照纪氏能独自察觉到把坎当作大川是错误的，可称得上有独特的见识。只是把兑当作大川，仍然是错误的。一个卦象失传所带来的危害，竟然到了这样的程度。

补充意见：

1. 可以参考 021“坤水 / 坤先天为水，坎后天为水” 的内容。

2. 虞翻认为 “往” 指的是二爻，二爻失位变成阴爻后涉过坎卦，所以 “利涉（利于涉越）” 。如果把坎当作大川，涉过它就有利，那就不需要 “需（等待）” 了，这是违背《需》卦的卦义的。像《蹇》卦中没有坤卦，却说是 “利西南（利于往西南方向）” ，是因为《蹇》卦的五爻居于坤卦的位置中。《需》卦的五爻居于坤卦的位置中，坤代表大川，处于当位且尊贵，上下都信服，所以说 “往前有功（前往会有功劳）” 。五爻处于外卦，所以说 “往（前往）” 。不一定是内卦的爻往外卦去，才叫做 “往” 。在这个卦中只有五爻能够 “利涉（利于涉越）” ，其他爻没有这种 “利（有利）” 的情况。自从坤代表水的卦象失传后，人们不知道五爻所涉越的是坤所代表的水，是大川，就只能把坎当作大川，于是《易经》中 “利涉大川（利于涉越大河川）” 的含义，没有一个能解释得通了。

英文翻译：

030 Interpretation of "Li She Da Chuan (It is Advantageous to Cross the Great River)" in Hexagram Xu (《需》卦 “利涉大川” 解)

Shang Binghe's annotation: Since Jiao regarded Kun Hexagram as water and as rivers, after this hexagram image was determined, later whenever the Book of Changes said "Li She (It is advantageous to cross)" and "Da Chuan (The great river)", it was all easily explained. However, Yu Zhongxiang must regard Kan Hexagram as the great river. If there is no hexagram image of Kan Hexagram in the hexagram, he forcefully changes it into Kan Hexagram to correspond to the great river. The far-fetched nature of this approach is self-evident... Here, Kun is regarded as the great river. The upper trigram of Hexagram Xu is Kan Hexagram. It is said that the Yang line goes and resides in Kun Hexagram and obtains the proper position. So it is advantageous to cross. The Tuan Ci says "Wang You Gong Ye (Going forward will bring merits)", also because the Yang line resides in Kun Hexagram and is in the proper position. This is consistent with the principle of "Li Xi Nan (It is advantageous to go towards the southwest)" in Hexagram Jian. However, Yu Zhongxiang believed that the second line of Hexagram Xu is out of position, and after changing into a Yin line, it crosses Kan Hexagram. Regarding Kan Hexagram as the great river, obtaining the proper position and corresponding to the fifth line, so it is said "Li She (It is advantageous to cross)". According to Yu Zhongxiang's explanation, "Li She" refers to the Yin line. Only when the second line changes into a Yin line can it correspond to the fifth line. Using this explanation for Hexagram Tong Ren can be 勉强 accepted, but using it to explain Hexagram Xu is obviously contrary to the meaning of the Tuan Ci. The common view is to regard the ninth fifth line as "Wang (Going forward)" and as the line of "Li She (It is advantageous to cross)". Also, according to Ji Lei's "Yu Shi Yi Xiang Kao Zheng (Examination and Correction of Yu's Lost Hexagram Images)", it is said: "Yu regarding Kan as the great river is incorrect. Kan represents water and ditches, and the hexagram image of Dui Hexagram is the great river." According to Ji, he can alone detect that regarding Kan as the great river is wrong, which can be called unique insight. However, regarding Dui as the great river is still wrong. The harm caused by the loss of a hexagram image has reached such an extent.

Supplementary Opinions:

1. You can refer to the content of 021 "Kun Shui / Kun Represents Water in the Xiantian Bagua, and Kan Represents Water in the Houtian Bagua".

2. Yu Fan believed that "Wang" refers to the second line. The second line is out of position and changes into a Yin line and then crosses Kan Hexagram, so it is "Li She (It is advantageous to cross)". If Kan is regarded as the great river and crossing it is advantageous, then there is no need for "Xu (Waiting)", which violates the meaning of Hexagram Xu. For example, in Hexagram Jian, there is no Kun Hexagram, but it is said "Li Xi Nan (It is advantageous to go towards the southwest)", because the fifth line of Hexagram Jian resides in the position of Kun Hexagram. The fifth line of Hexagram Xu resides in the position of Kun Hexagram. Kun represents the great river, is in the proper position and is noble, and both the upper and lower parts are convinced, so it is said "Wang Qian You Gong (Going forward will bring merits)". The fifth line is in the outer trigram, so it is said "Wang (Going forward)". It is not necessarily that the line of the inner trigram goes to the outer trigram to be called "Wang". In this hexagram, only the fifth line can "Li She (It is advantageous to cross)", and there is no such "Li (Advantage)" situation for other lines. Since the hexagram image of Kun representing water was lost, people did not know that what the fifth line crosses is the water represented by Kun, which is the great river. They could only regard Kan as the great river, and thus the meaning of "Li She Da Chuan (It is advantageous to cross the great river)" in the Book of Changes cannot be explained correctly at all.

031需要九二小有言解

尚注”自左氏謂謙為讒星. 更火讒釋明夷之有言. 易林本來之. 遇兩兌口, 兩震言相背或相對者, 不謂為讒星佞. 即謂為爭訟. 凡易言有言者, 皆得的解. 需之小有言, 虞仲翔謂震象半且, 故小有言. 豈不知易非以震象全見為有言. 凡云有言者, 皆爭訟也. 虞氏求其説而不得, 故強解也. 清焦循以卦變為説, 變愈多義愈秦, 甚于虞之不得解也. 茲易林小過之需云：與叔爭訟, 更相毀傷. 爭訟即有言也. 更相毀傷即謂三至五正覆兩兌口相對也. 又恆之需云：張牙切齒, 齗怒相視. 兌為崗牙, 正反兩兌相對, 故曰相視. 離為視也. 易林之解需有言, 可謂明晰矣. 小有言者, 二人兌體, 兌為小, 故曰小有言也. 此與明夷之以離為有言同也. 離, 正反兩兌口相對也.”

補充意見:

1. 3909小過之需第三句”與叔爭訟“釋之卦蒙六四”困蒙, 吝.” 山水蒙二至六爻正反兩震言.

2. 1989恆之需首二句”張牙切齒, 齗怒相視” 䆁本卦恆初六”浚恆, 貞凶, 無攸利.” 雷風恆一至五爻正反兩兌相對. 説卦”兌為口舌.” 齗怒：爭辯貌. 兩相爭辯. 故曰齗怒相視.

3. 明夷初九”主人有言.” 地火明夷三至五爻互震, 九家易曰”言謂震也.” 尚注”明夷之離為有言.”恐不妥當.

简体中文梳理：

031 《需》卦九二 “小有言” 解

尚秉和注释：自从《左传》称谦为 “谗星” ，并且用 “谗” 来解释《明夷》卦的 “有言（有言语之事）” ，《易林》就依据这个观点。遇到有两个兑卦代表口，两个震卦代表言论相互背离或相对的情况，不是说 “谗星佞（奸邪谄媚之人的言论）” ，就是说 “争讼（争斗诉讼）” 。凡是《易经》中说 “有言” 的，都能得到确切的解释。《需》卦的 “小有言” ，虞仲翔认为震卦的卦象只出现了一半，所以说 “小有言” 。他难道不知道《易经》并不是以震卦卦象完全出现才说 “有言” ，凡是说 “有言” 的，都是指 “争讼” 的意思。虞氏找不到合理的解释，所以才强行解释。清代焦循用卦变的说法来解释，变化越多意义越繁杂，比虞氏解释不通的情况更严重。这里《易林》中《小过之需》说：“与叔争讼，更相毁伤（和叔叔争斗诉讼，互相诋毁伤害）” ，“争讼” 就是 “有言” 的意思。“更相毁伤” 就是说从三爻到五爻正覆两个兑卦代表的口相对。又《恒之需》说：“张牙切齿，齗怒相视（张着嘴巴露出牙齿，愤怒地相互看着）” ，兑卦代表牙齿，正反两个兑卦相对，所以说 “相视” ，离卦代表看。《易林》对《需》卦 “有言” 的解释，可以说是很明晰了。“小有言” ，是因为有两个兑卦的卦体，兑代表小，所以说 “小有言” 。这与《明夷》卦中把离卦当作 “有言” 的情况是相同的，离卦就是正反两个兑卦代表的口相对。

补充意见：

1. 3909《小过之需》的第三句 “与叔争讼” ，用于解释之卦《蒙》卦六四爻辞 “困蒙，吝（陷入蒙昧困境，有困难）” 。《山水蒙》从二爻到六爻有正反两个震卦代表言论。

2. 1989《恒之需》的前两句 “张牙切齿，齗怒相视” ，用于解释本卦《恒》卦初六爻辞 “浚恒，贞凶，无攸利（深入恒久地做事，占问结果凶险，没有什么利益）” 。《雷风恒》从一爻到五爻有正反两个兑卦相对。《说卦》中说 “兑为口舌（兑代表口舌）” ，“齗怒” 意思是争辩的样子。两者相互争辩，所以说 “齗怒相视（愤怒地相互看着）” 。

3. 《明夷》卦初九爻辞 “主人有言（主人有言语之事）” ，《地火明夷》从三爻到五爻互成震卦，九家易说 “言谓震也（言论指的是震卦）” ，尚秉和注释 “明夷之离为有言（《明夷》卦中把离卦当作有言论）” 恐怕不太妥当。

