乾為天

乾為天

0001乾之乾［道陟石阪, 胡言連謇] 釋乾初九"潛龍勿用." 陟, 升. 言登上石頭高坡. 連謇, 口吃. 費注“連, 傲慢不前之貌. 謇, 難也.” 依字源, 陟為會意字, 為兩足向上移動之形, 表示上升與登高之意, 説文曰坡者曰阪, 造字本義為由平地逐漸隆起的地表部份. 謇, 依四部本, 他本皆作蹇. 易蹇象, 蹇, 難也. 尚先生注連蹇, 口吃也, 失之輕率. 胡言連蹇是説胡人的話 很難瞭解. 不是説胡人的話有口吃. 如果真有口吃, 也不會有譯音太大聲的問題. [譯瘖且聾, 莫使道通］釋雜卦"未濟, 男之窮也." 費注”譯, 傳言, 通夷夏之言, 轉告." [請謁不見, 求事無功］釋乾上九”亢龍有悔.” 尚注”林詞所以不吉者, 以卦為純陽, 陽遇陽則窒故也. 此易之根本大義, 自此義不明而易多誤解.” 錢鍾書曰”師之升云：耳目盲聾, 所言不通. 佇立以泣, 事無成功. 兩林詞意相近, 近世所謂羣居而仍獨處, 彼此隔閡不通之境, 可以擬象. 舊約全書載巴別城事, 語言變亂不通, 則不能合作成功, 亦可印契. 胡言者, 胡人之言, 即外國語, 非譯莫解, 而舌人既聾且啞, 道心之路榛塞, 得意之緣圮絕. 徒居象寄狄鞮之名, 全失通欲達志之用.” 本詩是一首漢朝通西域, 因為語言不通, 遭受困難, 求事無功之詩. 本詩前二句為本卦/過去. 中二句為之卦/現在. 末二句為變卦/未來. 之卦為變卦的前一卦.

乾卦 代表天0001 乾之乾 ［行走在山路上攀登石坡，胡人的话语艰涩难懂］，这是对乾卦初九爻辞 “潜龙勿用” 的解释。“陟” 的意思是上升，就是说登上石头高坡。“连謇” 本意是口吃 ，费直注释说 “连，是傲慢不前的样子。謇，是困难的意思”。从字源来看，“陟” 是会意字，呈现出两只脚向上移动的形状，表示上升和登高的意思。《说文解字》中说坡就是 “阪”，其造字本义是由平地逐渐隆起的地表部分。“謇”，依据四部丛刊本，其他版本大多写作 “蹇”。在《易经》蹇卦的《象传》中，“蹇” 表示困难。尚秉和先生注释 “连蹇” 为口吃，这种解释过于草率。“胡言连蹇” 是说胡人的语言很难理解，而不是说胡人的话有口吃现象。如果真的口吃，也就不会存在翻译时声音太大的问题。［翻译之人又哑又聋，无法让思想沟通］，这是对《杂卦》中 “未济，是男子的困厄” 的解释。费直注释说 “译，就是传话，沟通夷族和华夏族的语言，进行转告”。［求见不被允许，做事没有成效］，这是对乾卦上九爻辞 “亢龙有悔” 的解释。尚秉和注释说 “《易林》爻辞之所以不吉利，是因为此卦为纯阳之卦，阳爻遇到阳爻就会阻塞。这是《易经》的根本要义，自从这个要义不被清楚理解后，《易经》就多有误解”。钱钟书说 “《师卦之升卦》说：耳朵听不见，眼睛看不见，所说的话也无法沟通。长久站立哭泣，做事没有成功。这两则《易林》爻辞意思相近，类似于近世所说的虽群居但仍独处，彼此隔阂无法沟通的情境，可以用来比拟象征。《旧约全书》记载巴别塔的故事，语言变得混乱无法相通，人们就不能合作成功，这也可以相互印证。‘胡言’指的是胡人的语言，也就是外国语，没有翻译就无法理解，然而翻译的人又聋又哑，沟通心灵的道路被阻塞，领会心意的缘分断绝。徒有负责翻译的各种官职之名，却完全失去了沟通情感、传达志向的作用”。这首诗是描述汉朝开通西域时，因为语言不通而遭遇困难，做事没有成效的诗。本诗前两句对应本卦（代表过去），中间两句对应之卦（代表现在），最后两句对应变卦（代表未来）。之卦是变卦的前一卦。

The Qian Gua (Hexagram Qian) represents the sky.0001, Qian of Qian [Walking on the mountain path and climbing the rocky slope, the words of the Hu people are hard to understand]. This is an explanation of the line - statement of the first line of the Qian Gua, "A dragon lying latent should not be used." "Zhi" means to ascend, indicating climbing up a rocky slope. "Lianjian" originally meant stuttering. Fei Zhi's annotation says, "Lian means the appearance of being arrogant and reluctant to move forward. Jian means difficulty." Etymologically, "Zhi" is a pictophonetic - semantic character, depicting the shape of two feet moving upwards, indicating the meaning of ascending and climbing. The "Shuowen Jiezi" states that a slope is called "Ban", and its original meaning in character - making is the part of the ground surface gradually rising from the flat ground. Regarding "Jian", according to the Sibu Congkan version, most other versions write it as "Jian". In the "Xiangzhuan" of the Jian Gua in the "I Ching", "Jian" means difficulty. Mr. Shang Binghe annotated "Lianjian" as stuttering, which is a rather hasty explanation. "Hu yan lian jian" means that the language of the Hu people is difficult to understand, not that the Hu people stutter. If they really stuttered, there wouldn't be the problem of the translator speaking too loudly. [The translator is both mute and deaf, unable to make the ideas communicate]. This is an explanation of the statement in the "Za Gua", "Wei Ji (Incomplete Success) means the distress of a man." Fei Zhi's annotation says, "Yi means to transmit words, to communicate the languages between the ethnic minorities and the Han people and convey messages." [Requesting an audience but not being received, trying to accomplish something but without success]. This is an explanation of the line - statement of the top line of the Qian Gua, "A dragon flying too high will have cause for repentance." Shang Binghe's annotation says, "The reason why the line - statements in the 'Yilin' are inauspicious is that this hexagram is a pure - yang hexagram. When yang lines meet yang lines, there will be obstruction. This is the fundamental meaning of the 'I Ching'. Since this meaning has not been clearly understood, there have been many misunderstandings about the 'I Ching'." Qian Zhongshu said, "In the 'Shi Gua to Sheng Gua' it says: Deaf in ears and blind in eyes, the words cannot be communicated. Standing still and weeping, things cannot be accomplished successfully. The meanings of these two line - statements in the 'Yilin' are similar, which can be compared to the modern - day situation of living in a group but still being alone, with each other being isolated and unable to communicate. The story of the Tower of Babel in the 'Old Testament' records that when the languages became confused and could not communicate, people could not cooperate successfully, which can also be mutually verified. 'Hu yan' refers to the language of the Hu people, that is, foreign languages. Without a translator, it cannot be understood. However, the translator is both deaf and mute, the path of communicating the mind is blocked, and the chance of understanding the intention is cut off. They only hold the names of various official positions responsible for translation, but completely lose the function of communicating emotions and conveying aspirations." This poem describes the situation during the Han Dynasty when trying to open up the Western Regions. Due to the language barrier, people encountered difficulties and were unable to achieve their goals. The first two lines of this poem correspond to the original hexagram (representing the past), the middle two lines correspond to the resulting hexagram (representing the present), and the last two lines correspond to the changed hexagram (representing the future). The resulting hexagram is the hexagram before the changed hexagram.

0002乾之坤［招殃來螫，害我邦國，病傷手足］䆁乾上九“亢龍有悔.” 螫, 音噬, 毒蟲用尾刺入. 班固西都賦”流大漢之愷悌, 溫亡秦之毒螫." 所謂毒螫指的是亡秦的奸臣李斯及趙高. ［不得安息］釋坤初六”履霜, 堅冰至.” 安息指安居生息. 孟子滕文公下"堯舜既沒, 聖人之道衰, 暴君代作, 壞宮宗以為汙池, 民無所安息." 本詩言國君如任用奸臣, 就像毒螫一樣, 害我邦國.［集注］0214蒙之賁, 2607損之困.

0002 乾之坤 ［招来灾祸被毒虫刺蛰，危害我的国家，像伤病了手足一样］，这是对乾卦上九爻辞 “亢龙有悔” 的解释。“螫”，读音同 “噬”，意思是毒虫用尾巴刺人。班固在《西都赋》中说 “流大汉之恺悌，涤亡秦之毒螫”，这里所说的 “毒螫” 指的是秦朝灭亡时的奸臣李斯和赵高。 ［得不到安宁的生活］，这是对坤卦初六爻辞 “履霜，坚冰至” 的解释。“安息” 指的是安稳地居住、休养生息。《孟子・滕文公下》中说 “尧舜既没，圣人之道衰，暴君代作，坏宫室以为污池，民无所安息” 。这首诗是说国君如果任用奸臣，就如同被毒虫刺蛰一样，会危害自己的国家。［集注］0214 蒙之贲，2607 损之困。

0002, Qian to Kun [Bringing in disasters and being stung by venomous insects, which harms our country, just like injuring hands and feet]. This is an explanation of the line statement of the top line of the Qian Hexagram, "A dragon flying too high will have cause for repentance." "Zhe" has the same pronunciation as "Shi", meaning that a venomous insect stabs with its tail. In Ban Gu's "Rhapsody on the Western Metropolis", it is said, "Spreading the benevolence and amiability of the Great Han Dynasty and cleansing away the venomous stings of the perished Qin Dynasty." The so-called "venomous stings" refer to the treacherous officials Li Si and Zhao Gao of the perished Qin Dynasty. ["Not being able to have a peaceful life"], this is an explanation of the line statement of the first line of the Kun Hexagram, "When treading on hoarfrost, solid ice will come." "Anxi" means living stably and recuperating. In "Mencius・滕文公下 (Mencius・On King Wen Gong of Teng, Part II)", it is stated, "After Yao and Shun passed away, the way of the sages declined. Tyrannical rulers emerged one after another. They destroyed palaces and ancestral temples to make ponds, and the people had nowhere to live in peace." This poem means that if a monarch appoints treacherous officials, it is just like being stung by venomous insects, which will harm his own country. [Collected Annotations] 0214 Meng to Bi, 2607 Sun to Kun.

0003乾之屯［陽孤亢極, 多所恨惑］䆁乾上九"亢龍有悔." 亁卦文言”亢之為言也, 知進不知退, 知存而不知亡, 知得而不知喪.” 尚注”進也, 存也, 得也, 陽之事也. 退也, 亡也, 喪失也, 陰之事也. 二人者相對待, 相循環, 至上九亢極也. 極則宜變而知所返, 懞不知返, 故有悔也.” [車傾蓋亡, 身常憂惶］釋坤六四象"括囊無咎, 慎不害也." ［乃得所願, 雌雄相從］釋屯六二屯如邅如, 乘馬班如. 女子貞不字, 十年乃字." 言求𡝮過程疑慮很深, 因此有乘馬盤旋不進之貌. 女子起初可能因為感覺被逼婚之故, 所以不答應婚媾, 因此貞不字, 要等待十年之久, 關係恢復正常而接納對方之後, 才終於答應婚合. [集注］0947謙之震1402賁之兌.

0003 乾之屯 ［阳气孤独且高亢到了极点，心中有很多遗憾和困惑］，这是对乾卦上九爻辞 “亢龙有悔” 的解释。《乾卦・文言传》中说 “所谓‘亢’，意思是只知道前进而不知道后退，只知道生存而不知道灭亡，只知道获得而不知道丧失”。尚秉和注释说 “前进、生存、获得，这是阳气所代表的事。后退、灭亡、丧失，这是阴气所代表的事。阴阳二者相互对立、相互循环，到了上九爻就高亢到了极点。到了极点就应该变化并知道回归，要是糊涂不知回归，所以就会有悔恨”。［车子翻倒，车盖丢失，自身常常处于忧虑惶恐之中］，这是对坤卦六四爻《象传》中 “扎紧口袋，没有过错，小心谨慎就不会有灾害” 的解释。 ［于是得偿所愿，雌雄相伴相随］，这是对屯卦六二爻辞 “徘徊不进，骑着马回旋不前。女子守正不嫁人，过了十年才出嫁” 的解释。意思是说求婚的过程疑虑重重，因此有骑马盘旋不前进的样子。女子起初可能因为感觉是被逼婚的缘故，所以不答应婚事，因此守正不嫁人，要等上十年之久，等关系恢复正常并且接纳对方之后，才终于答应结合成婚。［集注］0947 谦之震 1402 贲之兑。

0003, Qian to Zhun [The yang qi is solitary and reaches an extremely high and excessive state, with much regret and confusion in the heart]. This is an explanation of the line statement of the top line of the Qian Hexagram, "A dragon flying too high will have cause for repentance." In the "Wenyan Zhuan" of the Qian Hexagram, it is said, "The so-called 'kang' means knowing only to advance but not to retreat, knowing only to survive but not to perish, knowing only to gain but not to lose." Shang Binghe annotated, "Advancing, surviving, and gaining are things represented by yang qi. Retreating, perishing, and losing are things represented by yin qi. The two aspects of yin and yang are opposite to each other and circulate mutually. When it comes to the top line of the ninth position, it reaches an extremely high state. When it reaches the extreme, it should change and know how to return. If one is muddled and doesn't know how to return, there will be regret." ["The carriage overturns and the canopy is lost, and one's self is often in a state of worry and panic"]. This is an explanation of the "Xiang Zhuan" of the fourth line of the sixth position in the Kun Hexagram, "Tie up the bag. There is no fault. Being cautious will prevent harm." ["Then one's wish is fulfilled, and the male and female follow each other"]. This is an explanation of the line statement of the second line of the sixth position in the Zhun Hexagram, "Hesitating and not advancing, riding a horse and circling around. The woman maintains integrity and does not get married. After ten years, she will get married." It means that the process of proposing marriage is full of deep doubts, so there is an appearance of riding a horse and circling without advancing. At first, the woman may not agree to the marriage because she feels forced. Therefore, she maintains integrity and does not get married. She has to wait for as long as ten years. After the relationship returns to normal and she accepts the other party, she finally agrees to get married. [Collected Annotations] 0947 Qian to Zhen, 1402 Bi to Dui.

0004乾之蒙［鴶鵴鳲鳩, 專一無尤］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." 鴶鵴即鳲鳩, 秸鞠也. 今之布穀鳥. 參見詩曹風鳲鳩在桑, 其子七兮. 淑人君子, 其儀一兮. [君子是則］釋屯象"雲雷, 屯. 君子以經綸." ［長受嘉福］釋蒙九二”包蒙吉, 納婦吉, 子克家.” 本詩言布榖鳥有七子, 專心輔育, 早晨餵食從頭到尾, 下午餵食從尾到頭, 始終平均如一, 不會有過錯. 君子效法, 長久享受幸福. 毛詩序”刺不一也. 在位無君子, 用心之不一也. “ 朱熹詩集傳”詩人美專子用心平均專一.” 詩曹風尸鳩“首章寫德行, 二章寫儀容, 由內及外. 三章寫正四國, 四章寫正國人, 由外及內, 內外交相頌美, 突出君子完美無缺之形象.”

0004 乾之蒙 ［布谷鸟（鴶鵴也就是鳲鳩，也叫秸鞠，就是现在的布谷鸟），心思专注没有过错］，这是对乾卦九三爻辞 “君子整天勤奋努力，夜晚戒惧反省，虽处境危险但没有灾祸” 的解释。可以参见《诗经・曹风》中 “鳲鸠在桑，其子七兮。淑人君子，其仪一兮” （布谷鸟在桑树上，它有七个幼鸟。善良的君子，他的行为始终如一）。［君子以此为准则］，这是对屯卦《象传》中 “云雷交动，象征着初生的艰难（屯卦）。君子因此要筹划经营” 的解释。 ［长久地享受美好的福分］，这是对蒙卦九二爻辞 “包容蒙昧的幼童，吉祥；娶妇，吉祥；儿子能够担当家事” 的解释。这首诗说布谷鸟有七个幼鸟，它专心地哺育它们，早晨喂食的时候从第一只喂到最后一只，下午喂食的时候从最后一只喂到第一只，始终保持平均一致，不会出现过错。君子效法布谷鸟这种专注平均的做法，就能长久地享受幸福。《毛诗序》说 “这首诗是讽刺用心不专一的人。在位者没有君子，是因为他们用心不专一” 。朱熹在《诗集传》中说 “诗人赞美君子用心平均且专一”。《诗经・曹风・尸鸠》中 “第一章写君子的德行，第二章写君子的仪容，由内在到外在。第三章写君子能匡正四方之国，第四章写君子能匡正国内之人，由外在到内在，内外相互称颂赞美，突出了君子完美无缺的形象”。

0004, Qian to Meng [The cuckoo (Juju is also known as Shijiu, and also called Jujv, which is the current cuckoo). It is focused and has no faults]. This is an explanation of the line statement of the third line of the ninth position in the Qian Hexagram, "The gentleman is diligent all day long and cautious in self-reflection at night. Although in a dangerous situation, there will be no disaster." It can be referred to in "The Book of Songs · Feng of Cao", "The shijiu is on the mulberry tree, and it has seven young ones. The kind gentleman maintains a consistent demeanor" (The cuckoo is on the mulberry tree, and it has seven young birds. The kind gentleman's behavior is always consistent). ["The gentleman takes this as a criterion"], this is an explanation of the "Xiang Zhuan" of the Zhun Hexagram, "Clouds and thunder move together, symbolizing the hardship of the initial stage (Hexagram Zhun). Therefore, the gentleman should plan and manage accordingly." ["Enjoy good fortune for a long time"], this is an explanation of the line statement of the second line of the ninth position in the Meng Hexagram, "It is auspicious to tolerate the ignorant children; it is auspicious to take a wife; the son can take charge of the family affairs." This poem states that the cuckoo has seven young birds, and it nurtures them attentively. When feeding in the morning, it feeds from the first one to the last one, and when feeding in the afternoon, it feeds from the last one to the first one. It always remains average and consistent without making any mistakes. If the gentleman follows the example of the cuckoo's focus and consistency, he can enjoy happiness for a long time. "The Preface to the Mao Edition of the Book of Songs" says, "This poem satirizes those who are not dedicated. There are no gentlemen in power because they are not dedicated in their hearts." Zhu Xi said in "The Collected Annotations of the Book of Songs", "The poet praises the gentleman for his average and dedicated heart." In "Shijiu" of "Feng of Cao" in "The Book of Songs", "The first chapter describes the gentleman's virtue, and the second chapter describes the gentleman's appearance, from the inside to the outside. The third chapter describes how the gentleman can rectify the four surrounding states, and the fourth chapter describes how the gentleman can rectify the people within the state, from the outside to the inside. Both the inside and the outside praise and extol each other, highlighting the perfect image of the gentleman."

0005乾之需［目瞤足動］釋乾九四"或躍在淵, 無咎." 言龍或躍上天空, 或停留在深淵, 表示只要根據形勢的需要而進退, 就不會有錯誤.. 本詩言眼皮跳動, 食指大動. 徐注”瞤, 目動貌. 漢書：眼瞤得酒肉.”［喜如其願］釋蒙九二"包蒙, 吉. 納婦, 吉. 子克家.” ［舉家蒙寵］釋需九五"需于酒食, 貞吉." 酒食, 德澤. 尚注”西京雜記目瞤得酒食，故曰喜. 足疑為指訛. 左傳食指動是也.” 左傳宣公四年/公元前605年”楚人獻黿於鄭靈公. 公子宋與子家將見. 子公之食指動, 以示子家曰: 他日我如此, 必嘗異味. 及入 , 宰夫將解黿, 相視而笑.” 故本詩第三句曰喜如其願.

