雷地豫

0961豫之乾［龍馬山山, 絕無水泉］釋豫上六”冥豫成為, 有渝無咎.” 言一昧縱樂者須改過從善. ［[喉焦唇乾］釋雜卦”未濟, 男之窮也.” [口不能言］釋乾上九”亢龍有悔.” [集注］0006乾之訟, 1420剝之否, 3244震之垢.

0961 豫之乾

简体白话文：对于豫卦中变出的乾卦，解释为 “龙马在山间，却完全没有水泉”，这是用来解释豫卦上六爻 “昏昧安乐到了极点，如果能有所改变就没有灾祸” 。意思是一味纵情享乐的人必须改过从善。“喉咙干燥，嘴唇干裂”，这是用来解释《杂卦传》中 “未济卦，象征男子陷入困境” 。“嘴巴说不出话来”，这是用来解释乾卦上九爻 “居高位的龙（比喻人处于极高位置）会有悔恨” 。【集注】0006 乾之讼，1420 剥之否，3244 震之姤（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Qian hexagram transformed from the Yu hexagram, it is interpreted as "The dragon horse is in the mountains, but there is completely no spring water", which is used to explain the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure, if there can be some change, there will be no disaster." It means that those who indulge in pleasure blindly must change their ways and follow goodness. "The throat is dry and the lips are chapped", this is used to explain in the Zagua Zhuan: "The Weiji hexagram symbolizes that a man is in a difficult situation." "The mouth can't speak", this is used to explain the ninth line (Shangjiu) of the Qian hexagram: "The dragon in a high position (comparing a person in an extremely high position) will have regret." [Collected Annotations] 0006 Qian Zhi Song, 1420 Bo Zhi Pi, 3244 Zhen Zhi Gou (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0962豫之坤［蔡侯朝楚, 留連江濱］釋豫卦名, 悅逸安樂. ［逾時歷月］釋乾上九"亢龍有悔." ［思其后君］釋坤六三"含章可貞, 或從王事, 無成有終." 尚注”左氏定三年, 蔡侯朝楚, 子常求其裘, 弗與, 乃留蔡侯, 弗使歸.” [集注］0612泰之恆, 3198鼎之小過.

0962 豫之坤

简体白话文：对于豫卦中变出的坤卦，解释为 “蔡侯去朝拜楚国，滞留在江边”，这是用来解释豫卦的卦名，即愉悦安逸、安乐的意思。“经过了很长时间，历经数月”，这是用来解释乾卦上九爻 “居高位的龙会有悔恨” 。“思念他的后君（君主）”，这是用来解释坤卦六三爻 “蕴含文采可以坚守正道，或许可以跟从君王做事，虽没有成就但能有好的结局” 。尚氏注释说：“《左传・定公三年》记载，蔡侯去朝拜楚国，子常索要他的裘衣，蔡侯不给，于是子常就扣留了蔡侯，不让他回去。” 【集注】0612 泰之恒，3198 鼎之小过（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kun hexagram transformed from the Yu hexagram, it is interpreted as "The Marquis of Cai went to pay homage to the State of Chu and was stranded by the river", which is used to explain the name of the Yu hexagram, that is, the meaning of being joyful, comfortable and happy. "After a long time, going through several months", this is used to explain the ninth line (Shangjiu) of the Qian hexagram: "The dragon in a high position will have regret." "Missing his later monarch", this is used to explain the third line (Liusan) of the Kun hexagram: "Containing elegance and being able to adhere to the right path, perhaps one can serve the monarch. Although there is no achievement, there will be a good ending." Mr. Shang's annotation says: "According to the records in the Zuo Zhuan, Dinggong three years, the Marquis of Cai went to pay homage to the State of Chu. Zi Chang asked for his fur coat. The Marquis of Cai didn't give it, so Zi Chang detained the Marquis of Cai and didn't let him go back." [Collected Annotations] 0612 Tai Zhi Heng, 3198 Ding Zhi Xiaoguo (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0963䂊之屯［文厄羑里, 湯囚夏臺］釋豫六五"貞疾, 恆不死." 尚注”史記周本紀：紂囚文王於羑里. 殷本紀：夏桀囚湯于夏臺.”［仁聖不害, 數困何憂］釋坤六四象"括囊無咎, 慎不害也." ［免於縲絏, 為世雄侯］釋屯初九"磐桓, 利居貞, 利建侯." 縲絏, 喻監獄.

0963 豫之屯

简体白话文：对于豫卦中变出的屯卦，解释为 “周文王被困在羑里，商汤被囚禁在夏台”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。尚氏注释说：“《史记・周本纪》记载：商纣王把周文王囚禁在羑里。《史记・殷本纪》记载：夏桀把商汤囚禁在夏台。” “仁爱圣明的人不会受到伤害，多次被困又有什么可担忧的呢”，这是用来解释坤卦六四爻的象辞 “扎紧口袋没有灾祸，谨慎就不会受到伤害” 。“免于牢狱之灾，成为当世的英雄诸侯”，这是用来解释屯卦初九爻 “徘徊不进，有利于居守正道，有利于建立诸侯” 。“缧绁”，比喻监狱。

英文：For the Tun hexagram transformed from the Yu hexagram, it is interpreted as "King Wen of Zhou was trapped in Youli, and King Tang of Shang was imprisoned in Xiatai", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." Mr. Shang's annotation says: "According to the records in the Shiji, Zhou Benji: King Zhou of Shang imprisoned King Wen of Zhou in Youli. According to the records in the Shiji, Yin Benji: Jie of Xia imprisoned King Tang of Shang in Xiatai." "The benevolent and sage person will not be harmed. What is there to worry about even if being trapped several times?", this is used to explain the image statement of the fourth line (Liusi) of the Kun hexagram: "Tying up the bag, there is no disaster. Being cautious will not be harmed." "Being free from prison 之灾 and becoming a heroic noble in the contemporary era", this is used to explain the first line (Chujiu) of the Tun hexagram: "Wandering and not advancing, it is beneficial to adhere to the right path and establish vassal states." "Leixie" is a metaphor for prison.

0964豫之蒙［典册法書, 獨不遇災］釋豫九四象"由豫, 大有得, 志大行也." ［雖遭亂潰］釋屯卦名, 艱難. ［獨不遇災］釋蒙九二”包蒙, 吉. 納婦, 吉, 子克家.”［集注］0090坤之大畜, 0864大有之恆, 1756大過之大過, 3620巽之明夷, 3872中孚之恆.

0964 豫之蒙

简体白话文：对于豫卦中变出的蒙卦，解释为 “典籍和法书，唯独没有遭遇灾祸”，这是用来解释豫卦九四爻的象辞 “人们依赖他而得到安乐，大有所获，他的志向得以广泛施行” 。“虽然遭遇了混乱崩溃”，这是用来解释屯卦的卦名，即艰难的意思。“唯独没有遭遇灾祸”，这是用来解释蒙卦九二爻 “包容蒙昧，吉祥。娶媳妇，吉祥，儿子能够成家立业” 。【集注】0090 坤之大畜，0864 大有之恒，1756 大过之大过，3620 巽之明夷，3872 中孚之恒（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Meng hexagram transformed from the Yu hexagram, it is interpreted as "The classics and legal books, only they have not encountered disasters", which is used to explain the image statement of the fourth line (Jiusi) of the Yu hexagram: "People rely on him to get comfort and happiness, gain a lot, and his ambition is widely implemented." "Although encountering chaos and collapse", this is used to explain the name of the Tun hexagram, that is, the meaning of difficulty. "Only not encountering disasters", this is used to explain the second line (Jiuer) of the Meng hexagram: "Tolerating ignorance, it is auspicious. Marrying a wife, it is auspicious, and the son can start a family and establish a career." [Collected Annotations] 0090 Kun Zhi Daxu, 0864 Dayou Zhi Heng, 1756 Daguo Zhi Daguo, 3620 Xun Zhi Mingyi, 3872 Zhongfu Zhi Heng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0965豫之需［氊裘膻國, 文禮不飭］釋豫初六"鳴豫, 凶." 翟云”周禮司隸各服其邦之股疏：西方, 北方衣氊裘, 執弓矢.”［跨馬控弦］釋蒙上九"擊蒙, 不利為寇, 利禦寇." ［伐我都邑］䆁需九三"需于泥, 致寇至." ［集注］3255震之豐.

0965 豫之需

简体白话文：对于豫卦中变出的需卦，解释为 “穿着毡裘的少数民族国家，文化礼仪不整饬”，这是用来解释豫卦初六爻 “自鸣得意而安乐，有凶险” 。翟云说：“《周礼・司隶》中关于各地服饰的注解：西方和北方的人穿毡裘，手持弓箭。” “骑着马，拉着弓弦”，这是用来解释蒙卦上九爻 “打击蒙昧，不利于成为贼寇，有利于抵御贼寇” 。“攻打我们的都城”，这是用来解释需卦九三爻 “在泥沼中等待，招致贼寇到来” 。【集注】3255 震之丰（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xu hexagram transformed from the Yu hexagram, it is interpreted as "The ethnic minority countries wearing felt furs, their culture and etiquette are not in order", which is used to explain the first line (Chuliu) of the Yu hexagram: "Being complacent and indulging in pleasure, there is danger." Zhai Yun said: "The annotation about the costumes of different regions in the Zhou Li, Si Li: People in the west and north wear felt furs and hold bows and arrows." "Riding a horse and pulling the bowstring", this is used to explain the ninth line (Shangjiu) of the Meng hexagram: "Striking ignorance, it is not beneficial to be a bandit, but beneficial to resist bandits." "Attacking our capital city", this is used to explain the third line (Jiusan) of the Xu hexagram: "Waiting in the swamp, bringing bandits." [Collected Annotations] 3255 Zhen Zhi Feng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0966豫之訟［星隕如雨, 力弱無輔］釋豫六五"貞疾, 恆不死." 四部注”春秋莊公七年：夏四月辛卯夜, 恆星不見, 夜中星隕如雨. 穀梁傳注云：星既隕而復雨也.” ［強陰制陽］釋雜卦"需, 不進也." ［不得安土］釋訟彖"訟, 有孚窒, 惕, 中吉, 終凶."

0966 豫之讼

简体白话文：对于豫卦中变出的讼卦，解释为 “星星像雨一样陨落，力量弱小没有辅助”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。四部注中说：“《春秋・庄公七年》记载：夏天四月辛卯日的夜晚，恒星看不见了，半夜里星星像雨一样陨落。《谷梁传》的注释说：星星陨落之后又像下雨一样。” “强大的阴气制约阳气”，这是用来解释《杂卦传》中 “需卦，意味着不前进” 。“不能安稳地生活在故土”，这是用来解释讼卦的彖辞 “争讼，心怀诚信却受到阻塞，要警惕，中间过程吉祥，最终有凶险” 。

英文：For the Song hexagram transformed from the Yu hexagram, it is interpreted as "The stars fall like rain, and the strength is weak without assistance", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." The annotation in Sibu states: "According to the records in the Chunqiu, Zhuanggong seven years: On the night of the Xinmao day in April of summer, the fixed stars couldn't be seen, and in the middle of the night, the stars fell like rain. The annotation in the Guliang Zhuan says: After the stars fell, it was like raining again." "The strong Yin Qi restricts the Yang Qi", this is used to explain in the Zagua Zhuan: "The Xu hexagram means not advancing." "Not being able to live stably in the hometown", this is used to explain the Tuan statement of the Song hexagram: "Dispute, having integrity in mind but being blocked, one should be vigilant. The middle process is auspicious, and there is danger in the end."

0967豫之師［蝗嚼我稻, 驅不我去］釋豫六五"貞疾, 恆不死." ［實穗無有］釋訟卦辭"有孚窒, 惕, 中吉, 終凶." ［但見空藁］釋雜卦"師, 憂." ［集注］0546小畜之大壯,3843中孚之屯.

0967 豫之师

简体白话文：对于豫卦中变出的师卦，解释为 “蝗虫嚼食我们的稻谷，驱赶它们也不离开”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“饱满的稻穗没有了”，这是用来解释讼卦的卦辞 “心怀诚信却受到阻塞，要警惕，中间过程吉祥，最终有凶险” 。“只看到空荡荡的稻茎”，这是用来解释《杂卦传》中 “师卦，意味着忧虑” 。【集注】0546 小畜之大壮，3843 中孚之屯（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Shi hexagram transformed from the Yu hexagram, it is interpreted as "The locusts are chewing our rice grains, and driving them away doesn't make them leave", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "The plump rice ears are gone", this is used to explain the hexagram statement of the Song hexagram: "Having integrity in mind but being blocked, one should be vigilant. The middle process is auspicious, and there is danger in the end." "Only seeing the empty rice stems", this is used to explain in the Zagua Zhuan: "The Shi hexagram means worry." [Collected Annotations] 0546 Xiaoxu Zhi Dazhuang, 3843 Zhongfu Zhi Tun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0968豫之比［虎飢欲食, 為蝟所伏］䆁豫六五"貞疾, 恆不死." ［禹導龍門］釋師彖"師, 眾也. 貞, 在也. 能以眾正, 可以王矣. 剛中而應, 行險而順, 以此毒天下, 而民從之, 吉又何咎也." ［避咎除患］釋比彖"比, 吉也." 四部注”史記龜策傳郭璞注云；蝟能制虎. 書禹貢, 龍門屬雍州, 在今馮翊夏陽縣, 禹治水導之.”史記［集注］3835鼎之渙.

0968 豫之比

简体白话文：对于豫卦中变出的比卦，解释为 “老虎饥饿想要觅食，却被刺猬所制服”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“大禹疏导龙门（的水道）”，这是用来解释师卦的彖辞 “师卦，象征众人。坚守正道，在于能够使众人都走正道，这样就可以成为君王了。阳刚居中且与阴柔相应，行进在险境中却能顺利，用这样的方式来治理天下，百姓就会跟随他，吉祥又哪里会有灾祸呢” 。“避开灾祸，消除忧患”，这是用来解释比卦的彖辞 “比卦，吉祥” 。四部注中说：“《史记・龟策传》郭璞注释说：刺猬能制服老虎。《尚书・禹贡》记载，龙门属于雍州，在现在的冯翊夏阳县，是大禹治水时疏导的地方。” 【集注】3835 鼎之涣（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Bi hexagram transformed from the Yu hexagram, it is interpreted as "The tiger is hungry and wants to find food, but it is subdued by the hedgehog", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "Yu the Great dredged the waterway of Longmen", this is used to explain the Tuan statement of the Shi hexagram: "The Shi hexagram symbolizes the multitude. Adhering to the right path lies in being able to make the multitude all follow the right path, and in this way, one can become a king. The yang rigidity is in the middle and corresponds to the yin softness. Moving in a dangerous situation but being able to go smoothly, using this way to govern the world, the people will follow him. Where is there any disaster if it is auspicious?" "Avoiding disasters and eliminating worries", this is used to explain the Tuan statement of the Bi hexagram: "The Bi hexagram is auspicious." The annotation in Sibu states: "Guo Pu's annotation in the Shiji, Guice Zhuan says: The hedgehog can subdue the tiger. According to the records in the Shangshu, Yugong, Longmen belongs to Yongzhou, in the current Xiayang County of Fengyi, which is the place dredged by Yu the Great when he controlled the floods." [Collected Annotations] 3835 Ding Zhi Huan (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0969豫之小畜［蝙蝠夜藏, 不敢晝行］釋豫六五”貞疾, 恆不死.” 言守正防疾, 可免滅亡. ［酒為酸漿］釋比六三"比之匪人, 不亦傷乎？"［魴臰鮑羮］釋小畜九三"輿脫輻, 夫妻反目."