英文翻译：

031 Interpretation of "Xiao You Yan (A Little Wordy Situation)" in the Second Line of the Ninth Yao of Hexagram Xu (《需》卦九二 “小有言” 解)

Shang Binghe's annotation: Since "Zuo Zhuan" called Qian Hexagram "Chan Xing (The Star of Slander)", and used "Chan (Slander)" to explain "You Yan (There are words of something)" in Hexagram Ming Yi, "Yi Lin (Book of Changes Forest)" is based on this view. When encountering the situation where there are two Dui Hexagrams representing the mouth and two Zhen Hexagrams representing words being opposite or contrary to each other, it either says "Chan Xing Ning (The words of the treacherous and flattering people)" or "Zheng Song (Dispute and Litigation)". Whenever the Book of Changes says "You Yan", it can all get a definite explanation. For "Xiao You Yan" in Hexagram Xu, Yu Zhongxiang believed that only half of the hexagram image of Zhen Hexagram appeared, so it is said "Xiao You Yan". Doesn't he know that the Book of Changes does not say "You Yan" only when the hexagram image of Zhen Hexagram appears completely? Whenever it says "You Yan", it all means "Zheng Song (Dispute and Litigation)". Yu could not find a reasonable explanation, so he forced an interpretation. Jiao Xun in the Qing Dynasty used the theory of hexagram transformation to explain it. The more changes there are, the more complex the meaning becomes, which is even more serious than Yu's situation of not being able to explain it. Here, in "Yi Lin", "Xiao Guo Zhi Xu" says: "Yu Shu Zheng Song, Geng Xiang Hui Shang (Disputing with the uncle in litigation, mutually slandering and hurting each other)", and "Zheng Song" is the meaning of "You Yan". "Geng Xiang Hui Shang" means that from the third line to the fifth line, the two opposite Dui Hexagrams representing the mouth are opposite to each other. Also, "Heng Zhi Xu" says: "Zhang Ya Qie Chi, Yin Nu Xiang Shi (Baring the teeth and looking at each other angrily)", Dui Hexagram represents the teeth. The two opposite Dui Hexagrams are opposite to each other, so it is said "Xiang Shi (Looking at each other)", and Li Hexagram represents looking. The explanation of "You Yan" in Hexagram Xu in "Yi Lin" can be said to be very clear. "Xiao You Yan" is because there are two hexagram bodies of Dui Hexagram, and Dui represents smallness, so it is said "Xiao You Yan". This is the same as the situation in Hexagram Ming Yi where Li Hexagram is regarded as "You Yan". Li Hexagram is the two opposite Dui Hexagrams representing the mouth being opposite to each other.

Supplementary Opinions:

1. The third sentence of "Xiao Guo Zhi Xu" with the number 3909, "Yu Shu Zheng Song", is used to explain the Yao Ci of the fourth line of the sixth Yao of Hexagram Meng: "Kun Meng, Lin (Trapped in ignorance, there is hardship)". From the second line to the sixth line of Hexagram Shan Shui Meng (Mountain and Water Meng), there are two opposite Zhen Hexagrams representing words.

2. The first two sentences of "Heng Zhi Xu" with the number 1989, "Zhang Ya Qie Chi, Yin Nu Xiang Shi", are used to explain the Yao Ci of the first line of the sixth Yao of Hexagram Heng: "Jun Heng, Zhen Xiong, Wu You Li (Deeply and continuously doing something, divination shows it is ominous, and there is no benefit)". From the first line to the fifth line of Hexagram Lei Feng Heng (Thunder and Wind Heng), there are two opposite Dui Hexagrams. In "Shuo Gua", it is said "Dui Wei Kou She (Dui represents the mouth and tongue)", and "Yin Nu" means the appearance of disputing. The two sides dispute with each other, so it is said "Yin Nu Xiang Shi (Looking at each other angrily)".

3. The Yao Ci of the first line of the ninth Yao of Hexagram Ming Yi: "Zhu Ren You Yan (The master has words of something)", from the third line to the fifth line of Hexagram Di Huo Ming Yi (Earth and Fire Ming Yi), they mutually form Zhen Hexagram. The Nine Families' Yi says "Yan Wei Zhen Ye (Words refer to Zhen Hexagram)". Shang Binghe's annotation "Ming Yi Zhi Li Wei You Yan (In Hexagram Ming Yi, Li Hexagram is regarded as having words)" is probably not appropriate.

032訟不利涉大川

尚注”彖曰；不利涉大川, 入境于淵也是. 言阳來居坤中而在下, 故曰入滸. 淵者謂之坤, 不謂坎. 入則是謂陽入也. 易林震之復云：藏匿淵底. 坤為渊, 陽在坤下, 故曰瀞底. 易林以坤為淤, 蓋本之易. 今吾人失去潣象, 正宜以易林証明也. 東漢以來, 皆以坎為大川, 故事入境屬何爻, 不能確指. 皆由不知坤為水象, 故于淵象亦不知.”

補充意見:

3224震之復第三句”藏匿淵底”釋之卦剝初六”剝牀以足, 蔑, 貞凶.”剝初六位於坤底部, 坤為淵, 故曰藏匿淵底.

简体中文梳理：

032 《讼》卦 “不利涉大川” 解

尚秉和注释：彖辞说：“不利涉大川，入于渊也（不利于涉越大河川，是因为进入到深渊之中）” 。意思是阳爻来到并居于坤卦之中且处于下方，所以说 “入渊” 。“渊” 指的是坤卦，而不是坎卦。“入” 就是说阳爻进入。《易林》中《震之复》说：“藏匿渊底（隐藏在深渊底部）” 。坤代表深渊，阳爻在坤卦的下方，所以说 “渊底” 。《易林》把坤当作深渊，大概是源于《易经》。现在我们失去了坤代表深渊的卦象含义，正应该用《易林》来证明。从东汉以来，都把坎卦当作大川，所以对于 “入渊” 到底属于哪一爻的情况，不能确切指出。这都是因为不知道坤代表水的卦象，所以对于 “渊” 的卦象含义也不了解。

补充意见：3224《震之复》的第三句 “藏匿渊底” ，用于解释之卦《剥》卦初六爻辞 “剥床以足，蔑，贞凶（剥落床的足部，无所作为，占问结果凶险）” 。《剥》卦初六爻位于坤卦的底部，坤代表深渊，所以说 “藏匿渊底（隐藏在深渊底部）” 。

英文翻译：

032 Interpretation of "Bu Li She Da Chuan (It is Not Advantageous to Cross the Great River)" in Hexagram Song (《讼》卦 “不利涉大川” 解)

Shang Binghe's annotation: The Tuan Ci says: "Bu Li She Da Chuan, Ru Yu Yuan Ye (It is not advantageous to cross the great river, because one enters the abyss)". It means that the Yang line comes and resides in Kun Hexagram and is at the lower position, so it is said "Ru Yuan (Enter the abyss)". "Yuan (Abyss)" refers to Kun Hexagram, not Kan Hexagram. "Ru (Enter)" means that the Yang line enters. In "Yi Lin (Book of Changes Forest)", "Zhen Zhi Fu" says: "Cang Ni Yuan Di (Hide at the bottom of the abyss)". Kun represents the abyss, and the Yang line is below Kun Hexagram, so it is said "Yuan Di (The bottom of the abyss)". "Yi Lin" regards Kun as the abyss, probably originating from the Book of Changes. Now we have lost the hexagram image meaning of Kun representing the abyss, and we should use "Yi Lin" to prove it. Since the Eastern Han Dynasty, Kan Hexagram has been regarded as the great river. Therefore, for the situation of which line exactly "Ru Yuan (Enter the abyss)" belongs to, it cannot be pointed out precisely. This is all because people do not know the hexagram image of Kun representing water, so they also do not understand the hexagram image meaning of "Yuan (Abyss)".

Supplementary Opinion:The third sentence of "Zhen Zhi Fu" with the number 3224, "Cang Ni Yuan Di", is used to explain the Yao Ci of the first line of the sixth Yao of Hexagram Bo: "Bo Chuang Yi Zu, Mie, Zhen Xiong (Peeling the foot of the bed, being inactive, divination shows it is ominous)". The first line of the sixth Yao of Hexagram Bo is located at the bottom of Kun Hexagram. Kun represents the abyss, so it is said "Cang Ni Yuan Di (Hide at the bottom of the abyss)".

033訟初六不永不所事, 小有言終吉解

尚注”虞伸翔仍以震象半見為小有言, 并謂初失位, 宜與四 by易位成震言. 訖不知有言為爭訟, 故必變成震以當有言, 與利涉大川, 必變出坎以當大川同也. 按易林歸妹之訟云：凶訟不已, 相與爭戾. 是以訟之有言為爭訟也. 又巽之訟云：一簧兩舌, 妄言諂語. 兌為舌, 兩舌謂坎上下正反兩兌也. 以是推訟之有言, 亦以坎上下兩兌口相背. 以其居初, 陰微勢弱, 故曰小有言也. 坤為事, 坎折坤, 故不永所事. 初有應, 故終吉.”

補充意見：

1. 2393歸妺之訟第三句”凶訟不已”釋之卦水天需六四”需于血, 出自穴.” 依尚注”坎上下兩兌口相背” 故凶訟不已. 第四五句”相與爭戾, 失利而歸”釋訟初六”不永所事, 小有言, 終吉.” 尚象解”兌口, 震言, 故曰訟, 曰爭取. 巽綠為了利, 坎失, 故曰失利.” 李疏”初與四應, 易位成震, 震聲為言. 三合二, 震象半見, 故曰小有言…又變兌為口, 為小, 故小有言.”