0005 乾之需 ［眼皮跳动，脚部有所动作（也可能是手指有所动作，存在争议）］，这是对乾卦九四爻辞 “（龙）有时腾跃上进，有时退处深渊，没有过错” 的解释。意思是说龙有时跃上天空，有时停留在深渊，这表明只要根据形势的需要来决定进退，就不会出现错误。这首诗说的是眼皮跳动，食指有要吃东西的冲动（这里食指大动常表示有好吃的预兆）。徐氏注释说 “瞤，是眼睛跳动的样子。《汉书》记载：眼皮跳动就会得到酒肉吃。”［欢喜地实现了自己的愿望］，这是对蒙卦九二爻辞 “包容蒙昧的幼童，吉祥。娶妇，吉祥。儿子能够担当家事” 的解释。 ［全家都蒙受恩宠］，这是对需卦九五爻辞 “在酒食宴饮中等待，守正吉祥” 的解释。这里的 “酒食” 代表着恩德和恩泽。尚秉和注释说 “《西京杂记》中记载眼皮跳动就会得到酒肉吃，所以说‘喜’（欢喜）。‘足’怀疑是‘指’的讹误，就像《左传》中记载的食指动的情况一样。”《左传・宣公四年》（公元前 605 年）记载 “楚国人向郑灵公进献大鳖。公子宋和子家将要朝见郑灵公。子公的食指突然动了一下，他把这情况给子家看，说：‘以往我遇到这种情况，一定能尝到新奇的美味。’等到进去以后，厨师正要分解大鳖，两人互相看着笑了起来。” 所以这首诗的第三句说 “喜如其愿” 。

0005, Qian to Xu [The eyelid twitches and the foot moves (it may also be that the finger moves, and there is a controversy about this)]. This is an explanation of the line statement of the fourth line of the ninth position in the Qian Hexagram, "(The dragon) sometimes leaps up and sometimes retreats to the abyss, and there is no fault." It means that the dragon sometimes leaps into the sky and sometimes stays in the abyss, indicating that as long as one decides to advance or retreat according to the needs of the situation, there will be no mistakes. This poem refers to the twitching of the eyelid and the urge of the index finger to eat (here, the movement of the index finger often indicates an omen of having delicious food). Xu's annotation says, "Shun means the appearance of the eye twitching. The 'Book of Han' records that when the eyelid twitches, one will get wine and meat to eat." ["Happily fulfilling one's wish"], this is an explanation of the line statement of the second line of the ninth position in the Meng Hexagram, "It is auspicious to tolerate the ignorant children. It is auspicious to take a wife. The son can take charge of the family affairs." ["The whole family is bestowed with favor"], this is an explanation of the line statement of the fifth line of the ninth position in the Xu Hexagram, "Waiting while feasting on wine and food, it is auspicious to maintain integrity." Here, "wine and food" represents kindness and grace. Shang Binghe's annotation says, "The 'Miscellaneous Records of the Western Capital' records that when the eyelid twitches, one will get wine and meat to eat, so it is said 'Xi' (happiness). It is suspected that 'Zu' (foot) is a miswriting of 'Zhi' (finger), just like the situation of the index finger moving recorded in the 'Zuo Zhuan'." According to the record in "Zuo Zhuan · The Fourth Year of Duke Xuan" (605 BC), "The people of Chu presented a soft-shelled turtle to Duke Ling of Zheng. Gongzi Song and Zijia were going to have an audience with Duke Ling of Zheng. The index finger of Zigong suddenly twitched, and he showed it to Zijia, saying, 'In the past, when this happened to me, I was sure to taste some new and delicious food.' When they went in, the chef was about to cut up the soft-shelled turtle, and the two of them looked at each other and smiled." Therefore, the third line of this poem says, "Happily fulfilling one's wish."

0006乾之訟［龍馬上山, 絕無水源］釋乾上九"亢龍有悔." 周禮”馬八尺以上為龍. 七尺以上為騋, 六尺以上為馬.” 馬應在平原馳騁, 騎著高大的馬上山, 多有不便.［ 喉焦唇乾］釋需九四象”需於血, 順以聽也.” 血同恤, 指憂患. 言於險惡中等待, 需順應客觀規律. 宜守宜順, 可望可求.［舌不能言］釋訟象"天與水違行, 訟. 君子以作事謀始." ［集注］0961豫之乾, 1420剝之否, 3244震之姤.

0006 乾之讼 ［龙马往山上走，完全没有水源］，这是对乾卦上九爻辞 “亢龙有悔” 的解释。《周礼》记载：“马身高八尺以上的叫做龙。七尺以上的叫做騋，六尺以上的叫做马。” 马本应在平原上驰骋，骑着高大的马上山，会有诸多不便。［喉咙干燥，嘴唇也干渴］，这是对需卦九四爻《象传》中 “在忧患中等待，要顺应（形势）并听从（安排）” 的解释。这里 “血” 通 “恤”，意思是忧患。说的是在险恶的环境中等待，需要顺应客观规律。应该坚守正道、顺应形势，有所期待并有所追求。［舌头无法说话］，这是对讼卦《象传》中 “天和水的运行方向相反，象征着争讼。君子做事要在开始时就谋划好” 的解释。 ［集注］0961 豫之乾，1420 剥之否，3244 震之姤。

0006, Qian to Song [The dragon horse goes up the mountain, and there is absolutely no water source]. This is an explanation of the line statement of the top line of the Qian Hexagram, "A dragon flying too high will have cause for repentance." The "Rites of Zhou" records, "A horse taller than eight chi is called a dragon. A horse taller than seven chi is called Lai, and a horse taller than six chi is called a horse." A horse should gallop on the plain. Riding a tall horse up the mountain will cause a lot of inconvenience. ["The throat is parched and the lips are dry"], this is an explanation of the "Xiang Zhuan" of the fourth line of the ninth position in the Xu Hexagram, "Waiting in the face of adversity, one should conform to (the situation) and obey (the arrangement)." Here, "Xue" is interchangeable with "Xu", meaning adversity. It means that when waiting in a perilous environment, one needs to conform to objective laws. One should stick to the right path, conform to the situation, have expectations, and strive for something. ["The tongue cannot speak"], this is an explanation of the "Xiang Zhuan" of the Song Hexagram, "Heaven and water move in opposite directions, symbolizing litigation. The gentleman should plan well at the beginning when doing things." [Collected Annotations] 0961 Yu to Qian, 1420 Bo to Pi, 3244 Zhen to Gou.

0007乾之師［倉盈庾億, 宜種黍稷］釋乾象"天行健, 君子以自強不息." 為使糧倉滿溢, 選擇栽種可以久藏的黍與稷. 庾: 沒有頂蓋, 露天的穀倉. 詩小雅楚茨第一章”我倉既盛, 我庾維億.” 指人們清除掉田裏的蒺藜剝棘, 種下黍稷, 如今豐收, 豐盛的糧食堆滿了倉囤, 釀成了酒, 做成了飯, 就可用來獻神祭祖, 祈求宏福. 詩毛亨傳”露積曰庾.” 億形容多, 一説億猶盈, 滿. ［年豐歲熟］釋訟六三"或從王事, 無成."指功成而不居. ［民人安息］釋師象”地中有水, 師. 君子以容民畜眾.”［集註］0096坤之恆, 0494比之升, 2406睽之睽, 2418睽之鼎, 3935小過之咸.

0007 乾之师 ［粮仓和露天谷仓里都堆满了大量的粮食，适宜种植黍和稷这些作物］，这是对乾卦《象传》中 “天道运行刚健有力，君子因此要自强不息” 的解释。为了让粮仓满溢，选择种植能够长久储存的黍和稷。“庾” 指的是没有顶盖、露天的谷仓。《诗经・小雅・楚茨》第一章中说 “我仓既盈，我庾维亿”，意思是人们清除了田地里的蒺藜和荆棘，种下了黍和稷，如今获得丰收，丰盛的粮食堆满了粮仓，酿成了酒，做成了饭，就可以用来祭祀神灵和祖先，祈求宏大的福气。《毛诗・亨传》中说 “露天堆积粮食的地方叫做庾”。“亿” 用来形容数量多，有一种说法是 “亿” 就如同 “盈”，表示满的意思。 ［年成丰收，庄稼成熟］，这是对讼卦六三爻辞 “或许参与君王的事务，但不居功” 的解释，指的是功成之后不把功劳归于自己。 ［百姓安居乐业，生活安定］，这是对师卦《象传》中 “地中蓄积着水，象征着民众（师卦）。君子因此要包容百姓、蓄积民众” 的解释。［集注］0096 坤之恒，0494 比之升，2406 睽之睽，2418 睽之鼎，3935 小过之咸。

0007, Qian to Shi [The granaries and open-air barns are filled with a large amount of grain, and it is suitable to plant crops such as millet and broomcorn millet]. This is an explanation of the "Xiang Zhuan" of the Qian Hexagram, "The way of heaven operates with firmness and strength, and the gentleman should strive constantly for self-perfection based on this." In order to make the granaries full, millet and broomcorn millet, which can be stored for a long time, are chosen for planting. "Yu" refers to an open-air barn without a roof. In the first chapter of "Chu Ci" in "Xiaoya" of "The Book of Songs", it is said, "My granaries are already full, and my open-air barns are filled with countless grains." It means that people cleared away the thistles and thorns in the fields and planted millet and broomcorn millet. Now, with a bumper harvest, an abundant amount of grain fills the granaries. They make wine and cook rice, which can then be used to offer sacrifices to the gods and ancestors and pray for great blessings. In "Mao Shi · Heng Zhuan", it is said, "The place where grain is piled up in the open air is called Yu." "Yi" is used to describe a large quantity. There is a saying that "Yi" is just like "Ying", which means full. ["A bumper harvest and the ripening of crops"], this is an explanation of the line statement of the third line of the sixth position in the Song Hexagram, "Perhaps participate in the affairs of the king, but do not take credit for the achievements." It refers to not attributing the credit to oneself after achieving success. ["The common people live and work in peace and contentment, and their lives are stable"], this is an explanation of the "Xiang Zhuan" of the Shi Hexagram, "Water accumulates in the earth, symbolizing the common people (Hexagram Shi). The gentleman should tolerate and gather the common people based on this." [Collected Annotations] 0096 Kun to Heng, 0494 Bi to Sheng, 2406 Kui to Kui, 2418 Kui to Ding, 3935 Xiao Guo to Xian.

0008乾之比［中夜犬吠, 盜在牆外］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." ［神明𧙗助］釋師卦"貞, 丈人吉, 無咎." 貞, 卜問. 指長老占卜獲神明祐助而吉祥. ［消散皆去］䆁比初六"有孚比之, 無咎. 有孚盈缶, 終來有它吉." 指心懷誠信事奉神明, 而能脫離危險與憂懼. 誠信充實於中, 以誠事神, 神必來格. 以誠交人, 人亦樂意推誠相與.［集注］2094遯之升.

0008 乾之比 ［半夜里狗叫，盗贼就在墙外］，这是对乾卦九三爻辞 “君子整天勤奋努力，夜晚戒惧反省，虽处境危险但没有灾祸” 的解释。 ［得到神明的护佑和帮助］，这是对师卦（卦辞）“坚守正道，有德高望重的长者就吉祥，没有灾祸” 的解释。“贞” 的意思是卜问，指的是长者通过占卜获得了神明的护佑所以吉祥。 ［危险和忧患都消散离去了］，这是对比卦初六爻辞 “心怀诚信去亲附（他人或神明），没有灾祸。心怀诚信就像盈满的瓦罐，最终会有意外的吉祥降临” 的解释。指的是心怀诚信去侍奉神明，就能脱离危险和忧虑恐惧。内心充满诚信，用诚心去侍奉神明，神明一定会降临庇佑。用诚心去和人交往，别人也会乐意真诚相待。［集注］2094 遯之升。

0008, Qian to Bi [In the middle of the night, the dog barks, and the thief is outside the wall]. This is an explanation of the line statement of the third line of the ninth position in the Qian Hexagram, "The gentleman is diligent all day long and cautious in self-reflection at night. Although in a dangerous situation, there will be no disaster." ["Receiving the protection and help of the gods"], this is an explanation of the (hexagram statement) of the Shi Hexagram, "Maintain integrity. It is auspicious for an esteemed elder, and there will be no disaster." "Zhen" means divination. It refers to the esteemed elder obtaining the protection of the gods through divination, so it is auspicious. ["The dangers and worries all dissipate and leave"], this is an explanation of the line statement of the first line of the sixth position in the Bi Hexagram, "Attach to others (or the gods) with sincere faith, and there will be no disaster. Sincere faith is like a full earthen jar, and eventually, there will be unexpected auspiciousness." It means that by serving the gods with sincere faith, one can be free from danger and worry. When one's heart is full of sincere faith and one serves the gods with sincerity, the gods will surely come to bless. When one associates with others with sincerity, others will also be willing to treat one sincerely. [Collected Annotations] 2094 Dun to Sheng.

0009乾之小畜［據斗運樞］釋乾彖”大哉乾元, 萬物資始, 乃統天. 雲行雨施, 品物流行. 大明終始, 六位時成, 時乘六龍以御天. 乾道變化, 各正性命, 保合大和, 乃利貞. 首出庶物, 萬國咸寧.” 北斗第一星名天樞, 斗樞運動為帝王所取象. 運斗樞”地動見於天象.” ［順天無憂］釋比彖”比, 吉也. 比, 輔也, 下順從也. 原筮, 元永貞, 無咎, 以剛中也. 不寧方來. 上下應也. 後夫凶, 其道窮也.” 言誠心親比於上天. 帝王自震東方開始, 順時鐘開始, 依時巡視至艮東北方, 故艮彖曰”艮, 止也. 時止則止, 時行則是行, 動靜不失其時, 其道光明.” 順行始於震, 終於艮, 其道光明, 故曰順天無憂. ［與樂並居］釋小畜初九"復自道, 何其芳咎, 吉.” 言回歸正途. 與樂並居即與民同樂, 帝王依天理而行, 而施行仁政, 與百姓休戚與共, 同享歡樂.［集註］0916謙之觀, 1716頤之艮, 2684益之節, 2899升之臨.

0009 乾之小畜 ［依据北斗星的运转，掌握关键］，这是对乾卦《彖传》中 “伟大啊，乾元！万物依靠它开始，它统领着天道。云气流行，雨水施降，万物得以生长发展。太阳周而复始地运行，确定了六个方位和不同的时间，（就像）按时乘着六条龙来驾驭天道。乾道的变化，使万物各自端正其性命，保持着和谐的状态，于是有利于坚守正道。乾道居于万物之首，天下万国都能得到安宁” 的解释。北斗第一星名为天枢，北斗星的运转是帝王所取法的象征。“运斗枢” 意味着 “大地的变动在天象上有所显示”。 ［顺应天道就没有忧患］，这是对比卦《彖传》中 “比卦，吉祥。比，就是辅助的意思，是下面的人顺从上面的人。推原其当初的筮占，（得到的结果是）开始就永远坚守正道，没有灾祸，这是因为九五爻以刚健居中。不安宁的邦国也来亲附。这是上下相应的缘故。最后才来亲附的人有凶险，因为他的道路已经穷尽了” 的解释。意思是诚心地去亲附上天。帝王从东方的震卦方位开始，顺着时间的顺序，按时巡视到东北方的艮卦方位，所以艮卦《彖传》说 “艮，就是停止的意思。该停止的时候就停止，该行动的时候就行动，行动和静止都不违背时机，这样的道路就会光明”。顺行从震卦开始，到艮卦结束，其道路光明，所以说顺应天道就没有忧患。 ［与民众一起享受欢乐］，这是对小畜卦初九爻辞 “返回到自己的道路上，有什么过错呢，吉祥” 的解释。意思是回归正途。“与乐并居” 也就是与民众同享欢乐，帝王依照天理行事，施行仁政，与百姓休戚与共，一同享受欢乐。［集注］0916 谦之观，1716 颐之艮，2684 益之节，2899 升之临。

0009, Qian to Xiaoxu [According to the rotation of the Big Dipper, grasp the key points]. This is an explanation of the "Tuan Zhuan" of the Qian Hexagram, "Great is Qian Yuan! All things rely on it to begin, and it governs the way of heaven. Clouds float and rain falls, and all things grow and develop. The sun moves in a cycle, determining six directions and different times, (just like) riding on six dragons on time to control the way of heaven. The changes of the way of Qian make all things correct their own natures and lives, maintain a harmonious state, and thus it is beneficial to maintain integrity. The way of Qian is at the head of all things, and all countries in the world can obtain peace." The first star of the Big Dipper is named Tian Shu. The rotation of the Big Dipper is a symbol that emperors take as a reference. "Yun Dou Shu" means that "the changes of the earth are shown in the celestial phenomena." ["There is no worry when conforming to the way of heaven"], this is an explanation of the "Tuan Zhuan" of the Bi Hexagram, "Hexagram Bi is auspicious. Bi means assistance, which is that the people below submit to the people above. Tracing back to the original divination, (the result is that) from the beginning, one should always maintain integrity, and there will be no disaster, because the fifth line of the ninth position is firm and in the middle. The restless states also come to attach. This is due to the correspondence between the upper and the lower. Those who come to attach last will have bad luck because their path has come to an end." It means sincerely attaching to heaven. The emperor starts from the position of the Zhen Hexagram in the east, follows the sequence of time, and makes inspections on time to the position of the Gen Hexagram in the northeast. Therefore, the "Tuan Zhuan" of the Gen Hexagram says, "Gen means stopping. Stop when it is time to stop, and move when it is time to move. Neither movement nor stillness violates the right time, and such a path will be bright." The forward movement starts from the Zhen Hexagram and ends with the Gen Hexagram, and its path is bright, so it is said that there is no worry when conforming to the way of heaven. ["Sharing joy with the common people"], this is an explanation of the line statement of the first line of the ninth position in the Xiaoxu Hexagram, "Return to one's own path. What fault could there be? It is auspicious." It means returning to the right path. "Yu Le Bing Ju" means sharing joy with the common people. The emperor acts according to the principles of heaven, implements benevolent governance, shares weal and woe with the common people, and enjoys joy together with them. [Collected Annotations] 0916 Qian to Guan, 1716 Yi to Gen, 2684 Yi to Jie, 2899 Sheng to Lin.

0010乾之履［空拳握手, 倒地更起］釋乾象"天行健, 君子以自強不息." ［富繞豐衍］釋小畜九五"有孚孿如, 富以其鄰." 豐衍：茂盛蕃衍, 富裕盈足. ［快樂無已］釋履上九象"元吉在上, 大有慶也." 言得大吉, 高居上位, 大有吉慶.

0010 乾之履 ［空着的拳头握起来，摔倒了又重新站起来］，这是对乾卦《象传》中 “天道运行刚健有力，君子因此要自强不息” 的解释。 ［富饶丰足，物产繁盛］，这是对小畜卦九五爻辞 “心怀诚信，团结互助，与邻人一起富有” 的解释。“丰衍” 的意思是茂盛繁衍、富裕盈足。 ［快乐没有止境］，这是对履卦上九爻《象传》中 “大吉处于上位，大有吉庆之事” 的解释。意思是得到大吉之兆，高居上位，有很多值得庆祝的好事。

0010, Qian to Lü[Clenching an empty fist, getting up again after falling to the ground]. This is an explanation of the "Xiang Zhuan" of the Qian Hexagram, "The way of heaven operates with firmness and strength, and the gentleman should strive constantly for self-perfection based on this."[Rich and abundant, with thriving products]. This is an explanation of the line statement of the fifth line of the ninth position in the Xiaoxu Hexagram, "With sincere faith, unite and help each other, and become wealthy together with neighbors." "Fengyan" means flourishing and multiplying, rich and abundant.[Endless happiness]. This is an explanation of the "Xiang Zhuan" of the top line of the ninth position in the Lü Hexagram, "Great auspiciousness is in the upper position, and there are many auspicious and celebratory events." It means obtaining a great auspicious omen and being in a high position with many things worthy of celebration.

0011乾之泰［不風不雨, 白日皎皎］䆁乾九二"見龍在田, 利見大人." 皎: 光明, 明亮.［宜出驅馳］䆁履初九"素履, 往無咎." 素, 素位, 指現在所處之地位. 中庸”君子素其位而行, 不願乎其外.” ［通利大道］釋序卦"履而泰然後安, 故受之以泰. 泰者, 通也." ［集注］0065坤之坤.

0011 乾之泰 ［没有大风也没有大雨，白天阳光明亮皎洁］，这是对乾卦九二爻辞 “龙出现在田间，有利于拜见有德有位的大人” 的解释。“皎” 的意思是光明、明亮。［适宜外出奔波做事］，这是对履卦初九爻辞 “以朴素坦白的态度行事，前往不会有灾祸” 的解释。“素” 指的是现在所处的地位，《中庸》里说 “君子在自己所处的地位上行事，不羡慕自己地位以外的东西”。 ［道路通畅，前途顺利］，这是对《序卦传》中 “遵循礼义而后通达安泰，然后就安稳，所以接着是泰卦。泰，就是通畅的意思” 的解释。 ［集注］0065 坤之坤。

0011, Qian to Tai[No strong wind and no rain, the sun shines brightly during the day]. This is an explanation of the line statement of the second line of the ninth position in the Qian Hexagram, "The dragon appears in the field, and it is beneficial to meet a virtuous and powerful person." "Jiao" means bright and luminous.[It is suitable to go out and work hard]. This is an explanation of the line statement of the first line of the ninth position in the Lü Hexagram, "Act with a simple and honest attitude, and there will be no disaster when going forward." "Su" refers to one's current position. In "The Doctrine of the Mean," it is said, "The gentleman acts according to his current position and does not envy things beyond his position."[The road is smooth and the future is promising]. This is an explanation of "In the 'Xugua Zhuan', following the principles of propriety and righteousness leads to prosperity and stability, and then comes peace. So, it is followed by the Tai Hexagram. Tai means smoothness."

[Collected Annotations] 0065 Kun to Kun.

0012乾之否［載日晶光, 驂駕六龍］ 釋乾九四"或躍在淵, 無咎." 指劉旦是皇位的明日之星. 載, 承受. 晶, 説文”精光.” 指光輝. 驂駕, 駕馭. 馬八尺稱龍. 六龍為天子車駕的代稱. 漢劉歆述初賦”㧾六龍於駟房兮, 奉華蓋於帝側.”［祿命徹天］釋序卦"履而泰然後安, 故受之以泰. 泰者, 通也." 徹, 説文”通也.” 指劉劉旦離皇位只有一步之遙, 可垂手可得. ［封為燕王］釋否卦辭"否之匪人, 不利君子貞, 大往小來."指劉旦鋒芒畢露, 錯失皇位, 淪為亂臣賊子. ［集注］2124大壯之臨.