0969 豫之小畜

简体白话文：对于豫卦中变出的小畜卦，解释为 “蝙蝠在夜晚躲藏起来，不敢在白天飞行”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。意思是坚守正道，防备疾病，就可以避免灭亡。“酒变成了酸浆”，这是用来解释比卦六三爻 “亲近不应当亲近的人，不是很令人悲伤的事吗？” “鲂鱼臭了，做成的鲍鱼羹（形容事物败坏）”，这是用来解释小畜卦九三爻 “车轮的辐条脱落，夫妻反目成仇” 。

英文：For the Xiaoxu hexagram transformed from the Yu hexagram, it is interpreted as "The bat hides at night and doesn't dare to fly during the day", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." It means adhering to the right path and preventing illness, then one can avoid destruction. "The wine turns into sour pulp", this is used to explain the third line (Liusan) of the Bi hexagram: "Getting close to those who shouldn't be gotten close to, isn't it a sad thing?" "The bream smells bad and is made into abalone soup (describing that things are corrupted)", this is used to explain the third line (Jiusan) of the Xiaoxu hexagram: "The spokes of the cartwheel fall off, and the husband and wife turn against each other."

0970豫之履［精華墜落, 形體醜惡］釋豫上六"冥豫在上, 何可長也." [齟齬挫頓] 釋小畜九三"輿說輻, 夫妻反目." ［枯槁腐蠹］釋雜卦"履. 不處也." 焦氏易林注”離為枯槁.” 説卦”離為火, 其于木也為科上槁.” 草木中空者, 必枯槁也. ［集注］0511比之既濟, 1256觀之解. 1256觀之解.

0970 豫之履

简体白话文：对于豫卦中变出的履卦，解释为 “精华坠落，形体变得丑陋”，这是用来解释豫卦上六爻 “昏昧安乐处于上位，怎么能够长久呢” 。“相互抵触，遭受挫折”，这是用来解释小畜卦九三爻 “车轮的辐条脱落，夫妻反目成仇” 。“干枯、腐朽、被虫蛀蚀”，这是用来解释《杂卦传》中 “履卦，意味着不停留” 。焦氏《易林》注释说：“离卦象征干枯。” 《说卦传》中说：“离卦象征火，对于树木来说，象征上部中空干枯的树木。” 草木中间空心的，必然会干枯。 【集注】0511 比之既济，1256 观之解，1256 观之解（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Lü hexagram transformed from the Yu hexagram, it is interpreted as "The essence falls, and the body becomes ugly", which is used to explain the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "Mutually conflicting and suffering setbacks", this is used to explain the third line (Jiusan) of the Xiaoxu hexagram: "The spokes of the cartwheel fall off, and the husband and wife turn against each other." "Dry, decayed and eaten by insects", this is used to explain in the Zagua Zhuan: "The Lü hexagram means not staying." The annotation in Jiaoshi Yilin says: "The Li hexagram symbolizes dryness." In the Shuogua Zhuan, it is said: "The Li hexagram symbolizes fire. For trees, it symbolizes the trees with a hollow upper part." The trees with a hollow middle will surely be dry. [Collected Annotations] 0511 Bi Zhi Jiji, 1256 Guan Zhi Jie, 1256 Guan Zhi Jie (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0971履之泰［兩足不獲, 難以遠行］釋雜卦"豫, 怠也." 獲, 適宜. 左傳昭公元年"楚公子不獲.” 杜預注”不獲, 不得自安. ［ 疾步不能］釋履六三象”跛能履, 不足以與行也." ［後旅失時］釋泰九三"無平不陂, 無往不復. 艱貞, 無咎. 勿恤其孚, 于食有福."

0971 履之泰

简体白话文：对于履卦中变出的泰卦，解释为 “两只脚不合适，难以远行”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“获” 是适宜的意思。《左传・昭公元年》中 “楚公子不获。” 杜预注释说：“不获，就是不能自我安心。” “快速行走也做不到”，这是用来解释履卦六三爻的象辞 “跛着脚还能行走，但不足以一起前行” 。“后面的旅程失去了时机”，这是用来解释泰卦九三爻 “没有始终平坦而不倾斜的，没有一直前往而不返回的。在艰难中坚守正道，没有灾祸。不要担忧自己的诚信，在饮食方面会有福运” 。

英文：For the Tai hexagram transformed from the Lü hexagram, it is interpreted as "The two feet are not suitable, and it is difficult to travel far", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "Huo" means being suitable. In the Zuo Zhuan, Zhaogong first year: "The Prince of Chu Bu Huo." Du Yu's annotation says: "Bu Huo means not being able to feel at ease." "Not being able to walk quickly", this is used to explain the image statement of the third line (Liusan) of the Lü hexagram: "Walking with a limp, but not being able to walk together." "The later journey misses the opportunity", this is used to explain the third line (Jiusan) of the Tai hexagram: "There is no flatness that doesn't incline, and there is no forward movement that doesn't return. Adhering to the right path in difficulties, there is no disaster. Don't worry about your integrity, and there will be good luck in terms of food and drink."

0972履之否［令妻壽母, 宜家無咎］釋豫九四"由豫, 大有得. 勿疑, 朋盍簪." ［君子之歡］釋泰卦名, 通泰. ［得以長久］釋否九四"有命, 無咎. 疇離祉."

0972 履之否

简体白话文：对于履卦中变出的否卦，解释为 “美好的妻子，长寿的母亲，适宜于家庭，没有灾祸”，这是用来解释豫卦九四爻 “人们依赖他而得到安乐，大有所获。不要怀疑，朋友会像头发插于簪子一样相聚在一起” 。“君子的欢乐”，这是用来解释泰卦的卦名，即通泰的意思。“能够得以长久”，这是用来解释否卦九四爻 “承受天命，没有灾祸。谁能得到福祉” 。

英文：For the Pi hexagram transformed from the Lü hexagram, it is interpreted as "A wonderful wife and a long-lived mother are suitable for the family and there is no disaster", which is used to explain the fourth line (Jiusi) of the Yu hexagram: "People rely on him to get comfort and happiness, gain a lot. Don't doubt, friends will gather together like hair inserted in a hairpin." "The joy of a gentleman", this is used to explain the name of the Tai hexagram, that is, the meaning of being smooth and prosperous. "Being able to last for a long time", this is used to explain the fourth line (Jiusi) of the Pi hexagram: "Receiving the mandate of heaven, there is no disaster. Who can obtain good fortune?"

0973履之同人［飢蠶作室］釋雜卦“豫, 怠也.” ［緡多亂纒］釋否卦名, 閉阻. ［端不可得］釋同人象"天與火, 同人. 君子以類族辨物." 陸佃埤雅卷十一”蠶足於葉, 三俯三赴, 二十七日而蠶已老則紅, 故謂之紅蠶. 紅蠶以繭自衣, 亦或謂之室. 易林曰飢蠶作室是也.”［集注］3677兌之坎.

0973 履之同人

简体白话文：对于履卦中变出的同人卦，解释为 “饥饿的蚕吐丝作茧”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“丝线很多且杂乱缠绕”，这是用来解释否卦的卦名，即闭塞、阻碍的意思。“端正的状态无法得到”，这是用来解释同人卦的象辞 “天与火（相互亲和），象征同人卦。君子因此要区分事物的类别” 。陆佃《埤雅》卷十一中说：“蚕吃够了桑叶，三俯三起，二十七天后蚕就老了变成红色，所以称之为红蚕。红蚕用茧把自己包裹起来，也有人称之为蚕茧为‘室’。《易林》中说‘饥饿的蚕作茧’就是这个意思。” 【集注】3677 兑之坎（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Tongren hexagram transformed from the Lü hexagram, it is interpreted as "The hungry silkworms spin cocoons", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "There are a lot of silk threads and they are tangled messily", this is used to explain the name of the Pi hexagram, that is, the meaning of being blocked and obstructed. "The upright state cannot be obtained", this is used to explain the image statement of the Tongren hexagram: "Heaven and fire (are in harmony with each other), symbolizing the Tongren hexagram. A gentleman should thus distinguish the categories of things." In Volume 11 of Lu Dian's Piya, it is said: "The silkworms eat enough mulberry leaves, bowing and rising three times. After twenty-seven days, the silkworms become old and turn red, so they are called red silkworms. The red silkworms wrap themselves with cocoons, and some people call the cocoon 'Shi'. What is said in the Yilin, 'The hungry silkworms make cocoons', means this." [Collected Annotations] 3677 Dui Zhi Kan (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0974履之大有［子鉏執麟, 春秋作經］釋豫六五"貞疾, 恆不死." ［元聖將終］釋同人上九象"同人于郊, 志未得也." ［尼父悲心］釋大有象"火在天上, 大有. 君子以遏惡揚善, 順天休命." ［集注］0333訟之同人, 0514小畜之坤, 0795同人之頤, 3123革之震, 3650兌.

0974 履之大有

简体白话文：对于履卦中变出的大有卦，解释为 “子鉏（可能是人名）拿着麒麟，《春秋》这部经典得以创作”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“伟大的圣人即将走到生命的尽头”，这是用来解释同人卦上九爻的象辞 “在郊外和人亲和相处，志向没有实现” 。“孔子（尼父）心中悲痛”，这是用来解释大有卦的象辞 “火在天上（象征盛大、光明），象征大有卦。君子因此要遏制邪恶，发扬善良，顺应天命，享受美好命运” 。【集注】0333 讼之同人，0514 小畜之坤，0795 同人之颐，3123 革之震，3650 兑（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dayou hexagram transformed from the Lü hexagram, it is interpreted as "Zi Chu (Maybe a person's name) holds the unicorn, and the classic Chunqiu can be created", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "The great sage is about to come to the end of his life", this is used to explain the image statement of the ninth line (Shangjiu) of the Tongren hexagram: "Being in harmony with people in the suburbs, the ambition is not realized." "Confucius (Ni Fu) is grieved in his heart", this is used to explain the image statement of the Dayou hexagram: "The fire is in the sky (symbolizing greatness and brightness), symbolizing the Dayou hexagram. A gentleman should thus curb evil, promote kindness, comply with the mandate of heaven and enjoy a good destiny." [Collected Annotations] 0333 Song Zhi Tongren, 0514 Xiaoxu Zhi Kun, 0795 Tongren Zhi Yi, 3123 Ge Zhi Zhen, 3650 Dui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0975履之謙［螟蟲為賊, 害我稼穡］釋豫初六"鳴豫, 凶." ［盡禾殫麥］釋大有初交"無交害, 匪咎, 艱則無咎." ［秋無所得］釋謙九三"勞謙, 君子有終, 吉."［集注］0113坤之革, 0292需之明夷, 0828同人之節, 1446剝之睽, 3011井之屯, 3200鼎之未濟, 3242震之益.

0975 履之谦

简体白话文：对于履卦中变出的谦卦，解释为 “螟虫成为祸害，损害我们种植的庄稼”，这是用来解释豫卦初六爻 “自鸣得意而安乐，有凶险” 。“所有的禾苗和麦子都被毁坏了”，这是用来解释大有卦初爻 “没有交互的伤害，不是过错，在艰难中就没有灾祸” 。“到了秋天没有收获”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。【集注】0113 坤之革，0292 需之明夷，0828 同人之节，1446 剥之睽，3011 井之屯，3200 鼎之未济，3242 震之益（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Qian hexagram transformed from the Lü hexagram, it is interpreted as "The borers become a disaster and damage the crops we plant", which is used to explain the first line (Chuliu) of the Yu hexagram: "Being complacent and indulging in pleasure, there is danger." "All the seedlings and wheat are destroyed", this is used to explain the first line of the Dayou hexagram: "There is no mutual harm, it is not a fault, and there is no disaster in difficulties." "There is no harvest in autumn", this is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." [Collected Annotations] 0113 Kun Zhi Ge, 0292 Xu Zhi Mingyi, 0828 Tongren Zhi Jie, 1446 Bo Zhi Kui, 3011 Jing Zhi Tun, 3200 Ding Zhi Weiji, 3242 Zhen Zhi Yi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0976豫之豫［冰將泮散, 鳴雁噰噰］釋豫卦辭, 悅樂安逸. 泮, 封凍. 雍雍, 大雁叫聲和諧. ［丁男長女, 可以會同］釋謙六三"勞謙, 君子有終, 吉."［生育聖人］䆁豫卦辭"利建侯行師." 四部注”按詩匏有苦葉篇:雍雍鳴鴈, 旭日始旦. 士如歸妻, 迨冰未泮.” 尚注”周禮媒氏疏引韓詩傳：古者霜降逆女, 冰泮殺止. 按詩北風：士如歸妻, 追冰未泮. 據韓詩是冰泮後禁嫁也. 荀子及家語皆同韓詩説. 鄭誤. 晉書李密傳零丁孤苦. 丁男, 言孤男無配偶.”

0976 豫之豫

简体白话文：对于豫卦自身（可能是指豫卦不变或特殊情况），解释为 “冰即将融化散开，大雁鸣叫和谐”，这是用来解释豫卦的卦辞，即愉悦、安乐、安逸的意思。“泮” 是封冻的意思。“噰噰” 是大雁叫声和谐的样子。“年轻的男子和年长的女子，可以相会结合”，这是用来解释谦卦六三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“生育出圣人”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。四部注中说：“按照《诗经・匏有苦叶》篇：‘雍雍鸣雁，旭日始旦。士如归妻，迨冰未泮。’” 尚氏注释说：“《周礼・媒氏》的疏引《韩诗传》：古代霜降的时候迎娶女子，冰融化后就停止（婚嫁之事）。按照《诗经・北风》：‘士如归妻，迨冰未泮。’根据《韩诗》的说法，是冰融化之后禁止婚嫁。《荀子》和《家语》都和《韩诗》的说法相同。郑玄的说法有误。《晋书・李密传》中说‘零丁孤苦’。‘丁男’说的是孤独的男子没有配偶。”

英文：For the Yu hexagram itself (Maybe it refers to the Yu hexagram without change or a special situation), it is interpreted as "The ice is about to melt and disperse, and the geese are chirping harmoniously", which is used to explain the hexagram statement of the Yu hexagram, that is, the meaning of being joyful, comfortable and at ease. "Pan" means freezing. "Yong Yong" is the appearance of the geese chirping harmoniously. "Young men and older women can meet and get together", this is used to explain the third line (Liusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Giving birth to a sage", this is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." The annotation in Sibu states: "According to the poem Pao You Ku Ye in the Shi Jing: 'The geese are chirping harmoniously, and the rising sun begins to shine. If a man wants to marry a wife, he should do it before the ice melts.'" Mr. Shang's annotation says: "The commentary of the Zhou Li, Meishi quotes the Hanshi Zhuan: In ancient times, when the frost fell, men married women, and when the ice melted, the marriage affairs stopped. According to the poem Beifeng in the Shi Jing: 'If a man wants to marry a wife, he should do it before the ice melts.' According to the statement of the Hanshi, after the ice melts, marriage is prohibited. Both the Xunzi and the Jiayu have the same statement as the Hanshi. Zheng Xuan's statement is wrong. In the Jinshu, Li Mi Zhuan, it is said 'Lingding Guku'. 'Ding Nan' refers to a lonely man without a spouse."