2. 3590巽之訟首二本卦”一簧兩舌, 妄言諂語.” 䆁巽初六”進退, 利武人之貞.” 巽卦一至四爻正反兌. 説卦”兌為口舌.” 李疏”兌上陰局部象口, 中陽象舌.”

简体中文梳理：

033 《讼》卦初六 “不永所事，小有言，终吉” 解

尚秉和注释：虞仲翔仍然认为以震卦的卦象只出现一半为 “小有言” 的解释，并且说初六爻失位，应该与四爻交换位置变成震卦来代表言论。却不知道 “有言” 是指 “争讼” 的意思，所以一定要变成震卦来对应 “有言” ，这和解释 “利涉大川” 时一定要变出坎卦来对应大川是一样的牵强。按照《易林》中《归妹之讼》说：“凶讼不已，相与争戾（凶险的诉讼不停，相互争斗违背常理）” ，这就是把《讼》卦的 “有言” 当作 “争讼” 来理解。又《巽之讼》说：“一簧两舌，妄言谄语（一张嘴像有两片舌头，胡乱说话、谄媚奉承）” 。兑卦代表舌头，“两舌” 是说坎卦上下正反两个兑卦。由此推断《讼》卦的 “有言” ，也是因为坎卦上下两个兑卦代表的口相互背离。因为初六爻处于初位，阴气微弱、势力弱小，所以说 “小有言” 。坤卦代表事情，坎卦破坏了坤卦，所以 “不永所事（不能长久地做某件事）” 。初六爻有相应的爻，所以最终吉祥。

补充意见：

1. 2393《归妹之讼》的第三句 “凶讼不已” ，用于解释之卦《水天需》六四爻辞 “需于血，出自穴（在血泊中等待，从洞穴中出来）” 。依照尚秉和注释 “坎上下两兑口相背” ，所以 “凶讼不已（凶险的诉讼不停）” 。第四、五句 “相与争戾，失利而归” ，用于解释《讼》卦初六爻辞 “不永所事，小有言，终吉” 。尚秉和的卦象解释为 “兑卦代表口，震卦代表言论，所以说‘讼（诉讼）’ 、说‘争（争斗）’ 。巽卦代表利益，坎卦代表失去，所以说‘失利（失去利益）’ ” 。李鼎祚疏解 “初六爻与四爻相应，交换位置变成震卦，震卦发出声音代表言论。三爻与二爻组合，震卦的卦象只出现一半，所以说‘小有言’…… 又变化成兑卦代表口，兑卦代表小，所以说‘小有言’ ” 。

2. 3590《巽之讼》的前两句（本卦内容）“一簧两舌，妄言谄语” ，用于解释《巽》卦初六爻辞 “进退，利武人之贞（或进或退，有利于武人守持正固）” 。《巽》卦从一爻到四爻有正反两个兑卦。《说卦》中说 “兑为口舌（兑卦代表口舌）” 。李鼎祚疏解 “兑卦上面的阴爻局部象征口，中间的阳爻象征舌” 。

英文翻译：

033 Interpretation of "Bu Yong Suo Shi, Xiao You Yan, Zhong Ji (Not Persisting in the Matter, Having a Little Wordy Situation, and Finally Being Auspicious)" in the First Line of the Sixth Yao of Hexagram Song (《讼》卦初六 “不永所事，小有言，终吉” 解)

Shang Binghe's annotation: Yu Zhongxiang still believes in the explanation that regarding only half of the hexagram image of Zhen Hexagram appearing as "Xiao You Yan (A Little Wordy Situation)", and says that the first line of the sixth Yao is out of position and should exchange positions with the fourth line to become Zhen Hexagram to represent words. However, he doesn't know that "You Yan" means "Zheng Song (Dispute and Litigation)". So he must change it into Zhen Hexagram to correspond to "You Yan", which is as far-fetched as the explanation of "Li She Da Chuan (It is Advantageous to Cross the Great River)" where he must change it into Kan Hexagram to correspond to the great river. According to "Gui Mei Zhi Song" in "Yi Lin (Book of Changes Forest)", it says: "Xiong Song Bu Yi, Xiang Yu Zheng Li (The ominous litigation does not stop, and they mutually dispute and violate the common sense)", which takes "You Yan" in Hexagram Song as "Zheng Song" for understanding. Also, "Xun Zhi Song" says: "Yi Huang Liang She, Wang Yan Chan Yu (One mouth is like having two tongues, speaking randomly and flattering)". Dui Hexagram represents the tongue, and "Liang She" means that there are two opposite Dui Hexagrams, one positive and one reversed, above and below Kan Hexagram. From this, it can be inferred that "You Yan" in Hexagram Song is also because the two Dui Hexagrams representing the mouth above and below Kan Hexagram are opposite to each other. Since the first line of the sixth Yao is in the initial position, the Yin Qi is weak and the power is small, so it is said "Xiao You Yan". Kun Hexagram represents things, and Kan Hexagram destroys Kun Hexagram, so it is "Bu Yong Suo Shi (Not being able to persist in doing something for a long time)". The first line of the sixth Yao has a corresponding line, so it is finally auspicious.

Supplementary Opinions:

1. The third sentence of "Gui Mei Zhi Song" with the number 2393, "Xiong Song Bu Yi", is used to explain the Yao Ci of the fourth line of the sixth Yao of Hexagram Shui Tian Xu (Water and Heaven Xu): "Xu Yu Xue, Chu Zi Xue (Waiting in a pool of blood and coming out of the cave)". According to Shang Binghe's annotation "Kan Shang Xia Liang Dui Kou Xiang Bei (The two Dui Hexagrams representing the mouth above and below Kan Hexagram are opposite to each other)", so "Xiong Song Bu Yi (The ominous litigation does not stop)". The fourth and fifth sentences, "Xiang Yu Zheng Li, Shi Li Er Gui (Mutually disputing and violating the common sense, returning after losing the benefit)", are used to explain the Yao Ci of the first line of the sixth Yao of Hexagram Song: "Bu Yong Suo Shi, Xiao You Yan, Zhong Ji". Shang Binghe's hexagram image explanation is "Dui Hexagram represents the mouth, and Zhen Hexagram represents words, so it is said 'Song (Litigation)' and 'Zheng (Dispute)'. Xun Hexagram represents benefit, and Kan Hexagram represents loss, so it is said 'Shi Li (Losing the benefit)'". Li Dingzuo's commentary is "The first line of the sixth Yao corresponds to the fourth line. After exchanging positions, it becomes Zhen Hexagram. Zhen Hexagram makes sounds and represents words. The third line combines with the second line, and only half of the hexagram image of Zhen Hexagram appears, so it is said 'Xiao You Yan'... Also, changing it into Dui Hexagram represents the mouth, and Dui Hexagram represents smallness, so it is said 'Xiao You Yan'".

2. The first two sentences (the content of the original hexagram) of "Xun Zhi Song" with the number 3590, "Yi Huang Liang She, Wang Yan Chan Yu", are used to explain the Yao Ci of the first line of the sixth Yao of Hexagram Xun: "Jin Tui, Li Wu Ren Zhi Zhen (Either advancing or retreating, it is beneficial for a warrior to maintain righteousness)". From the first line to the fourth line of Hexagram Xun, there are two opposite Dui Hexagrams, one positive and one reversed. In "Shuo Gua", it is said "Dui Wei Kou She (Dui Hexagram represents the mouth and tongue)". Li Dingzuo's commentary is "The Yin line on the upper part of Dui Hexagram partially symbolizes the mouth, and the Yang line in the middle symbolizes the tongue".

034師比卦名解

尚注”自易林用先天象, 于是卦名得解者多. 先天坤居北, 后天坎居北, 水地合居, 故曰比. 比者, 親也, 近也, 和也. 言水地合居一方. 相親近也. 覆之則曰師, 師, 眾也. 言論坎從坤居北, 故勢力眾也. 皆合先生后天象而立名.”

補充意見：

1. 序卦”訟必有眾起, 故受之以師. 師者, 眾也. 眾必有所比, 故受之以此.” 九家易曰”坤為眾物, 坎為眾水. 上下皆眾, 故曰師也.” 韓康伯曰”眾起而不比, 則爭無息. 必相親比, 而後得寧也.” 崔覲曰”因爭必起眾相攻, 故受之以師也.” 李疏”凡有血氣者皆有爭心, 訟與師皆起于有所爭, 兩造相爭謂之訟, 兩國相爭謂之師. 師起于訟者, 因微而至著者.”

2. 序卦曰”眾必有所比, 故受之以比. 比者, 比也.” 崔覲曰”方以類聚, 物以羣分, 人民累, 則羣類必有所比矣. 上比相阿黨, 下比相和親. 故言比者, 比也.”

3. 雜卦”比樂師憂.” 李疏”比五陽得位, 象曰建萬國, 親諸侯, 故樂.. 師三陰失位, 爻辭曰師或輿尸. 故憂也. 蓋比居則民樂, 師生興則民憂也.”

4. 比, 甲骨文比字形與从相似, 比肩而立. 説文”比, 密也.” 師, 甲骨文像古代兵符. 説文”師, 二千五百人為師.”