0012 乾之否 ［承载着太阳的光辉，驾驭着六龙］ ，这是对乾卦九四爻辞 “（龙）有时腾跃上进，有时退处深渊，没有过错” 的解释。这里指刘旦是皇位的明日之星。“载” 的意思是承受，“晶” 在《说文解字》中解释为 “精光”，指光辉。“骖驾” 的意思是驾驭。马身高八尺称为龙，“六龙” 是天子车驾的代称。汉代刘歆在《述初赋》中说 “驾驭着六龙在车驾旁，在帝王身边侍奉着华盖”。［福运和天命直通上天］，这是对《序卦传》中 “遵循礼义而后通达安泰，然后就安稳，所以接着是泰卦。泰，就是通畅的意思” 的解释。“彻” 在《说文解字》中解释为 “通”。这里指刘旦离皇位只有一步之遥，很容易就能得到。 ［被封为燕王］，这是对否卦卦辞 “否闭的形势不利于小人，不利于君子坚守正道，大的离去，小的到来” 的解释。这里指刘旦锋芒太露，错失了皇位，最终沦为了乱臣贼子。 ［集注］2124 大壮之临。

0012, Qian to Pi[Bearing the radiance of the sun and driving six dragons]. This is an explanation of the line statement of the fourth line of the ninth position in the Qian Hexagram, "(The dragon) sometimes leaps up and sometimes retreats to the abyss, and there is no fault." Here, it refers to Liu Dan as the rising star for the imperial throne. "Zai" means to bear, "Jing" is explained as "jingguang" (bright radiance) in "Shuowen Jiezi", referring to radiance. "Canjia" means to drive. A horse taller than eight chi is called a dragon, and "six dragons" is a substitute term for the emperor's carriage. In "Shu Chu Fu" by Liu Xin of the Han Dynasty, it is said, "Driving six dragons beside the carriage and serving the canopy beside the emperor."[Good fortune and destiny reach up to the heavens]. This is an explanation of "In the 'Xugua Zhuan', following the principles of propriety and righteousness leads to prosperity and stability, and then comes peace. So, it is followed by the Tai Hexagram. Tai means smoothness." "Che" is explained as "tong" (pass through) in "Shuowen Jiezi". Here, it means that Liu Dan was just one step away from the imperial throne and could easily obtain it.[Being conferred the title of King of Yan]. This is an explanation of the hexagram statement of the Pi Hexagram, "The situation of closure is not favorable for the villains. It is not favorable for the gentleman to maintain integrity. The great ones leave, and the small ones come." Here, it refers to Liu Dan being too ostentatious, missing the imperial throne, and eventually becoming a traitor.

[Collected Annotations] 2124 Dazhuang to Lin.

0013乾之同人［子號索哺, 母行求食］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." ［反見空巢］釋否卦辭"否之匪人." 指不應有意外卻遭到意外. ［訾我長息］釋雜卦“同人, 親也.” 師古注”訾, 嗟嘆聲.“ 訾我長息指憂思長嘆.［集注］0531小畜之臨.

0013 乾之同人 ［孩子啼哭着索要食物，母亲出门去寻找食物］，这是对乾卦九三爻辞 “君子整天勤奋努力，夜晚戒惧反省，虽处境危险但没有灾祸” 的解释。 ［返回却看到空巢］，这是对否卦卦辞 “否闭的形势不利于小人” 的解释。这里指不应该出现意外却遭遇了意外情况。 ［哀叹着长长叹息］，这是对《杂卦传》中 “同人卦，意味着相亲相近” 的解释。师古注释说 “訾，是嗟叹的声音”。“訾我长息” 就是指因忧思而长长叹息。［集注］0531 小畜之临。

0013, Qian to Tongren[The child cries and demands food, and the mother goes out to find food]. This is an explanation of the line statement of the third line of the ninth position in the Qian Hexagram, "The gentleman is diligent all day long and cautious in self-reflection at night. Although in a dangerous situation, there will be no disaster."[Returning only to find an empty nest]. This is an explanation of the hexagram statement of the Pi Hexagram, "The situation of closure is not favorable for the villains." Here, it refers to encountering an unexpected situation when it should not have occurred.[Sighing and heaving a long sigh]. This is an explanation of "In the 'Zagua Zhuan', the Tongren Hexagram means being close and affectionate." Shi Gu annotated, "Zi is the sound of sighing." "Zi Wo Chang Xi" means sighing deeply due to worry.

[Collected Annotations] 0531 Xiaoxu to Lin.

0014乾之大有［上帝之生, 福𧙗日成］釋乾象"天行健, 君子以自強不息." 指天道生生不息.［修德行惠］釋同人彖"文明以健, 中正而應, 君子正也. 唯君子為能通天下之志." ［樂且安寧］釋大有上九"自天𧙗之, 吉無不利."

0014 乾之大有 ［上天的化生养育，福气和庇佑一天天形成］，这是对乾卦《象传》中 “天道运行刚健有力，君子因此要自强不息” 的解释。这里指天道生生不息。［修养品德，施行恩惠］，这是对同人卦《彖传》中 “以文明和刚健为特质，持中守正且上下相应，这是君子的正道。只有君子才能沟通天下人的意志” 的解释。 ［快乐而且安宁］，这是对大有卦上九爻辞 “得到上天的庇佑，吉祥而没有不利的事” 的解释。

0014, Qian to Dayou[The creation and nurturing of the Supreme Being, blessings and protection are formed day by day]. This is an explanation of the "Xiang Zhuan" of the Qian Hexagram, "The way of heaven operates with firmness and strength, and the gentleman should strive constantly for self-perfection based on this." Here, it refers to the endless generation of the way of heaven.[Cultivating morality and implementing kindness]. This is an explanation of the "Tuan Zhuan" of the Tongren Hexagram, "With the characteristics of civilization and firmness, maintaining the middle and being upright, and corresponding with the upper and lower, this is the right path of the gentleman. Only the gentleman can communicate the wills of people all over the world."[Happy and peaceful]. This is an explanation of the line statement of the top line of the ninth position in the Dayou Hexagram, "Receiving the protection of heaven, it is auspicious and there is nothing unfavorable."

0015乾之謙［山險難登, 澗中多石］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." ［車馳轊擊, 載重傷軸］釋大有九二象”大車以載, 積中不敗也” 言用大車裝載, 積量適中就不會毀壞. 轊通櫘, 小棺. 指山澗中多石, 車飛馳擊中所載棺木.［擔負差躓, 跌踒右足］釋謙九三"勞謙, 君子有終, 吉." 擔負, 背負. 差, 磋. 磋躓, 跌倒. 跌踒, 跌傷. 指背負傷兵下山, 右足被澗石絆倒.[集註] 0605履之坎, 1636大畜之明夷, 2811姤之渙.

0015 乾之谦 ［山势险峻难以攀登，山涧中有很多石头］，这是对乾卦九三爻辞 “君子整天勤奋努力，夜晚戒惧反省，虽处境危险但没有灾祸” 的解释。 ［车子疾驰，车轴撞击，装载重物导致车轴受损］，这是对大有卦九二爻《象传》中 “用大车装载，积聚适中就不会失败” 的解释。意思是说用大车装载东西，只要装载量适中就不会毁坏。“轊” 通 “櫘”，指小棺。这里指山涧中石头多，车子飞驰时撞击到了所装载的棺木。［背负着东西却不小心跌倒，右脚扭伤］，这是对谦卦九三爻辞 “勤劳而谦虚，君子会有好的结局，吉祥” 的解释。“担负” 的意思是背负，“差” 通 “磋”，“磋踬” 指跌倒，“跌踒” 指跌伤。这里指背负着伤兵下山，右脚被山涧中的石头绊倒。［集注］ 0605 履之坎，1636 大畜之明夷，2811 姤之涣。

0015, Qian to Qian[The mountain is steep and difficult to climb, and there are many stones in the gully]. This is an explanation of the line statement of the third line of the ninth position in the Qian Hexagram, "The gentleman is diligent all day long and cautious in self-reflection at night. Although in a dangerous situation, there will be no disaster."[The carriage speeds along, the axle collides, and the heavy load damages the axle]. This is an explanation of the "Xiang Zhuan" of the second line of the ninth position in the Dayou Hexagram, "Loading with a large carriage, if the accumulation is moderate, there will be no failure." It means that when loading things with a large carriage, as long as the loading amount is moderate, it will not be damaged. "Wei" is interchangeable with "Hui", referring to a small coffin. Here, it means that there are many stones in the gully, and the carriage hits the loaded coffin when speeding.[Carrying something but accidentally falling down and spraining the right foot]. This is an explanation of the line statement of the third line of the ninth position in the Qian Hexagram, "Diligent and modest, the gentleman will have a good ending, and it is auspicious." "Danfu" means to carry on the back, "Cha" is interchangeable with "Cuo", "Cuozhi" means to fall down, and "Diewo" means to sprain. Here, it refers to carrying the wounded soldier down the mountain and tripping over the stones in the gully with the right foot.

[Collected Annotations] 0605 Lü to Kan, 1636 Daxu to Mingyi, 2811 Gou to Huan.

0016乾之豫［禹鑿龍門, 通利水源］釋乾象"天行健, 君子以自強不息." ［東注滄海］釋謙初六"謙謙君子, 用涉大川, 吉." ［民得安存］豫九四象"由豫, 大有得, 志大行也." 言喜樂自來, 大有所得, 志向大獲施行.［集注］1800坎之比, 2926升之升.

0016 乾之豫 ［大禹开凿龙门，使水源得以畅通，发挥效益］，这是对乾卦《象传》中 “天道运行刚健有力，君子因此要自强不息” 的解释。 ［向东流淌注入沧海］，这是对谦卦初六爻辞 “谦之又谦的君子，可以涉越大河大川，吉祥” 的解释。 ［百姓得以安定地生活和生存］，这是对豫卦九四爻《象传》中 “人们依赖他而得到欢乐，大有所获，他的志向得以广泛施行” 的解释。意思是说喜乐自然到来，大有所得，志向能够大规模地得以实现。［集注］1800 坎之比，2926 升之升。

0016, Qian to Yu[Yu the Great chiseled Longmen, making the water source unobstructed and bringing benefits]. This is an explanation of the "Xiang Zhuan" of the Qian Hexagram, "The way of heaven operates with firmness and strength, and the gentleman should strive constantly for self-perfection based on this."[Flowing eastward and pouring into the Sea of Japan]. This is an explanation of the line statement of the first line of the sixth position in the Qian Hexagram, "The gentleman who is extremely modest can cross great rivers and mountains, and it is auspicious."[The common people can live and survive in peace and stability]. This is an explanation of the "Xiang Zhuan" of the fourth line of the ninth position in the Yu Hexagram, "People rely on him to obtain joy, gain a great deal, and his aspirations are widely implemented." It means that joy comes naturally, one gains a lot, and one's aspirations can be realized on a large scale. [Collected Annotations] 1800 Kan to Bi, 2926 Sheng to Sheng.

0017乾之隨［乘龍上天, 兩蛇為輔］釋乾九五"飛龍在天, 利見大人." 呂氏春秋“有龍于飛, 周遍天下. 五蛇以為輔.” 故有龍君蛇臣之喻. 如以史為例, 周成王有周公旦及召公奭賢相輔佐, 天下大治.［踴躍雲中, 遊觀滄海］䆁豫九四象"由豫, 大有得, 志大行也." ［民樂安處］䆁隨九五"孚于嘉, 吉."

0017 乾之随 ［骑着龙飞上天空，有两条蛇作为辅助］，这是对乾卦九五爻辞 “飞龙在天空中，有利于拜见有德有位的大人” 的解释。《吕氏春秋》中说 “有龙在飞翔，飞遍天下。有五条蛇作为辅助”。所以有龙为君、蛇为臣的比喻。如果以历史为例，周成王有周公旦和召公奭这样贤能的丞相辅佐，使得天下得到很好的治理。［在云中踊跃飞舞，遨游观赏沧海］，这是对豫卦九四爻《象传》中 “人们依赖他而得到欢乐，大有所获，他的志向得以广泛施行” 的解释。 ［百姓生活安乐，居处安定］，这是对随卦九五爻辞 “对美善之人怀有诚信，吉祥” 的解释。

0017, Qian to Sui[Riding a dragon and ascending to the sky, with two snakes as assistants]. This is an explanation of the line statement of the fifth line of the ninth position in the Qian Hexagram, "The flying dragon is in the sky, and it is beneficial to meet a virtuous and powerful person." In "Lüshi Chunqiu", it is said, "There is a dragon flying, traveling all over the world. Five snakes serve as assistants." Therefore, there is a metaphor that the dragon represents the king and the snake represents the minister. Taking history as an example, King Cheng of Zhou had virtuous prime ministers like the Duke of Zhou Dan and Duke Shao Shi to assist him, and the whole country was well-governed.[Leaping and dancing in the clouds, wandering and enjoying the view of the Sea of Japan]. This is an explanation of the "Xiang Zhuan" of the fourth line of the ninth position in the Yu Hexagram, "People rely on him to obtain joy, gain a great deal, and his aspirations are widely implemented."[The common people live and work in peace and contentment, and their living places are stable]. This is an explanation of the line statement of the fifth line of the ninth position in the Sui Hexagram, "Having sincere faith in kind and virtuous people, it is auspicious."

0018乾之蠱［彭祖九子, 據德不殆］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." 四部注“彭祖, 堯時人. 好和滋味, 進雉羮于堯, 堯享之, 而錫以壽考至八佰歲. 詩云如南山之壽.” 彭祖娶妻49, 生子54. 九子並非指彭祖有九位兒子. 子為尊稱. 九為九如. 詩小雅天保, 詩中連用九如字, 以 如山, 如阜, 如川, 如月, 如日, 如南山, 如松柏, 讚譽彭祖. 鄭玄云”三于三才為人道. 有乾德而在人道, 君子之象.” 焦氏易詁第120頁”乾之蠱云：彭祖九子. 蠱上艮, 艮為壽, 故曰彭祖.” 有誤. 彭祖應取象於乾卦三爻.［南山松柏］釋隨九五"孚于嘉, 吉." 嘉, 美善, 指彭祖如南山之壽, 如松柏之茂.［長受嘉福］釋蠱象"山下有風, 蠱. 君子以振民育德."

0018 乾之蛊 ［彭祖和他的众多贤能之士，依据道德行事而没有危险］，这是对乾卦九三爻辞 “君子整天勤奋努力，夜晚戒惧反省，虽处境危险但没有灾祸” 的解释。四部的注释中说 “彭祖，是尧帝时期的人。喜好调和美味，进献野鸡汤给尧帝，尧帝享用后，赐予他长寿，活到了八百岁。就像《诗经》中说的如南山一样长寿”。彭祖娶了 49 个妻子，生了 54 个儿子。“九子” 并非指彭祖真的有九个儿子，“子” 是一种尊称，“九” 代表 “九如”。《诗经・小雅・天保》中，连续用了九个 “如” 字，如 “如山、如阜、如川、如月、如日、如南山、如松柏”，来赞誉彭祖。郑玄说 “三在三才中代表人道。有乾卦的品德而处于人道，是君子的象征”。焦氏《易诂》第 120 页中说 “乾之蛊卦说：彭祖九子。蛊卦上卦为艮，艮代表长寿，所以说彭祖”，这种说法是错误的。彭祖应该是取象于乾卦三爻。［如同南山的松柏一样长寿］，这是对随卦九五爻辞 “对美善之人怀有诚信，吉祥” 的解释。“嘉” 的意思是美善，这里指彭祖如同南山一样长寿，如同松柏一样茂盛。［长久地享受美好的福分］，这是对蛊卦《象传》中 “山下有风吹动，象征着整治（蛊卦）。君子因此振奋百姓，培育道德” 的解释。

0018, Qian to Gu[Peng Zu and his many virtuous people act according to morality without danger]. This is an explanation of the line statement of the third line of the ninth position in the Qian Hexagram, "The gentleman is diligent all day long and cautious in self-reflection at night. Although in a dangerous situation, there will be no disaster." The annotation in Sibu says, "Peng Zu lived in the era of Emperor Yao. He liked to blend delicious flavors and presented wild chicken soup to Emperor Yao. Emperor Yao enjoyed it and granted him a long life, making him live up to 800 years old. Just like what is said in 'The Book of Songs', 'May you have a long life like Nanshan'." Peng Zu married 49 wives and had 54 sons. "Nine sons" does not mean that Peng Zu really had nine sons. "Zi" is an honorific title, and "nine" represents "nine like". In "Tianbao" of "Xiaoya" in "The Book of Songs", the character "ru" (like) is used continuously nine times, such as "like a mountain, like a hill, like a river, like the moon, like the sun, like Nanshan, like a pine tree and a cypress tree", to praise Peng Zu. Zheng Xuan said, "Three represents the human way among the Three Powers. Having the virtue of the Qian Hexagram and being in the human way is the image of a gentleman." On page 120 of Jiao's "Yigu", it is said, "In the Qian to Gu Hexagram, it says: Peng Zu and his nine sons. The upper trigram of the Gu Hexagram is Gen, and Gen represents longevity, so it is said Peng Zu." This statement is wrong. Peng Zu should take the image from the third line of the Qian Hexagram.[As long-lived as the pine and cypress trees on Nanshan]. This is an explanation of the line statement of the fifth line of the ninth position in the Sui Hexagram, "Having sincere faith in kind and virtuous people, it is auspicious." "Jia" means kind and virtuous. Here, it means that Peng Zu is as long-lived as Nanshan and as lush as the pine and cypress trees.[Enjoy good fortune for a long time]. This is an explanation of the "Xiang Zhuan" of the Gu Hexagram, "There is wind under the mountain, symbolizing rectification (Hexagram Gu). The gentleman therefore inspires the people and cultivates morality."

0019乾之臨［南山昊天, 刺政閔身］釋乾上九"亢龍有悔." 四部注“詩小雅詩節南山云節彼南山. 又曰不弔昊天, 又曰昊天不平. 此詩家父所作, 刺周王用尹氏為太師, 秉國之均, 不能毗輔天子, 用威虐政以召禍亂, 民所憎惡甚於仇讐也.” 易林用刺政閔身四字, 深符節南山詩旨［疾悲無辜］釋蠱卦名, 惑亂. 言悲憐自己的身世.［背憎為仇］釋臨彖"至于八月有凶, 消不久也." 言悲痛無辜受害之人. ［集註]0241蒙之革, 0920謙之復, 2036恆之艮.

0019 乾之临 ［如同《诗经》中描写的南山和上天，讽刺时政，哀伤自身］，这是对乾卦上九爻辞 “亢龙有悔” 的解释。四部的注释中说 “《诗经・小雅》中的《节南山》这首诗说‘节彼南山’。又说‘不弔昊天’，还说‘昊天不平’。这首诗是家父所作，讽刺周王任用尹氏为太师，掌握国家大权，却不能辅佐天子，使用威严暴虐的政策而招致祸乱，百姓对他的憎恶超过了对仇敌的憎恶”。《易林》用 “刺政闵身” 这四个字，非常符合《节南山》这首诗的主旨。［为无辜者的遭遇而悲痛］，这是对蛊卦卦名（“蛊” 有惑乱之意）的解释，意思是悲叹怜悯自己的身世。［被人背后憎恶，视如仇敌］，这是对临卦《彖传》中 “到了八月会有凶险，是因为阳气消减，不能长久” 的解释。意思是为无辜受害的人感到悲痛。 ［集注］0241 蒙之革，0920 谦之复，2036 恒之艮。

0019, Qian to Lin[Just like the Nanshan and the Supreme Heaven described in 'The Book of Songs', satirizing the current politics and mourning oneself]. This is an explanation of the line statement of the top line of the ninth position in the Qian Hexagram, "A dragon flying too high will have cause for repentance." The annotation in Sibu says, "In the poem 'Jie Nanshan' in 'Xiaoya' of 'The Book of Songs', it says 'Jie Bi Nanshan'. It also says 'Bu Diao Haotian' and 'Haotian Bu Ping'. This poem was written by Jiafu, satirizing King Zhou for appointing Yin Shi as the Grand Preceptor, who held the power of the state but could not assist the Son of Heaven. He used a harsh and tyrannical policy, which led to disasters and chaos. The common people hated him more than their enemies." The Yilin uses the four words "Ci Zheng Min Shen", which are highly in line with the theme of the poem 'Jie Nanshan'.[Grieving for the innocent]. This is an explanation of the name of the Gu Hexagram (the character "Gu" means confusion), which means lamenting and pitying one's own life experience.[Being hated behind one's back and regarded as an enemy]. This is an explanation of the "Tuan Zhuan" of the Lin Hexagram, "There will be danger in the eighth month because the yang qi will decline and cannot last long." It means feeling sad for the innocent victims. [Collected Annotations] 0241 Meng to Ge, 0920 Qian to Fu, 2036 Heng to Gen.