0977豫之隨［憂在腹內, 山崩為疾, 禍起蕭牆］釋豫六五"貞疾, 恆不死." ［竟制其國］釋隨上六象"拘係之, 上窮也." 四部注：語曰：季氏將伐顓臾. 季氏, 魯大夫. 顓臾, 國名. 魯附庸也. 孔子曰：吾恐季孫之憂, 不在顓臾, 而在蕭牆之內也.”［集注］2719夬之咸.

0977 豫之随

简体白话文：对于豫卦中变出的随卦，解释为 “忧愁在内心深处，山体崩塌就像疾病一样，灾祸从内部产生”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“最终控制了那个国家”，这是用来解释随卦上六爻的象辞 “拘禁束缚他，因为处于上位已到穷尽之地” 。四部注中说：“俗话说：季氏将要讨伐颛臾。季氏，是鲁国的大夫。颛臾，是国名，是鲁国的附庸国。孔子说：我担心季孙氏的忧患，不在颛臾，而在自己内部（萧墙之内）。” 【集注】2719 夬之咸（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Sui hexagram transformed from the Yu hexagram, it is interpreted as "The sorrow is deep in the heart, and the collapse of the mountain is like an illness, and the disaster arises from within", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "Finally controlling that country", this is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Restraining and binding him because being in the upper position has reached the extreme." The annotation in Sibu states: "As the saying goes: The Ji family is going to attack Zhuanyu. The Ji family is a doctor in the State of Lu. Zhuanyu is the name of a state, a vassal state of the State of Lu. Confucius said: I am worried that the worry of the Jisun family is not in Zhuanyu but within their own family (within the Xiaoqiang)." [Collected Annotations] 2719 Guai Zhi Xian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0978豫之蠱［茹芝鉺黃, 飲食玉瑛］釋豫象"雷出地奮, 豫. 先王以作樂崇德, 殷薦之上帝, 以配祖考." ［神與流通］釋隨卦名, 隨從隨順.［長無憂凶］ 釋蠱上九"不事王侯, 高尚其事." 尚注”此言神仙導引之事. 黃, 黃精也.”［集注］1237觀之噬嗑, 3544旅之復, 4007既濟之蹇.

0978 豫之蛊

简体白话文：对于豫卦中变出的蛊卦，解释为 “吃灵芝、啃食黄精，饮用玉的精华”，这是用来解释豫卦的象辞 “雷从地下发出，大地振奋，象征豫卦。先王因此制作音乐来崇尚道德，隆重地祭祀上帝，以配享祖先” 。“与神灵相互沟通往来”，这是用来解释随卦的卦名，即随从、随顺的意思。“长久没有忧愁和凶险”，这是用来解释蛊卦上九爻 “不侍奉王侯，以自己的高尚之事为高尚” 。尚氏注释说：“这说的是神仙导引之类的事情。‘黄’指的是黄精。” 【集注】1237 观之噬嗑，3544 旅之复，4007 既济之蹇（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Gu hexagram transformed from the Yu hexagram, it is interpreted as "Eating ganoderma lucidum and nibbling on polygonatum sibiricum, drinking the essence of jade", which is used to explain the image statement of the Yu hexagram: "Thunder emits from the ground, and the earth is invigorated, symbolizing the Yu hexagram. The former kings thus made music to advocate morality, grandly sacrificed to the Supreme Being, and matched the ancestors for sacrifice." "Communicating with the gods", this is used to explain the name of the Sui hexagram, that is, the meaning of following and being compliant. "Having no worry and danger for a long time", this is used to explain the ninth line (Shangjiu) of the Gu hexagram: "Not serving the princes and marquises, regarding one's own noble deeds as noble." Mr. Shang's annotation says: "This refers to things like the guidance of immortals. 'Huang' refers to polygonatum sibiricum." [Collected Annotations] 1237 Guan Zhi Shike, 3544 Lü Zhi Fu, 4007 Jiji Zhi Jian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0979豫之臨［一夫兩心, 歧刺不深］釋雜卦"豫, 怠也." 尚注”隴上記：狄梁公墓棘直而不歧. 岐, 尖也, 故曰岐刺. 又後書張堪傳：麥穗兩岐注：一莖兩穗. 亦一證也.” [所為無功］䆁蠱卦名, 惑亂. ［求事不成］䆁臨彖"至于八月有凶, 消不久也."［集注］1335噬嗑之豐.

0979 豫之临

简体白话文：对于豫卦中变出的临卦，解释为 “一个人有两种心思，就像分叉的刺一样不深入（难以成事）”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。尚氏注释说：“《陇上记》记载：狄梁公的墓旁荆棘笔直而不分叉。‘岐’是尖的意思，所以说‘岐刺’。另外《后汉书・张堪传》中说：‘麦穗两岐’，注释说：‘一根麦茎上有两个麦穗’。这也是一个证明。” “所做的事情没有成效”，这是用来解释蛊卦的卦名，即惑乱的意思。“谋求的事情不能成功”，这是用来解释临卦的彖辞 “到了八月会有凶险，是因为阳气消减不能长久” 。【集注】1335 噬嗑之丰（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Lin hexagram transformed from the Yu hexagram, it is interpreted as "A person has two minds, just like a bifurcated thorn that is not deep (difficult to achieve something)", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." Mr. Shang's annotation says: "According to the records in Longshang Ji: The thorns beside Di Liangong's tomb are straight and not bifurcated. 'Qi' means sharp, so it is said 'Qi Ci'. In addition, in the Hou Hanshu, Zhang Kan Zhuan, it is said: 'Maishui Liang Qi', and the annotation says: 'There are two ears of wheat on one wheat stem.' This is also a proof." "The things done have no effect", this is used to explain the name of the Gu hexagram, that is, the meaning of confusion. "The things sought cannot be successful", this is used to explain the Tuan statement of the Lin hexagram: "There will be danger in the eighth month because the Yang Qi decreases and cannot last long." [Collected Annotations] 1335 Shike Zhi Feng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0980豫之觀［窟室蓬戶, 寒賤所處. 十里望烟, 渙散四分］釋豫六五"貞疾, 恆不死."［形體滅亡, 下入深淵］釋臨彖"至於八月有凶, 消不久也." ［終不見君］釋觀六三"觀我生, 進退." 本詩依大畜之艮修改. ［集注］0980大畜之艮, 2750夬之小過.

0980 豫之观

简体白话文：对于豫卦中变出的观卦，解释为 “洞穴居室和蓬草做的门户，是贫寒低贱的人居住的地方。十里之内能看到的炊烟，也已经涣散四分”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“形体灭亡，沉入深深的深渊”，这是用来解释临卦的彖辞 “到了八月会有凶险，是因为阳气消减不能长久” 。“最终也见不到君主”，这是用来解释观卦六三爻 “观察自我的行为，决定是进是退” 。本诗是依据大畜之艮进行修改的。【集注】0980 大畜之艮，2750 夬之小过（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Guan hexagram transformed from the Yu hexagram, it is interpreted as "The cave dwellings and the doors made of thatched grass are the places where the poor and lowly people live. The smoke from cooking that can be seen within ten li has also dispersed." This is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "The body is destroyed and sinks into the deep abyss", this is used to explain the Tuan statement of the Lin hexagram: "There will be danger in the eighth month because the Yang Qi decreases and cannot last long." "Finally not seeing the monarch", this is used to explain the third line (Liusan) of the Guan hexagram: "Observing one's own behavior and deciding whether to advance or retreat." This poem is modified according to Daxu Zhi Gen. [Collected Annotations] 0980 Daxu Zhi Gen, 2750 Guai Zhi Xiaoguo (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0981豫之噬嗑［張弓控弩, 經涉山道］釋豫六二"介于石, 不終日, 貞吉." ［雖有伏虎］釋觀卦名, 觀察瞻仰. ［誰敢害諸］釋噬嗑六三"噬腊肉, 遇毒. 小吝, 無咎."

0981 豫之噬嗑

简体白话文：对于豫卦中变出的噬嗑卦，解释为 “拉开弓、操控着弩，经过跋涉在山间小道上”，这是用来解释豫卦六二爻 “（人的意志）耿介如石，不用一整天（就能察觉事理），坚守正道吉祥” 。“虽然有潜伏的老虎”，这是用来解释观卦的卦名，即观察、瞻仰的意思。“有谁敢加害他呢”，这是用来解释噬嗑卦六三爻 “啃食干肉，遇到毒物。有小的困难，但没有灾祸” 。

英文：For the Shike hexagram transformed from the Yu hexagram, it is interpreted as "Drawing the bow and controlling the crossbow, traveling and trekking on the mountain path", which is used to explain the second line (Liuer) of the Yu hexagram: "One's will is as upright as a stone, and one can perceive the truth without a whole day. Adhering to the right path is auspicious." "Although there is a lurking tiger", this is used to explain the name of the Guan hexagram, that is, the meaning of observing and admiring. "Who dares to harm him?", this is used to explain the third line (Liusan) of the Shike hexagram: "Gnawing on dried meat and encountering poison. There are small difficulties, but there is no disaster."

0982豫之賁［泉閉澤竭, 主母飢渴］䆁豫六五"貞疾, 恆不死." ［君子困窮］釋噬嗑初九象"屨校滅趾, 不行也." ［乃徐有説］釋賁初九"賁其趾, 舍車而徒." 尚注”説, 脫通, 言脫去困窮也.”

0982 豫之贲

简体白话文：对于豫卦中变出的贲卦，解释为 “泉水封闭，湖泽干涸，主母遭受饥饿和口渴”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“君子陷入困厄贫穷的境地”，这是用来解释噬嗑卦初九爻的象辞 “脚上戴着刑具，遮住了脚趾，不能行走” 。“于是慢慢地有了摆脱（困境）的办法”，这是用来解释贲卦初九爻 “装饰自己的脚趾，舍弃车子而步行” 。尚氏注释说：“‘说’与‘脱’相通，意思是摆脱困厄贫穷。”

英文：For the Ben hexagram transformed from the Yu hexagram, it is interpreted as "The spring is sealed, the lake is dried up, and the mistress suffers from hunger and thirst", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "The gentleman falls into a situation of hardship and poverty", this is used to explain the image statement of the first line (Chujiu) of the Shike hexagram: "Wearing fetters on the feet, covering the toes, unable to walk." "Then slowly there is a way to get rid of (the difficult situation)", this is used to explain the first line (Chujiu) of the Ben hexagram: "Decorating one's toes, giving up the carriage and walking on foot." Mr. Shang's annotation says: "'Shuo' is interchangeable with 'Tuo', meaning getting rid of hardship and poverty."

0983豫之剝［野鳶山鵲, 弈棋六博］釋豫卦名, 悅逸安樂. ［三梟四散］釋賁九三"賁如, 濡如, 永貞吉." ［主人勝客］䆁剝六三"剝之, 無咎." ［集注］0742否之睽.

0983 豫之剥

简体白话文：对于豫卦中变出的剥卦，解释为 “野外的老鹰和山间的喜鹊，（人们）下棋玩六博游戏”，这是用来解释豫卦的卦名，即愉悦、安逸、安乐的意思。“三个枭棋四散开来”，这是用来解释贲卦九三爻 “装饰得华美，润泽的样子，长久坚守正道吉祥” 。“主人战胜了客人”，这是用来解释剥卦六三爻 “剥落（阴柔侵蚀阳刚），没有灾祸” 。【集注】0742 否之睽（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Bo hexagram transformed from the Yu hexagram, it is interpreted as "The wild eagles and the mountain magpies, (people) play chess and the Liubo game", which is used to explain the name of the Yu hexagram, that is, the meaning of being joyful, comfortable and at ease. "Three Xiao pieces are scattered", this is used to explain the third line (Jiusan) of the Ben hexagram: "Being beautifully decorated, looking moist, adhering to the right path for a long time is auspicious." "The host defeats the guest", this is used to explain the third line (Liusan) of the Bo hexagram: "Peeling off (the yin softness erodes the yang rigidity), there is no disaster." [Collected Annotations] 0742 Pi Zhi Kui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0984豫之復［羊驚馬走, 上下揮擾］豫六五"貞疾, 恆不死." ［鼓音不絕］剝六四象"剝牀以膚, 切近災也." ［頃公奔敗］釋復上六"迷復, 凶, 有災眚. 用行師, 終有大敗, 以其國君凶." 尚注”左傳成二年: 晉卻克與齊頃公戰, 晉人援桴而鼓之, 頃公奔敗.”［集注］2300明夷之節.

0984 豫之复

简体白话文：对于豫卦中变出的复卦，解释为 “羊受到惊吓，马四处奔跑，上下一片混乱纷扰”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“击鼓的声音接连不断”，这是用来解释剥卦六四爻的象辞 “剥落床（阴柔侵蚀阳刚）到了人的皮肤（程度），意味着灾祸已经切近” 。“齐顷公逃跑失败”，这是用来解释复卦上六爻 “迷失了返回正道的路，有凶险，有灾祸。如果用于行军作战，最终会遭遇大败，对于他的国君来说有凶险” 。尚氏注释说：“《左传・成公二年》记载：晋国的郤克与齐顷公交战，晋国人拿起鼓槌击鼓，齐顷公逃跑失败。” 【集注】2300 明夷之节（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Fu hexagram transformed from the Yu hexagram, it is interpreted as "The sheep are frightened, the horses run around, and there is chaos and disturbance above and below", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "The sound of drumming continues", this is used to explain the image statement of the fourth line (Liusi) of the Bo hexagram: "Peeling off the bed (the yin softness erodes the yang rigidity) to the extent of a person's skin, which means the disaster is approaching." "The Duke of Qing of Qi flees and fails", this is used to explain the sixth line (Shangliu) of the Fu hexagram: "Losing the way back to the right path, there is danger, there is a disaster. If used in military campaigns, there will be a final great defeat, and it is dangerous for his monarch." Mr. Shang's annotation says: "According to the records in the Zuo Zhuan, Chenggong two years: Xi Ke of the State of Jin fought with the Duke of Qing of Qi. The people of Jin picked up the drumsticks and beat the drums, and the Duke of Qing of Qi fled and failed." [Collected Annotations] 2300 Mingyi Zhi Jie (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0985豫之無妄［黃帝神明, 八子聖聰］釋豫九四"由豫, 大有得. 勿疑, 朋盍簪." 尚注”左傳高陽氏有才子八人. 林所本也.”［俱受大福］釋復六二"休復, 吉." ［天下康平］䆁無妄九四"可貞, 無咎."［集注］2247明夷之師.