简体中文梳理：

034 《师》《比》卦名解

尚秉和注释：自从《易林》运用先天八卦的卦象，于是很多卦名能够得到解释。在先天八卦中坤卦位居北方，在后天八卦中坎卦位居北方，水（坎代表水）和地（坤代表地）合居在同一方位，所以称为 “比” 。“比” 的意思是亲近、接近、和谐。是说水和地合居在一个方位，相互亲近。把这个卦象颠倒过来就是 “师” 卦，“师” 的意思是众多。是说坎卦跟从坤卦居于北方，所以势力众多。这些卦名都是依据先天和后天的卦象来命名的。

补充意见：

1. 《序卦》中说 “讼必有众起，故受之以师。师者，众也。众必有所比，故受之以此（有争讼必然会引发众人的行动，所以接着是《师》卦。‘师’ 的意思是众多。众人必然会有所亲附，所以接着是《比》卦）” 。九家易说 “坤为众物，坎为众水。上下皆众，故曰师也（坤代表众多的事物，坎代表众多的水。上下卦都有众多的含义，所以称为‘师’ ）” 。韩康伯说 “众起而不比，则争无息。必相亲比，而后得宁也（众人行动起来却不相互亲附，那么争斗就不会停止。必须相互亲近亲附，然后才能得到安宁）” 。崔觐说 “因争必起众相攻，故受之以师也（因为有争斗必然会引发众人相互攻击，所以接着是《师》卦）” 。李鼎祚疏解 “凡有血气者皆有争心，讼与师皆起于有所争，两造相争谓之讼，两国相争谓之师。师起于讼者，因微而至著者（凡是有血气的生物都有争斗之心，‘讼’ 和‘师’ 都起源于有所争斗，双方当事人的争斗叫做‘讼’ ，两国之间的争斗叫做‘师’ 。‘师’ 起源于‘讼’ ，是从微小的争端发展到显著的冲突）” 。

2. 《序卦》中说 “众必有所比，故受之以比。比者，比也（众人必然会有所亲附，所以接着是《比》卦。‘比’ 的意思就是亲附）” 。崔觐说 “方以类聚，物以群分，人民累，则群类必有所比矣。上比相阿党，下比相和亲。故言比者，比也（事物按照类别聚集，生物按照群体区分，人多了之后，群体之类必然会有所亲附。在上位者相互亲附结成朋党，在下位者相互亲附和谐亲近。所以说‘比’ 的意思就是亲附）” 。

3. 《杂卦》中说 “比乐师忧（《比》卦象征快乐，《师》卦象征忧虑）” 。李鼎祚疏解 “比五阳得位，象曰建万国，亲诸侯，故乐.. 师三阴失位，爻辞曰师或舆尸。故忧也。盖比居则民乐，师兴则民忧也（《比》卦中五阳爻得位，其象辞说‘建立众多邦国，亲近诸侯’ ，所以象征快乐；《师》卦中三阴爻失位，其爻辞说‘军队有时会载着尸体归来’ ，所以象征忧虑。大概是《比》卦象征安居时百姓快乐，《师》卦象征战事兴起时百姓忧虑）” 。

4. “比” 的甲骨文的字形与 “从” 相似，是并肩而立的样子。《说文解字》说 “比，密也（‘比’ 的意思是紧密）” 。“师” 的甲骨文像古代的兵符。《说文解字》说 “师，二千五百人为师（‘师’ ，两千五百人组成一个‘师’ ）” 。

英文翻译：

034 Interpretation of the Hexagram Names of Hexagrams Shi (师) and Bi (比)

Shang Binghe's annotation: Since "Yi Lin (Book of Changes Forest)" applied the hexagram images of the Xiantian (Primary Celestial Arrangement) Bagua, many hexagram names can be explained. In the Xiantian Bagua, Kun Hexagram is located in the north, and in the Houtian (Secondary Celestial Arrangement) Bagua, Kan Hexagram is located in the north. Water (Kan represents water) and earth (Kun represents earth) are located in the same position, so it is called "Bi". The meaning of "Bi" is intimacy, closeness, and harmony. It means that water and earth are located in one position and are close to each other. When this hexagram image is reversed, it is Hexagram "Shi". The meaning of "Shi" is multitude. It means that Kan Hexagram follows Kun Hexagram and is located in the north, so the power is great. These hexagram names are all named according to the hexagram images of the Xiantian and Houtian Bagua.

Supplementary Opinions:

1. In "Xu Gua (The Sequence of Hexagrams)", it is said "Song Bi You Zhong Qi, Gu Shou Zhi Yi Shi. Shi Zhe, Zhong Ye. Zhong Bi You Suo Bi, Gu Shou Zhi Yi Ci (There must be the action of the multitude arising from a dispute, so Hexagram Shi follows. 'Shi' means multitude. The multitude must have something to attach to, so Hexagram Bi follows)". The Nine Families' Yi says "Kun Wei Zhong Wu, Kan Wei Zhong Shui. Shang Xia Jie Zhong, Gu Yue Shi Ye (Kun represents numerous things, and Kan represents numerous waters. Both the upper and lower trigrams have the meaning of multitude, so it is called 'Shi')". Han Kangbo said "Zhong Qi Er Bu Bi, Ze Zheng Wu Xi. Bi Xiang Qin Bi, Er Hou De Ning Ye (If the multitude acts but does not attach to each other, then the dispute will not stop. They must be close and attach to each other, and then they can get peace)". Cui Jin said "Yin Zheng Bi Qi Zhong Xiang Gong, Gu Shou Zhi Yi Shi Ye (Because there must be the multitude attacking each other due to the dispute, so Hexagram Shi follows)". Li Dingzuo's commentary: "Fan You Xue Qi Zhe Jie You Zheng Xin, Song Yu Shi Jie Qi Yu You Suo Zheng, Liang Zao Xiang Zheng Wei Zhi Song, Liang Guo Xiang Zheng Wei Zhi Shi. Shi Qi Yu Song Zhe, Yin Wei Er Zhi Zhuo Zhe (All living beings with vital energy have the heart of dispute. 'Song' and 'Shi' both originate from a dispute. The dispute between two parties is called 'Song', and the dispute between two countries is called 'Shi'. 'Shi' originates from 'Song', which develops from a minor dispute to a significant conflict)".

2. In "Xu Gua", it is said "Zhong Bi You Suo Bi, Gu Shou Zhi Yi Bi. Bi Zhe, Bi Ye (The multitude must have something to attach to, so Hexagram Bi follows. 'Bi' means attachment)". Cui Jin said "Fang Yi Lei Ju, Wu Yi Qun Fen, Ren Min Lei, Ze Qun Lei Bi You Suo Bi Yi. Shang Bi Xiang A Dang, Xia Bi Xiang He Qin. Gu Yan Bi Zhe, Bi Ye (Things gather according to their categories, and living beings are divided according to their groups. When there are many people, the groups must have something to attach to. Those in high positions attach to each other and form cliques, and those in lower positions attach to each other and are harmonious and close. So the meaning of 'Bi' is attachment)".

3. In "Za Gua (The Miscellaneous Hexagrams)", it is said "Bi Le Shi You (Hexagram Bi symbolizes happiness, and Hexagram Shi symbolizes worry)". Li Dingzuo's commentary: "In Hexagram Bi, the five Yang lines obtain the proper positions. The Xiang Ci says 'Jian Wan Guo, Qin Zhu Hou, Gu Le.. In Hexagram Shi, the three Yin lines are out of position. The Yao Ci says 'Shi Huo Yu Shi. Gu You Ye. Gai Bi Ju Ze Min Le, Shi Xing Ze Min You Ye (In Hexagram Bi, the five Yang lines are in the proper positions, and its Xiang Ci says 'Establish numerous states and be close to the vassal states', so it symbolizes happiness; in Hexagram Shi, the three Yin lines are out of position, and its Yao Ci says 'Sometimes the army carries the corpses back', so it symbolizes worry. Probably Hexagram Bi symbolizes that the common people are happy when they live in peace, and Hexagram Shi symbolizes that the common people are worried when there is a war)".

4. The oracle bone inscriptions of "Bi" have a shape similar to "Cong", which is the appearance of standing side by side. In "Shuo Wen Jie Zi (Explaining Characters and Analyzing Components)", it is said "Bi, Mi Ye ('Bi' means closeness)". The oracle bone inscriptions of "Shi" are like the ancient military tallies. In "Shuo Wen Jie Zi", it is said "Shi, Er Qian Wu Bai Ren Wei Shi ('Shi' means that two thousand five hundred people form a 'Shi')".

035師九二王三錫命

尚注”來矣鮮云:王三錫命, 用錯象也, 此最與易林旨合. 師對同, 師之坎與同人之離對, 故通用不分. 同人上乾, 乾為王. 下離, 數三, 中爻巽, 巽為命, 故曰王三錫命. 此與易林巽綠卦繇詞全用震象旨合….后治漢易者以震為王, 説亦可通. 特象云承天寵也, 即用同人. 同人上乾淨, 故曰天. 六二與九五應,故曰承天寵, 陰承陽也. 若用本象, 即陽承陰, 與象違矣.”

補充意見：

1. 李疏”師通同人, 同人乾為王, 巽為命, 離為三, 故有王三錫命之象.”