0020乾之觀［冮河淮海, 天之奧府］釋乾彖"大哉乾元, 萬物資始, 乃統天. 雲行雨施, 品物流形. 首出庶物. 萬國咸臨.” 奧府指物產聚集之所.［眾利所聚, 可以饒有］釋序卦"臨者, 大也." ［樂我君子, 百福是受］䆁觀象“風行地上, 觀. 先王以省方觀民設教.”［集注］0705否之乾, 0905謙之小畜, 0912謙之豫, 1666頤之坤, 2845萃之坎, 3217震之隨, 3387漸之渙, 3694兌之升.

0020 乾之观 ［长江、黄河、淮河、大海，是上天的宝藏汇聚之处］，这是对乾卦《彖传》中 “伟大啊，乾元！万物依靠它开始，它统领着天道。云气流行，雨水施降，万物得以生长成形。乾道居于万物之首，天下万国都来归从” 的解释。“奥府” 指的是物产聚集的地方。［众多的利益汇聚在此，可以变得富饶丰足］，这是对《序卦传》中 “临，就是大的意思” 的解释。 ［使我们的君子快乐，承受各种福气］，这是对观卦《象传》中 “风在大地上流行，象征着观察（观卦）。先代君王因此巡视四方，观察民情，设立教化” 的解释。［集注］0705 否之乾，0905 谦之小畜，0912 谦之豫，1666 颐之坤，2845 萃之坎，3217 震之随，3387 渐之涣，3694 兑之升。

0020, Qian to Guan[The Yangtze River, the Yellow River, the Huai River, and the sea are the places where the treasures of heaven gather]. This is an explanation of the "Tuan Zhuan" of the Qian Hexagram, "Great is Qian Yuan! All things rely on it to begin, and it governs the way of heaven. Clouds float and rain falls, and all things take shape. The way of Qian is at the head of all things, and all countries in the world come to submit." "Aofu" refers to the place where products gather.[Many benefits converge here, and one can become rich and abundant]. This is an explanation of "In the 'Xugua Zhuan', Lin means greatness."[Making our gentleman happy and receiving all kinds of blessings]. This is an explanation of the "Xiang Zhuan" of the Guan Hexagram, "The wind blows over the earth, symbolizing observation (Hexagram Guan). The former kings therefore inspected all directions, observed the conditions of the people, and established education." [Collected Annotations] 0705 Pi to Qian, 0905 Qian to Xiaoxu, 0912 Qian to Yu, 1666 Yi to Kun, 2845 Cui to Kan, 3217 Zhen to Sui, 3387 Jian to Huan, 3694 Dui to Sheng.

0021乾之噬嗑［堅冰黃鳥, 終日悲號］釋乾上九"亢龍有悔." 詩小雅祈父之什黃鳥是詩人為苦難人民喊出的悲憤之詩. 詩人以呼告黃鳥, 禁其集樹食穀, 表達對此邦之人之激憤. 此邦之人二句, 述其思歸之因. 為詩之重心. 章末言旋言歸二句, 抒寫其回國歸家之迫切心情. 朱熹詩集傳”民適異國不得其所, 故作此詩.［不見白粒, 但見藜蒿］釋雜卦"觀, 或求." 郭注”觀察瞻仰, 故有所索求.” 藜蒿又名蘆嵩, 長於湖泊草灘岸邊附近. 江西省鄱陽湖沿岸一帶最多, 是一種抗癌蔬菜.［數見騺鳥, 為我心憂］釋噬嗑九四象“利艱貞, 吉, 未光也." 在艱難中守正道, 是因為還沒有進入光明的境地. 鷙, 老鷹. ［集註］0524小畜之否, 2539解之夬, 2652益之大過, 3297艮之遯, 3446歸妹之歸妹.

0021 乾之噬嗑

解释《乾》卦上九爻辞 “亢龙有悔”，用 “坚冰黄鸟，终日悲号” 来阐释。《诗经・小雅・祈父之什・黄鸟》是诗人为苦难人民喊出悲愤的诗。诗人呼喊黄鸟，禁止它在树上栖息、啄食谷物，以此表达对 “此邦之人” 的激愤。“此邦之人” 这两句，讲述了诗人想回归的原因，是这首诗的重点。章节末尾 “言旋言归” 这两句，抒发了诗人回国回家的迫切心情。朱熹在《诗集传》中说：“百姓到了别的国家却得不到应有的安顿，所以创作了这首诗。” 用 “不见白粒，但见藜蒿” 解释《杂卦》中的 “观，或求”。郭象注解：“观察瞻仰，所以有所索求。” 藜蒿又叫芦嵩，生长在湖泊草滩岸边附近。江西省鄱阳湖沿岸一带最多，是一种抗癌蔬菜。用 “数见鸷鸟，为我心忧” 解释《噬嗑》卦九四爻的爻象 “利于在艰难中守正道，吉祥，但还没有进入光明的境地”。在艰难中守正道，是因为还没有进入光明的境地。“鸷”，指老鹰。[集注] 涉及 0524 小畜之否，2539 解之夬，2652 益之大过，3297 艮之遯，3446 归妹之归妹这些卦象。

英文

Explain the Yao statement of the upper nine Yao in the Qian hexagram, "The soaring dragon has remorse", with "The yellow bird in the hard ice wails all day long". "The Yellow Bird" in "Qi Fu's Odes" of "Minor Odes of the Kingdom" in The Book of Songs is a poem of indignation cried out by the poet for the suffering people. The poet shouts at the yellow bird, forbidding it to perch on the tree and peck at the grains, expressing his indignation towards "the people of this state". The two lines of "the people of this state" tell the reason why the poet wants to return, which is the focus of this poem. The two lines of "I'll return, I'll go back" at the end of the chapter express the poet's urgent mood of returning to his country and home. Zhu Xi said in "The Collected Commentaries on The Book of Songs": "The common people went to other countries but couldn't get proper settlement, so they created this poem." Explain "Guan (Observation), seeking something" in "Miscellaneous Hexagrams" with "Seeing no white grains, only wormwood". Guo Xiang's annotation: "Observing and looking up, so there is something to seek." Wormwood, also known as reed wormwood, grows near the banks of lakes, grass beaches. It is most abundant along the coast of Poyang Lake in Jiangxi Province and is an anti-cancer vegetable. Explain the Yao image of the ninth four Yao in the Shi He (Biting Through) hexagram, "It is beneficial to be steadfast in the face of difficulties, auspicious, but not yet in the light", with "Often seeing the fierce birds makes me worried". Being steadfast in the face of difficulties is because one has not yet entered the realm of light. "Zhi" refers to the hawk. [Collected Annotations] involve hexagram images such as 0524 Xiao Xu turning into Pi, 2539 Jie turning into Guai, 2652 Yi turning into Da Guo, 3297 Gen turning into Dun, and 3446 Gui Mei remaining Gui Mei.

0022乾之賁［室如懸磬, 既危且殆］釋乾上九"亢龍有悔." 懸磬, 高懸中空. 四部注“室如懸磬, 出左傳僖公二十六年, 注云如, 而也. 野物未成. 故言居室而資糧懸盡也.” 懸：挂. 磬：樂器, 中空. 屋里就像掛着石磬一樣, 形容家徒四壁. 客觀形勢如此艱難危險, 自應考慮急流勇送, 明哲保身. 國語魯語上”室如懸磬, 野無靑草, 何恃而不恐?” [早見之士］釋噬嗑九四象“利艱貞, 吉, 未光也." 指預知未來之人. ［依山谷處］釋賁上九“白賁, 無咎.” 言返璞歸真, 沒有罪咎. 黃注“此言上九居賁之極, 賁道反歸于素. 事物以白為飾, 則見其自然真趣. 為純美至極的象徵.”

0022 乾之贲

白话简体中文

解释《乾》卦上九爻辞 “亢龙有悔”，用 “室如悬磬，既危且殆” 来阐释。“悬磬”，指高悬且中空。四部注解说：“‘室如悬磬’这句话出自《左传・僖公二十六年》，注释说‘如’就是‘而’的意思。野外的物产还没有成熟，所以说在家里而物资粮食都已悬尽。”“悬” 就是挂的意思，“磬” 是一种乐器，中间是空的。屋里就像挂着石磬一样，形容家徒四壁。客观形势如此艰难危险，自然应该考虑急流勇退，明哲保身。《国语・鲁语上》中说：“屋里像挂着石磬一样，野外没有青草，凭借什么而不恐惧呢？” 用 “早见之士” 解释《噬嗑》卦九四爻的爻象 “利于在艰难中守正道，吉祥，但还没有进入光明的境地”，指的是预知未来的人。用 “依山谷处” 解释《贲》卦上九爻 “白贲，无咎”，意思是返璞归真，没有罪过。黄寿祺注解：“这里说上九处于贲卦的极点，贲饰之道又返回到质朴。事物用白色来装饰，就能显现出它自然的真趣，是纯美至极的象征。”

英文

Explain the Yao statement of the upper nine Yao in the Qian hexagram, "The soaring dragon has remorse", with "The room is as empty as a suspended chime stone, in a dangerous and precarious situation". "Suspended chime stone" means hanging high and being hollow. The annotation in the Four Books says: "The sentence 'The room is as empty as a suspended chime stone' comes from 'Zuo Zhuan · The 26th Year of Duke Xi'. The annotation says that 'ru' means 'er'. The products in the wild have not matured yet, so it is said that at home, the supplies and food have all been used up." "Xuan" means to hang, and "qing" is a musical instrument with a hollow middle. The room is like a suspended chime stone, describing extreme poverty. Since the objective situation is so difficult and dangerous, one should naturally consider retreating in the face of difficulties and protecting oneself with wisdom. In "Discourses of the States · Lu Yu I", it is said: "The room is like a suspended chime stone, and there is no green grass in the wild. What can we rely on not to be afraid?" Explain the Yao image of the ninth four Yao in the Shi He (Biting Through) hexagram, "It is beneficial to be steadfast in the face of difficulties, auspicious, but not yet in the light", with "People with foresight", referring to those who can predict the future. Explain the upper nine Yao in the Bi (Grace) hexagram, "White grace, no blame", with "Living in the mountains and valleys", meaning returning to nature and having no faults. Huang Shouqi's annotation: "Here it is said that the upper nine is at the extreme of the Bi hexagram. The way of adornment returns to simplicity. When things are adorned with white, their natural charm can be revealed, which is a symbol of pure and ultimate beauty."

0023乾之剝［大禹戒路, 蚩尤除道］䆁乾象"天行健, 君子以自強不息." 戒, 警備, 戒酒. 除, 整修. 指大禹對路人下達戒酒令, 酒醉不得駕車. 蚩尤整修道路. ［周匝萬里, 不危不殆］道路長達萬里, 使用百姓往來沒有危險. 釋賁象"山下有火, 賁. 君子以明庶政, 無敢折獄 ." ［見其所使, 無所不在］到處可見供役使的民眾. 釋剝象"山附於地, 剝. 上以厚下安宅." 詩豳風東山”説以使民”, 故所使指使民. 說卦坤為眾, 故坤為所使. 尚注”艮為童僕, 故曰所使. 卦為大艮, 故無所不在."

0023 乾之剥

白话简体中文

解释《乾》卦的卦象 “天行健，君子以自强不息”，用 “大禹戒路，蚩尤除道” 来阐释。“戒”，是警备、戒酒的意思。“除”，是整修的意思。指大禹对路人下达戒酒令，酒醉的人不得驾车。蚩尤整修道路。“周匝万里，不危不殆” 意思是道路长达万里，百姓往来没有危险，用来解释《贲》卦的卦象 “山下有火，贲。君子以明庶政，无敢折狱” 。“见其所使，无所不在” 意思是到处可见供役使的民众，用来解释《剥》卦的卦象 “山附于地，剥。上以厚下安宅”。《诗经・豳风・东山》中说 “说以使民”，所以 “所使” 指的是役使百姓。《说卦》中说坤代表众人，所以坤也代表被役使的人。尚秉和注解：“艮代表童仆，所以叫‘所使’。这个卦是大艮卦，所以无处不在。”

英文

Explain the hexagram image of the Qian hexagram, "As heaven changes through movement, a gentleman makes unremitting efforts to perfect himself", with "Yu the Great prohibited drinking on the road, and Chi You repaired the roads". "Jie" means to be on guard and to abstain from drinking. "Chu" means to repair. It refers to Yu the Great issuing an order to ban drinking on the road, and people who are drunk are not allowed to drive. Chi You repaired the roads. "The roads extend for thousands of miles, and there is no danger" means that the roads are very long and the people can travel without danger. This is used to explain the hexagram image of the Bi (Grace) hexagram, "Fire under the mountain, Bi. A gentleman should clarify various government affairs and not dare to misjudge cases." "Seeing those who are being used everywhere" means that the people being used for labor can be seen everywhere. This is used to explain the hexagram image of the Bo (Peeling Away) hexagram, "The mountain adheres to the earth, Bo. The superior should enrich the inferior to stabilize the residence." In "Dong Shan" of "Bin Feng" in The Book of Songs, it is said, "Using persuasion to employ the people", so "suo shi" refers to employing the people. In "Explanation of the Hexagrams", it is said that Kun represents the multitude, so Kun also represents the people being employed. Shang Binghe's annotation: "Gen represents servants, so it is called 'suo shi'. This hexagram is a great Gen hexagram, so it is everywhere."

0024乾之復［三人為旅, 俱歸北海］䆁乾九二"見龍在田, 利見大人." ［入門上堂, 拜謁王母］釋剝六五"貫魚以宮人寵, 無不利." 言三人如嬪妃魚貫, 求寵於西王母. ［飲勞我酒］［歡樂無疆］釋復六二"休復, 吉." 言休息返回, 吉祥. 第六句依蒙之鼎增加.［集注］0242蒙之鼎, 1392賁之井.

0024 乾之复

白话简体中文

解释《乾》卦九二爻辞 “见龙在田，利见大人”，用 “三人之旅，俱归北海” 来阐释。用 “入门上堂，拜谒王母” 解释《剥》卦六五爻 “贯鱼以宫人宠，无不利”，意思是说三个人像嫔妃一样依次排列，向王母求宠。用 “饮劳我酒”“欢乐无疆” 解释《复》卦六二爻 “休复，吉”，意思是休息返回，吉祥。第六句是依据《蒙》之《鼎》增加的。[集注] 涉及 0242 蒙之鼎，1392 贲之井这些卦象。

英文

Explain the Yao statement of the ninth two Yao in the Qian hexagram, "Seeing the dragon in the field, it is beneficial to see the great man", with "Three people travel and all return to the North Sea". Explain the 5th six Yao in the Bo (Peeling Away) hexagram, "Leading the fish-like palace ladies to receive favor, there is no disadvantage", with "Entering the door, going to the hall, and paying respects to the Queen Mother", which means that three people line up like concubines to seek favor from the Queen Mother. Explain the 2nd six Yao in the Fu (Return) hexagram, "Rest and return, auspicious", with "Offer me wine to show appreciation" and "Endless joy", meaning that it is auspicious to rest and return. The sixth line is added based on Meng turning into Ding. [Collected Annotations] involve hexagram images such as 0242 Meng turning into Ding and 1392 Bi turning into Jing.

0025乾之無妄［傳言相誤, 非干徑路］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." 干, 子書本作于. 徑路, 小路. 尚注“非干徑路. 言非所求之徑路之也.” ［鳴鼓逐狐］䆁復六二"頻復, 厲無咎." ［不知迹處］䆁無妄上九“無妄. 行有眚, 無攸利.”［集註］2751夬之既濟.

0025 乾之无妄

白话简体中文

解释《乾》卦九三爻辞 “君子终日乾乾，夕惕若，厉无咎”，用 “传言相误，非干径路” 来阐释。“干”，在子书版本中写作 “于”。“径路”，就是小路的意思。尚秉和注解：“非干径路，意思是不是所寻求的小路。” 用 “鸣鼓逐狐” 解释《复》卦六二爻 “频复，厉无咎”。用 “不知迹处” 解释《无妄》卦上九爻 “无妄。行有眚，无攸利”。[集注] 涉及 2751 夬之既济这个卦象。

英文

Explain the Yao statement of the ninth three Yao in the Qian hexagram, "A gentleman is vigilant all day long and remains cautious at night. Even in danger, there is no blame", with "Misinformation is spread, and it's not the right path". "Gan" is written as "yu" in the version of the philosophical works. "Jing lu" means a small path. Shang Binghe's annotation: "Not the right path means it's not the small path one is looking for." Explain the 2nd six Yao in the Fu (Return) hexagram, "Frequent returns, in danger but no blame", with "Beating drums to drive away the fox". Explain the upper nine Yao in the Wu Wang (No Falsehood) hexagram, "No falsehood. Traveling brings misfortune, and there is no benefit", with "Not knowing the whereabouts". [Collected Annotations] involve the hexagram image of 2751 Guai turning into Ji Ji.

0026乾之大畜［三羊爭雌, 相逐奔馳］釋乾上九"亢龍有悔." ［終日不食］䆁無妄上九"无妄行, 有眚, 无攸利." 言意料外的行程, 有災難, 無所利. ［精氣勞疲］釋大畜初九"有厲, 利已." ［集註］1829坎之家人, 3653兑之需.

0026 乾之大畜

白话简体中文

解释《乾》卦上九爻辞 “亢龙有悔”，用 “三羊争雌，相逐奔驰” 来阐释。用 “终日不食” 解释《无妄》卦上九爻 “无妄行，有眚，无攸利”，意思是意料外的行程，会有灾难，没有好处。用 “精气劳疲” 解释《大畜》卦初九爻 “有厉，利已”。[集注] 涉及 1829 坎之家人，3653 兑之需这些卦象。

英文

Explain the Yao statement of the upper nine Yao in the Qian hexagram, "The soaring dragon has remorse", with "Three rams fight for the ewe and chase each other". Explain the upper nine Yao in the Wu Wang (No Falsehood) hexagram, "Acting without due consideration brings misfortune, and there is no benefit", with "Not eating all day long", meaning that an unexpected journey will bring disasters and no benefits. Explain the first nine Yao in the Da Xu (Great 蓄积) hexagram, "There is danger, it is beneficial to stop", with "Exhausted spirit and energy". [Collected Annotations] involve hexagram images such as 1829 Kan turning into Jia Ren and 3653 Dui turning into Xu.

0027乾之頤［純服素裳, 載主以興］釋乾九五"飛龍在天, 利見大人." 四部注“純服, 色不雜也. 易坤卦六五：黃裳元吉, 文在中也.” 尚注“史記：武王載木主, 觀兵孟津, 八百諸侯皆歸周. 此時文王木主在軍, 故素服. 黃裳, 吉服也.”［德義茂生］釋大畜上九"何天之衢, 亨." 言承擔上天重責大任, 功德圓滿, 福澤深厚. 天作之合. 德義為道德信義, 指賞罰得當, 亦指從善去惡. ［天下歸仁］釋頤彖”天地養萬物, 聖人養賢以及萬民, 頤之時大矣哉." ［集注］0490比之益.

0027 乾之颐

白话简体中文

解释《乾》卦九五爻辞 “飞龙在天，利见大人”，用 “纯服素裳，载主以兴” 来阐释。四部注解说：“纯服，就是颜色不混杂。《易・坤卦》六五爻说：‘黄裳元吉，文在中也。’” 尚秉和注解：“《史记》记载：周武王载着文王的神主牌位，在孟津阅兵，八百诸侯都归附了周。当时文王的神主牌位在军中，所以穿着素服。黄裳，是吉祥的服饰。” 用 “德义茂生” 解释《大畜》卦上九爻 “何天之衢，亨”，意思是承担上天重责大任，功德圆满，福泽深厚，是天作之合。“德义” 指道德信义，意味着赏罚得当，也指从善去恶。用 “天下归仁” 解释《颐》卦的卦辞 “天地养万物，圣人养贤以及万民，颐之时大矣哉”。[集注] 涉及 0490 比之益这个卦象。

英文

Explain the Yao statement of the ninth five Yao in the Qian hexagram, "The flying dragon is in the sky, it is beneficial to see the great man", with "Wearing plain clothes and a simple skirt, carrying the spiritual tablet to rise". The annotation in the Four Books says: "Plain clothes mean the colors are not mixed. In the 5th six Yao of the Kun hexagram in The Book of Changes, it is said, 'A yellow skirt is extremely auspicious, as the beauty is within.'" Shang Binghe's annotation: "According to 'Records of the Grand Historian', King Wu of Zhou carried the spiritual tablet of King Wen and reviewed the troops at Mengjin. Eight hundred feudal lords submitted to Zhou. At that time, King Wen's spiritual tablet was in the army, so they wore plain clothes. A yellow skirt is an auspicious dress." Explain the upper nine Yao in the Da Xu (Great 蓄积) hexagram, "Following the path of heaven, it is prosperous", with "The growth of virtue and righteousness", meaning undertaking the heavy responsibility of heaven, with complete merits and virtues and profound blessings, a match made in heaven. "Virtue and righteousness" refer to moral integrity, meaning proper rewards and punishments, and also referring to doing good and avoiding evil. Explain the hexagram statement of the Yi (Nourishment) hexagram, "Heaven and earth nourish all things. Sages nourish the worthy and the common people. The time of Nourishment is of great significance", with "The world submits to benevolence". [Collected Annotations] involve the hexagram image of 0490 Bi turning into Yi.