0985 豫之无妄

简体白话文：对于豫卦中变出的无妄卦，解释为 “黄帝圣明，他的八个儿子也圣明聪慧”，这是用来解释豫卦九四爻 “人们依赖他而得到安乐，大有所获。不要怀疑，朋友会像头发插于簪子一样相聚在一起” 。尚氏注释说：“《左传》记载高阳氏有八个有才能的儿子。这是《易林》所依据的。” “都享受到了大福分”，这是用来解释复卦六二爻 “美好的回复，吉祥” 。“天下安康太平”，这是用来解释无妄卦九四爻 “可以坚守正道，没有灾祸” 。【集注】2247 明夷之师（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Wuwang hexagram transformed from the Yu hexagram, it is interpreted as "The Yellow Emperor is wise and bright, and his eight sons are also wise and intelligent", which is used to explain the fourth line (Jiusi) of the Yu hexagram: "People rely on him to get comfort and happiness, gain a lot. Don't doubt, friends will gather together like hair inserted in a hairpin." Mr. Shang's annotation says: "According to the records in the Zuo Zhuan, Gaoyang Shi has eight talented sons. This is what the Yilin is based on." "All enjoy great good fortune", this is used to explain the second line (Liuer) of the Fu hexagram: "A wonderful response, it is auspicious." "The world is peaceful and prosperous", this is used to explain the fourth line (Jiusi) of the Wuwang hexagram: "One can adhere to the right path, and there is no disaster." [Collected Annotations] 2247 Mingyi Zhi Shi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0986豫之大畜［輕車醊祖, 猋風暴起］釋豫象"雷出地奮, 豫. 先王以作樂崇德, 殷薦之上帝, 以配祖考." 醊, 祭祀時以酒酹地祭奠. 祖, 祭路神.［泛亂祭器, 飛揚鼓舞］釋無妄九四"可貞, 無咎." ［明神降祐, 道無害寇］釋大畜上九"何天之衢, 亨." ［集注］1849坎之巽.

0986 豫之大畜

简体白话文：对于豫卦中变出的大畜卦，解释为 “用轻便的车子祭祀路神，狂风突然刮起”，这是用来解释豫卦的象辞 “雷从地下发出，大地振奋，象征豫卦。先王因此制作音乐来崇尚道德，隆重地祭祀上帝，以配享祖先” 。“醊” 是祭祀时以酒酹地祭奠的意思。“祖” 是祭路神的意思。“祭器被吹得混乱，飞扬起来，人们鼓舞着”，这是用来解释无妄卦九四爻 “可以坚守正道，没有灾祸” 。“神明降临庇佑，道路上没有危害人的敌寇”，这是用来解释大畜卦上九爻 “多么通达的天上大路，亨通” 。【集注】1849 坎之巽（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Daxu hexagram transformed from the Yu hexagram, it is interpreted as "Using a light carriage to sacrifice to the Road God, and a strong wind suddenly blows", which is used to explain the image statement of the Yu hexagram: "Thunder emits from the ground, and the earth is invigorated, symbolizing the Yu hexagram. The former kings thus made music to advocate morality, grandly sacrificed to the Supreme Being, and matched the ancestors for sacrifice." "Zhui" means pouring wine on the ground as an offering during the sacrifice. "Zu" means sacrificing to the Road God. "The sacrificial vessels are blown into chaos, fly up, and people are inspired", this is used to explain the fourth line (Jiusi) of the Wuwang hexagram: "One can adhere to the right path, and there is no disaster." "The gods descend to bless, and there are no harmful enemies on the road", this is used to explain the ninth line (Shangjiu) of the Daxu hexagram: "What a smooth road in the sky, it is prosperous and smooth." [Collected Annotations] 1849 Kan Zhi Xun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0987豫之頤［螣蛇乘龍] 釋豫六五"貞疾, 恆不死." 左傳襄公28年"梓慎曰, 蛇乘龍, 龍, 宋鄭之星也. 宋鄭必飢." ［宋鄭飢凶］釋大畜初九"有厲, 利已." ［民食草蓬］釋序卦"頤者, 養也." ［集注］0475比之頤.

0987 豫之颐

简体白话文：对于豫卦中变出的颐卦，解释为 “螣蛇骑在龙身上”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。《左传・襄公二十八年》记载：“梓慎说，蛇骑在龙身上，龙是宋国和郑国的星宿。宋国和郑国必定会发生饥荒。” “宋国和郑国遭遇饥荒凶险”，这是用来解释大畜卦初九爻 “有危险，适宜停止（行动）” 。“百姓以草和蓬蒿为食”，这是用来解释《序卦传》中 “颐卦，是养育的意思” 。【集注】0475 比之颐（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Yi hexagram transformed from the Yu hexagram, it is interpreted as "The Teng snake rides on the dragon", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." According to the records in the Zuo Zhuan, Xianggong twenty-eight years: "Zi Shen said, the snake rides on the dragon, and the dragon is the constellation of the State of Song and the State of Zheng. The State of Song and the State of Zheng will surely have a famine." "The State of Song and the State of Zheng encounter the danger of famine", this is used to explain the first line (Chujiu) of the Daxu hexagram: "There is danger, it is appropriate to stop (the action)." "The common people eat grass and artemisia", this is used to explain in the Xugua Zhuan: "The Yi hexagram means nurturing." [Collected Annotations] 0475 Bi Zhi Yi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0988豫之大過［揚水潛鑿, 使石潔白］䆁豫六五"貞疾, 恆不死." ［裹素表朱, 遊戲皋沃］釋頤彖"頤, 貞吉. 養正則吉也." ［得君所欲, 心志娛樂］釋大過初六"藉用白茅, 無咎." ［集注］0711否之師, 3203震之屯.

0988 豫之大过

简体白话文：对于豫卦中变出的大过卦，解释为 “扬起水来暗中凿洗，使石头变得洁白”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“外面裹着白色的布，里面是红色的衣服，在水边的肥沃土地上游玩嬉戏”，这是用来解释颐卦的彖辞 “颐卦，坚守正道吉祥。培养纯正的品德就吉祥” 。“得到君主所想要的东西，心里感到愉悦快乐”，这是用来解释大过卦初六爻 “用洁白的茅草衬垫（祭品），没有灾祸” 。【集注】0711 否之师，3203 震之屯（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Daguo hexagram transformed from the Yu hexagram, it is interpreted as "Raising water and secretly chiseling and washing to make the stone white", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "Wrapped in white cloth outside and with red clothes inside, playing and frolicking on the fertile land by the water", this is used to explain the Tuan statement of the Yi hexagram: "The Yi hexagram, adhering to the right path is auspicious. Cultivating pure virtues is auspicious." "Getting what the monarch wants, feeling joyful and happy in the heart", this is used to explain the first line (Chujiu) of the Daguo hexagram: "Laying white thatched grass as a cushion (for the sacrificial offerings), there is no disaster." [Collected Annotations] 0711 Pi Zhi Shi, 3203 Zhen Zhi Tun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0989豫之坎［西過虎廬］釋豫六五"貞疾, 恆不死."［驚我前驅］釋大過上六"過涉滅頂, 凶, 無咎." ［雖憂無危］釋坎九五"坎不盈, 祗既平, 無咎."

0989 豫之坎

简体白话文：对于豫卦中变出的坎卦，解释为 “向西经过老虎的巢穴”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“惊吓到了我前方的队伍”，这是用来解释大过卦上六爻 “涉水过深以至于淹没头顶，有凶险，但没有灾祸（可理解为在尽力而为的情况下虽险但无咎）” 。“虽然有忧虑但没有危险”，这是用来解释坎卦九五爻 “坎险之水没有满盈，小丘已经被夷平，没有灾祸” 。

英文：For the Kan hexagram transformed from the Yu hexagram, it is interpreted as "Passing through the tiger's den to the west", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "Scaring the front team", this is used to explain the sixth line (Shangliu) of the Daguo hexagram: "Wading too deep and submerging the head, there is danger, but there is no disaster (It can be understood that although it is dangerous when doing one's best, there is no blame)." "Although there is worry, there is no danger", this is used to explain the fifth line (Jiuwu) of the Kan hexagram: "The water in the dangerous Kan hexagram is not full, and the small hill has been leveled, there is no disaster."

0990豫之離［衣成無袖, 不知所穿］釋豫上六"冥豫成, 有渝, 無咎." ［客指東西］釋序卦"坎者, 陷也."翟云：牟云：指, 當作止. ［未得便安］釋離初九"履錯然, 敬之, 無咎."

0990 豫之离

简体白话文：对于豫卦中变出的离卦，解释为 “衣服做成了却没有袖子，不知道该怎么穿”，这是用来解释豫卦上六爻 “昏昧安乐到了极点，如果能有所改变就没有灾祸” 。“客人（此处 “客指东西” 中 “指” 据翟云、牟云观点当作 “止” ，理解为客人停留）在东西方向（不确定位置）”，这是用来解释《序卦传》中 “坎卦，象征着陷险” 。“没有得到舒适安逸”，这是用来解释离卦初九爻 “行为举止错落有致，保持恭敬，没有灾祸” 。

英文：For the Li hexagram transformed from the Yu hexagram, it is interpreted as "The clothes are made but there are no sleeves, and I don't know how to wear them", which is used to explain the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure, if there can be some change, there will be no disaster." "The guest (Here, in 'Ke Zhi Dong Xi', according to the viewpoints of Zhai Yun and Mou Yun, 'Zhi' should be 'Zhi', understood as the guest staying) is in the east-west direction (The position is uncertain)", this is used to explain in the Xugua Zhuan: "The Kan hexagram symbolizes danger." "Not getting comfort and ease", this is used to explain the first line (Chujiu) of the Li hexagram: "The behavior is well-arranged, maintaining respect, there is no disaster."

0991豫之咸［晨風文翰, 隨時就溫］釋豫卦名, 悅逸安樂. 文翰即晨風, 鳥名. ［雌雄相和］釋離卦名, 附麗依附. ［不憂殆危］釋咸卦辭"亨, 利貞, 取女吉."

0991 豫之咸

简体白话文：对于豫卦中变出的咸卦，解释为 “晨风鸟（文翰即晨风，鸟名），随着时令去寻找温暖的地方”，这是用来解释豫卦的卦名，即愉悦、安逸、安乐的意思。“雌雄相互应和”，这是用来解释离卦的卦名，即附丽、依附的意思。“不担忧危险和困境”，这是用来解释咸卦的卦辞 “亨通，有利于坚守正道，娶妻吉祥” 。

英文：For the Xian hexagram transformed from the Yu hexagram, it is interpreted as "The Chenfeng bird (Wenhan is the Chenfeng, a bird's name), goes to find a warm place according to the season", which is used to explain the name of the Yu hexagram, that is, the meaning of being joyful, comfortable and at ease. "The male and female respond to each other", this is used to explain the name of the Li hexagram, that is, the meaning of adhering and relying. "Not worrying about danger and difficulties", this is used to explain the hexagram statement of the Xian hexagram: "It is prosperous and smooth, beneficial to adhere to the right path, and it is auspicious to marry a wife."

0992豫之恆［心多恨悔, 出言為怪］釋豫上六"冥豫成, 有渝无咎."［梟鳴室北, 聲醜可悲］釋咸上六象"咸其輔頰舌, 滕口説也." ［請謁不得］釋恆九三"不恆其德, 或承之羞, 貞吝." 丁云”大雅為梟為鴟箋云：梟鴟, 惡聲之鳥.” 尚注”説苑：齊景公為露寢之臺, 成而不通, 柏常騫曰：臺成, 君何為不通？公曰：梟首者鳴, 其聲無不為, 吾惡之甚.”［集注］1120蠱之恆, 1132蠱之姤.

0992 豫之恒

简体白话文：对于豫卦中变出的恒卦，解释为 “心里充满了悔恨，说出的话很怪异”，这是用来解释豫卦上六爻 “昏昧安乐到了极点，如果能有所改变就没有灾祸” 。“猫头鹰在屋子北面鸣叫，声音难听又让人感到悲哀”，这是用来解释咸卦上六爻的象辞 “感应到了脸颊和舌头（指言语上的感应），是肆意地开口说话” 。“请求拜见却没有成功”，这是用来解释恒卦九三爻 “不能长久地保持自己的品德，或许会承受羞辱，坚守正道会有困难” 。丁氏说：“《大雅》中关于‘为枭为鸱’的笺注说：枭和鸱是发出恶声的鸟。” 尚氏注释说：“《说苑》记载：齐景公建造了露寝之台，建成后却不通行，柏常骞说：台建成了，您为什么不通行呢？景公说：猫头鹰在那里鸣叫，它的声音太难听了，我非常厌恶。” 【集注】1120 蛊之恒，1132 蛊之姤（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Heng hexagram transformed from the Yu hexagram, it is interpreted as "The heart is full of regret, and the words spoken are strange", which is used to explain the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure, if there can be some change, there will be no disaster." "The owl chirps on the north side of the house, and the sound is unpleasant and makes people feel sad", this is used to explain the image statement of the sixth line (Shangliu) of the Xian hexagram: "Sensing the cheeks and tongue (referring to the sensing in words), it is speaking freely." "Requesting an audience but not succeeding", this is used to explain the third line (Jiusan) of the Heng hexagram: "Not being able to maintain one's own virtue for a long time, perhaps one will bear humiliation, and adhering to the right path will have difficulties." Mr. Ding said: "The annotation about 'Wei Xiao Wei Chi' in the Daya says: The xiao and the chi are birds that make unpleasant sounds." Mr. Shang's annotation says: "According to the records in the Shuoyuan: Duke Jing of Qi built the Luqin Terrace. After it was completed, he didn't use it. Bai Changqian said: The terrace is completed, why don't you use it? Duke Jing said: The owl chirps there, and its sound is too unpleasant, and I dislike it very much." [Collected Annotations] 1120 Gu Zhi Heng, 1132 Gu Zhi Gou (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0993豫之遯［離女去夫, 閔思苦憂］釋雜卦"豫, 怠也." ［齊子無良］釋恆九三"不恆其德, 或承之羞, 貞吝." 尚注”詩齊風齊子居止. 傳：文姜泰也, 與其兄襄公通. 故曰無良.”［使我心愁］釋遯九三"係遯, 有疾厲, 畜臣妾吉." 齊僖公把女兒宣姜許配衛國的太子急子, 但宣姜被急子的父親衛宣公立為夫人. 公元前700年, 衛宣公死後, 宣姜所生的兒子衛惠公即位. 齊國因衛惠公年少, 強迫宣姜嫁給衛宣公的另一個兒子昭伯頑, 宣姜為昭伯頑生下三子二女, 齊子, 衛戴公, 衛文公, 宋桓夫人, 許穆夫人. 齊子早亡, 是衛國齊氏的始祖. 後代有齊惡, 齊豹父子. 參見左傳閔公二年.［集注］3236震之明夷..