简体中文梳理：

035 《师》卦九二 “王三锡命” 解

尚秉和注释：来矣鲜说：“王三锡命（君王多次赐予命诰）” ，是运用了错象的原理，这与《易林》的主旨最为契合。《师》卦与《同人》卦相对，《师》卦的坎卦与《同人》卦的离卦相对，所以二者可以通用而不加区分。《同人》卦上卦是乾卦，乾代表君王。下卦是离卦，离卦的数是三，中间的爻组成巽卦，巽代表命诰，所以说 “王三锡命” 。这与《易林》中巽卦相关的卦辞全部运用震卦的卦象的主旨相契合…… 后来研究汉代易学的人认为震卦代表君王，这种说法也说得通。只是《象传》说 “承天宠也（承受上天的恩宠）” ，这里运用的是《同人》卦的卦象。《同人》卦上卦是乾卦代表天，所以说 “天” 。六二爻与九五爻相应，所以说 “承天宠” ，这是阴爻承顺阳爻的情况。如果运用《师》卦本身的卦象，就是阳爻承顺阴爻，这与《象传》的意思相违背了。

补充意见：

1. 李鼎祚疏解：《师》卦与《同人》卦相通，《同人》卦中乾卦代表君王，巽卦代表命诰，离卦代表数字三，所以有 “王三锡命” 的卦象。

英文翻译：

035 Interpretation of "Wang San Xi Ming (The King Bestows Orders Several Times)" in the Second Line of the Ninth Yao of Hexagram Shi (《师》卦九二 “王三锡命” 解)

Shang Binghe's annotation: Lai Yixian said: "Wang San Xi Ming (The king bestows orders several times)" applies the principle of the opposite hexagram image, which is most in line with the main idea of "Yi Lin (Book of Changes Forest)". Hexagram Shi is opposite to Hexagram Tong Ren. The Kan Hexagram of Hexagram Shi is opposite to the Li Hexagram of Hexagram Tong Ren, so they can be used interchangeably without distinction. The upper trigram of Hexagram Tong Ren is Qian Hexagram, and Qian represents the king. The lower trigram is Li Hexagram, and the number of Li Hexagram is three. The middle lines form Xun Hexagram, and Xun represents the imperial edict, so it is said "Wang San Xi Ming". This is consistent with the main idea that the hexagram words related to Xun Hexagram in "Yi Lin" all use the hexagram image of Zhen Hexagram... Later, those who studied the Yi learning of the Han Dynasty believed that Zhen Hexagram represents the king, and this statement is also reasonable. However, the "Xiang Zhuan (The Commentary on the Image)" says "Cheng Tian Chong Ye (Receiving the favor of Heaven)", which uses the hexagram image of Hexagram Tong Ren. The upper trigram of Hexagram Tong Ren is Qian Hexagram representing Heaven, so it is said "Tian (Heaven)". The second line of the sixth Yao corresponds to the fifth line of the ninth Yao, so it is said "Cheng Tian Chong", which is the situation where the Yin line conforms to the Yang line. If using the hexagram image of Hexagram Shi itself, it is the Yang line conforming to the Yin line, which is contrary to the meaning of the "Xiang Zhuan".

Supplementary Opinion:

1. Li Dingzuo's commentary: Hexagram Shi is connected with Hexagram Tong Ren. In Hexagram Tong Ren, Qian Hexagram represents the king, Xun Hexagram represents the imperial edict, and Li Hexagram represents the number three, so there is the hexagram image of "Wang San Xi Ming".

036小畜密雲不雨

尚注”虞氏謂坎象半見為不雨, 若是以易林例之, 此全用對象也. 對象豫, 中爻坎, 坎為雲雨, 坎上下皆重陰, 故曰密雲. 坎之下, 坤土艮山, 高燥無澤, 故不雨. 後之人但于本象求之, 宜其于象不合矣. 后解此不誒者, 惟來知德及焦循. 來氏云, 此用錯. 焦循云, 此用旁通. 并以小過六五仍用此詞為證. 識過虞翻遠矣. 何者？小過與豫體同也. 惟焦循又以卦變為説, 反致義晦也.”

補充意見：

1. 李疏”崔注：小時畜與豫旁通, 四體坎, 坎為雲為雨. 今陰雖得位. 坎象不見而互離為日, 在乾天之上, 又巽為不果, 故有密雲不雨之象. 焦氏易林曰：陰積不已, 雲作淫雨, 故云雲雨者, 故云雲雨者, 陰之氣也. 今小畜五陽一陰. 陽多陰少, 故纔密雲, 未能為雨也.”

简体中文梳理：

036 《小畜》卦 “密云不雨” 解

尚秉和注释：虞氏认为坎卦的卦象只出现一半就表示 “不雨” ，但如果按照《易林》的例子来看，这里完全是运用了对卦（对象）的原理。《小畜》卦的对卦是《豫》卦，《豫》卦中间的爻组成坎卦，坎卦代表云与雨，坎卦上下都是重重的阴爻，所以说 “密云（浓密的云层）” 。坎卦的下方，是坤卦代表的土地和艮卦代表的山，地势高且干燥没有水泽，所以 “不雨（不下雨）” 。后来的人只是在《小畜》卦本身的卦象中去寻求解释，当然与卦象的含义不相符了。后来解释这一爻辞比较正确的，只有来知德和焦循。来氏说，这里运用了错卦的原理。焦循说，这里运用了旁通的原理。并且以来知德认为《小过》卦六五爻仍然使用了 “密云不雨” 这一爻辞作为证据。他们的见识远远超过了虞翻。为什么呢？因为《小过》卦与《豫》卦的卦体是相同的。只是焦循又用卦变的说法来解释，反而导致含义变得隐晦了。

补充意见：

1. 李鼎祚疏解：崔憬注释说，《小畜》卦与《豫》卦旁通，《豫》卦的四爻组成的卦体是坎卦，坎卦代表云、雨。如今阴爻虽然得位，但坎卦的卦象不出现，而互成的离卦代表太阳，在乾卦代表的天的上面，又因为巽卦代表做事不果决，所以有 “密云不雨” 的卦象。焦氏《易林》说：“阴积不已，云作淫雨（阴气积聚不停，云层形成了连绵的雨）” ，所以说云与雨，是阴气所形成的。如今《小畜》卦是五阳爻一阴爻，阳爻多阴爻少，所以只是有浓密的云层，还不能形成雨。

英文翻译：

036 Interpretation of "Mi Yun Bu Yu (Dense Clouds but No Rain)" in Hexagram Xiao Xu (《小畜》卦 “密云不雨” 解)

Shang Binghe's annotation: Yu believed that when only half of the hexagram image of Kan Hexagram appears, it means "Bu Yu (No Rain)". However, if we look at it according to the example of "Yi Lin (Book of Changes Forest)", here it completely applies the principle of the opposite hexagram (Dui Xiang). The opposite hexagram of Hexagram Xiao Xu is Hexagram Yu. The middle lines of Hexagram Yu form Kan Hexagram. Kan Hexagram represents clouds and rain. Both the upper and lower parts of Kan Hexagram are heavy Yin lines, so it is said "Mi Yun (Dense Clouds)". Below Kan Hexagram are Kun Hexagram representing the land and Gen Hexagram representing the mountain. The terrain is high and dry without water, so it is "Bu Yu (No Rain)". Later people only sought the explanation in the hexagram image of Hexagram Xiao Xu itself, and of course, it did not conform to the meaning of the hexagram image. Among those who later explained this Yao Ci correctly, only Lai Zhide and Jiao Xun are notable. Lai said that here the principle of the opposite hexagram (Cuo Gua) is applied. Jiao Xun said that here the principle of mutual penetration (Pang Tong) is applied. And Lai Zhide took the fact that the fifth line of the sixth Yao of Hexagram Xiao Guo still uses the Yao Ci of "Mi Yun Bu Yu" as evidence. Their insights are far beyond Yu Fan. Why? Because the hexagram bodies of Hexagram Xiao Guo and Hexagram Yu are the same. However, Jiao Xun used the theory of hexagram transformation to explain it, which instead made the meaning obscure.

Supplementary Opinion:

1. Li Dingzuo's commentary: Cui Jing's annotation says that Hexagram Xiao Xu is in mutual penetration with Hexagram Yu. The trigram formed by the fourth line of Hexagram Yu is Kan Hexagram, and Kan Hexagram represents clouds and rain. Now, although the Yin line obtains the proper position, the hexagram image of Kan Hexagram does not appear, and the mutually formed Li Hexagram represents the sun, which is above Qian Hexagram representing the sky. Also, because Xun Hexagram represents indecisiveness in doing things, there is the hexagram image of "Mi Yun Bu Yu". Jiao's "Yi Lin" says: "Yin Ji Bu Yi, Yun Zuo Yin Yu (The Yin Qi accumulates continuously, and the clouds form continuous rain)", so it is said that clouds and rain are formed by Yin Qi. Now, Hexagram Xiao Xu has five Yang lines and one Yin line. There are more Yang lines and fewer Yin lines, so there are only dense clouds and it has not been able to form rain yet.

037小畜九三輿説輹

尚注”輹訛為輻. 惟此仍用對象豫. 豫二至四艮, 艮為覆震, 震為車為輹, 震驚覆, 故輿脫輹. 震輹之象久失傳. 左傳倍公十五年：車脫其輹. 震變故也. 子夏傳：輹, 車屐也. 屐形震盪, 故震為輹. 虞身知用旁通, 譏馬融及傖儒以乾為車之非, 可謂特識. 惟不知此取對象艮. 而以坤變至三, 坤象不見為脱. 夫既用旁通矣, 而又命坤全變. 以不見為脫, 其説之支離可知. 則是以震車, 震輹之象已失傳, 又不知易用覆也, 非易林, 烏從証之.”

補充意見；

1. 虞翻曰”豫坤為車為輹, 至三成乾. 坤象不見, 故車說輹. 馬君及俗儒皆以乾為車, 非也.”

2. 李疏”通豫伏坤, 説卦曰坤為大轝, 故為車. 又為腹, 腹, 古文腹, 説文輹, 車軸縛也. 復息至三成乾, 乾成坤毀, 坤象不見, 且互兌為毀折, 故車説輹也. 馬君謂融. 又漢書王莽傳有乾文車, 坤六馬之文. 易無乾為車之説, 故云非也.”