0028乾之大過［桀跖並處, 人民勞苦］䆁乾上九"亢龍有悔." 四部注“桀 夏桀. 跖, 盜跖.”［擁兵荷糧] 釋頤六二"顛頤, 拂經于丘頤, 征凶." 言顛倒而違于常理, 向下施以苛捐雜稅. 丘, 所履之常處也, 向上求養又所求非人, 以此而行, 未見有與. 故曰"頤, 征凶." 擁兵, 聚集軍隊. 荷糧, 苛捐雜稅. ［戰於齊魯］釋大過九三"棟橈, 凶." 言齊魯大地的兄弟自相殘殺. 有如屋樑脆弱曲折, 形勢危急.［集注］0247蒙之豐, 0919謙之剝, 1502復之離, 1965咸之萃, 3504豐之井.

0028 乾之大过

简体中文翻译

“乾之大过”：[夏桀和盗跖同时存在，百姓生活劳苦]，这是对《乾》卦上九爻 “亢龙有悔” 的阐释。四部注释中提到：“桀，指的是夏桀。跖，指的是盗跖”。[拥兵自重，征收苛捐杂税]，这是对《颐》卦六二爻 “颠颐，拂经于丘颐，征凶” 的解释。意思是违背常理，向下征收繁重的赋税。“丘”，是人们日常行走的地方，向上寻求供养却找错了对象，按照这样的方式行事，不会得到支持。所以说 “颐，征凶” 。“拥兵” 指的是聚集军队，“荷粮” 指的是苛捐杂税。[在齐鲁之地发生战乱]，这是对《大过》卦九三爻 “栋桡，凶” 的解释。意思是齐鲁地区的人相互争斗、自相残杀，就如同房屋的栋梁弯曲脆弱，形势非常危急。[集注] 涉及到 0247 蒙之丰、0919 谦之剥、1502 复之离、1965 咸之萃、3504 丰之井这些卦象。

英文翻译

"Qian turning into Da Guo": ["Jie and Zhi coexisted, and the common people suffered hardships"], which is an interpretation of the upper nine Yao of the Qian hexagram, "The soaring dragon has remorse". The annotations in the Four Books mention: "Jie refers to Jie of the Xia Dynasty. Zhi refers to Zhi the Robber." ["Amassing troops and imposing heavy taxes"] is an explanation of the second six Yao of the Yi hexagram, "Inverting nourishment, going against the norm in seeking nourishment from the high ground, going on an expedition brings misfortune". It means going against common sense and imposing heavy taxes on the people below. "Qiu" is the place where people usually walk. Seeking support from above but turning to the wrong person, acting in this way will not gain support. So it is said, "Yi, going on an expedition brings misfortune". "Amassing troops" means gathering an army, and "imposing heavy taxes" means exorbitant taxes. ["Wars broke out in Qi and Lu"], which is an interpretation of the third nine Yao of the Da Guo hexagram, "The ridgepole is bent, misfortune". It means that the people in the Qi and Lu regions fought against each other, just like the bent and fragile ridgepole of a house, and the situation was extremely critical. [Collected Annotations] involve hexagram transformations such as Meng turning into Feng (0247), Qian turning into Bo (0919), Fu turning into Li (1502), Xian turning into Cui (1965), and Feng turning into Jing (3504).

0029乾之坎［黃鳥釆菉/來集. 既嫁不答］釋乾上九"亢龍有悔." 尚注“ 黃鳥及釆菉皆詩小雅篇名, 皆傷怨曠, 故曰既嫁不答.” 不答, 不應對, 不和睦. ［念我父兄] 釋大過初六"藉用白茅, 無咎." ［思復邦國］釋說卦"坎其於人也為加憂, 為心病." 易林乾之坎一方面詮䆁詩187黃鳥的詩旨, 同時舉例説明説卦傳“坎其於人也為加憂, 為心病. 易林僅用本詩16個字, 同時解決詩經與易經的疑難雜症, 其功力可謂出神入化. 更重要的是由本詩可證明詩經. 易經與易林三位一體, 展現出多彩多姿的大千世界. 易林用黃鳥來集, 取自詩經黃鳥黃鳥, 無集于穀, 桑, 栩. 易林用既嫁不答, 取自詩經不可與明, 不可與處. 易林用念我父兄, 取自詩經言旋言歸. 復我諸兄, 父. 易林用思復邦國, 取自詩經言旋言歸, 復我邦族. 其中既嫁不答四字闡釋詩經黃鳥詩旨, 更有畫龍點晴之妙. 顯然比詩序謂黃鳥刺宣王也, 更能䆁疑. 也較朱熹詩集傳民適異國不得其所, 更直指核心. 詩經226小雅采綠為丈夫至期未歸, 妻子思念之詩. 其詩旨與詩187黃鳥不同. 子書本作來集. 應從之. 陳喬樅齊詩遺説考“焦氏所言詩義, 蓋女適異國而不見答, 故欲復其邦族.”［集注］3600巽之豫.

0029 乾之坎

简体中文翻译

“乾之坎”：[黄鸟采集菉草，来到这里聚集。女子出嫁后夫妻不和睦]，这是对《乾》卦上九爻 “亢龙有悔” 的阐释。尚秉和注释说：“《黄鸟》和《采菉》都是《诗经・小雅》中的篇名，都表达了对离人、旷夫怨女的哀伤，所以说‘既嫁不答’”。“不答”，意思是不回应、不和睦。[思念我的父亲和兄长]，这是对《大过》卦初六爻 “藉用白茅，无咎” 的解释。[渴望恢复自己的国家]，这是对《说卦》中 “坎卦对于人来说，意味着增加忧患，内心忧愁” 的解释。《易林》中 “乾之坎” 这一卦象，一方面诠释了《诗经》中《黄鸟》（编号 187）的主旨，同时举例说明了《说卦传》中 “坎卦对于人来说，意味着增加忧患，内心忧愁” 的含义。《易林》仅用了这首诗中的 16 个字，就同时解决了《诗经》和《易经》中的疑难问题，其功力可谓高超绝妙。更重要的是，通过这首诗可以证明《诗经》《易经》和《易林》三者是紧密相连的整体，共同展现出丰富多彩的世界。《易林》中 “黄鸟来集”，取自《诗经》中 “黄鸟黄鸟，无集于谷，无集于桑，无集于栩”。“既嫁不答” 取自《诗经》中 “不可与明，不可与处”。“念我父兄” 取自《诗经》中 “言旋言归，复我诸兄，复我诸父”。“思复邦国” 取自《诗经》中 “言旋言归，复我邦族” 。其中 “既嫁不答” 这四个字对《诗经・黄鸟》主旨的阐释，更是起到了画龙点睛的作用。显然比《诗序》中所说的 “《黄鸟》是讽刺宣王的” 更能解释疑难，也比朱熹《诗集传》中 “百姓到了别的国家却得不到应有的安顿” 更能抓住核心。《诗经》第 226 篇《小雅・采绿》是一首妻子思念到期未归丈夫的诗，它的主旨与《诗经》第 187 篇《黄鸟》不同。子书版本写作 “来集”，应该依从这个版本。陈乔枞在《齐诗遗说考》中说：“焦氏所说的诗的含义，大概是女子嫁到异国却得不到善待，所以想要回到自己的邦族”。[集注] 涉及 3600 巽之豫这一卦象。

英文翻译

"Qian turning into Kan": ["The yellow birds gather here while gathering lü grass. After a woman gets married, there is disharmony between the couple"], which is an interpretation of the upper nine Yao of the Qian hexagram, "The soaring dragon has remorse". Shang Binghe's annotation says: " 'The Yellow Birds' and 'Gathering Lü Grass' are both titles of poems in 'Minor Odes of the Kingdom' in The Book of Songs. They both express grief for separated people and unmarried men and women, so it is said, 'After marriage, there is disharmony'. " "Bu da" means not responding, disharmony. ["Missing my father and elder brothers"] is an explanation of the first six Yao of the Da Guo hexagram, "Laying a mat with white rush, no blame". ["Yearning to restore my country"] is an explanation of "For people, the Kan hexagram means increased worries and a troubled heart" in "Explanation of the Hexagrams". The hexagram image of "Qian turning into Kan" in Yilin not only interprets the theme of "The Yellow Birds" (No. 187) in The Book of Songs, but also exemplifies the meaning of "For people, the Kan hexagram means increased worries and a troubled heart" in "Explanation of the Hexagrams". Yilin uses only 16 characters from this poem to solve the difficult problems in both The Book of Songs and The Book of Changes at the same time. Its proficiency is truly remarkable. More importantly, this poem proves that The Book of Songs, The Book of Changes, and Yilin are an integrated whole, jointly presenting a colorful world. "The yellow birds gather here" in Yilin is taken from "Yellow birds, yellow birds, don't perch on the millet tree, don't perch on the mulberry tree, don't perch on the oak tree" in The Book of Songs. "After marriage, there is disharmony" is taken from "Can't get along with them, can't live with them" in The Book of Songs. "Missing my father and elder brothers" is taken from "I'll return, I'll go back, to see my elder brothers, to see my fathers" in The Book of Songs. "Yearning to restore my country" is taken from "I'll return, I'll go back, to restore my clan" in The Book of Songs. The four - character phrase "After marriage, there is disharmony" plays a crucial role in interpreting the theme of "The Yellow Birds" in The Book of Songs. Obviously, it can explain the difficult points better than what is said in "The Preface to The Book of Songs" that " 'The Yellow Birds' satirizes King Xuan", and it also gets to the core more directly than Zhu Xi's statement in "The Collected Commentaries on The Book of Songs" that "The common people went to other countries but couldn't get proper settlement". "Gathering Green" in "Minor Odes of the Kingdom" (No. 226) in The Book of Songs is a poem in which a wife misses her husband who has not returned as expected. Its theme is different from that of "The Yellow Birds" (No. 187) in The Book of Songs. The version in the philosophical works writes "come and gather", and we should follow this version. Chen Qiaocong said in "Research on the Lost Explanations of the Qi School of The Book of Songs": "What Jiao (Yanshou) said about the meaning of the poem is probably that a woman married into a foreign country but was not treated well, so she wanted to return to her own clan." [Collected Annotations] involve the hexagram transformation of Xun turning into Yu (3600).

0030乾之離［胎生孚乳, 長息成就］釋乾九二"見龍在田, 利見大人." 言胎生嬰兒要經過哺乳, 才能長大成人開創事業. ［充滿帝室］釋坎象"水洊至, 習坎. 君子以常德行, 習教事." 言棟樑之才盡歸帝室.［家國昌富］釋離六二"黃離, 元吉."

0030 乾之离

简体中文解释

用 “胎生孚乳，长息成就” 来解释《乾》卦九二爻 “见龙在田，利见大人”。意思是胎生的婴儿需要经过哺乳，才能长大成人并开创事业。用 “充满帝室” 解释《坎》卦的卦象 “水洊至，习坎。君子以常德行，习教事”，寓意栋梁之才都为帝室效力。用 “家国昌富” 解释《离》卦六二爻 “黄离，元吉” 。

英文解释

"Tai sheng fu ru, zhang xi cheng jiu" is used to explain the second yang line of the Qian hexagram, "Seeing the dragon in the field, it is beneficial to meet a great person." It means that a baby born from the womb needs to be breastfed to grow up and start a career. "Chong man di shi" is used to explain the trigram image of the Kan hexagram, "Water flows continuously, representing repeated danger. A gentleman should uphold constant virtue and practice teaching." It implies that all the talented people serve the imperial family. "Jia guo chang fu" is used to explain the second yin line of the Li hexagram, "Yellow attachment, extremely auspicious."

0031乾之咸［三人求橘, 反得丹穴］釋乾九二"見龍在田, 利見大人." 求橘為求取配偶. 東坡有黃甘陸吉傳, 皆借吉為橘. ［女清以富］釋序卦"離者, 麗也." 麗為附麗. 指巴寡婦清因壟斷丹沙而成為巨富. 顧千里曰”清者, 人名. 貨殖傳所謂巴寡婦清也. 清家得丹穴.”［黃金百鎰］釋咸卦辭"亨, 利貞, 取女吉." 鎰, 二十兩. 鄭康成曰”三十兩.” 趙岐注”24兩.” 舊制一兩比一盎司略多一點. 巴寡婦清是中國第一位女礦業家, 丈夫英年早逝, 進而壟斷丹沙及水銀的生產. 班固漢書貨殖傳”巴寡婦清楚, 其先得丹穴, 而擅其利數世, 家亦不貲. 清寡婦能守其業, 用財自衛, 人不敢犯. 始皇以貞婦而容之, 為築女懷清台.” 求橘是指依屈原的橘頌, 求取配偶, 其文曰”后皇嘉樹, 橘徠服兮, 受命不遷, 生南國兮, 深固難徙, 更壹志命.” 就像娶巴寡婦清那樣, 志節如橘, 生死相依. 又橘字亦可書寫為桔, 以物喻人, 故取女吉. 本詩釋易經下經第一卦咸卦卦辭取女吉及詩經第一篇關睢篇窈窕淑女, 君子好逑.

0031 乾之咸

简体中文解释

用 “三人求橘，反得丹穴” 解释《乾》卦九二爻 “见龙在田，利见大人”。这里 “求橘” 寓意求取配偶，苏东坡的《黄甘陆吉传》中，都借 “吉” 字指代 “橘”。用 “女清以富” 解释《序卦》中 “离者，丽也”，“丽” 是附丽的意思，指巴寡妇清因垄断丹砂生意而成为巨富。顾千里说：“清，是人名，就是《货殖传》中所说的巴寡妇清。清家得到了丹砂矿穴。” 用 “黄金百镒” 解释《咸》卦的卦辞 “亨，利贞，取女吉”。“镒”，在古代，郑康成认为是三十两，赵岐注解为二十四两，旧制中一两比一盎司略多一点 。巴寡妇清是中国第一位女矿业家，丈夫早逝后，她垄断了丹砂及水银的生产。班固在《汉书・货殖传》中记载：“巴寡妇清，她的先辈得到了丹砂矿穴，几代人都独占其利，家中财富不可计量。清作为寡妇能守住家业，用钱财自卫，别人不敢侵犯。秦始皇因她是贞妇而礼遇她，为她修筑了女怀清台。”“求橘” 是依据屈原的《橘颂》来求取配偶，文中说 “后皇嘉树，橘徕服兮，受命不迁，生南国兮，深固难徙，更壹志兮”，就像娶巴寡妇清一样，希望对方志节如橘，生死相依。另外，“橘” 字也可写作 “桔”，以物喻人，所以说 “取女吉”。这首诗解释了《易经》下经第一卦《咸》卦卦辞 “取女吉” 以及《诗经》第一篇《关雎》中 “窈窕淑女，君子好逑” 的含义。

英文解释

"Three people seek oranges but instead find a cinnabar mine" is used to explain the second yang line of the Qian hexagram, "Seeing the dragon in the field, it is beneficial to meet a great person." Here, "seeking oranges" implies seeking a spouse. In Su Dongpo's "Biography of Huang Gan and Lu Ji", "ji" is used to refer to "orange". "A woman named Qing became wealthy" is used to explain "Li means attachment" in "The Order of the Hexagrams". "Li" means attachment, referring to the Widow Qing of Ba who became extremely wealthy by monopolizing the cinnabar business. Gu Qianli said, "Qing is a person's name, that is, the Widow Qing of Ba mentioned in 'Biographies of Merchants'. Her family obtained a cinnabar mine." "A hundred yi of gold" is used to explain the hexagram statement of the Xian hexagram, "Smooth progress, it is beneficial to be upright. Marrying a woman brings good fortune." In ancient times, Zheng Kangcheng believed that "yi" was thirty liang, and Zhao Qi annotated it as twenty - four liang. In the old system, one liang was slightly more than one ounce. The Widow Qing of Ba was China's first female mining entrepreneur. After her husband died young, she monopolized the production of cinnabar and mercury. Ban Gu recorded in "Biographies of Merchants" in "The History of the Han Dynasty": "The Widow Qing of Ba, her ancestors obtained a cinnabar mine. For generations, they monopolized its profits, and her family's wealth was immeasurable. As a widow, Qing could maintain her family business and defend herself with money, so no one dared to violate her. Emperor Shi Huang of Qin treated her with courtesy because of her chastity and built the Nü Huaiqing Terrace for her." "Seeking oranges" is based on Qu Yuan's "Ode to the Orange" to seek a spouse. The text says, "The beautiful tree bestowed by heaven and earth, the orange adapts here. Given a fixed nature, it grows in the southern land. Deep - rooted and hard to move, with a determined will." Just like marrying the Widow Qing of Ba, hoping that the partner has integrity like an orange, staying together through life and death. In addition, the character "橘" can also be written as "桔", using an object to symbolize a person, so it is said that "marrying a woman brings good fortune". This poem explains the meaning of "Marrying a woman brings good fortune" in the hexagram statement of the Xian hexagram, the first hexagram in the lower part of The Book of Changes, and "A fair maiden is a gentleman's good match" in "Guan Ju", the first poem in The Book of Songs.

0032乾之恆［東山西嶽, 會合俱食］䆁乾九二"見龍在田, 利見大人." 言地無分東西, 大家聚在一起一同進食［百家送從］釋咸象"山上有澤, 咸. 君子以虛受人." 從, 護送隨從. ［以成恩福］釋恆象"雷風, 恆. 君子以立不易方." ［集注］3667兌之臨.

0032 乾之恒

简体中文解释

用 “东山西岳，会合俱食” 阐释《乾》卦九二爻 “见龙在田，利见大人”，意思是不论地域东西，人们相聚在一起共同进食。用 “百家送从” 解释《咸》卦的卦象 “山上有泽，咸。君子以虚受人”，“从” 指护送随从。用 “以成恩福” 解释《恒》卦的卦象 “雷风，恒。君子以立不易方” 。[集注] 涉及 3667 兑之临这一卦象。

英文解释

"People from the eastern mountains and the western mountains gather and eat together" is used to explain the second yang line of the Qian hexagram, "Seeing the dragon in the field, it is beneficial to meet a great person." It means that people from different regions gather together to eat. "Hundreds of families send escorts" is used to explain the trigram image of the Xian hexagram, "There is a lake on the mountain, representing Xian. A gentleman should be open - minded and accept others." "Cong" means escorts. "Achieving grace and good fortune" is used to explain the trigram image of the Heng hexagram, "Thunder and wind, representing Heng. A gentleman should establish unchanging principles." [Collected Annotations] involve the hexagram transformation of Dui turning into Lin (3667).

0033乾之遯［眵鷄無距, 與鵲交鬥］釋乾上九"亢龍有悔." 指雌鷄變成雄鷄但沒有後爪. 説文“眵, 目傷眥也.” 眵雞無距語出漢書五行志中之上“宣帝黃龍五年, 未央殿…雌鷄化為雄, 毛變化而不鳴, 不將無距”。顏師古注“距鷄附足骨, 鬥時所用刺之.”［翅折目盲］釋恆九三”不恆其德, 或承之羞, 貞吝.” 言不恆守貞正美德, 將受到羞辱.［為鳩所傷］釋遯初六象"遯尾之厲, 不往何災也?" ［集注]0336訟之豫, 3529旅之小畜.

0033 乾之遁

简体中文解释

用 “眵鸡无距，与鹊交斗” 解释《乾》卦上九爻 “亢龙有悔”，意思是母鸡变成公鸡但却没有后爪。《说文》中解释 “眵，目伤眦也”。“眵鸡无距” 这句话出自《汉书・五行志中之上》“宣帝黄龙五年，未央殿… 雌鸡化为雄，毛变化而不鸣，不将无距” ，颜师古注解 “距，是鸡附在脚上的骨头，斗鸡时用来刺对方”。用 “翅折目盲” 解释《恒》卦九三爻 “不恒其德，或承之羞，贞吝”，意思是不能恒守贞正的美德，就会受到羞辱。用 “为鸠所伤” 解释《遁》卦初六爻的爻象 “遁尾之厉，不往何灾也？” [集注] 涉及 0336 讼之豫、3529 旅之小畜这些卦象。

英文解释

"A chicken with a sore eye and no spurs fights with a magpie" is used to explain the top yang line of the Qian hexagram, "The soaring dragon has remorse." It means that a hen turns into a rooster but has no spurs. In "Shuowen Jiezi", it is explained that "眵 means an injury to the corner of the eye." The phrase "A chicken with a sore eye and no spurs" comes from "The History of the Han Dynasty・The Middle - Upper Part of the Treatise on the Five Phases": "In the fifth year of Huanglong, during the reign of Emperor Xuan of the Han Dynasty, in Weiyang Palace... a hen turned into a rooster. Its feathers changed, but it didn't crow and had no spurs." Yan Shigu annotated, "Spurs are the bones attached to a chicken's feet, used to stab the opponent during a cockfight." "Having a broken wing and being blind" is used to explain the third yang line of the Heng hexagram, "If one does not maintain virtue constantly, one may bear shame. Being upright brings difficulties." It means that if one cannot constantly uphold upright virtue, one will be shamed. "Being injured by a turtledove" is used to explain the image of the first yin line of the Dun hexagram, "The danger of being at the end of retreat. If one does not go forward, what disaster can there be?" [Collected Annotations] involve hexagram transformations such as Song turning into Yu (0336) and Lü turning into Xiao Xu (3529).