0993 豫之遁

简体白话文：对于豫卦中变出的遁卦，解释为 “女子离开丈夫，心中充满了哀伤和忧愁”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“齐子（此处指文姜，据尚注，她与兄长襄公通，品德不良）没有良好的品德”，这是用来解释恒卦九三爻 “不能长久地保持自己的品德，或许会承受羞辱，坚守正道会有困难” 。尚氏注释说：“《诗经・齐风》中关于齐子的记载。传注说：文姜太过分了，与她的兄长襄公私通。所以说没有良好品德。” “让我心中充满了忧愁”，这是用来解释遁卦九三爻 “系恋于退避（舍不得退避），会有疾病和危险，畜养臣仆和侍妾吉祥” 。齐僖公把女儿宣姜许配给卫国的太子急子，但宣姜被急子的父亲卫宣公立为夫人。公元前 700 年，卫宣公死后，宣姜所生的儿子卫惠公即位。齐国因为卫惠公年少，强迫宣姜嫁给卫宣公的另一个儿子昭伯顽，宣姜为昭伯顽生下三子二女，分别是齐子、卫戴公、卫文公、宋桓夫人、许穆夫人。齐子早亡，是卫国齐氏的始祖。后代有齐恶、齐豹父子。参见《左传・闵公二年》 。【集注】3236 震之明夷（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dun hexagram transformed from the Yu hexagram, it is interpreted as "The woman leaves her husband, and her heart is full of sadness and sorrow", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "Qi Zi (Here it refers to Wen Jiang. According to Mr. Shang's annotation, she had an affair with her elder brother, Duke Xiang of Qi, and didn't have good morals) doesn't have good morals", this is used to explain the third line (Jiusan) of the Heng hexagram: "Not being able to maintain one's own virtue for a long time, perhaps one will bear humiliation, and adhering to the right path will have difficulties." Mr. Shang's annotation says: "The records about Qi Zi in the Shi Jing, Qi Feng. The commentary says: Wen Jiang went too far and had an affair with her elder brother, Duke Xiang of Qi. So it is said that she doesn't have good morals." "Making my heart full of sorrow", this is used to explain the third line (Jiusan) of the Dun hexagram: "Clinging to retreat (reluctant to retreat), there will be illness and danger, and it is auspicious to raise servants and concubines." Duke Xi of Qi betrothed his daughter Xuan Jiang to the Crown Prince Jizi of the State of Wei, but Xuan Jiang was made the wife of Jizi's father, Duke Xuan of Wei. In 700 BC, after Duke Xuan of Wei died, Xuan Jiang's son, Duke Huigong of Wei, ascended the throne. Because Duke Huigong of Wei was young, the State of Qi forced Xuan Jiang to marry another son of Duke Xuan of Wei, Zhao Bo Wan. Xuan Jiang gave birth to three sons and two daughters for Zhao Bo Wan, namely Qi Zi, Duke Daigong of Wei, Duke Wengong of Wei, Lady Huan of Song, and Lady Mu of Xu. Qi Zi died early and was the ancestor of the Qi clan in the State of Wei. Later generations included the father and son Qi E and Qi Bao. Refer to the Zuo Zhuan, Min Gong two years. [Collected Annotations] 3236 Zhen Zhi Mingyi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0994豫之大壯［過時不歸, 雌雄苦悲］釋雜卦"豫, 怠也." ［徘徊外國］釋遯九三"係遯, 有疾厲, 畜臣妾吉." ［與叔分離］釋大壯初九"壯于趾, 征凶, 有孚."［集注］0405比之隨, 1053咸之遯, 3956小過之艮.

0994 豫之大壮

简体白话文：对于豫卦中变出的大壮卦，解释为 “过了时间还不归来，雌雄都痛苦悲伤”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“在外国徘徊逗留”，这是用来解释遁卦九三爻 “系恋于退避（舍不得退避），会有疾病和危险，畜养臣仆和侍妾吉祥” 。“与叔叔分离”，这是用来解释大壮卦初九爻 “脚趾强壮有力，出征有凶险，心怀诚信” 。【集注】0405 比之随，1053 咸之遁，3956 小过之艮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dazhuang hexagram transformed from the Yu hexagram, it is interpreted as "Not returning after the appointed time, both the male and the female are in pain and sorrow", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "Wandering and lingering in a foreign country", this is used to explain the third line (Jiusan) of the Dun hexagram: "Clinging to retreat (reluctant to retreat), there will be illness and danger, and it is auspicious to raise servants and concubines." "Separating from the uncle", this is used to explain the first line (Chujiu) of the Dazhuang hexagram: "The toes are strong and powerful, going on an expedition is dangerous, and having integrity in mind." [Collected Annotations] 0405 Bi Zhi Sui, 1053 Xian Zhi Dun, 3956 Xiaoguo Zhi Gen (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0995豫之晉［鵲巢柳樹, 鳩奪其處］釋豫初六"鳴豫, 凶." ［任力薄德］釋大壯上六"羝羊觸藩, 不能退, 不能遂, 艱則吉." ［天命之祐］釋晉六二"晉如愁如, 貞吉. 受茲介福, 于其王母." 四部注”詩召南鵲巢篇云@維鵲有巢, 維鳩居之.”

0995 豫之晋

简体白话文：对于豫卦中变出的晋卦，解释为 “喜鹊在柳树上筑巢，鸠鸟强占了它的巢穴”，这是用来解释豫卦初六爻 “自鸣得意而安乐，有凶险” 。“凭借的是力量，缺乏的是品德”，这是用来解释大壮卦上六爻 “公羊抵触藩篱，既不能后退，也不能前进，在艰难中坚守正道就吉祥” 。“得到天命的庇佑”，这是用来解释晋卦六二爻 “前进时充满忧愁，坚守正道吉祥。接受这样宏大的福气，来自于他的祖母” 。四部注中说：“《诗经・召南・鹊巢》篇说‘喜鹊有巢，鸠鸟居住在里面’。”

英文：For the Jin hexagram transformed from the Yu hexagram, it is interpreted as "The magpie builds a nest in the willow tree, and the turtledove occupies its nest", which is used to explain the first line (Chuliu) of the Yu hexagram: "Being complacent and indulging in pleasure, there is danger." "Relying on strength but lacking virtue", this is used to explain the sixth line (Shangliu) of the Dazhuang hexagram: "The ram butts against the fence, neither being able to retreat nor move forward. Adhering to the right path in difficulties is auspicious." "Receiving the blessing of the mandate of heaven", this is used to explain the second line (Liuer) of the Jin hexagram: "Advancing with a lot of sorrow, adhering to the right path is auspicious. Receiving such great blessings from his grandmother." The annotation in Sibu states: "In the poem Quechao in the Shijing, Zhaonan, it is said 'The magpie has a nest, and the turtledove lives in it'."

0996豫之明夷［鶴盜我珠, 逃於東都］釋雜卦“豫, 怠也.”［鵠怒追求, 郭氏之墟］釋晉初六”晉如摧如, 貞吉. 罔孚, 裕無咎.”［不見蹤迹, 使伯心憂］釋明夷卦辭"利艱貞." ［集注］0106坤之益, 1369賁之無妄, 1424剝之豫.

0996 豫之明夷

简体白话文：对于豫卦中变出的明夷卦，解释为 “鹤偷走了我的珍珠，逃到了东都”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“天鹅愤怒地去追寻，追到了郭氏的废墟”，这是用来解释晋卦初六爻 “前进时受到挫折，坚守正道吉祥。不被信任，宽宏大量就没有灾祸” 。“看不到踪迹，让兄长心中担忧”，这是用来解释明夷卦的卦辞 “有利于在艰难中坚守正道” 。【集注】0106 坤之益，1369 贲之无妄，1424 剥之豫（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Mingyi hexagram transformed from the Yu hexagram, it is interpreted as "The crane steals my pearl and flees to the Eastern Capital", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "The swan pursues angrily and reaches the ruins of the Guo family", this is used to explain the first line (Chuliu) of the Jin hexagram: "Encountering setbacks when advancing, adhering to the right path is auspicious. Not being trusted, being magnanimous means there is no disaster." "Not seeing the trace, making the elder brother worried in his heart", this is used to explain the hexagram statement of the Mingyi hexagram: "It is beneficial to adhere to the right path in difficulties." [Collected Annotations] 0106 Kun Zhi Yi, 1369 Ben Zhi Wuwang, 1424 Bo Zhi Yu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0997豫之家人［夫婦相背, 和氣弗處］釋豫上六象"冥豫在上, 何可長也？"［陰陽俱否］釋明夷卦名, 光明殞傷.［莊姜無子］釋家人初九"閑有家, 悔亡." 尚注”詩綠衣篇注”衛莊公惑于嬖妾, 莊姜賢而無子.”［集注］0584履之比, 0805同人之家人.

0997 豫之家人

简体白话文：对于豫卦中变出的家人卦，解释为 “夫妻之间相互背离，和睦的气氛无法维持”，这是用来解释豫卦上六爻的象辞 “昏昧安乐处于上位，怎么能够长久呢？” “阴阳都不顺利”，这是用来解释明夷卦的卦名，即光明受到损伤的意思。“庄姜没有儿子”，这是用来解释家人卦初九爻 “在家庭中防止邪恶，悔恨就会消除” 。尚氏注释说：“《诗经・绿衣》篇的注释说‘卫庄公被宠妾迷惑，庄姜贤德却没有儿子’。” 【集注】0584 履之比，0805 同人之家人（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jiaren hexagram transformed from the Yu hexagram, it is interpreted as "The husband and wife turn against each other, and the harmonious atmosphere cannot be maintained", which is used to explain the image statement of the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "Both yin and yang are not smooth", this is used to explain the name of the Mingyi hexagram, that is, the meaning of the light being damaged. "Zhuang Jiang has no son", this is used to explain the first line (Chujiu) of the Jiaren hexagram: "Preventing evil in the family, the regret will be eliminated." Mr. Shang's annotation says: "The annotation of the poem Lüyi in the Shi Jing says 'Duke Zhuang of Wei was bewitched by his concubine, and Zhuang Jiang was virtuous but had no son'." [Collected Annotations] 0584 Lü Zhi Bi, 0805 Tongren Zhi Jiaren (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0998豫之睽［日走月步, 趣不同舍］釋豫上六"冥豫成, 有渝无咎."［妻夫反目］釋家人初九"閑有家, 悔亡." ［主君失位］釋序卦"睽者, 乖也." ［集注］0525小畜之同人, 3469豐之同人, 3823節之困.

0998 豫之睽

简体白话文：对于豫卦中变出的睽卦，解释为 “太阳移动，月亮行走，它们的趋向不同，归宿也不一样”，这是用来解释豫卦上六爻 “昏昧安乐到了极点，如果能有所改变就没有灾祸” 。“妻子和丈夫反目成仇”，这是用来解释家人卦初九爻 “在家庭中防止邪恶，悔恨就会消除” 。“君主失去了权位”，这是用来解释《序卦传》中 “睽卦，意味着乖离” 。【集注】0525 小畜之同人，3469 丰之同人，3823 节之困（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kui hexagram transformed from the Yu hexagram, it is interpreted as "The sun moves, the moon walks, their tendencies are different, and their destinations are also different", which is used to explain the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure, if there can be some change, there will be no disaster." "The wife and the husband turn against each other", this is used to explain the first line (Chujiu) of the Jiaren hexagram: "Preventing evil in the family, the regret will be eliminated." "The monarch loses his position", this is used to explain in the Xugua Zhuan: "The Kui hexagram means being estranged." [Collected Annotations] 0525 Xiaoxu Zhi Tongren, 3469 Feng Zhi Tongren, 3823 Jie Zhi Kun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0999豫之蹇［雒陽嫁女, 善逐人走］釋豫上六"冥豫在上, 何可長也？" ［三寡失夫］釋序卦"睽者, 乖也." ［婦妬無子］釋蹇彖"蹇, 難也." 翟曰”疑言陳夏姬也. 夏姬, 鄭女. 洛陽, 鄭地.”

0999 豫之蹇

简体白话文：对于豫卦中变出的蹇卦，解释为 “洛阳嫁女儿，善于跟着人跑（此处含义较隐晦，可能是一种比喻）”，这是用来解释豫卦上六爻 “昏昧安乐处于上位，怎么能够长久呢？” “三个寡妇失去了丈夫”，这是用来解释《序卦传》中 “睽卦，意味着乖离” 。“妇人嫉妒且没有儿子”，这是用来解释蹇卦的彖辞 “蹇卦，意味着艰难” 。翟氏说：“怀疑说的是陈国的夏姬。夏姬，是郑国的女子。洛阳，是郑国的地方。”

英文：For the Jian hexagram transformed from the Yu hexagram, it is interpreted as "Marrying off a daughter in Luoyang, being good at following people (Here the meaning is rather implicit and may be a metaphor)", which is used to explain the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "Three widows lose their husbands", this is used to explain in the Xugua Zhuan: "The Kui hexagram means being estranged." "The woman is jealous and has no son", this is used to explain the Tuan statement of the Jian hexagram: "The Jian hexagram means being difficult." Mr. Zhai said: "It is suspected that it refers to Xia Ji of the State of Chen. Xia Ji is a woman from the State of Zheng. Luoyang is a place of the State of Zheng."

1000豫之解［周德既成, 杼軸不傾］釋豫卦辭"利建侯行師." ［太宰東西］釋蹇六二"王臣蹇蹇, 匪躬之故." ［夏國康寧］釋解九二象"九二貞吉, 得中道也." 翟云”太宰東西, 言周召分陝. 夏國, 謂華夏也.” 尚注”夏國, 大國也.”

1000 豫之解

简体白话文：对于豫卦中变出的解卦，解释为 “周朝的德政已经成就，织布机的杼轴不会倾斜（比喻根基稳固）”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。“太宰在东西两边（此处据翟云指周公和召公分陕而治）”，这是用来解释蹇卦六二爻 “君王的臣子艰难地前行，不是为了自身的缘故” 。“华夏之国安康宁静”，这是用来解释解卦九二爻的象辞 “九二爻坚守正道吉祥，是因为得到了中正之道” 。翟云说：“太宰在东西两边，说的是周公和召公分陕而治。夏国，指的是华夏。” 尚氏注释说：“夏国，指的是大国。”

英文：For the Jie hexagram transformed from the Yu hexagram, it is interpreted as "The virtuous governance of the Zhou Dynasty has been achieved, and the shuttle and spindle of the loom will not incline (It is a metaphor for a solid foundation)", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." "The Grand Preceptor is on the east and west sides (Here according to Zhai Yun, it refers to the Duke of Zhou and the Duke of Shao governing the areas divided by the Shan Mountains)", this is used to explain the second line (Liuer) of the Jian hexagram: "The ministers of the monarch move forward with difficulty, not for their own sake." "The Huaxia country is peaceful and tranquil", this is used to explain the image statement of the second line (Jiuer) of the Jie hexagram: "The second line of the ninth position adheres to the right path and is auspicious because it obtains the middle and correct way." Zhai Yun said: "The Grand Preceptor is on the east and west sides, referring to the Duke of Zhou and the Duke of Shao governing the areas divided by the Shan Mountains. The Xia country refers to Huaxia." Mr. Shang's annotation says: "The Xia country refers to a big country."