简体中文：037 小畜九三 舆说辐尚注：“辐被误写成辐。只有这里仍用对卦豫。豫卦二至四爻为艮卦，艮为倒过来的震，震为车、为辐，震受到惊吓而颠倒，所以车脱去了辐。震为辐的象征早已失传。《左传》僖公十五年记载：‘车脱其辐。’是因为震发生了变化。《子夏传》说：‘辐，是车的屐。’屐的形状震动摇晃，所以震为辐。虞翻知道用旁通之法，讥讽马融及那些粗俗的儒生认为乾为车的错误，可说是有独特的见识。只是他不知道这里取用对卦艮，而认为坤变到三爻，坤象消失就是脱落。既然已经用了旁通之法，却又让坤全部变化，以不见为脱落，其说法的支离破碎就可想而知了。这是因为震为车、震为辐的象征已经失传，又不知道《易》中常用颠倒之象，若不是《易林》，从哪里去证明呢。”

补充意见：

1. 虞翻说：“豫卦中坤为车、为辐，到三爻变成乾。坤象不见了，所以车脱去了辐。马融先生及一般的儒生都认为乾为车，这是不对的。”

2. 李疏说：“小畜与豫卦相通，豫卦中伏着坤，《说卦》中说坤为大舆，所以坤为车。坤又为腹，腹，是古文腹字，《说文》中说辐是车轴上的束缚。恢复到三爻成为乾，乾成而坤毁，坤象不见了，而且互卦兑为毁折，所以车脱去了辐。马君指的是马融。另外《汉书・王莽传》中有乾文车、坤六马的记载。《易》中没有乾为车的说法，所以说不对。”

英文：037 In the hexagram of Xiaochu, the third line of Yang: The cart loses its linchpins.Shang's annotation: "The character 'linchpin' was wrongly written as'spoke'. Only here is the opposite hexagram of Yu used. In the hexagram of Yu, from the second to the fourth line is the Gen hexagram. Gen is the reversed Zhen. Zhen represents the cart and the linchpin. Zhen is startled and overturned, so the cart loses its linchpin. The symbol of Zhen as the linchpin has been lost for a long time. In the 15th year of Duke Xi in Zuo Zhuan, it is recorded that 'The cart loses its linchpin.' This is because of the change of Zhen. In the Zixia Commentary, it is said that 'The linchpin is the treadle of the cart.' The shape of the treadle shakes, so Zhen is regarded as the linchpin. Yu Fan knew the method of using the collateral hexagrams and ridiculed the mistake of Ma Rong and those vulgar scholars who thought that Qian represented the cart. This can be regarded as having unique insight. However, he didn't know that here the opposite hexagram of Gen is taken, and he thought that when Kun changes to the third line and the image of Kun disappears, it means detachment. Since the method of using the collateral hexagrams has been used, but then Kun is made to change completely and the disappearance is regarded as detachment. It can be seen that his statement is fragmented. This is because the symbols of Zhen as the cart and Zhen as the linchpin have been lost, and he didn't know that the reversed images are often used in the Book of Changes. If it weren't for the Yilin, where could we prove it?"

Supplementary opinions:

1. Yu Fan said: "In the hexagram of Yu, Kun represents the cart and the linchpin. When it reaches the third line, it becomes Qian. The image of Kun disappears, so the cart loses its linchpin. Mr. Ma Rong and ordinary scholars all thought that Qian represents the cart. This is incorrect."

2. Li's annotation: "Xiaochu is in communication with Yu. In Yu, Kun is hidden. In the Explanation of the Trigrams, it is said that Kun is the large cart, so Kun represents the cart. Kun is also the abdomen. The character 'abdomen' is the ancient character for 'abdomen'. In the Shuowen Jiezi, it is said that the linchpin is the binding on the axle of the cart. When it returns to the third line and becomes Qian, Qian is formed and Kun is destroyed. The image of Kun disappears, and the mutual hexagram of Dui represents destruction and breakage. So the cart loses its linchpin. Mr. Ma refers to Ma Rong. In addition, in the Biography of Wang Mang in the Book of Han, there are records of 'Qian - patterned cart' and 'Kun - six horses'. There is no statement in the Book of Changes that Qian represents the cart, so it is said to be incorrect."

038小畜九三夫妻反目

尚注”至夫妻反目, 虞仍用旁通. 以巽為了妻, 伏震為夫象, 是以. 然全在上, 與三何涉哉！虞姬又以夫妻共在四, 離火動, 上巽多白眼為反目. 此尤不切. 茲以易林証之, 夫妻謂互離也. 易林豫之家人云：夫妇相背. 家人三4四形震, 震夫, 上巽為婦, 震巽相對即相背. 又易林坎之未濟云：夫婦不和. 未濟各二三及四五皆形震, 震夫, 三四及五上皆形巽, 巽婦. 震巽相對即相背, 故不和. 小畜三至上與家人三至上體同, 與未濟震巽相對之形亦同. 虞氏于震用旁通, 非不合也, 乃震夫, 巽婦而反目, 用旁通之震則不切, 必用本卦半象之震始切. 如用旁通. 則震, 巽相得, 不相反矣. 反目者, 據易林巽之歸妺云：反目相逐. 歸妹中爻離, 離為目. 二三半離, 三四亦半離, 兩半離相對即相反, 故曰反目. 以是知小畜之反目, 亦以兩半離相對為反目. 而震巽者, 離之上下也. 震夫巽妻, 故曰夫妻反目. 虞氏亦知震用旁通. 于反義不安, 而以巽多白眼當之. 乃易林于归妹亦曰反目, 歸妹無巽象, 故知虞説不當也.”

補充意見：

1. 虞翻曰”豫震為什麼夫為了反, 巽為妻, 離為目, 今夫妻共在四, 離火動止, 目象不正, 巽多白眼, 夫妻反目. 妻當在內, 夫當在外人, 今天妻乘夫而岀在外, 象曰不可能正室. 三體離需, 飲食之道, 飲食有訟, 故爭而反目也.

2. 0997豫之家人首二句”夫婦相背, 和氣弗處”. 釋本卦豫上六象”冥豫在上, 何可長也？” 尚注”此用豫象. 震巽為夫婦, 巽伏故曰相背.” 尚注誤用變卦家人, 認為”家人三四形震, 震夫, 上巽為婦, 震巽相對即相背.” 不妥.

3. 1856坎之未濟第三句”夫婦不和”釋之卦既濟象”水在火上, 既濟. 君子以思患而豫防之.” 既濟一二, 三四及五六形震, 震夫. 二三及四五皆形巽, 巽婦. 震巽相背, 故不和.

4. 3638巽之歸妹第三旬”反目相逐”釋之卦漸九五象”終莫之勝, 吉得所願也.” 漸中爻離, 離為目, 三四半離, 四五亦半離. 兩半離相對即相反, 故曰反目.

简体中文：038 小畜九三 夫妻反目尚注：“至于‘夫妻反目’，虞翻仍然使用旁通之法。他认为巽为妻，隐伏的震为夫的象征，就是因为这个原因。然而这些都在上面，与九三爻有什么关系呢！虞翻又认为夫妻共在四爻，离火发动，上面的巽多白眼，所以是反目。这尤其不贴切。现在用《易林》来证明，“夫妻” 指的是互卦离。《易林》中《豫之家人》说：“夫妇相背。” 《家人》卦三、四爻组成震卦，震为夫，上面的巽为妇，震巽相对就是相背。又《易林》中《坎之未济》说：“夫妇不和。” 《未济》卦二、三爻以及四、五爻都组成震卦，震为夫，三、四爻以及五、上爻都组成巽卦，巽为妇。震巽相对就是相背，所以不和。《小畜》卦三爻到上爻与《家人》卦三爻到上爻卦体相同，与《未济》卦中震巽相对的情形也相同。虞翻对于震卦用旁通之法，不是完全不合理，只是震为夫、巽为妇而反目，如果用旁通的震卦就不贴切，必须用本卦半象的震卦才贴切。如果用旁通之法，那么震和巽是相互和谐的，就不会相反了。“反目”，根据《易林》中《巽之归妹》说：“反目相逐。” 《归妹》卦中间的爻组成离卦，离为目。二、三爻是半离，三、四爻也是半离，两个半离相对就是相反，所以说反目。由此可知《小畜》卦的反目，也是以两个半离相对为反目。而震和巽，是离卦的上下部分。震为夫、巽为妻，所以说 “夫妻反目”。虞翻也知道用震卦旁通，对于 “反” 的意义不太合适，就用巽多白眼来解释。然而《易林》中对于《归妹》卦也说 “反目”，《归妹》卦没有巽卦之象，所以知道虞翻的说法不恰当。”

补充意见：

1. 虞翻说：“豫卦中震为夫，为反，巽为妻，离为目，现在夫妻共在四爻，离火发动停止，目象不正，巽多白眼，所以夫妻反目。妻子应当在内，丈夫应当在外，现在妻子凌驾于丈夫之上而在外，《象传》说不可能成为正室。三爻组成离卦，有饮食之道，饮食会引发争讼，所以争斗而反目。”

2. 0997《豫之家人》前两句 “夫妇相背，和气弗处”。解释本卦豫上六爻象 “冥豫在上，何可长也？（昏昧耽于逸乐处于上位，怎么能够长久呢？）” 尚注说 “这里用豫卦的象。震和巽为夫妇，巽隐伏所以说相背。” 尚注误用了变卦《家人》，认为 “《家人》卦三、四爻组成震卦，震为夫，上面的巽为妇，震巽相对就是相背。” 这是不妥当的。