0034乾之大壯［卻大墻壞, 蠧眾木折］釋乾上九"亢龍有悔." 卻, 依剝之中孚, 應為隙. ［狼虎為政, 天降罪罰］䆁遯上九"肥遯, 無不利." ［高弒望夷, 胡亥以斃］釋大壯卦名, 哀也, 傷也. 馬融曰壯, 傷也. 虞翻亦同此説. 而王肅曰壯盛, 鄭玄亦同此説. 同一壯子不宜有傷與盛兩種不同解釋. 大壯為傷係因物極必反, 指趙高弒胡亥於望夷宮. ［集註］1469剥之中孚.

0034 乾之大壮

简体中文解释

用 “却大墙坏，蠹众木折” 解释《乾》卦上九爻 “亢龙有悔”，“却” 依据《剥》之中孚卦，应该是 “隙” 的意思。用 “狼虎为政，天降罪罚” 阐释《遁》卦上九爻 “肥遁，无不利”。用 “高弑望夷，胡亥以毙” 解释《大壮》卦名，“大壮” 有哀伤、受伤的意思。马融说 “壮，就是伤”，虞翻也持相同观点。而王肃说 “壮” 是强盛的意思，郑玄也认同此说法。同一个 “壮” 字不应有 “伤” 和 “盛” 两种不同解释。“大壮” 表示 “伤” 是因为物极必反，这里指赵高在望夷宫杀死胡亥。[集注] 涉及 1469 剥之中孚这一卦象。

英文解释

"A large wall is damaged by a crack, and many wooden beams are broken by worms" is used to explain the top yang line of the Qian hexagram, "The soaring dragon has remorse." According to the Bo turning into Zhong Fu hexagram, "que" should mean "crack". "Rulers as cruel as wolves and tigers will be punished by heaven" is used to explain the top yang line of the Dun hexagram, "A leisurely retreat brings no disadvantages." "Zhao Gao assassinated Hu Hai at Wangyi Palace, causing his death" is used to explain the name of the Da Zhuang hexagram. "Da Zhuang" implies grief and injury. Ma Rong said, "Zhuang means injury." Yu Fan held the same view. However, Wang Su said that "zhuang" means prosperity, and Zheng Xuan also agreed. The same character "zhuang" should not have two different interpretations of "injury" and "prosperity". "Da Zhuang" representing "injury" is due to the principle that things will turn into their opposites when they reach the extreme. Here, it refers to Zhao Gao killing Hu Hai at Wangyi Palace. [Collected Annotations] involve the hexagram transformation of Bo turning into Zhong Fu (1469).

0035乾之晉 ［三癡俱走, 迷路失道］釋乾上九"亢龍有悔." ［惑不知歸］釋大壯初九"壯于趾, 征凶, 有孚." 躁動必有凶險. ［反入患口］釋晉九四"晉如鼫鼠, 貞厲." 像老鼠一樣前進, 卜問為災禍. 序卦“晉者, 晉也. 進必有所傷.”

0035 乾之晋

简体中文解释

用 “三痴俱走，迷路失道” 解释《乾》卦上九爻 “亢龙有悔”。用 “惑不知归” 解释《大壮》卦初九爻 “壮于趾，征凶，有孚”，意思是躁动必然会带来凶险。用 “反入患口” 解释《晋》卦九四爻 “晋如鼫鼠，贞厉”，意思是像鼫鼠一样前进，占卜结果是有灾祸。《序卦》中说 “晋者，进也。进必有所伤” 。

英文解释

"Three foolish people run around and get lost" is used to explain the top yang line of the Qian hexagram, "The soaring dragon has remorse." "Being confused and not knowing the way back" is used to explain the first yang line of the Da Zhuang hexagram, "Strength in the toes. Going on an expedition brings misfortune, but there is trust." It means that restlessness will surely bring danger. "Returning into trouble" is used to explain the fourth yang line of the Jin hexagram, "Advancing like a mole - cricket. Being upright brings danger." It means that advancing like a mole - cricket, the divination result is a disaster. In "The Order of the Hexagrams", it is said, "Jin means advancement. Advancement necessarily brings some harm."

0036乾之明夷［弓矢俱張, 把彈折弦］釋乾上九"亢龍有悔." 言張弓搭箭即將發射, 拉彈弓時卻拉斷了弓弦.［丸發不至］釋晉初六"晉如摧如." 言彈丸沒有射中敵人.［道遇害患］釋序卦"進必有所傷, 故受之以明夷. 夷者, 傷也." 言於路上遇害. ［集注］2148大壯之明夷.

0036 乾之明夷

简体中文解释

用 “弓矢俱张，把弹折弦” 解释《乾》卦上九爻 “亢龙有悔”，意思是拉开弓搭上箭准备发射，拉弹弓时却把弓弦拉断了。用 “丸发不至” 解释《晋》卦初六爻 “晋如摧如”，意思是弹丸没有射中目标。用 “道遇害患” 解释《序卦》中 “进必有所伤，故受之以明夷。夷者，伤也”，意思是在路上遭遇灾祸。[集注] 涉及 2148 大壮之明夷这一卦象。

英文解释

"Both the bow and arrow are drawn, but the string of the catapult breaks" is used to explain the top yang line of the Qian hexagram, "The soaring dragon has remorse." It means that when preparing to shoot by drawing the bow and arrow, the string of the catapult breaks. "The pellet fails to reach the target" is used to explain the first yin line of the Jin hexagram, "Advancing but being repulsed." It means that the pellet does not hit the target. "Encountering disasters on the road" is used to explain "Advancement necessarily brings some harm, so it is followed by Ming Yi. Yi means injury" in "The Order of the Hexagrams". It means encountering disasters on the road. [Collected Annotations] involve the hexagram transformation of Da Zhuang turning into Ming Yi (2148).

0037乾之家人［三女求夫, 伺候山隅］釋乾上九”亢龍有悔.” 詩氓”三歲為婦, 靡室勞矣.” 三女似指結婚多年的婦女, 帶著兩位女兒在山腳等候丈夫.［不見復關］釋明夷卦辭"利艱貞." 詩氓篇刺淫佚也. 云：不見復關, 泣涕漣漣. 復關, 男子居所, 不敢顯言其人, 故託言之.” 復關, 衛國地名, 指氓所居之地. 一説指回來的車, 關為車廂板. 一說復是關名. 詩氓”不見復關, 泣涕漣漣. 既見復關, 載笑載言.” 又易林用伺俟山隅, 可見復關並非男子居所. 復應為動詞, 回復. 關指關口. 復關指丈夫自關口回來, 而妻子在關口旁邊的山腳等待. ［長思憂歎］釋家人卦辭"利女貞." ［集注] 0112坤之井, 2533解之家人.

0037 乾之家人

内容解读：以 “三女求夫，伺候山隅” 解释《乾》卦上九爻 “亢龙有悔”，借助《诗经・氓》中 “三岁为妇，靡室劳矣” 推测 “三女” 指结婚多年的妇女带着女儿在山脚等丈夫。“不见复关” 用于解释《明夷》卦辞 “利艰贞” ，对 “复关” 的含义进行多种解读，结合《易林》判断 “复关” 指丈夫从关口回来，妻子在山脚等待。“长思忧叹” 用于解释《家人》卦辞 “利女贞” ，还列出了 [集注] 涉及的 0112 坤之井、2533 解之家人两卦象。

英文："0037 Qian turning into Family: 'Three women seek their husbands and wait at the foot of the mountain' interprets the upper nine Yao of the Qian hexagram, 'The soaring dragon has remorse'. Referring to 'For three years as a wife, I've spared no efforts in housework' in 'The Song of the Abandoned Wife' from The Book of Songs, it's speculated that the 'three women' are women who have been married for years waiting with their daughters at the foot of the mountain for their husbands. 'Not seeing Fuguan' is used to interpret the hexagram statement of the Ming Yi hexagram, 'It is beneficial to be steadfast in the face of difficulties'. There are various interpretations of 'Fuguan'. Combining with Yilin, it's judged that 'Fuguan' means the husband returns from the pass and the wife waits at the foot of the mountain. 'Long - term worrying and sighing' is used to interpret the hexagram statement of the Family hexagram, 'It is beneficial for women to be steadfast'. Also, [Collected Annotations] involve two hexagram images: 0112 Kun turning into Well and 2533 Release turning into Family."

0038乾之睽［陽旱炎炎, 傷害禾穀］釋乾上九"亢龍有悔." ［穡人無食］䆁家人九三"家人嗃嗃.” 言家人愁苦. 穡人: 農夫. ［耕夫歎息］䆁序卦"家道窮必乖, 故受之以乖. 睽者, 乖也."

0038 乾之睽

内容解读：用 “阳旱炎炎，伤害禾谷” 解释《乾》卦上九爻 “亢龙有悔” 。“穡人无食” 阐释《家人》九三爻 “家人嗃嗃”，表明家人愁苦，“穡人” 即农夫。“耕夫叹息” 阐释《序卦》中 “家道穷必乖，故受之以乖。睽者，乖也”，说明家道衰败会导致家庭关系不和谐。

英文："0038 Qian turning into Oppose: 'The scorching sun causes drought, harming the crops' interprets the upper nine Yao of the Qian hexagram, 'The soaring dragon has remorse'. 'The farmers have no food' explains the third nine Yao of the Family hexagram, 'The family members are strict and harsh', indicating that the family members are distressed. 'Sang ren' means farmers. 'The plowmen sigh' explains 'When the family way is exhausted, there must be disharmony, so it is followed by disharmony. Kui means disharmony' in 'The Order of the Hexagrams', showing that the decline of the family can lead to disharmony in family relationships."

0039乾之蹇［騎㹠逐羊, 不見所望］䆁乾上九"亢龍有悔." 㹠, 小豬. ［徑涉虎廬］釋序卦"睽者, 乖也." [亡羝失羔] 釋序卦"蹇者, 難也." 羝, 公羊. 羔, 小羊.［集注］1405賁之中孚, 2340家之明夷.

0039 乾之蹇

内容解读：“骑㹠逐羊，不见所望” 阐释《乾》卦上九爻 “亢龙有悔” ，“㹠” 是小猪。“径涉虎庐” 解释《序卦》中 “睽者，乖也” ，“亡羝失羔” 解释《序卦》中 “蹇者，难也” ，“羝” 是公羊，“羔” 是小羊，同时给出 [集注] 涉及的 1405 贲之中孚、2340 家之明夷两卦象。

英文："0039 Qian turning into Difficulty: 'Riding a piglet to chase sheep, not achieving what one desires' interprets the upper nine Yao of the Qian hexagram, 'The soaring dragon has remorse'. 'Jiong' means a piglet. 'Walking straight into a tiger's den' explains 'Kui means disharmony' in 'The Order of the Hexagrams'. 'Losing rams and lambs' explains 'Jian means difficulty' in 'The Order of the Hexagrams'. 'Di' refers to rams and 'gao' refers to lambs. Also, [Collected Annotations] involve two hexagram images: 1405 Grace turning into Sincerity and 2340 Family turning into Darkening of the Light."

0040乾之解［暗眛冥語, 轉相詿誤］釋乾上九"亢龍有悔." 流言蜚語在暗中流傳, 轉而以訛傳傳訛. 暗昧, 不光明磊落. 冥, 幽暗. 詿, 誤. ［鬼魅所舍］䆁蹇彖”蹇, 難也. 險在前也. 見險而能止, 知矣哉！” 鬼魅, 鬼怪. ［誰知臥處］釋解卦辭”無所往, 其來復吉.” 不要前往, 回原處吉祥. ［集注］2575損之謙.

0040 乾之解

内容解读：“暗昧冥语，转相詿误” 解释《乾》卦上九爻 “亢龙有悔” ，指流言暗中传播、以讹传讹。“鬼魅所舍” 阐释《蹇》卦辞 “蹇，难也。险在前也。见险而能止，知矣哉！” ，“鬼魅” 即鬼怪。“谁知卧处” 解释《解》卦辞 “无所往，其来复吉” ，意为不宜前往，返回原处才吉祥，还列出 [集注] 涉及的 2575 损之谦这一卦象。

英文："0040 Qian turning into Release: 'Ambiguous and obscure words, spreading false information' interprets the upper nine Yao of the Qian hexagram, 'The soaring dragon has remorse', referring to rumors spreading secretly and being passed on as truth. 'Haunted by ghosts and demons' explains the hexagram statement of the Jian hexagram, 'Jian means difficulty. Danger lies ahead. It is wise to stop when seeing danger!'. 'Gui mei' refers to ghosts and demons. 'Who knows where one sleeps' explains the hexagram statement of the Release hexagram, 'Do not go anywhere. It is auspicious to return', meaning it's not advisable to go forward and it's auspicious to return to the original place. Also, [Collected Annotations] involve the hexagram image of 2575 Decrease turning into Humility."

0041乾之損［姬姜祥淑, 二人偶食］釋乾九五"飛龍在天, 利見大人." 姬:周公旦. 姜; 太公望. 祥淑：善良有福. 偶食: 並肩而食. ［論仁議福] 釋解象"雷雨作, 解. 君子以赦過宥罪." ［以安王室］釋損上九"弗損益之, 無咎, 貞吉. 利有攸往, 得臣無家." ［集注] 3132革之節.

0041 乾之损

内容解读：“姬姜祥淑，二人偶食” 解释《乾》卦九五爻 “飞龙在天，利见大人” ，“姬” 指周公旦，“姜” 指太公望，“祥淑” 表示善良有福，“偶食” 即并肩而食。“论仁议福” 解释《解》卦象 “雷雨作，解。君子以赦过宥罪” 。“以安王室” 解释《损》卦上九爻 “弗损益之，无咎，贞吉。利有攸往，得臣无家” ，并列出 [集注] 涉及的 3132 革之节这一卦象。

英文："0041 Qian turning into Decrease: 'Ji and Jiang, kind - hearted and blessed, the two eat side by side' interprets the ninth five Yao of the Qian hexagram, 'The flying dragon is in the sky, it is beneficial to see the great man'. 'Ji' refers to the Duke of Zhou Dan, 'Jiang' refers to Tai Gongwang. 'Xiang shu' means kind - hearted and blessed, and 'ou shi' means eating side by side. 'Discussing benevolence and fortune' explains the hexagram image of the Release hexagram, 'Thunder and rain come, representing Release. A gentleman should forgive mistakes and pardon crimes'. 'To stabilize the royal family' explains the upper nine Yao of the Decrease hexagram, 'Do not decrease but increase it. There is no blame. It is auspicious to be steadfast. It is beneficial to go somewhere. One can obtain subjects without concern for family'. Also, [Collected Annotations] involve the hexagram image of 3132 Revolution turning into Restraint."

0042乾之益［公孫駕驪, 載聘東齊］釋乾九二"見龍在田, 利見大人." 公孫季扎駕著馬車, 往東出使齊國. 説文解字”驪, 馬深黑色.”［延陵說產］釋損卦辭"有孚, 元吉, 可貞, 利有攸往." 季扎與晏平仲相好, 勸晏平仲交出政權及釆邑, 以免於難. 延陵: 季扎. 產:子產. ［遺季紵衣］釋益卦名, 增益. 前往鄭國漢見子產, 送予縞帶. 遺: 饋贈. 紵衣: 縞帶. 釋風雷益卦名. 何謂益？易經本文及十翼並未明示. 朱子本義認為益為增益, 十分正確. 而易林舉季扎出使齊國及鄭國為例, 認為益包括提出建言及饋贈. 又從本詩第四句可知益通遺, 饋贈之意. 左傳襄公29年/公元前544年”吳公子扎聘於齊, 説晏平仲, 謂之曰子速納邑與政, 乃免於難…聘於鄭見子產, 如舊相識, 與之縞帶, 子產獻紵衣焉, 謂子產曰鄭之執政侈, 難將至矣. 政必及子, 子為政, 慎之以禮, 不然, 鄭國將敗.”［集注］1109蠱之噬嗑, 1912離之旅, 2909升之坎, 3328艮之未濟, 3670兌之賁.

0042乾之益

简体中文

“公孙驾骊，载聘东齐”解释《乾》卦九二爻“见龙在田，利见大人”。公孙季札驾着马车，向东出使齐国。《说文解字》说“骊，是深黑色的马”。“延陵说产”解释《损》卦卦辞“有孚，元吉，可贞，利有攸往”。季札与晏平仲交好，劝说晏平仲交出政权和采邑，以免遭难。延陵指的是季札，产指的是子产。“遗季紵衣”解释《益》卦的卦名，意思是增益。（季札）前往郑国去见子产，送给他缟带。“遗”是馈赠的意思，“紵衣”就是缟带，这也是在解释《风雷益》卦名。什么是“益”呢？《易经》原文及《十翼》都没有明确说明。朱熹《周易本义》认为“益”是增益，非常正确。而《易林》以季札出使齐国及郑国为例，认为“益”包括提出建言及馈赠。又从本诗第四句可知“益”通“遗”，是馈赠的意思。《左传·襄公二十九年》（公元前544年）记载：“吴公子札到齐国访问，劝说晏平仲，对他说：你赶紧交出采邑和政权，才能免于灾祸……到郑国访问时见到子产，就像老相识一样，送给他缟带，子产回赠紵衣，季札对子产说：郑国的执政者奢侈，灾难即将来临。政权必然会落到你手中，你执政时，要用礼来谨慎行事，不然，郑国将会衰败。”[集注]涉及1109蛊之噬嗑、1912离之旅、2909升之坎、3328艮之未济、3670兑之贲这些卦象。

英文

"Gongsun driving a black horse, going on a mission to the east to Qi" interprets the second yang line of the Qian hexagram, "Seeing the dragon in the field, it is beneficial to meet a great man." Gongsun Jizha drove a carriage and went on a diplomatic mission to the State of Qi in the east. "Shuowen Jiezi" states that "Li is a dark black horse." "Yanling persuading Chan" interprets the hexagram statement of the Sun (Decrease) hexagram, "With sincerity, it is extremely auspicious, one can be steadfast, and it is beneficial to go somewhere." Jizha and Yan Pingzhong were on good terms. Jizha persuaded Yan Pingzhong to hand over his political power and fiefdom to avoid disasters. Yanling refers to Jizha, and Chan refers to Zichan. "Giving Jizha a fine silk garment" interprets the name of the Yi (Increase) hexagram, which means increase. (Jizha) went to the State of Zheng to meet Zichan and gave him a fine silk belt. "Wei" means to give as a gift, and "zhu yi" is a fine silk belt. This also interprets the name of the Wind-Thunder Yi hexagram. What does "Yi" mean? The original text of The Book of Changes and "The Ten Wings" do not clearly state it. Zhu Xi's "Zhouyi Benyi" believes that "Yi" means increase, which is very correct. And Yilin, taking Jizha's diplomatic missions to the States of Qi and Zheng as examples, believes that "Yi" includes offering advice and giving gifts. Also, from the fourth line of this poem, it can be seen that "Yi" is the same as "wei", meaning to give as a gift. It is recorded in "Zuo Zhuan · The 29th Year of Duke Xiang" (544 BC): "Prince Jizha of Wu visited the State of Qi and persuaded Yan Pingzhong, saying to him, 'Hand over your fiefdom and political power quickly so as to avoid disasters'... When visiting the State of Zheng and meeting Zichan, they were like old acquaintances. He gave Zichan a fine silk belt, and Zichan presented a fine silk garment in return. Jizha said to Zichan, 'The rulers of Zheng are extravagant, and disasters are approaching. Political power will surely fall to you. When you are in power, act cautiously with the rites. Otherwise, the State of Zheng will decline'." [Collected Annotations] involve hexagram images such as 1109 Gu turning into Shi He, 1912 Li turning into Lü, 2909 Sheng turning into Kan, 3328 Gen turning into Wei Ji, and 3670 Dui turning into Bi.

0043乾之夬［孤竹之墟, 老婦亡夫］䆁乾上九"亢龍有悔." 孤竹國君於公元前660年為齊桓公所滅, 使孤竹國成為廢墟, 百姓流離失所. 史記齊太公世家記載”桓公二十三年, 山戎伐燕. 燕告急於齊, 齊桓公救燕, 至於孤竹而還.” [傷於蒺藜, 不見少齊］釋益上九”莫益之, 或擊之, 立心勿恆, 凶." 左傳襄公二十五年記載困于石, 據于蒺藜, 入于其宮, 不見其妻的筮例. 崔杼筮困之大過, 困六三為家破人亡的大凶卦. 蒺藜, 有刺草本植物. 少齊, 其妻. ［東郭棠姜, 武子以亡］釋夬卦卦辭”揚于王庭.” 高島注”聲明小人之奸狀, 宣揚於王庭之上.” 易林用崔杼曝屍. 說明何謂揚于王庭. ，武子, 雀杼. 棠姜, 杼妻. 崔杼娶了棠姜而亡. 公元前548年, 崔杼因齊莊公與其妻棠姜私通, 怒而殺齊莊, 立柞臼為君, 即齊景公, 自己為右相. 兩年後, 其子雀成等互相爭權, 家族發生內訌, 左相慶封乘機攻滅崔氏, 崔杼上吊自殺, 屍體後為齊景公戮曝.［集注］0279需之剝, 2408睽之解.