1001豫之損［日中為市, 交易資寶］釋豫九四"由豫, 大有得, 勿疑, 朋盍簪." ［各利所有］釋解九四"解而拇, 朋至斯孚."［心悅以喜］釋損六五"或益之十朋之龜, 弗克違, 元吉." 四部注”易繫辭云: 日中為市, 致天下之民, 聚天下之貨, 交易而退, 各得其所, 蓋取諸噬嗑.”［集注］0686泰之升, 3225震之無妄, 3478豐之賁.

1001 豫之损

简体白话文：对于豫卦中变出的损卦，解释为 “在正午的时候设立集市，进行货物和财宝的交易”，这是用来解释豫卦九四爻 “人们依赖他而得到安乐，大有所获，不要怀疑，朋友会像头发插于簪子一样相聚在一起” 。“各自从拥有的东西中获利”，这是用来解释解卦九四爻 “解开你拇指（所受的束缚），朋友到来就会心怀诚信” 。“心里喜悦而高兴”，这是用来解释损卦六五爻 “有人送来价值十朋的神龟（极珍贵之物），不能拒绝，非常吉祥” 。四部注中说：“《易经・系辞》里说：在正午的时候设立集市，招来天下的百姓，聚集天下的货物，进行交易后散去，各自得到自己所需要的东西，大概是取象于噬嗑卦。” 【集注】0686 泰之升，3225 震之无妄，3478 丰之贲（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Sun hexagram transformed from the Yu hexagram, it is interpreted as "Setting up a market at noon and conducting transactions of goods and treasures", which is used to explain the fourth line (Jiusi) of the Yu hexagram: "People rely on him to get comfort and happiness, gain a lot. Don't doubt, friends will gather together like hair inserted in a hairpin." "Each benefits from what they possess", this is used to explain the fourth line (Jiusi) of the Jie hexagram: "Untie the restraint on your thumb, and when friends come, there will be integrity in mind." "Feeling joyful and happy in the heart", this is used to explain the fifth line (Liuwu) of the Sun hexagram: "Someone sends a divine tortoise worth ten peng (a very precious thing), and it cannot be refused, it is extremely auspicious." The annotation in Sibu states: "In the Yijing, Xici, it is said: Set up a market at noon, attract the people of the world, gather the goods of the world, conduct transactions and then disperse, each getting what they need. It probably takes the image from the Shike hexagram." [Collected Annotations] 0686 Tai Zhi Sheng, 3225 Zhen Zhi Wuwang, 3478 Feng Zhi Ben (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1002豫之益［童妾獨宿］釋豫上六象"冥豫在上, 何可長也？"［長女未室］釋序卦"緩必有所失, 故受之以損."［利無所得］䆁益上九"莫益之, 或擊之, 立心勿恆, 凶."［集注］1098蠱之履, 1220觀之蒙, 3784節之比.

1002 豫之益

简体白话文：对于豫卦中变出的益卦，解释为 “年轻的婢女独自居住”，这是用来解释豫卦上六爻的象辞 “昏昧安乐处于上位，怎么能够长久呢？” “年长的女子还没有出嫁”，这是用来解释《序卦传》中 “舒缓懈怠必然会有所损失，所以接着是损卦” 。“没有得到利益”，这是用来解释益卦上九爻 “没有人增益他，有人攻击他，树立的心思不能持久，有凶险” 。【集注】1098 蛊之履，1220 观之蒙，3784 节之比（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Yi hexagram transformed from the Yu hexagram, it is interpreted as "The young maid lives alone", which is used to explain the image statement of the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "The elder woman has not been married yet", this is used to explain in the Xugua Zhuan: "Being relaxed and slack will surely lead to some loss, so the Sun hexagram follows." "Not obtaining benefits", this is used to explain the ninth line (Shangjiu) of the Yi hexagram: "No one benefits him, someone attacks him, the established intention cannot last, and there is danger." [Collected Annotations] 1098 Gu Zhi Lü, 1220 Guan Zhi Meng, 3784 Jie Zhi Bi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1003豫之夬［忠言輔成, 王政不傾］䆁豫卦辭"利建侯行師." 四部注”言周召輔成王及公劉文武之德.”［公劉兆基］釋益彖"損上益下, 民説無疆, 自上下下, 其道大光." ［文武綏之］釋夬彖"夬, 決也. 剛決柔也, 健而說, 決而和." 文武, 周文王武王. ［ 集注］3926小過之賁.

1003 豫之夬

简体白话文：对于豫卦中变出的夬卦，解释为 “忠诚的言论辅助成就（王政），使君王的政治不会倾覆”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。四部注中说：“说的是周公、召公辅佐周成王以及公刘、周文王、周武王的德行。” “公刘奠定了基础”，这是用来解释益卦的彖辞 “减损上面（的利益）来增益下面（的百姓），百姓喜悦无穷，从上面到下面（给予恩泽），这种道义会大放光芒” 。“周文王、周武王安抚百姓”，这是用来解释夬卦的彖辞 “夬卦，是决断的意思。阳刚决断阴柔，刚健而喜悦，决断而和谐” 。“文武” 指的是周文王和周武王。【集注】3926 小过之贲（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Guai hexagram transformed from the Yu hexagram, it is interpreted as "Loyal words assist in achieving (the royal governance), so that the monarch's politics will not collapse", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." The annotation in Sibu states: "It refers to the Duke of Zhou and the Duke of Shao assisting King Cheng of Zhou, as well as the virtues of Gong Liu, King Wen of Zhou, and King Wu of Zhou." "Gong Liu laid the foundation", this is used to explain the Tuan statement of the Yi hexagram: "Reducing the interests of the upper (class) to increase the benefits of the lower (people), the people are infinitely joyful. Giving favor from the upper to the lower, this morality will shine brightly." "King Wen of Zhou and King Wu of Zhou soothed the people", this is used to explain the Tuan statement of the Guai hexagram: "The Guai hexagram means making a decision. The yang rigidity decides the yin softness, being strong and joyful, making a decision and being harmonious." "Wen Wu" refers to King Wen of Zhou and King Wu of Zhou. [Collected Annotations] 3926 Xiaoguo Zhi Ben (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1004豫之姤［牛驥同槽, 郭氏以亡］釋豫上六"冥豫在上, 何可長也？" ［國破為虛］䆁夬初九"壯于前趾, 往不勝為咎." ［主君奔逃］釋姤上九象"姤其角, 上窮吝也." ［集注］0547小畜之晉, 1632大畜之恆, 2889升之小畜.

1004 豫之姤

简体白话文：对于豫卦中变出的姤卦，解释为 “牛和千里马在同一个槽里（比喻贤愚混杂），郭氏因此而灭亡”，这是用来解释豫卦上六爻 “昏昧安乐处于上位，怎么能够长久呢？” “国家破败成为废墟”，这是用来解释夬卦初九爻 “在前脚趾表现出强壮（急于前行），前往却不能取胜就会成为过错” 。“君主逃亡”，这是用来解释姤卦上九爻的象辞 “遇到了角落（到了穷极之地），处于上位已到穷尽而有困难” 。【集注】0547 小畜之晋，1632 大畜之恒，2889 升之小畜（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Gou hexagram transformed from the Yu hexagram, it is interpreted as "The cow and the fine horse are in the same trough (It is a metaphor for the mixture of the worthy and the unworthy), and the Guo family perished because of this", which is used to explain the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "The country is ruined and becomes a ruin", this is used to explain the first line (Chujiu) of the Guai hexagram: "Showing strength in the front toe (being eager to move forward), going but not being able to win will become a fault." "The monarch flees", this is used to explain the image statement of the ninth line (Shangjiu) of the Gou hexagram: "Encountering the corner (reaching the extreme place), being in the upper position has reached the limit and there are difficulties." [Collected Annotations] 0547 Xiaoxu Zhi Jin, 1632 Daxu Zhi Heng, 2889 Sheng Zhi Xiaoxu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1005豫之萃［中原有菽, 以待饔食］䆁豫卦名, 悅逸安樂.［飲御諸友］釋姤彖"姤, 遇也." ［所求大得］䆁萃九四"大吉, 無咎." 四部注”詩小宛篇”中原有菽, 庶民釆之.”［集注］0540小畜之大過.

1005 豫之萃

简体白话文：对于豫卦中变出的萃卦，解释为 “原野中有豆类植物，等待着用来做饭”，这是用来解释豫卦的卦名，即愉悦、安逸、安乐的意思。“用酒食款待各位朋友”，这是用来解释姤卦的彖辞 “姤卦，是相遇的意思” 。“所追求的东西大有所得”，这是用来解释萃卦九四爻 “非常吉祥，没有灾祸” 。四部注中说：“《诗经・小宛》篇中说‘原野中有豆类植物，百姓采摘它们’。” 【集注】0540 小畜之大过（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Cui hexagram transformed from the Yu hexagram, it is interpreted as "There are bean plants in the field, waiting to be used for cooking", which is used to explain the name of the Yu hexagram, that is, the meaning of being joyful, comfortable and at ease. "Entertaining friends with food and wine", this is used to explain the Tuan statement of the Gou hexagram: "The Gou hexagram means encountering." "Greatly obtaining what is pursued", this is used to explain the fourth line (Jiusi) of the Cui hexagram: "It is extremely auspicious, and there is no disaster." The annotation in Sibu states: "In the poem Xiaowan in the Shi Jing, it is said 'There are bean plants in the field, and the common people pick them'." [Collected Annotations] 0540 Xiaoxu Zhi Daguo (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1006豫之升［多虛少實, 語不可知］釋雜卦"豫, 怠也." ［尊空無酒］釋萃上六"齎咨涕洟, 无咎." 言嗟歎流淚, 亦無咎害.［飛言如雨］釋升九二"孚乃利用禴, 無咎." 尚注"言多故如雨.

1006 豫之升

简体白话文：对于豫卦中变出的升卦，解释为 “虚假的多，真实的少，说的话难以理解”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“酒尊里空了，没有酒”，这是用来解释萃卦上六爻 “哀叹流泪，没有灾祸” 。意思是即使嗟叹流泪，也没有咎害。“流言蜚语像雨一样纷纷而来”，这是用来解释升卦九二爻 “心怀诚信，就有利于举行薄祭，没有灾祸” 。尚氏注释说：“说的话很多，就像雨一样。”

英文：For the Sheng hexagram transformed from the Yu hexagram, it is interpreted as "There is more falsehood than truth, and the words spoken are difficult to understand", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "The wine vessel is empty and there is no wine", this is used to explain the sixth line (Shangliu) of the Cui hexagram: "Sighing and shedding tears, there is no disaster." It means that even if one sighs and weeps, there is no blame. "Gossips come one after another like rain", this is used to explain the second line (Liuer) of the Sheng hexagram: "Having integrity in mind is beneficial for holding a simple sacrifice, and there is no disaster." Mr. Shang's annotation says: "There are a lot of words, just like rain."

1007豫之困 ［青蠅集蕃, 君子信讒］釋豫上六象"冥豫在上, 何可長也？" 青蠅, 蒼蠅. 蕃, 樊, 籬笆.［害賢傷忠］釋升上六"冥升, 利于不息之貞." ［患生婦人］䆁困六三"困于石, 據于疾藜, 入于其宮, 不見其妻, 凶." 四部注”詩青蠅刺幽王也. 營營青蠅, 止于棘, 讒入罔極, 交亂四國.”

1007 豫之困

简体白话文：对于豫卦中变出的困卦，解释为 “苍蝇聚集在篱笆上，君子相信了谗言”，这是用来解释豫卦上六爻的象辞 “昏昧安乐处于上位，怎么能够长久呢？” “青蝇” 就是苍蝇，“蕃” 通 “樊”，指篱笆。“伤害贤能，中伤忠诚的人”，这是用来解释升卦上六爻 “昏昧地上升，有利于不停息地坚守正道” 。“祸患由妇人引发”，这是用来解释困卦六三爻 “被困在石头下，手抓着荆棘，回到自己的家，却不见自己的妻子，有凶险” 。四部注中说：“《诗经》中的《青蝇》是讽刺周幽王的。‘营营青蝇，止于棘，谗人罔极，交乱四国。’（嗡嗡叫的苍蝇，停在荆棘上，进谗言的人没有准则，使四方的国家陷入混乱。）”

英文：For the Kun hexagram transformed from the Yu hexagram, it is interpreted as "The flies gather on the fence, and the gentleman believes the slanderous words", which is used to explain the image statement of the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "Qingying" means the fly, and "Fan" is interchangeable with "Fan", referring to the fence. "Harming the virtuous and slandering the loyal people", this is used to explain the sixth line (Shangliu) of the Sheng hexagram: "Rising 昏昧 ly, it is beneficial to adhere to the right path without stopping." "The disaster is caused by a woman", this is used to explain the third line (Liusan) of the Kun hexagram: "Trapped under the stone, holding onto the thorns, returning to one's home but not seeing one's wife, there is danger." The annotation in Sibu states: "The poem Qingying in the Shi Jing is to satirize King You of Zhou. 'Yingying Qingying, Zhiyu Ji, Chanren Wangji, Jiaoluan Siguo.' (The buzzing flies stop on the thorns. The slanderers have no principles and throw the four states into chaos.)"

1008豫之井［履株覆輿］釋豫六五"貞疾, 恆不死." ［馬驚傷車］釋困卦名, 困厄. ［ 步為我憂］䆁井彖"汔至亦未繘井, 未有功也. 羸其瓶, 是以凶也."

1008 豫之井

简体白话文：对于豫卦中变出的井卦，解释为 “脚踩着树桩，翻倒了车子”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。“马受惊，损坏了车子”，这是用来解释困卦的卦名，即困厄的意思。“步行让我感到忧虑”，这是用来解释井卦的彖辞 “水将汲尽，却还没有用井绳把水打上来，说明没有功效。水瓶翻倒，所以有凶险” 。

英文：For the Jing hexagram transformed from the Yu hexagram, it is interpreted as "Stepping on the tree stump and overturning the carriage", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." "The horse is frightened and damages the carriage", this is used to explain the name of the Kun hexagram, that is, the meaning of being in distress. "Walking makes me worried", this is used to explain the Tuan statement of the Jing hexagram: "The water is about to be exhausted, but the water has not been drawn up with the well rope, indicating no effect. The water bottle overturns, so there is danger."

1009豫之革 ［商風召寇, 來呼外盜］䆁雜卦"豫, 怠也." 商風, 秋風, 西風. 尚注”史記天官書：風從南方來, 大旱, 西方, 有兵. 故曰召寇.”［間諜內應, 與我爭鬥］釋井彖”迄至亦未譎井, 未有功也. 嬴其瓶, 是以凶也.”［殫己寶藏, 主人不勝］釋雜卦"革, 去故也."