3. 1856《坎之未济》第三句 “夫妇不和” 解释之卦《既济》卦象 “水在火上，既济。君子以思患而豫防之。（水在火的上面，是既济卦。君子因此思考祸患而预先防备）” 。《既济》卦一、二爻，三、四爻以及五、六爻组成震卦，震为夫。二、三爻以及四、五爻都组成巽卦，巽为妇。震巽相背，所以不和。

4. 3638《巽之归妹》第三句 “反目相逐” 解释之卦《渐》卦九五爻象 “终莫之胜，吉得所愿也。（最终没有人能胜过，吉祥，实现了愿望）” 。《渐》卦中间爻组成离卦，离为目，三、四爻是半离，四、五爻也是半离。两个半离相对就是相反，所以说反目。

英文：038 In the hexagram of Xiaochu, the third line of Yang: Husband and wife turn against each other.Shang's annotation: "As for 'husband and wife turn against each other', Yu Fan still used the method of collateral hexagrams. He thought that Xun represents the wife, and the hidden Zhen represents the symbol of the husband, and that's why. However, all these are above, what does it have to do with the third line of Yang? Yu Fan also thought that the husband and wife are both in the fourth line. The fire of Li is activated, and Xun above has many white eyes, so it is 'turning against each other'. This is especially inappropriate. Now, proved by Yi Lin, 'husband and wife' refers to the mutual hexagram of Li. In 'Yu Zhi Jiaren' of Yi Lin, it is said, 'Husband and wife turn their backs on each other.' In the hexagram of Jiaren, the third and fourth lines form the Zhen hexagram. Zhen represents the husband, and Xun above represents the wife. Zhen and Xun being opposite means turning their backs on each other. Also, in 'Kan Zhi Weiji' of Yi Lin, it is said, 'Husband and wife are in discord.' In the hexagram of Weiji, the second and third lines as well as the fourth and fifth lines all form the Zhen hexagram. Zhen represents the husband, and the third and fourth lines as well as the fifth and top lines all form the Xun hexagram. Xun represents the wife. Zhen and Xun being opposite means turning their backs on each other, so they are in discord. From the third line to the top line of the hexagram of Xiaochu is the same as that of the hexagram of Jiaren, and it is also the same as the situation of Zhen and Xun being opposite in the hexagram of Weiji. Yu Fan's use of the method of collateral hexagrams for the Zhen hexagram is not completely unreasonable. However, in the case of Zhen representing the husband, Xun representing the wife, and them turning against each other, using the collateral Zhen hexagram is not appropriate. It is necessary to use the half-image Zhen hexagram of the original hexagram to be appropriate. If using the method of collateral hexagrams, then Zhen and Xun are in harmony and will not be opposite. 'Turning against each other', according to 'Xun Zhi Guimei' in Yi Lin, it is said, 'Turn against each other and pursue each other.' The middle lines of the hexagram of Guimei form the Li hexagram. Li represents the eyes. The second and third lines are half of Li, and the third and fourth lines are also half of Li. The two half-Li being opposite means being contrary, so it is said 'turning against each other'. From this, we know that the 'turning against each other' in the hexagram of Xiaochu is also based on the two half-Li being opposite. And Zhen and Xun are the upper and lower parts of the Li hexagram. Zhen represents the husband and Xun represents the wife, so it is said 'husband and wife turn against each other'. Yu Fan also knew to use the collateral Zhen hexagram, but it was not suitable for the meaning of 'opposite', so he used Xun having many white eyes to explain it. However, in Yi Lin, for the hexagram of Guimei, it also says 'turning against each other', and there is no hexagram image of Xun in the hexagram of Guimei, so we know that Yu Fan's statement is inappropriate."

Supplementary opinions:

1. Yu Fan said: "In the hexagram of Yu, Zhen represents the husband and 'opposite', Xun represents the wife, and Li represents the eyes. Now the husband and wife are both in the fourth line. The fire of Li is activated and stops, the image of the eyes is not correct, and Xun has many white eyes, so the husband and wife turn against each other. The wife should be inside and the husband should be outside. Now the wife overrides the husband and is outside. The Xiang Zhuan says it is impossible to be the proper wife. The third line forms the Li hexagram, which has the way of eating and drinking. Eating and drinking can cause disputes, so there is a fight and they turn against each other."

2. The first two sentences of "Yu Zhi Jiaren" with the number 0997, "Husband and wife turn their backs on each other, and the harmonious atmosphere is not present." Explain the hexagram image of the sixth line of Yang in the original hexagram of Yu, "Ming Yu Zai Shang, He Ke Chang Ye? (Being in a state of ignorance and indulging in pleasure in the upper position, how can it last long?)" Shang's annotation says, "Here, the hexagram image of Yu is used. Zhen and Xun are husband and wife. Xun is hidden, so it is said 'turning their backs on each other'." Shang mistakenly used the changed hexagram of Jiaren and thought that "In the hexagram of Jiaren, the third and fourth lines form the Zhen hexagram. Zhen represents the husband, and Xun above represents the wife. Zhen and Xun being opposite means turning their backs on each other." This is inappropriate.

3. The third sentence of "Kan Zhi Weiji" with the number 1856, "Husband and wife are in discord." Explain the hexagram image of the hexagram of Jiji, "Shui Zai Huo Shang, Jiji. Junzi Yi Si Huan Er Yu Fang Zhi. (Water is above fire, which is the hexagram of Jiji. The gentleman thus thinks about disasters and prevents them in advance.)" In the hexagram of Jiji, the first and second lines, the third and fourth lines as well as the fifth and sixth lines form the Zhen hexagram. Zhen represents the husband. The second and third lines as well as the fourth and fifth lines all form the Xun hexagram. Xun represents the wife. Zhen and Xun are opposite, so they are in discord.

4. The third sentence of "Xun Zhi Guimei" with the number 3638, "Turn against each other and pursue each other." Explain the hexagram image of the fifth line of Yang in the hexagram of Jian, "Zhong Mo Zhi Sheng, Ji De Suo Yuan Ye. (In the end, no one can defeat it. It is auspicious and the wish is fulfilled.)" The middle lines of the hexagram of Jian form the Li hexagram. Li represents the eyes. The third and fourth lines are half of Li, and the fourth and fifth lines are also half of Li. The two half-Li being opposite means being contrary, so it is said 'turning against each other'.

039小畜六四有孚血去惕出及象曰上合志

尚注”此全用旁通. 小畜通豫, 四體離對坎, 坎為孚石, 為憂, 故為恤. 血讀書為恤, 馬季長如是也. 有孚者, 謂陰陽相孚應也. 恤去惕出者, 坎在上, 震為去, 為出, 恤去惕出則豫矣, 故無咎. 豫九四以一阳前臨二陰, 故志大行. 小畜以一陰前承二陽, 故與上合志, 其理同也. 上謂五, 上, 虞翻等專指五言, 是不明陰陽相需之理也. 此與升初六之上合志同也. 志者, 坎象. 四体離而象皆用坎. 卦小畜而詞皆用豫, 非易林有此例, 孰知其所謂哉.”

補光意見：

1. 李疏”通豫體坎, 說卦坎為血卦, 故為血, 又為加憂, 故為惕, 以惕有憂義也. 萬物出乎震, 故震為出. 豫變小畜, 巽成坎毀. 故坎象不見, 而為血去惕出也.”

2. 李疏”四與初為正應, 畜所當畜者也. 四于五為臣道, 畜不易畜者也, 故四當去初, 疾出從五, 則四五交孚, 五剛畜而羣剛皆畜, 故曰上合志也. 豫坎為志, 彖傳曰剛中而志行乃亨, 剛中謂五, 四五相孚, 乃能畜乾, 故曰合志.”

简体中文：039 小畜六四 有孚血去惕出及象曰上合志尚注：“这一爻完全运用旁通之法。小畜卦与豫卦旁通，小畜卦四爻的卦体离卦与豫卦的坎卦相对，坎为诚信（孚），为忧虑，所以也为忧恤。‘血’通假读作‘恤’，马季长就是这样认为的。‘有孚’，是说阴阳相互诚信应和。‘恤去惕出’，坎卦在上，震为离去、为出去，忧恤离去、恐惧消除就安逸了，所以没有过错。豫卦九四爻以一阳爻居前面临二阴爻，所以志向能够大大地施行。小畜卦以一阴爻居前承顺二阳爻，所以与上面的爻合于志向，其中的道理是相同的。‘上’指的是五爻，虞翻等人专门只指五爻来说，这是不明白阴阳相互需要的道理。这与升卦初六爻的‘上合志’是相同的。‘志’是坎卦的卦象。小畜卦四爻的卦体是离卦但卦象都用坎卦的。卦是小畜卦但爻辞的解释都用豫卦的，如果不是《易林》中有这样的例子，谁又知道它的含义呢。”

补充意见：

1. 李鼎祚疏解：“小畜卦与豫卦相通，豫卦的卦体中有坎卦，《说卦》中说坎为血卦，所以坎代表血，又代表增加忧虑，所以也代表恐惧，因为‘惕’有忧虑的意思。万物从震卦生出，所以震为出去。豫卦变为小畜卦，巽卦形成而坎卦毁坏。所以坎卦的卦象不见了，就有了‘血去惕出’的情况。”

2. 李鼎祚疏解：“小畜卦六四爻与初六爻是正应关系，是应当畜止的对象。六四爻对于九五爻来说是臣道，是不容易畜止的情况，所以六四爻应当离开初六爻，迅速出来跟从九五爻，那么四爻和五爻就会相互诚信应和，五爻以刚爻畜止并且众刚爻都被畜止，所以说‘上合志’。豫卦中坎代表志向，《彖传》说‘刚中而志行乃亨’，‘刚中’说的是五爻，四爻和五爻相互诚信应和，才能畜止乾卦，所以说‘合志’。”