 0043乾之夬

“孤竹之墟，老妇亡夫”阐释《乾》卦上九爻“亢龙有悔”。孤竹国的国君在公元前660年被齐桓公所灭，使孤竹国成为废墟，百姓流离失所。《史记·齐太公世家》记载：“桓公二十三年，山戎攻打燕国。燕国向齐国告急，齐桓公救援燕国，到了孤竹国后返回。”“伤于蒺藜，不见少齐”解释《益》卦上九爻“莫益之，或击之，立心勿恒，凶”。《左传·襄公二十五年》记载了“困于石，据于蒺藜，入于其宫，不见其妻”的筮例。崔杼占筮得到困卦变卦为大过卦，困卦六三爻是家破人亡的大凶之卦。蒺藜是一种有刺的草本植物，少齐是崔杼的妻子。“东郭棠姜，武子以亡”解释《夬》卦卦辞“扬于王庭”。高岛注解：“在王庭之上声明小人的奸恶行径。”《易林》用崔杼曝尸的例子，来说明什么是“扬于王庭”。武子指崔杼，棠姜是崔杼的妻子。崔杼娶了棠姜后走向灭亡。公元前548年，崔杼因为齐庄公与他的妻子棠姜私通，愤怒之下杀死齐庄公，立柞臼为君，即齐景公，自己担任右相。两年后，他的儿子崔成等互相争权，家族发生内讧，左相庆封趁机攻灭崔氏，崔杼上吊自杀，尸体后来被齐景公下令戮曝。[集注]涉及0279需之剥、2408睽之解这些卦象。

英文

"The ruins of Guzhu, an old woman losing her husband" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." The ruler of the State of Guzhu was destroyed by Duke Huan of Qi in 660 BC, turning the State of Guzhu into ruins and making the people displaced. "Records of the Grand Historian · The House of the Duke of Qi" records: "In the 23rd year of Duke Huan, the Shanrong people attacked the State of Yan. The State of Yan appealed for help to the State of Qi. Duke Huan of Qi went to rescue Yan and returned after reaching the State of Guzhu." "Injured by thorns, not seeing Shaoqi" interprets the upper yang line of the Yi (Increase) hexagram, "Do not benefit him; someone may strike him. If one's resolve is not constant, it is ominous." "Zuo Zhuan · The 25th Year of Duke Xiang" records the divination example of "Trapped by a stone, leaning on thorns, entering one's house, but not seeing one's wife". Cui Shu divined and got the Kun hexagram changing into the Da Guo hexagram. The third yin line of the Kun hexagram is a very inauspicious hexagram indicating the ruin of the family. Ji li is a thorny herbaceous plant, and Shaoqi is Cui Shu's wife. "Dongguo Tangjiang, Wuzhi met his downfall" interprets the hexagram statement of the Guai (Resolution) hexagram, "Proclaim it in the king's court." Gao Dao annotated: "Declare the villainous deeds of the villains in the king's court." Yilin uses the example of Cui Shu's body being exposed to explain what "Proclaim it in the king's court" means. Wuzhi refers to Cui Shu, and Tangjiang is Cui Shu's wife. Cui Shu met his downfall after marrying Tangjiang. In 548 BC, because Duke Zhuang of Qi had an affair with his wife Tangjiang, Cui Shu killed Duke Zhuang of Qi in anger, established Zuojiu as the king, that is, Duke Jing of Qi, and he himself served as the right prime minister. Two years later, his sons such as Cui Cheng fought for power, and there was an internal conflict in the family. Qing Feng, the left prime minister, took the opportunity to destroy the Cui family. Cui Shu hanged himself, and his body was later exposed and mutilated by order of Duke Jing of Qi. [Collected Annotations] involve hexagram images such as 0279 Xu turning into Bo and 2408 Kui turning into Jie.

0044乾之姤［仁政不暴, 鳳凰來舍］䆁乾九五"飛龍在天, 利見大人." ［四時順節］釋夬象”澤上於天, 夬. 君子以施祿及下, 居德則忌.” ［民安其處］ 釋姤象"天下有風, 姤. 后以施命誥四方." ［集注］1366賁之賁.

0044 乾之姤

简体中文

“仁政不暴，凤凰来舍” 阐释《乾》卦九五爻 “飞龙在天，利见大人”。意思是施行仁政而不暴虐，凤凰就会来栖息。“四时顺节” 解释《夬》卦的卦象 “泽上于天，夬。君子以施禄及下，居德则忌”。表示四季顺应时节变化，寓意君子应该把俸禄施予下面的人，而只积累德行不施予是应当忌讳的。“民安其处” 解释《姤》卦的卦象 “天下有风，姤。后以施命诰四方”。意思是百姓能安居乐业，君主以此向四方宣告政令。[集注] 涉及 1366 贲之贲这一卦象。

英文

"Benevolent governance is not tyrannical, and the phoenix comes to roost" interprets the fifth yang line of the Qian hexagram, "The flying dragon is in the sky, it is beneficial to meet a great man." It means that when benevolent governance is implemented without tyranny, the phoenix will come to roost. "The four seasons follow the seasons" interprets the hexagram image of the Guai (Resolution) hexagram, "The lake rises above the sky, representing Guai. A gentleman should distribute emoluments to the subordinates, and it is taboo to hoard virtue without giving." It indicates that the four seasons change in accordance with the seasons, implying that a gentleman should distribute emoluments to the people below, and it is taboo to only accumulate virtue without giving. "The people live in peace in their places" interprets the hexagram image of the Gou (Encounter) hexagram, "There is wind under the sky, representing Gou. The sovereign issues decrees and proclaims them to the four directions." It means that the people can live and work in peace and contentment, and the sovereign uses this to proclaim decrees to the four directions. [Collected Annotations] involve the hexagram image of 1366 Bi turning into Bi.

0045乾之萃［任劣力薄, 孱駑恐怯］釋乾上九"亢龍有悔." ［如蝟見鵲］姤上九”姤其角, 吝, 無咎.” 言遇合之道已達究極, 有麻煩而沒有災難. ［不敢拒格］釋萃初六象”乃亂乃萃, 其志亂也.”四部注”史記龜策傳云：蝟辱於鵲. 郭璞曰：蝟能制虎, 見鵲仰地.”［集注］3665兌之隨.

0045 乾之萃

简体中文

“任劣力薄，孱驽恐怯” 解释《乾》卦上九爻 “亢龙有悔”。意思是才能低劣、力量薄弱，胆小怯懦。“如猬见鹊” 解释《姤》卦上九爻 “姤其角，吝，无咎”。意思是就像刺猬见到喜鹊一样，说明相遇的方式已经达到了极致，会有麻烦但没有灾祸。“不敢拒格” 解释《萃》卦初六爻的爻象 “乃乱乃萃，其志乱也”。四部注中说 “《史记・龟策传》说：刺猬受辱于喜鹊。郭璞说：刺猬能制服老虎，但见到喜鹊就会仰面倒地”。[集注] 涉及 3665 兑之随这一卦象。

英文

"Poor in ability and weak in strength, timid and cowardly" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." It means being of low ability, weak in strength, and timid. "Like a hedgehog seeing a magpie" interprets the upper yang line of the Gou (Encounter) hexagram, "Encountering at the corner, there is regret, but no blame." It means it's like a hedgehog seeing a magpie, indicating that the way of encounter has reached the extreme. There will be troubles but no disasters. "Dare not resist" interprets the image of the first yin line of the Cui (Gathering) hexagram, "There is chaos and gathering, and their wills are in chaos." The annotations in the Four Books state that "Records of the Grand Historian · The Biographies of the Tortoise and the Diviner" says: "The hedgehog is humiliated by the magpie." Guo Pu said: "The hedgehog can subdue the tiger, but when it sees the magpie, it will lie on its back." [Collected Annotations] involve the hexagram image of 3665 Dui turning into Sui.

0046乾之升［衛侯東遊, 惑於少姬］釋乾上九"亢龍有悔." 指衛文侯往東避國難於齊. 少姬, 衛女, 齊恆夫人. ［亡我考妣］釋萃上六"齎咨涕洟, 無咎." 父死后稱考, 母死后稱比. 衛文侯忘記衛彀侯被狄人所殺. ［ 久迷不來] 釋升上升”冥升, 利于不息之貞.” 升卦卦辭"南征吉." 指衛文侯不能儘快往南共赴國難. ［集注］3507豐之震, 3527旅之師

0046 乾之升

简体中文

“卫侯东游，惑于少姬” 解释《乾》卦上九爻 “亢龙有悔”。指的是卫文侯向东到齐国躲避国难。少姬是卫国女子，齐桓公的夫人。“亡我考妣” 解释《萃》卦上六爻 “赍咨涕洟，无咎”。父亲死后称为考，母亲死后称为妣。这里是说卫文侯忘记了卫彀侯被狄人所杀。“久迷不来” 解释《升》卦上升爻 “冥升，利于不息之贞”。《升》卦的卦辞是 “南征吉”，意思是卫文侯不能尽快前往南方共赴国难。[集注] 涉及 3507 丰之震、3527 旅之师这些卦象。

英文

"The Marquis of Wei traveled east and was infatuated with Shao Ji" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." It refers to Marquis Wen of Wei going east to the State of Qi to avoid national disasters. Shao Ji was a woman from the State of Wei and the wife of Duke Huan of Qi. "Losing my parents" interprets the upper yin line of the Cui (Gathering) hexagram, "Sighing and weeping, no blame." After the father dies, he is called "kao", and after the mother dies, she is called "bi". Here it means that Marquis Wen of Wei forgot that Marquis Gou of Wei was killed by the Di people. "Lost for a long time and not coming back" interprets the rising line of the Sheng (Ascent) hexagram, "Obscure ascent, it is beneficial to be steadfast without ceasing." The hexagram statement of the Sheng hexagram is "Going on an expedition to the south is auspicious", which means that Marquis Wen of Wei could not go south to face the national disaster as soon as possible. [Collected Annotations] involve hexagram images such as 3507 Feng turning into Zhen and 3527 Lü turning into Shi.

0047乾之困［噂蹲所言, 莫如我垣］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." 噂, 徐注”音准, 聚談也.” 噂噂所言, 讒言. 垣, 城牆. 言議論紛紛的讒言, 不如君王堅如城牆. 翟云”説文；噂, 聚語也. 詩十月之交, 噂沓背憎. 箋；噂噂沓沓, 相對談語也.”［歡喜堅固］釋升初六”允升, 大吉.” 言一體相隨, 允然俱升. ［可以長安］釋困卦辭”困, 亨, 貞, 大人吉, 無咎. 有言不信.”［集注］0835大有之屯, 1499復之頣, 3113革之損.

0047 乾之困

简体中文

“噂噂所言，莫如我垣” 解释《乾》卦九三爻 “君子终日乾乾，夕惕若，厉无咎”。“噂”，徐注说 “读音是准，意思是聚在一起谈论”。“噂噂所言” 指的是谗言。“垣” 是城墙。意思是那些纷纷扰扰的谗言，比不上君王如城墙般坚定。翟说 “《说文解字》里讲，‘噂’是聚在一起说话。《诗经・十月之交》里有‘噂沓背憎’，笺注说：‘噂噂沓沓，是相对交谈的样子’”。“欢喜坚固” 解释《升》卦初六爻 “允升，大吉”。意思是大家一心相随，顺利地一起上升，非常吉祥。“可以长安” 解释《困》卦的卦辞 “困，亨，贞，大人吉，无咎。有言不信”。意思是这样就可以长久平安。[集注] 涉及 0835 大有之屯、1499 复之颐、3113 革之损这些卦象。

英文

"What those who gather and talk say is not as firm as my city wall" interprets the third yang line of the Qian hexagram, "A gentleman is diligent all day long and cautious in the evening. Even in danger, there is no blame." "Zun", Xu's annotation says that "the pronunciation is zhun, and it means gathering together to talk." "What those who gather and talk say" refers to slanderous remarks. "Yuan" is the city wall. It means that those noisy slanderous remarks are not as firm as the king who is as firm as a city wall. Zhai said, "In 'Shuowen Jiezi', it is said that 'zun' means gathering together to talk. In 'The Book of Songs · The Intersection of the Tenth Month', there is 'zun ta bei zeng', and the annotation says: 'zun zun ta ta is the appearance of talking to each other'." "Joyful and firm" interprets the first yin line of the Sheng (Ascent) hexagram, "Favorable ascent, extremely auspicious." It means that everyone follows with one heart and ascends smoothly together, which is very auspicious. "It can be peaceful for a long time" interprets the hexagram statement of the Kun (Difficulty) hexagram, "Difficulty, smooth progress, steadfastness, it is auspicious for a great man, no blame. Words are not to be believed." It means that in this way, there can be long-term peace. [Collected Annotations] involve hexagram images such as 0835 Da You turning into Tun, 1499 Fu turning into Yi, and 3113 Ge turning into Sun.

0048乾之井［黿鳴岐山, 鼈應幽淵］䆁乾九四"或躍在淵, 無咎." 黿似鼈而大. 後漢書張衡傳”當然此之會, 乃黿鳴而鼈應也. 李賢注：喻君臣相感也. 焦贛易林曰黿鳴岐野, 鼈應於泉也.” [男女媾精, 萬物化生］䆁雜卦"困, 相遇也." ［文王以成, 為開周庭］釋雜卦"井, 通."

0048 乾之井

简体中文

“黿鸣岐山，鳖应幽渊” 阐释《乾》卦九四爻 “或跃在渊，无咎”。黿像鳖但比鳖大。《后汉书・张衡传》说 “在这样的时机，就是黿鸣叫而鳖回应。” 李贤注：“比喻君臣相互感应。” 焦赣《易林》说 “黿在岐山的郊野鸣叫，鳖在深泉中回应”。“男女媾精，万物化生” 阐释《杂卦》中 “困，相遇也”。“文王以成，为开周庭” 解释《杂卦》中 “井，通”。意思是周文王成就大业，开创了周朝的天下，就如同井卦所象征的通畅之意。

英文

"The soft-shelled turtle roars on Qishan, and the turtle responds in the deep abyss" interprets the fourth yang line of the Qian hexagram, "Sometimes leaping into the abyss, no blame." The soft-shelled turtle is like a turtle but larger than a turtle. "The Biography of Zhang Heng in the Book of the Later Han Dynasty" says, "At such a moment, it is the soft-shelled turtle roaring and the turtle responding." Li Xian annotated: "It is a metaphor for the mutual induction between the monarch and his ministers." Jiao Gan's "Yilin" says, "The soft-shelled turtle roars in the wilderness of Qishan, and the turtle responds in the deep spring." "Men and women unite their essences, and all things are born and transformed" interprets "Kun means encounter" in "The Miscellaneous Hexagrams". "King Wen achieved success and established the Zhou court" interprets "Jing means smoothness" in "The Miscellaneous Hexagrams". It means that King Wen of Zhou achieved great undertakings and established the world of the Zhou Dynasty, just like the meaning of smoothness symbolized by the Jing hexagram.

0049乾之革［玄黃虺隤, 行者勞罷］釋乾上九"亢龍有悔." 玄黃, 指顏色. 朱熹曰”玄馬而黃, 病極而變色也.” 虺隤, 指疲態. 言黑中稍微泛黃的馬疲病, 出行之人勞累疲乏. 四部注”詩卷耳篇：陟彼高岡, 我馬玄黃. 又曰：陟彼崔嵬, 我馬虺隙. 又云：我僕痡矣, 云何吁矣.” ［役夫憔悴］釋井彖"汔至亦未繘井, 未有功也." ［踰時不歸］釋革九三"征凶, 貞厲.” ［集注］0403師之臨, 1406賁之小過, 3252震之艮.

0049 乾之革

简体中文

“玄黄虺隤，行者劳罢” 解释《乾》卦上九爻 “亢龙有悔”。“玄黄” 指颜色。朱熹说 “马的颜色黑中带黄，是病得极重而变色了”。“虺隤” 指疲惫的状态。意思是黑中稍微泛黄的马疲病，出行的人也劳累疲乏。四部注中说 “《诗经・卷耳》篇：‘登上那高高的山冈，我的马已黑黄疲惫。’又说：‘登上那险峻的山岗，我的马已疲惫不堪。’还说：‘我的仆人也疲惫极了，多么令人忧愁啊。’”“役夫憔悴” 解释《井》卦的卦象 “汔至亦未繘井，未有功也”。“逾时不归” 解释《革》卦九三爻 “征凶，贞厉”。[集注] 涉及 0403 师之临、1406 贲之小过、3252 震之艮这些卦象。

英文

"The horse is dark yellow and exhausted, and the traveler is tired" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." "Xuan huang" refers to the color. Zhu Xi said, "The horse's color is dark with a tinge of yellow, which means it is extremely ill and has changed color." "Hui tui" refers to the state of fatigue. It means that the horse with a slight yellowish tint in its dark color is sick and tired, and the traveler is also exhausted. The annotations in the Four Books state that "In the 'Juan'er' chapter of The Book of Songs: 'Climbing that high hill, my horse is dark yellow and exhausted.' It also says: 'Climbing that steep hill, my horse is extremely tired.' And it also says: 'My servant is extremely tired too. How sorrowful it is.'" "The laborer is gaunt" interprets the hexagram image of the Jing (Well) hexagram, "Almost reaching the well but not drawing water, there is no merit yet." "Not returning in time" interprets the third yang line of the Ge (Change) hexagram, "Going on an expedition is ominous, being steadfast brings danger." [Collected Annotations] involve hexagram images such as 0403 Shi turning into Lin, 1406 Bi turning into Xiao Guo, and 3252 Zhen turning into Gen.

0050乾之鼎［弱足刖跟, 不利出門］釋乾初九"潛龍勿用." 弱足為跛足, 左傳昭公七年”弱足者居.” 刖, 割斷. [市賈無利］釋革九三"征凶, 貞厲.” ［折亡為患］釋鼎象"木上有火, 鼎. 君子以正位凝命." ［集注］1687頤之剝, 3296艮之恆, 3839節之既濟.

0050 乾之鼎

简体中文

“弱足刖跟，不利出门” 解释《乾》卦初九爻 “潜龙勿用”。“弱足” 指的是跛足，《左传・昭公七年》说 “跛足的人留在家里”。“刖” 是割断的意思。“市贾无利” 解释《革》卦九三爻 “征凶，贞厉”。“折亡为患” 解释《鼎》卦的卦象 “木上有火，鼎。君子以正位凝命”。意思是有折损和灭亡的忧患，君子应端正自己的位置，凝聚天命。[集注] 涉及 1687 颐之剥、3296 艮之恒、3839 节之既济这些卦象。

英文

"Weak feet and cut heels, it is not advisable to go out" interprets the first yang line of the Qian hexagram, "The dragon 潜藏 should not be used." "Weak feet" refers to lame feet. "Zuo Zhuan・The 7th Year of Duke Zhao" says, "Lame people stay at home." "Yue" means to cut off. "No profit in business" interprets the third yang line of the Ge (Change) hexagram, "Going on an expedition is ominous, being steadfast brings danger." "Breakage and destruction are troubles" interprets the hexagram image of the Ding (Cauldron) hexagram, "There is fire above wood, representing Ding. A gentleman should correct his position and concentrate on his destiny." It means there are concerns of breakage and destruction, and a gentleman should correct his position and concentrate on his destiny. [Collected Annotations] involve hexagram images such as 1687 Yi turning into Bo, 3296 Gen turning into Heng, and 3839 Jie turning into Ji Ji.

0051乾之震［懸貆素餐, 居非其官］釋乾上九"亢龍有悔." 指懸掛狸皮而不吃其肉, 無功而受祿. 詩伐檀云”胡瞻爾庭, 有懸貊兮, 彼君子兮, 不素餐兮.” [失輿剝盧］釋震九四"鼎折足, 覆公餗, 其形渥, 凶." 指失去車馬及官舍.［休坐徙居］釋震象"洊雷, 震. 君子以恐懼脩省." 指不能安坐, 只得遷移到別處居住. ［集注］0925謙之坎, 1475復之屯, 1706頤之益, 3878中孚之睽.

0051 乾之震

简体中文

“悬貆素餐，居非其官” 解释《乾》卦上九爻 “亢龙有悔”。指的是悬挂着狸皮却不吃狸肉，没有功劳却享受俸禄。《诗经・伐檀》说 “为何看到你的庭院里挂着貉子呢，那些君子们啊，可不应该无功受禄啊。”“失舆剥庐” 解释《震》卦九四爻 “鼎折足，覆公餗，其形渥，凶”。意思是失去车马以及官舍。“休坐徙居” 解释《震》卦的卦象 “洊雷，震。君子以恐惧脩省”。意思是不能安坐，只能迁移到别的地方居住。[集注] 涉及 0925 谦之坎、1475 复之屯、1706 颐之益、3878 中孚之睽这些卦象。

英文

"Hanging the badger skin and eating without doing work, occupying a position without due merit" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." It refers to hanging the badger skin but not eating the badger meat, enjoying emoluments without having made any contributions. "The Book of Songs · Fa Tan" says, "Why do I see a raccoon hanging in your courtyard? Those gentlemen should not enjoy emoluments without due merit." "Losing the carriage and the house" interprets the fourth yang line of the Zhen (Shock) hexagram, "The legs of the tripod are broken, overturning the duke's food, and the situation is dreadful, ominous." It means losing the carriage and the official residence. "Not being able to sit still and having to move to another place" interprets the hexagram image of the Zhen hexagram, "Repeated thunder, representing Zhen. A gentleman should be fearful and cultivate self-reflection." It means that one cannot sit peacefully and has to move to another place to live. [Collected Annotations] involve hexagram images such as 0925 Qian turning into Kan, 1475 Fu turning into Tun, 1706 Yi turning into Yi, and 3878 Zhong Fu turning into Kui.