1009 豫之革

简体白话文：对于豫卦中变出的革卦，解释为 “秋风招来敌寇，呼唤来外部的盗贼”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“商风” 就是秋风、西风。尚氏注释说：“《史记・天官书》记载：风从南方来，会大旱；风从西方来，会有战争。所以说招来敌寇。” “间谍在内部响应，和我争斗”，这是用来解释井卦的彖辞 “水将汲尽，却还没有用井绳把水打上来，说明没有功效。水瓶翻倒，所以有凶险” 。“耗尽了自己的宝藏，主人无法承受”，这是用来解释《杂卦传》中 “革卦，是去除旧事物的意思” 。

英文：For the Ge hexagram transformed from the Yu hexagram, it is interpreted as "The autumn wind 招来 enemies and calls in external thieves", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "Shang Feng" means the autumn wind, the west wind. Mr. Shang's annotation says: "According to the records in the Shiji, Tianguan Shu: When the wind comes from the south, there will be a severe drought; when the wind comes from the west, there will be a war. So it is said to 招来 enemies." "The spy responds internally and fights with me", this is used to explain the Tuan statement of the Jing hexagram: "The water is about to be exhausted, but the water has not been drawn up with the well rope, indicating no effect. The water bottle overturns, so there is danger." "Exhausting one's own treasures, the master cannot bear it", this is used to explain in the Zagua Zhuan: "The Ge hexagram means getting rid of the old things."

1010豫之鼎［逸豫好遊, 不安其家］䆁雜卦"豫, 怠也." ［惑於少姬］䆁革初九象"鞏用黃牛, 不可以有為也." ［久迷不來］釋鼎九四"鼎折足, 覆公餗, 其形渥, 凶."

1010 豫之鼎

简体白话文：对于豫卦中变出的鼎卦，解释为 “安逸享乐，喜好游玩，不安心于自己的家”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“被年轻的姬妾迷惑”，这是用来解释革卦初九爻的象辞 “用黄牛皮来巩固，不可以有所作为” 。“长久地迷失在外，不回来”，这是用来解释鼎卦九四爻 “鼎的脚折断，打翻了王公的美食，汤汁流淌一地，有凶险” 。

英文：For the Ding hexagram transformed from the Yu hexagram, it is interpreted as "Being comfortable and indulging in pleasure, liking to play, and not being at ease with one's home", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "Being bewitched by the young concubine", this is used to explain the image statement of the first line (Chujiu) of the Ge hexagram: "Consolidating with the yellow cowhide, one cannot take action." "Being lost outside for a long time and not coming back", this is used to explain the fourth line (Jiusi) of the Ding hexagram: "The legs of the tripod break, overturning the delicacies of the prince, and the soup spills all over the place, there is danger."

1011豫之震［吾有驊騮, 畜之以時］釋序卦"有大而能謙必豫." ［東家翁孺, 來請我駒］釋雜卦"鼎, 取新也." ［價極可與, 後無賤悔］釋震彖"笑言啞啞, 後有則也." 尚注”林意言馬已得善價, 可與之不致後悔也.”

1011 豫之震

简体白话文：对于豫卦中变出的震卦，解释为 “我有一匹骅骝宝马，按照合适的时机来畜养它”，这是用来解释《序卦传》中 “拥有宏大的财富而能保持谦逊，必然会安乐愉悦” 。“东家的老翁和小孩，来请求我把马驹卖给他们”，这是用来解释《杂卦传》中 “鼎卦，是获取新事物的意思” 。“价格到了极高的程度就可以出售，以后不会因为卖贱了而后悔”，这是用来解释震卦的彖辞 “谈笑自若，之后会有法则（遵循）” 。尚氏注释说：“《易林》的意思是说马已经得到了好价钱，可以卖掉它，不会导致以后后悔。”

英文：For the Zhen hexagram transformed from the Yu hexagram, it is interpreted as "I have a fine horse, Huailiu, and raise it at the appropriate time", which is used to explain in the Xugua Zhuan: "Having great wealth and being able to maintain humility will surely lead to comfort and pleasure." "The old man and the child from the east family come to ask me to sell them the foal", this is used to explain in the Zagua Zhuan: "The Ding hexagram means obtaining new things." "When the price reaches an extremely high level, it can be sold, and there will be no regret for selling it at a low price in the future", this is used to explain the Tuan statement of the Zhen hexagram: "Talking and laughing freely, there will be rules (to follow) later." Mr. Shang's annotation says: "The meaning of the Yilin is that the horse has already fetched a good price and can be sold, and it will not lead to regret later."

1012豫之艮［厄窮上通, 與堯相逢］釋豫卦辭"利建侯行師."［登升大麓］䆁震彖"出可以守宗廟社稷, 以為祭主也." 大麓, 領錄天子之事. 尚注”虞書納於大麓, 烈風雷雨弗迷, 謂舜.”［國無凶人］釋艮彖"艮, 止也."

1012 豫之艮

简体白话文：对于豫卦中变出的艮卦，解释为 “在困厄贫穷的时候向上通达，与尧这样的圣君相逢”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。“登上大麓之位（执掌天子之事）”，这是用来解释震卦的彖辞 “外出可以守护宗庙社稷，成为主持祭祀的主人” 。“大麓” 指的是统领天子之事。尚氏注释说：“《虞书》中‘纳于大麓，烈风雷雨弗迷’，说的是舜。” “国家没有凶恶的人”，这是用来解释艮卦的彖辞 “艮卦，是停止的意思” 。

英文：For the Gen hexagram transformed from the Yu hexagram, it is interpreted as "Reaching upward when in hardship and poverty and meeting a sage king like Yao", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." "Ascending to the position of Dalu (Taking charge of the affairs of the Son of Heaven)", this is used to explain the Tuan statement of the Zhen hexagram: "Going out can protect the ancestral temple and the country and become the master of the sacrifice." "Dalu" refers to taking charge of the affairs of the Son of Heaven. Mr. Shang's annotation says: "In the Yushu, 'Nayu Dalu, Liefeng Leiyu Fumi', it refers to Shun." "There are no evil people in the country", this is used to explain the Tuan statement of the Gen hexagram: "The Gen hexagram means stopping."

1013豫之漸［眾兔倶走, 熊羆在後］釋豫上六象"冥豫在上, 何可長也？" ［踦不能進］釋艮彖"艮, 止也." ［失信寡處］釋漸象"山上有木, 漸. 君子以居賢德善信."

1013 豫之渐

简体白话文：对于豫卦中变出的渐卦，解释为 “众多的兔子都在奔跑，熊和羆在后面追赶”，这是用来解释豫卦上六爻的象辞 “昏昧安乐处于上位，怎么能够长久呢？” “瘸着腿不能前进”，这是用来解释艮卦的彖辞 “艮卦，是停止的意思” 。“失去诚信，很少有人与他相处”，这是用来解释渐卦的象辞 “山上有树木，象征渐卦。君子因此要蓄积贤德，培养美好的诚信” 。

英文：For the Jian hexagram transformed from the Yu hexagram, it is interpreted as "Many rabbits are running, and the bear and the pi are chasing behind", which is used to explain the image statement of the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "Limping and unable to move forward", this is used to explain the Tuan statement of the Gen hexagram: "The Gen hexagram means stopping." "Losing integrity and having few people getting along with him", this is used to explain the image statement of the Jian hexagram: "There are trees on the mountain, symbolizing the Jian hexagram. A gentleman should thus accumulate virtuous virtues and cultivate beautiful integrity."

1014豫之歸妹［旁行不遠, 三思復返］䆁雜卦"豫, 怠也." ［心多畏惡］䆁漸九五象"終莫之勝, 吉, 得所願也." ［日中止舍］釋序卦"進必有所歸, 故受之以歸妹." [集注］3201震之噬嗑.

1014 豫之归妹

简体白话文：对于豫卦中变出的归妹卦，解释为 “往旁边走不远，经过多次思考后就返回”，这是用来解释《杂卦传》中 “豫卦，意味着懈怠” 。“心里充满了畏惧和厌恶”，这是用来解释渐卦九五爻的象辞 “最终没有人能战胜他，吉祥，实现了自己的愿望” 。“在中午的时候停下来休息”，这是用来解释《序卦传》中 “前进必然有所归宿，所以接着是归妹卦” 。【集注】3201 震之噬嗑（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Guimei hexagram transformed from the Yu hexagram, it is interpreted as "Walking aside not far, and returning after thinking several times", which is used to explain in the Zagua Zhuan: "The Yu hexagram means being slack." "The heart is full of fear and disgust", this is used to explain the image statement of the fifth line (Jiuwu) of the Jian hexagram: "Finally, no one can defeat him, it is auspicious, and his wish is fulfilled." "Stopping to rest at noon", this is used to explain in the Xugua Zhuan: "Advancing must have a destination, so the Guimei hexagram follows." [Collected Annotations] 3201 Zhen Zhi Shike (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1015豫之豐［倉唐奉使, 中山以孝］釋豫卦辭"利建侯行師." 中山為魏文侯之子, 名擊. 因倉唐回報擊好黍離及晨風的詩篇而使擊奉召為太子. ［文侯悅喜］釋歸妹彖"歸妹, 人之終始也. 説以動, 所歸妹也." ［擊子徵召］釋序卦"得其所歸者必大, 故受之豐." 丁云”韓詩外傳：魏文侯有子曰擊, 次曰訢, 訢少而立以嗣, 封擊中山, 三年莫往來. 其傅趙蒼唐曰：父忘子, 子不可忘父, 何不遣使乎？臣請使. 文侯曰：中山之君何好乎？對曰：好黍離與晨風. 文侯曰怨乎？曰：非敢怨也, 時思也. 文侯大悅, 曰欲知其君, 觀其所使. 遂廢太子訢, 召中山君以為嗣.” 王風黍離”知我者謂我心憂, 不知我者謂我何求.” 藴含主人公綿綿不盡的故國之思, 和淒愴無已之情.[集注］1154臨之坤.

1015 豫之丰

简体白话文：对于豫卦中变出的丰卦，解释为 “仓唐奉命出使，中山君（中山君是魏文侯的儿子，名叫击）因为（仓唐的行为）而表现出孝顺”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。中山君因为仓唐回报说击喜好《黍离》及《晨风》的诗篇，而使击奉召成为太子。“魏文侯喜悦高兴”，这是用来解释归妹卦的彖辞 “归妹卦，体现了人的终始（婚姻之事是人生大事）。内心喜悦而行动，于是嫁出少女” 。“击的儿子被征召（这里结合上下文推测是击成为太子后相关情况）”，这是用来解释《序卦传》中 “得到了合适的归宿的人必定会有大的发展，所以接着是丰卦” 。丁氏说：“《韩诗外传》记载：魏文侯有儿子名叫击，次子名叫訢，訢年少时被立为继承人，封击为中山君，三年没有往来。击的师傅赵苍唐说：父亲忘了儿子，儿子不能忘了父亲，为什么不派遣使者呢？我请求出使。魏文侯问：中山君喜好什么呢？回答说：喜好《黍离》与《晨风》。魏文侯问：他怨恨吗？回答说：不敢怨恨，只是时常思念。魏文侯非常高兴，说：想了解他的君主，就看他所派遣的使者。于是废除了太子訢，召中山君击作为继承人。” 《王风・黍离》中 “知我者谓我心忧，不知我者谓我何求。” 蕴含着主人公绵绵不尽的故国之思，和凄怆不已的情感。【集注】1154 临之坤（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Feng hexagram transformed from the Yu hexagram, it is interpreted as "Cang Tang was sent on a mission, and the Lord of Zhongshan (The Lord of Zhongshan is the son of Marquis Wen of Wei, named Ji) showed filial piety because of (Cang Tang's actions)", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." The Lord of Zhongshan made Ji summoned to be the crown prince because Cang Tang reported that Ji liked the poems Shuli and Chenfeng. "Marquis Wen of Wei was joyful and happy", this is used to explain the Tuan statement of the Guimei hexagram: "The Guimei hexagram reflects the beginning and end of a person (Marriage is a major event in life). Being joyful in the heart and taking action, so a young girl is married off." "Ji's son was summoned (Here it is speculated according to the context that it is related to the situation after Ji became the crown prince)", this is used to explain in the Xugua Zhuan: "The person who has obtained a suitable destination will surely have great development, so the Feng hexagram follows." Mr. Ding said: "According to the records in the Hanshi Waizhuan: Marquis Wen of Wei had a son named Ji and a second son named Xin. Xin was made the heir when he was young, and Ji was enfeoffed as the Lord of Zhongshan. There was no contact for three years. Ji's teacher Zhao Cangtang said: The father forgets the son, but the son cannot forget the father. Why not send a messenger? I request to be the messenger. Marquis Wen of Wei asked: What does the Lord of Zhongshan like? The answer was: He likes Shuli and Chenfeng. Marquis Wen of Wei asked: Does he resent? The answer was: He doesn't dare to resent, just misses often. Marquis Wen of Wei was very happy and said: To understand his monarch, look at the messenger he sends. So he abolished the crown prince Xin and summoned Ji, the Lord of Zhongshan, as the heir." In the poem Shuli in the Wang Feng, "Those who know me say I am worried in my heart, those who don't know me ask what I am seeking." It contains the endless yearning for the homeland of the protagonist and the deep and sorrowful emotion. [Collected Annotations] 1154 Lin Zhi Kun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1016豫之旅［入天門, 守地戶］釋豫卦辭"利建侯行師." ［君安樂］釋豐六五"來章, 有慶譽, 吉." ［不勞苦］釋旅六五象"終以譽命, 上逮也."

1016 豫之旅

简体白话文：对于豫卦中变出的旅卦，解释为 “进入天门，守住地户”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。“君主安逸快乐”，这是用来解释丰卦六五爻 “带来文采，有喜庆和荣誉，吉祥” 。“不辛劳艰苦”，这是用来解释旅卦六五爻的象辞 “最终得到荣誉和命令，是因为受到了上面的恩宠” 。

英文：For the Lü hexagram transformed from the Yu hexagram, it is interpreted as "Entering the Heavenly Gate and guarding the Earthly Gate", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." "The monarch is comfortable and happy", this is used to explain the fifth line (Liuwu) of the Feng hexagram: "Bringing elegance, there are celebration and honor, it is auspicious." "Not being laborious and arduous", this is used to explain the image statement of the fifth line (Liuwu) of the Lü hexagram: "Finally obtaining honor and orders because of receiving the favor from above."

1017豫之巽［登階上堂, 見吾父兄］釋豫卦名, 悅逸安樂. ［左酒右漿］釋旅六五象"終以譽命, 上逮也." ［與福相迎］釋巽九五"貞吉, 悔亡. 無不利, 無初有終."

1017 豫之巽

简体白话文：对于豫卦中变出的巽卦，解释为 “登上台阶，进入厅堂，见到了我的父亲和兄长”，这是用来解释豫卦的卦名，即愉悦、安逸、安乐的意思。“左边是酒，右边是浆”，这是用来解释旅卦六五爻的象辞 “最终得到荣誉和命令，是因为受到了上面的恩宠” 。“与福气相逢”，这是用来解释巽卦九五爻 “坚守正道吉祥，悔恨消除。没有不利的地方，开始不好但有好的结局” 。

英文：For the Xun hexagram transformed from the Yu hexagram, it is interpreted as "Ascending the steps and entering the hall, seeing my father and elder brother", which is used to explain the name of the Yu hexagram, that is, the meaning of being joyful, comfortable and at ease. "There is wine on the left and thick soup on the right", this is used to explain the image statement of the fifth line (Liuwu) of the Lü hexagram: "Finally obtaining honor and orders because of receiving the favor from above." "Meeting good fortune", this is used to explain the fifth line (Jiuwu) of the Xun hexagram: "Adhering to the right path is auspicious, the regret is eliminated. There is no disadvantageous place, the beginning is not good but there is a good ending."