英文：039 In the hexagram of Xiaochu, the fourth line of Yin: Having trustworthiness, the distress leaves and the fear departs, and the Commentary on the Image says "Aligning the will with the upper".Shang's annotation: "This line completely applies the method of collateral hexagrams. Hexagram Xiaochu is in collateral relation with Hexagram Yu. The trigram of the fourth line of Xiaochu, which is the Li trigram, is opposite to the Kan trigram of Hexagram Yu. Kan represents trustworthiness ('Fu'), and represents worry, so it also represents distress. The character 'Xue (blood)' is pronounced as 'Xu (distress)' by 假借 (phonetic loan). Ma Jichang held this view. 'You Fu' means that Yin and Yang respond to each other with trustworthiness. 'Xu Qu Ti Chu', Kan trigram is above, Zhen represents leaving and going out. When the distress leaves and the fear is eliminated, there will be ease, so there is no fault. In the fourth line of Yang of Hexagram Yu, with one Yang line in the front facing two Yin lines, the will can be greatly implemented. In Hexagram Xiaochu, with one Yin line in the front conforming to two Yang lines, it aligns the will with the upper line. The principle is the same. 'Shang (upper)' refers to the fifth line. Yu Fan and others only specifically refer to the fifth line, which shows that they do not understand the principle of Yin and Yang's mutual need. This is the same as the 'Aligning the will with the upper' of the first line of Yin in Hexagram Sheng. 'Zhi (will)' is the hexagram image of Kan trigram. The trigram of the fourth line of Xiaochu is Li trigram, but the hexagram images all use those of Kan trigram. The hexagram is Xiaochu, but the explanations of the Yao Ci all use those of Hexagram Yu. If there were no such examples in Yi Lin, who would know its meaning?"

Supplementary opinions:

1. Li Dingzuo's annotation: "Hexagram Xiaochu is in communication with Hexagram Yu. The hexagram body of Yu contains Kan trigram. In 'Shuo Gua', it is said that Kan is the hexagram of blood, so Kan represents blood. It also represents adding worry, so it represents fear, because 'Ti' has the meaning of worry. All things are born from Zhen trigram, so Zhen represents going out. When Hexagram Yu changes into Hexagram Xiaochu, Xun trigram is formed and Kan trigram is destroyed. So the hexagram image of Kan disappears, and there is the situation of 'Xue Qu Ti Chu'."

2. Li Dingzuo's annotation: "The fourth line of Yin of Hexagram Xiaochu has a corresponding relationship with the first line of Yin, and it is the object that should be restrained. The fourth line of Yin is in the relationship of a minister to the fifth line of Yang, and it is a situation that is not easy to restrain. So the fourth line of Yin should leave the first line of Yin and quickly follow the fifth line of Yang. Then the fourth line and the fifth line will respond to each other with trustworthiness. The fifth line, with its Yang nature, restrains and all the Yang lines are restrained, so it is said 'Aligning the will with the upper'. In Hexagram Yu, Kan represents the will. The Tuan Zhuan says 'Gang Zhong Er Zhi Xing Nai Heng'. 'Gang Zhong' refers to the fifth line. The fourth line and the fifth line respond to each other with trustworthiness, and then they can restrain Qian trigram, so it is said 'Aligning the will'."

040小畜, 歸妺, 中孚月幾望.

1. 018兌月. 説卦坎為月. 坤為夜, 以坎陽光坤, 故為月. 李疏”淮南天文訓, 水氣之精神者為月, 坎為水, 故為月也. 又納甲坎納戊, 故晦夕朔旦, 坎象流戊. 坎為月之本體, 故為月.”

2. 依周易參同契, 兌為初八之上弦月, 受二陽之光. 乾為十五日之望月, 受三陽之光. 巽為十六日之月象, 由圓而缺, 始生一陰. 風天小畜上九”月幾望, 君子征凶.”上卦巽, 為十六日之月象. 由圓而缺. 陽開始消退, 而被陰統制, 陽極則生陰. 故君子征凶. 歸妹六五”月幾望, 吉.” 上卦澤, 為八日之上弦月, 受二陽之光. 月幾望. 至十五日, 為望月, 故吉. 中孚六四”月幾望, 馬匹亡, 無咎.” 上卦巽, 為十六日的月象, 由圓而缺, 陽極而生陰, 故君子征凶. 馬匹亡失, 無咎. 恆彖”日月得天而能夠久照”恆二三四爻互乾, 017乾先天為日, 依周易參同契, 乾為十五日之望月, 受三陽之光. 故日月得天而能久照.

简体中文梳理：

040 《小畜》《归妹》《中孚》中 “月几望” 相关内容

1. 018 兑卦与月的关系。《说卦》中坎卦代表月。坤卦代表夜，因为坎卦的阳光照耀坤卦，所以坎为月。李鼎祚疏解：“《淮南天文训》中说，水的精气之神化为月，坎卦代表水，所以坎为月。又根据纳甲法，坎卦纳戊，所以在月末的夜晚和月初的早晨，坎卦的卦象与戊相关。坎是月的本体，所以坎代表月。”

2. 依据《周易参同契》，兑卦代表初八的上弦月，接受二阳的光芒。乾卦代表十五日的满月，接受三阳的光芒。巽卦代表十六日的月象，由圆变缺，开始产生一阴。《风天小畜》上九爻辞 “月几望，君子征凶（月亮接近满月的时候，君子出征有凶险）”，上卦是巽卦，为十六日的月象，由圆变缺。此时阳气开始消退，而被阴气所克制，阳极则生阴，所以君子出征有凶险。《归妹》六五爻辞 “月几望，吉（月亮接近满月的时候，吉祥）”，上卦是兑卦（泽），为八日的上弦月，接受二阳的光芒。月亮接近满月，到十五日就是满月，所以吉祥。《中孚》六四爻辞 “月几望，马匹亡，无咎（月亮接近满月的时候，马匹丢失，没有灾祸）”，上卦是巽卦，为十六日的月象，由圆变缺，阳极而生阴，所以有君子出征有凶险的意味。马匹丢失，但没有灾祸。《恒》卦的彖辞 “日月得天而能够久照（太阳和月亮顺应天道因而能够长久地照耀）”，《恒》卦二、三、四爻互成乾卦，017 乾卦在先天八卦中代表日，依据《周易参同契》，乾卦代表十五日的满月，接受三阳的光芒。所以说 “日月得天而能久照”。

英文翻译：

040 The Content Related to "Yue Ji Wang (The Moon is Nearly Full)" in Hexagrams Xiaochu, Guimei and Zhongfu

1. The Relationship between Hexagram Dui and the Moon in 018. In "Shuo Gua", Kan Hexagram represents the moon. Kun Hexagram represents the night. Because the Yang light of Kan Hexagram shines on Kun Hexagram, Kan is regarded as the moon. Li Dingzuo's annotation: "In 'Huainan Tianwen Xun', it is said that the essence and spirit of water turn into the moon. Kan Hexagram represents water, so Kan represents the moon. Also, according to the method of Na Jia (the combination of hexagrams and celestial stems), Kan Hexagram is combined with Wu. So at the night of the end of the month and the morning of the beginning of the month, the hexagram image of Kan Hexagram is related to Wu. Kan is the essence of the moon, so Kan represents the moon."

2. According to "Zhouyi Cantongqi", Hexagram Dui represents the first quarter moon on the eighth day of the lunar month, receiving the light of two Yangs. Qian Hexagram represents the full moon on the fifteenth day of the lunar month, receiving the light of three Yangs. Xun Hexagram represents the moon image on the sixteenth day of the lunar month, changing from full to waning, and starting to generate one Yin. The Yao Ci of the ninth line of the upper position in Hexagram Feng Tian Xiaochu says "Yue Ji Wang, Junzi Zheng Xiong (When the moon is nearly full, it is ominous for the gentleman to go on an expedition)". The upper trigram is Xun Hexagram, which is the moon image on the sixteenth day of the lunar month, changing from full to waning. At this time, the Yang Qi begins to fade and is restrained by the Yin Qi. When the Yang reaches its extreme, Yin is generated, so it is ominous for the gentleman to go on an expedition. The Yao Ci of the fifth line of the sixth position in Hexagram Guimei says "Yue Ji Wang, Ji (When the moon is nearly full, it is auspicious)". The upper trigram is Dui Hexagram (Ze), which is the first quarter moon on the eighth day of the lunar month, receiving the light of two Yangs. The moon is nearly full, and it will be the full moon on the fifteenth day of the lunar month, so it is auspicious. The Yao Ci of the fourth line of the sixth position in Hexagram Zhongfu says "Yue Ji Wang, Ma Pi Wang, Wu Jiu (When the moon is nearly full, the horse is lost, but there is no fault)". The upper trigram is Xun Hexagram, which is the moon image on the sixteenth day of the lunar month, changing from full to waning. When the Yang reaches its extreme, Yin is generated, so it has the meaning of being ominous for the gentleman to go on an expedition. The horse is lost, but there is no fault. The Tuan Ci of Hexagram Heng says "Ri Yue De Tian Er Neng Gou Jiu Zhao (The sun and the moon conform to the way of Heaven and can shine for a long time)". The second, third and fourth lines of Hexagram Heng mutually form Qian Hexagram. In the Xiantian Bagua, Qian Hexagram with the number 017 represents the sun. According to "Zhouyi Cantongqi", Qian Hexagram represents the full moon on the fifteenth day of the lunar month, receiving the light of three Yangs. So it is said "Ri Yue De Tian Er Neng Jiu Zhao".