1018豫之兌［秋蛇向穴, 不失其節］釋豫六五"貞疾, 恆不死." 四部注"魯桓公夫人文姜有邪行, 復歸于齊, 故言秋蛇猶知向穴而不失其節, 文姜不守理而復歸于齊也." ［夫人姜氏］釋巽九三"頻巽, 吝." ［自齊復入］釋兌六三象"來兌之凶, 位不當也." 四部注”按春秋, 魯桓公夫人文姜有邪行, 復歸于齊, 故言秋蛇猶知向穴而不失其節, 文姜不守理而復歸于齊也.”尚注”左傳：莊姜與齊襄通, 屢赴齊會齊侯.”［集注］1193臨之損, 3705兌之巽.

1018 豫之兑

简体白话文：对于豫卦中变出的兑卦，解释为 “秋天的蛇走向洞穴，没有失去它的节度”，这是用来解释豫卦六五爻 “坚守正道却有疾病，但长久不会死亡” 。四部注中说：“鲁桓公的夫人文姜有不正当的行为，又回到了齐国，所以说秋天的蛇还知道走向洞穴而不失去它的节度，文姜却不遵守道理又回到了齐国。” “（这里说的）夫人是姜氏（文姜）”，这是用来解释巽卦九三爻 “频频表示恭顺，有困难” 。“从齐国又回到（鲁国相关情境，结合文姜事迹推测）”，这是用来解释兑卦六三爻的象辞 “前来求悦（为求欢悦而行为不当）有凶险，是因为位置不当” 。四部注中说：“按照《春秋》记载，鲁桓公的夫人文姜有不正当的行为，又回到了齐国，所以说秋天的蛇还知道走向洞穴而不失去它的节度，文姜却不遵守道理又回到了齐国。” 尚氏注释说：“《左传》记载：庄姜与齐襄公私通，多次前往齐国与齐侯相会。” 【集注】1193 临之损，3705 兑之巽（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dui hexagram transformed from the Yu hexagram, it is interpreted as "The snake in autumn goes towards the cave and does not lose its measure", which is used to explain the fifth line (Jiuwu) of the Yu hexagram: "Adhering to the right path but having an illness, but not dying for a long time." The annotation in Sibu states: "The wife of Duke Huan of Lu, Wen Jiang, had improper behavior and returned to the State of Qi. So it is said that the snake in autumn still knows to go towards the cave and not lose its measure, while Wen Jiang did not abide by the principles and returned to the State of Qi." "(The lady here) is Lady Jiang (Wen Jiang)", this is used to explain the third line (Jiusan) of the Xun hexagram: "Frequently showing compliance, there are difficulties." "Returning from the State of Qi (Related to the situation in the State of Lu, speculated according to the deeds of Wen Jiang)", this is used to explain the image statement of the third line (Liusan) of the Dui hexagram: "Coming to seek pleasure (Improper behavior for seeking pleasure) is dangerous because the position is inappropriate." The annotation in Sibu states: "According to the records in the Chunqiu, the wife of Duke Huan of Lu, Wen Jiang, had improper behavior and returned to the State of Qi. So it is said that the snake in autumn still knows to go towards the cave and not lose its measure, while Wen Jiang did not abide by the principles and returned to the State of Qi." Mr. Shang's annotation says: "According to the records in the Zuo Zhuan: Zhuang Jiang had an affair with Duke Xiang of Qi and went to the State of Qi to meet Duke Hou of Qi several times." [Collected Annotations] 1193 Lin Zhi Sun, 3705 Dui Zhi Xun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1019豫之渙［忍醜少羞, 無面有頭］釋豫六三"盱豫, 悔. 遲, 有悔." 言曲意媚上以求悅樂, 必致悔恨. ［耗減寡虛］釋說卦"兌為毀折." ［日以削消］釋渙卦名, 𠗫散.［集注］0660泰之觀.

1019 豫之涣

简体白话文：对于豫卦中变出的涣卦，解释为 “忍受耻辱，缺少羞耻心，没有脸面只有脑袋（形容不知羞耻的样子）”，这是用来解释豫卦六三爻 “媚上求乐（盱豫），会有悔恨。迟疑不决，也会有悔恨” 。意思是曲意逢迎上司来求取愉悦快乐，必然会导致悔恨。“消耗减少，变得空虚”，这是用来解释《说卦传》中 “兑卦象征着毁折” 。“一天天地削减消除”，这是用来解释涣卦的卦名，即涣散的意思。【集注】0660 泰之观（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Huan hexagram transformed from the Yu hexagram, it is interpreted as "Enduring shame, lacking a sense of shame, having no face but only a head (Describing the appearance of being shameless)", which is used to explain the third line (Liusan) of the Yu hexagram: "Currying favor with the superior for pleasure (Xu Yu), there will be regret. Being hesitant, there will also be regret." It means that currying favor with the superior to seek pleasure will surely lead to regret. "Consuming and decreasing, becoming empty", this is used to explain in the Shuogua Zhuan: "The Dui hexagram symbolizes destruction and breaking." "Decreasing and eliminating day by day", this is used to explain the name of the Huan hexagram, that is, the meaning of dispersing. [Collected Annotations] 0660 Tai Zhi Guan (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1020豫之節［景星照堂, 麟遊鳳翔］釋豫卦辭"利建侯行師." ［仁施大行］釋渙九五"渙汗其大號, 渙王居, 無咎." ［頌聲並興］釋節九五"甘節, 吉, 往有尚." 四部注”物理論：景星者, 星之精也. 王者不私人, 以官使賢者在位則見. 麟, 仁獸. 鳳, 靈鳥, 世治則見也.” [集注］2560損之坤, 3802節之大畜.

1020 豫之节

简体白话文：对于豫卦中变出的节卦，解释为 “景星照耀着厅堂，麒麟游走，凤凰飞翔”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。“广泛施行仁德”，这是用来解释涣卦九五爻 “像出汗一样发布重大政令，涣散（离散）君王所居之处（使百姓归附），没有灾祸” 。“歌颂的声音一同兴起”，这是用来解释节卦九五爻 “美好的节制，吉祥，前往会受到崇尚” 。四部注中说：“《物理论》记载：景星是星星的精华。当王者不偏袒私人，任用贤能的人在官位上时，景星就会出现。麒麟是象征仁德的野兽。凤凰是神异的鸟，世道太平的时候就会出现。” 【集注】2560 损之坤，3802 节之大畜（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jie hexagram transformed from the Yu hexagram, it is interpreted as "The Jing star shines on the hall, the unicorn walks and the phoenix flies", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." "Implementing benevolence widely", this is used to explain the fifth line (Jiuwu) of the Huan hexagram: "Issuing important decrees like sweating, dispersing (separating) the place where the monarch lives (to make the people attach), there is no disaster." "The voices of praise rise together", this is used to explain the fifth line (Jiuwu) of the Jie hexagram: "Beautiful moderation, it is auspicious, and going forward will be respected." The annotation in Sibu states: "According to the records in the Wulun: The Jing star is the essence of the stars. When the king does not show favoritism to individuals and appoints capable and virtuous people to positions, the Jing star will appear. The unicorn is a beast symbolizing benevolence. The phoenix is a miraculous bird, and it will appear when the world is peaceful." [Collected Annotations] 2560 Sun Zhi Kun, 3802 Jie Zhi Daxu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1021豫之中孚［干旄旌旗, 執幟在郊］釋豫卦辭"利建侯行師." ［雖有寶珠］釋節彖”苦節不可貞, 其道窮也." ［無路致之］釋中孚初六三”得敵, 或鼓或罷, 或泣或歌.”［集注］0401師之隨, 0616履之解, 2560解之未濟.

1021 豫之中孚

简体白话文：对于豫卦中变出的中孚卦，解释为 “装饰着旄牛尾的旗子和旌旗，人们手持旗帜在郊外（可能象征着行军或建立诸侯相关的场景）”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。“虽然有珍贵的宝珠”，这是用来解释节卦的彖辞 “过度的节制不可以坚守正道，因为这种道路已经到了尽头” 。“没有途径来送达（宝珠，可能比喻某种事物难以实现或传达）”，这是用来解释中孚卦初六和六三爻 “遭遇敌人，有的击鼓进攻，有的疲惫后退，有的哭泣，有的歌唱” 。【集注】0401 师之随，0616 履之解，2560 解之未济（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Zhongfu hexagram transformed from the Yu hexagram, it is interpreted as "The flags decorated with the tails of oxen and the banners, people hold the flags in the suburbs (It may symbolize the scene related to military campaigns or establishing vassal states)", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." "Although there is a precious pearl", this is used to explain the Tuan statement of the Jie hexagram: "Excessive moderation cannot adhere to the right path because this path has come to an end." "There is no way to deliver (the pearl, it may be a metaphor that something is difficult to achieve or convey)", this is used to explain the first line (Chuliu) and the third line (Liusan) of the Zhongfu hexagram: "Encountering the enemy, some beat the drums to attack, some are tired and retreat, some cry, and some sing." [Collected Annotations] 0401 Shi Zhi Sui, 0616 Lü Zhi Jie, 2560 Jie Zhi Weiji (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1022豫之小過［李華再實, 鴻卵降集］釋豫卦辭"利建侯行師." ［仁德以興］釋中孚九五"有孚攣如, 無咎." ［蔭國受福］釋小過九四“無咎, 弗過遇之, 往厲必戒, 勿用, 永貞.” ［集注］0454比之訟, 0542小畜之離, 1894離之睽.

1022 豫之小过

简体白话文：对于豫卦中变出的小过卦，解释为 “李树再次结果实，鸿雁的蛋降落聚集（可能象征着祥瑞等情况）”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。“凭借仁德而兴盛”，这是用来解释中孚卦九五爻 “心怀诚信，紧密相连，没有灾祸” 。“庇佑国家，享受福气”，这是用来解释小过卦九四爻 “没有灾祸，不要过分（过度行动）而要恰当相遇，前往有危险时一定要警戒，不要有所作为，长久坚守正道” 。【集注】0454 比之讼，0542 小畜之离，1894 离之睽（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xiaoguo hexagram transformed from the Yu hexagram, it is interpreted as "The plum tree bears fruit again, and the eggs of the wild geese fall and gather (It may symbolize auspiciousness and other situations)", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." "Prospering by relying on benevolence and virtue", this is used to explain the fifth line (Jiuwu) of the Zhongfu hexagram: "Having integrity in mind, being closely connected, there is no disaster." "Blessing the country and enjoying good fortune", this is used to explain the fourth line (Jiusi) of the Xiaoguo hexagram: "There is no disaster, do not go too far (act excessively) but meet appropriately. When going forward is dangerous, one must be vigilant. Do not take action and adhere to the right path for a long time." [Collected Annotations] 0454 Bi Zhi Song, 0542 Xiaoxu Zhi Li, 1894 Li Zhi Kui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1023豫之既濟［白馬赤烏, 戰於東都］釋豫卦辭"利建侯行師." 赤烏又稱金烏, 亦代指太陽. 四部注"詩曰有客有客, 亦白其馬. 篕白馬殷人所尚. 史記武王渡河, 有火流為烏, 蓋興周之祥也. 東都, 指牧野朝歌而言. ［天輔有德］釋序卦"有其信者, 必行之, 故受之以小過." ［敗悔為旁］釋既濟象"水在火上, 既濟. 君子以思患而豫防之."

1023 豫之既济

简体白话文：对于豫卦中变出的既济卦，解释为 “白色的马和红色的乌鸦（赤乌又称金乌，也代指太阳），在东都交战”，这是用来解释豫卦的卦辞 “有利于建立诸侯、行军作战” 。四部注中说：“《诗经》说‘有客有客，亦白其马。’白色的马是殷人所崇尚的。《史记》记载周武王渡河的时候，有火光变成乌鸦，大概是周朝兴起的祥瑞之兆。东都指的是牧野和朝歌。” “上天辅助有德行的人”，这是用来解释《序卦传》中 “有诚信的人，必定会有所行动，所以接着是小过卦” 。“失败和悔恨在一旁（提醒，要预防）”，这是用来解释既济卦的象辞 “水在火的上面，象征既济卦。君子因此要思考祸患并预先防范它” 。

英文：For the Jiji hexagram transformed from the Yu hexagram, it is interpreted as "The white horse and the red crow (The red crow is also called the Golden Crow and also represents the sun) fight in the Eastern Capital", which is used to explain the hexagram statement of the Yu hexagram: "It is beneficial to establish vassal states and go on military campaigns." The annotation in Sibu states: "In the Shi Jing, it is said 'You Ke You Ke, Yi Bai Qi Ma.' The white horse is what the people of the Yin Dynasty revered. According to the records in the Shiji, when King Wu of Zhou crossed the river, there was a fire that turned into a crow. It was probably an auspicious omen for the rise of the Zhou Dynasty. The Eastern Capital refers to Muye and Chaoge." "Heaven assists the virtuous people", this is used to explain in the Xugua Zhuan: "The person with integrity will surely take action, so the Xiaoguo hexagram follows." "Failure and regret are on the side (as a reminder, one should prevent them)", this is used to explain the image statement of the Jiji hexagram: "Water is above fire, symbolizing the Jiji hexagram. A gentleman should thus think about disasters and prevent them in advance."

1024豫之未濟［採薪得麟, 大命隕顛］釋豫上六象"冥豫在上, 何可長也？" ［豪雄爭名］釋既濟上六"濡其首, 厲." ［天下四分］釋未濟象"火在水上, 未濟. 君子以慎辨物居方." [集注] 0130屯之坤.

1024 豫之未济

简体白话文：对于豫卦中变出的未济卦，解释为 “砍柴的时候得到了麒麟，却遭遇了重大的命运挫折（死亡等）”，这是用来解释豫卦上六爻的象辞 “昏昧安乐处于上位，怎么能够长久呢？” “豪杰英雄争夺名声”，这是用来解释既济卦上六爻 “头部被沾湿，有危险” 。“天下被分成了四部分（可能形容局势混乱、割据等）”，这是用来解释未济卦的象辞 “火在水的上面，象征未济卦。君子因此要谨慎地分辨事物，使它们各居其位” 。【集注】0130 屯之坤（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Weiji hexagram transformed from the Yu hexagram, it is interpreted as "Getting a unicorn while gathering firewood, but encountering a major setback in fate (such as death)", which is used to explain the image statement of the sixth line (Shangliu) of the Yu hexagram: "Being extremely 昏昧 and indulging in pleasure in the upper position, how can it last long?" "Heroes and heroes compete for fame", this is used to explain the sixth line (Shangliu) of the Jiji hexagram: "The head is wet, there is danger." "The world is divided into four parts (It may describe the chaotic situation, separation and other situations)", this is used to explain the image statement of the Weiji hexagram: "Fire is above water, symbolizing the Weiji hexagram. A gentleman should thus carefully distinguish things and make them stay in their proper positions." [Collected Annotations] 0130 Tun Zhi Kun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).