0052乾之艮［民怯城惡, 奸人所伏]. 䆁乾九三"君子終日乾乾, 夕惕若, 厲無咎.” [寇賊大至, 入我郛郭］釋震六二” 震來厲, 億喪貝, 躋于九陵.］ 言驚雷襲來將有危險, 人們丟棄家財, 跑到山陵上. 郛郭, 外城. ［妻子俘獲］釋艮九三”艮其限, 列其夤, 厲薰心.” 言身陷危險而心憂如焚. 徐注”春秋傳成公九年, 楚子重自陳伐莒, 圍渠丘, 渠丘城惡, 楚國遂入渠丘.” 公元前582年11月, 子重包圍渠丘, 今山東省莒縣東南. 渠丘城池破敗, 城中居民潰散, 逃到莒城. 11月初五. 楚國攻入渠丘. 史稱渠丘之戰.

0052 乾之艮

简体中文

“民怯城恶，奸人所伏” 阐释《乾》卦九三爻 “君子终日乾乾，夕惕若，厉无咎”。“寇贼大至，入我郛郭” 解释《震》卦六二爻 “震来厉，亿丧贝，跻于九陵”。意思是惊雷袭来会有危险，人们丢弃财物，逃到山陵上。“郛郭” 指外城。“妻子俘获” 解释《艮》卦九三爻 “艮其限，列其夤，厉薰心”。意思是身陷危险而内心忧心如焚。徐注 “《春秋传・成公九年》，楚子重自陈伐莒，围渠丘，渠丘城恶，楚国遂入渠丘。” 公元前 582 年 11 月，子重包围渠丘（今山东省莒县东南）。渠丘城池破败，城中居民溃散，逃到莒城。11 月初五，楚国攻入渠丘，史称渠丘之战。

英文

"The people are timid and the city is in a bad state, where evildoers lurk" interprets the third yang line of the Qian hexagram, "A gentleman is diligent all day long and cautious in the evening. Even in danger, there is no blame." "Bandits come in large numbers and enter our outer city" interprets the second yin line of the Zhen (Shock) hexagram, "When the shock comes, it is dangerous. People lose a great deal of money and climb up to the high hills." It means that when the terrifying thunder comes, there will be danger, and people will abandon their property and flee to the hills. "Fu guo" refers to the outer city. "Wife and children are captured" interprets the third yang line of the Gen (Restraint) hexagram, "Restrain the waist, tear the flesh on the back, and the danger makes the heart anxious." It means being in danger and feeling extremely anxious. Xu's annotation: "In 'The Spring and Autumn Annals · The 9th Year of Duke Cheng', Chu Zizhong attacked Ju from Chen and besieged Quqiu. Since the city of Quqiu was in a bad state, the State of Chu then entered Quqiu." In November 582 BC, Zizhong besieged Quqiu (southeast of present-day Ju County, Shandong Province). The city of Quqiu was in ruins, and the residents in the city dispersed and fled to Ju City. On the fifth day of the 11th lunar month, the State of Chu attacked and entered Quqiu, which is historically known as the Battle of Quqiu.

0053乾之漸［陽低頭, 陰仰首］釋乾上九"亢龍有悔." ［水為災, 傷我寶］䆁艮初六"艮其趾, 無咎, 利永貞." 寶, 學津本, 四部本, 士禮本作足. ［進不利, 難生子］釋漸九三”鴻漸于陸, 夫征不復, 婦孕不育, 凶. 利禦寇.” 婚孕不育是因為水為災, 傷我足及進不利. 夫妻見不了面, 當然無法生育. 爻辭説利禦寇, 歷代註解家無人説的清楚. 利禦寇是說太太去不了前方, 與先前生見面. 先生可專一志戍邊, 當然有利於戍邊禦寇. 宋代大儒的小三説, 主要是不考慮易象, 也不讀易林, 而任意惴測. 漸卦的主旨在女歸吉及居賢德善俗, 不在小三. 進不利難生子, 因風山漸卦二三四爻互坎, 坎為伏離. 依説卦”離為大腹.” 故為孕. 伏離為否定, 故難生子.

0053 乾之渐

简体中文

“阳低头，阴仰首” 解释《乾》卦上九爻 “亢龙有悔”。“水为灾，伤我宝” 阐释《艮》卦初六爻 “艮其趾，无咎，利永贞”。“宝”，在学津本、四部本、士礼本中作 “足”。“进不利，难生子” 解释《渐》卦九三爻 “鸿渐于陆，夫征不复，妇孕不育，凶。利御寇”。说婚孕不育是因为水灾，伤害了脚并且前进不利。夫妻见不了面，当然无法生育。爻辞说 “利御寇”，历代注解家没有人能说清楚。“利御寇” 是说妻子去不了前方与丈夫见面，丈夫就可以专心戍守边疆，这当然有利于戍边御敌。宋代大儒的 “小三” 说法，主要是不考虑易象，也不读《易林》，而是任意揣测。渐卦的主旨在于女子出嫁吉祥以及培养贤德、改善风俗，而不在于 “小三”。“进不利难生子”，因为风山渐卦二三四爻互成坎卦，坎卦代表伏藏的离卦。依照《说卦》“离为大腹”，所以代表怀孕。伏藏的离卦表示否定，所以难生子。

英文

"The yang submits, and the yin rises" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." "Floods cause disasters and harm my precious thing" interprets the first yin line of the Gen (Restraint) hexagram, "Restrain the toes, no blame, it is beneficial to be steadfast forever." "Bao" is written as "zu" (foot) in the Xuejin Edition, the Sibu Edition, and the Shili Edition. "It is not beneficial to advance, and it is difficult to have children" interprets the third yang line of the Jian (Gradual Progress) hexagram, "The wild geese gradually approach the land. The husband goes on an expedition and does not return. The wife is pregnant but does not give birth, ominous. It is beneficial to resist the invaders." It is said that the inability to have children in marriage is due to the flood disaster, which harms the feet and makes it difficult to advance. Since the husband and wife cannot meet, of course, they cannot have children. The line statement says "It is beneficial to resist the invaders", and annotators throughout the dynasties have not been able to explain it clearly. "It is beneficial to resist the invaders" means that the wife cannot go to the front to meet the husband, and the husband can then concentrate on guarding the border, which is of course beneficial for defending the border against the enemy. The "mistress" theory of the great Confucian scholars in the Song Dynasty mainly does not consider the images of the Book of Changes and does not read "Yilin", but makes arbitrary speculations. The main idea of the Jian hexagram lies in the auspiciousness of a woman's marriage and the cultivation of virtuousness and the improvement of customs, not in the "mistress". "It is not beneficial to advance and difficult to have children" because the second, third, and fourth lines of the Wind-Mountain Jian hexagram form the Kan hexagram mutually. The Kan hexagram represents the hidden Li hexagram. According to "Shuo Gua", "Li represents a big belly", so it represents pregnancy. The hidden Li hexagram implies negation, so it is difficult to have children.

0054乾之歸妹［背北相憎] 釋乾上九"亢龍有悔." 四部注”詩十月之交卒章云：噂沓背憎. 注云：多言以相悅, 背則相憎也.” [心意不同］釋漸九三"鴻漸于陸, 夫征不復, 婦孕不育, 利禦寇."［如火與金］釋歸妹大象"澤上有雷, 歸妹. 君子以永終知敝." ［集注］3233震之遯.

0054 乾之归妹

简体中文

“背北相憎” 解释《乾》卦上九爻 “亢龙有悔”。四部注 “《诗经・十月之交》最后一章说：噂沓背憎。注解说：很多人聚在一起说话时相互取悦，背后却相互憎恶。”“心意不同” 解释《渐》卦九三爻 “鸿渐于陆，夫征不复，妇孕不育，利御寇”。“如火与金” 解释《归妹》卦的大象 “泽上有雷，归妹。君子以永终知敝”。[集注] 涉及 3233 震之遯这些卦象。

英文

"Turning against each other" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." The annotations in the Four Books state, "The last chapter of 'The Book of Songs · The Intersection of the Tenth Month' says: 'People gather and talk, pleasing each other when together but hating each other behind the back.' The annotation says: When many people gather and talk, they please each other, but they hate each other behind their backs." "Different intentions" interprets the third yang line of the Jian (Gradual Progress) hexagram, "The wild geese gradually approach the land. The husband goes on an expedition and does not return. The wife is pregnant but does not give birth. It is beneficial to resist the invaders." "Like fire and metal" interprets the great image of the Gui Mei (Marrying Maiden) hexagram, "There is thunder above the lake, representing Gui Mei. A gentleman should know the flaws from the very beginning to the end." [Collected Annotations] involve hexagram images such as 3233 Zhen turning into Dun.

0055乾之豐［太微帝室, 黃帝所值］釋乾九五"飛龍在天, 利見大人." 尚注”帝室者, 帝座, 即紫垣也. 黃帝, 軒轅星也.” 太微為上垣, 又名天庭, 是皇帝的辦公室. 指君王像居於天庭的黃帝一樣.［藩屏周衛, 不可得入］釋歸妹象"澤上有雷, 歸妹. 君子以永終知敝." ［常安無患］釋豐六五"來章, 有慶譽, 吉." 言召來賢才以保持豐大狀況, 可獲吉祥. ［集注］3724渙之否.

0055 乾之丰

简体中文

“太微帝室，黄帝所值” 解释《乾》卦九五爻 “飞龙在天，利见大人”。尚注 “帝室指的是帝座，也就是紫垣。黄帝指的是轩辕星”。太微是上垣，又名天庭，是皇帝的办公室。意思是君王如同居于天庭的黄帝一样。“藩屏周卫，不可得入” 解释《归妹》卦的卦象 “泽上有雷，归妹。君子以永终知敝”。“常安无患” 解释《丰》卦六五爻 “来章，有庆誉，吉”。意思是招来贤才以保持丰大的状况，可获得吉祥。[集注] 涉及 3724 涣之否这些卦象。

英文

"The Taiwei Imperial Palace, where the Yellow Emperor resides" interprets the fifth yang line of the Qian hexagram, "The flying dragon is in the sky, it is beneficial to meet a great man." Shang's annotation: "The imperial palace refers to the imperial seat, that is, the Zi Yuan. The Yellow Emperor refers to the Xuanyuan Star." Taiwei is the upper constellation, also known as the Celestial Court, which is the emperor's office. It means that the monarch is like the Yellow Emperor residing in the Celestial Court. "Surrounded by guards and barriers, it is impossible to enter" interprets the hexagram image of the Gui Mei (Marrying Maiden) hexagram, "There is thunder above the lake, representing Gui Mei. A gentleman should know the flaws from the very beginning to the end." "Always safe without troubles" interprets the fifth yin line of the Feng (Abundance) hexagram, "Attracting the virtuous and talented, there will be celebration and honor, auspicious." It means attracting the virtuous and talented to maintain the state of abundance, and one can obtain auspiciousness. [Collected Annotations] involve hexagram images such as 3724 Huan turning into Pi.

0056乾之旅［繭栗犠牲, 敬享鬼神］釋乾九五“飛龍在天, 利見大人." 繭栗, 小牛. 四部注”內則：祭天地之牛角繭栗.” 指用小牛祭祀天地, 恭敬的到宗廟向鬼神致敬. 孔子家語郊問第29孔子曰”牛帝之蠒栗…用犢貴誠也…萬物無可稱之也, 故因其自然之體.” 用小牛祭祀天地表示誠心, 並且小牛是自然之體, 與天地相稱, 並非如尚注言其色似之也. ［神嗜飲食］釋豐六二象“有孚發若, 信以發志也." ［受福多孫］釋旅六五象“終以譽命, 上逮也." ［集注］0858大有之大畜.

0056 乾之旅

简体中文

“茧栗牺牲，敬享鬼神” 解释《乾》卦九五爻 “飞龙在天，利见大人”。“茧栗” 指小牛。四部注 “《内则》：祭祀天地用牛角如茧栗般大小的牛”。意思是用小牛祭祀天地，恭敬地到宗庙向鬼神致敬。《孔子家语・郊问第二十九》中孔子说 “祭祀天帝用如茧栗般大小牛角的牛…… 用小牛是看重诚心…… 万物中没有什么更能与之相称的了，所以就用小牛自然的身体” 。用小牛祭祀天地表示诚心，并且小牛是自然之体，与天地相称，并不像尚注所说的是因为颜色相似。“神嗜饮食” 解释《丰》卦六二爻的爻象 “有孚发若，信以发志也”。“受福多孙” 解释《旅》卦六五爻的爻象 “终以誉命，上逮也”。[集注] 涉及 0858 大有之大畜这一卦象。

英文

"A young calf as a sacrifice, respectfully offering it to the gods and ghosts" interprets the fifth yang line of the Qian hexagram, "The flying dragon is in the sky, it is beneficial to meet a great man." "Jian li" refers to a young calf. The annotations in the Four Books state, "In 'Neize': When sacrificing to Heaven and Earth, use a cow with horns the size of a cocoon or a chestnut." It means using a young calf to sacrifice to Heaven and Earth and respectfully paying homage to the gods and ghosts in the ancestral temple. In "Confucius' Family Sayings · The Twenty-ninth Chapter of Jiao Wen", Confucius said, "When sacrificing to the Emperor of Heaven, use a cow with horns the size of a cocoon or a chestnut... Using a young calf emphasizes sincerity... Among all things, there is nothing more suitable, so use the natural body of the young calf." Using a young calf to sacrifice to Heaven and Earth shows sincerity, and the young calf is a natural body, which is commensurate with Heaven and Earth, and it is not as what Shang's annotation said, that it is because of the similar color. "The gods delight in the offerings of food and drink" interprets the image of the second yin line of the Feng (Abundance) hexagram, "With sincerity, it is revealed. Sincerity can inspire one's aspirations." "Receiving blessings and having many descendants" interprets the image of the fifth yin line of the Lü (Travel) hexagram, "Finally receiving praise and an order, reaching up to the top." [Collected Annotations] involve the hexagram image of 0858 Da You turning into Da Xu.

057乾之巽［出門逢惡, 為患為怨］釋乾九三"君子終日乾乾, 夕惕若, 厲無咎." ［更向擊刺］釋旅初六"旅瑣瑣, 斯其所取災." ［傷我手端］釋巽初六"進退, 利武人之貞." 強調先退後進, 後發制人. 處大事應先退後進, 利武人之貞.［集注］0787同人之臨, 1816坎之復, 3326艮之小過.

0057 乾之巽

简体中文

“出门逢恶，为患为怨” 解释《乾》卦九三爻 “君子终日乾乾，夕惕若，厉无咎”。意思是出门就遇到不好的事情，带来祸患和怨恨。“更向击刺” 解释《旅》卦初六爻 “旅琐琐，斯其所取灾”。意思是进一步遭受攻击。“伤我手端” 解释《巽》卦初六爻 “进退，利武人之贞”。强调先退后进，后发制人。处理大事应该先退后进，这有利于武人坚守正道。[集注] 涉及 0787 同人之临、1816 坎之复、3326 艮之小过这些卦象。

英文

"Meeting evil when going out, bringing troubles and grievances" interprets the third yang line of the Qian hexagram, "A gentleman is diligent all day long and cautious in the evening. Even in danger, there is no blame." It means meeting something bad when going out, bringing troubles and grievances. "Further being attacked" interprets the first yin line of the Lü (Travel) hexagram, "Travelling in a trivial way, this is what brings disaster." It means being further attacked. "Harming my hands" interprets the first yin line of the Xun (Gentle) hexagram, "Advancing and retreating, it is beneficial for a warrior to be steadfast." It emphasizes retreating first and then advancing, and subduing the enemy by reacting later. When dealing with major matters, one should retreat first and then advance, which is beneficial for a warrior to adhere to the right path. [Collected Annotations] involve hexagram images such as 0787 Tong Ren turning into Lin, 1816 Kan turning into Fu, and 3326 Gen turning into Xiao Guo.

0058乾之兌［鷁飛中退, 舉事不遂］釋乾上九"亢龍有悔." 左傳僖公16年宋都發生六隻鷁退飛的現象. 鷁是一種善高飛的水鳥. 尚注”左傳：六鷁退飛, 宋襄圖霸不成, 故曰舉事不遂.”［且守仁德］依解之噬嗑而加. 釋旅六五“射雉, 一矢亡, 終以譽命." ［宋人亂潰］釋説卦"兌為毀折." 左傳僖公22年宋襄公因仁而慘敗. ［集注]2517解之噬嗑.

0058 乾之兑

简体中文

“鷁飞中退，举事不遂” 解释《乾》卦上九爻 “亢龙有悔”。《左传・僖公十六年》记载宋都发生六只鷁鸟倒退飞行的现象。鷁是一种善于高飞的水鸟。尚注 “《左传》记载：六只鷁鸟倒退飞行，宋襄公图谋霸业没有成功，所以说做事没有成功”。“且守仁德” 是依据《解之噬嗑》而添加的。解释《旅》卦六五爻 “射雉，一矢亡，终以誉命”。“宋人乱溃” 解释《说卦》中 “兑为毁折”。《左传・僖公二十二年》记载宋襄公因为坚守仁义而惨败。[集注] 涉及 2517 解之噬嗑这一卦象。

英文

"The gulls flying and then retreating in the middle, the undertaking is not successful" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." In "The Zuo Commentary on the 16th Year of Duke Xi", it is recorded that the phenomenon of six gulls flying backward occurred in the capital of the State of Song. Gulls are water birds good at flying high. Shang's annotation: "Recorded in 'The Zuo Commentary': Six gulls flew backward. Duke Xiang of Song failed in his attempt to become the overlord, so it is said that the undertaking was not successful." "And maintain benevolence and virtue" is added according to "Jie Zhi Shi He". It interprets the fifth yin line of the Lü (Travel) hexagram, "Shooting at a pheasant, losing one arrow, finally receiving praise and an order." "The people of Song were in chaos and routed" interprets "Dui represents destruction and breakage" in "Shuo Gua". In "The Zuo Commentary on the 22nd Year of Duke Xi", it is recorded that Duke Xiang of Song suffered a crushing defeat because he adhered to benevolence and righteousness. [Collected Annotations] involve the hexagram image of 2517 Jie turning into Shi He.

0059乾之渙［跛踦相隨, 日暮牛罷］䆁乾上九"亢龍有悔." 指跛著腳跟隨牛車而行, 拉車的牛疲累不堪.［陵遲後旅］釋説卦"兌為毀折." 指拉車的牛, 受盡折磨.［失利亡雌］釋序卦"渙者, 離也." 指女眷也失散了.［集注］0664泰之復, 0815同人之困, 0822同人之歸妹, 2461蹇之坎, 2548解之艮.

0059 乾之涣

简体中文

“跛踦相随，日暮牛罢” 阐释《乾》卦上九爻 “亢龙有悔”。意思是跛着脚跟随在牛车后面行走，拉车的牛疲惫不堪。“陵迟后旅” 解释《说卦》中 “兑为毁折”。意思是拉车的牛受尽了折磨。“失利亡雌” 解释《序卦》中 “涣者，离也”。意思是女眷也失散了。[集注] 涉及 0664 泰之复、0815 同人之困、0822 同人之归妹、2461 蹇之坎、2548 解之艮这些卦象。

英文

"Limping and following, the ox is tired at dusk" interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." It means limping and following behind the ox cart, and the ox pulling the cart is extremely tired. "Suffering and being in a bad state later" interprets "Dui represents destruction and breakage" in "Shuo Gua". It means that the ox pulling the cart has suffered a lot. "Losing the battle and the women are lost" interprets "Huan means separation" in "The Order of the Hexagrams". It means that the female family members are also separated. [Collected Annotations] involve hexagram images such as 0664 Tai turning into Fu, 0815 Tong Ren turning into Kun, 0822 Tong Ren turning into Gui Mei, 2461 Jian turning into Kan, and 2548 Jie turning into Gen.

0060乾之節［龍角博顙, 位至公卿］釋乾九五"飛龍在天, 利見大人." 指大人額頭中央隆起有貴象. ［世祿久長］䆁渙九五"渙汗其大號, 渙王居, 無咎." 言君王發布號令, 散其積蓄, 必無禍害. 四部注”古者公卿有功于國家, 子孫世享其實柺, 故孟子曰：仕者世祿.” ［起動安寧］釋節九五"甘節, 吉, 往有尚." 指大人制事有節, 舉止安寧.

0060 乾之节

简体中文

“龙角博顙，位至公卿” 解释《乾》卦九五爻 “飞龙在天，利见大人”。指的是大人额头中央隆起，有显贵的象征。“世禄久长” 阐释《涣》卦九五爻 “涣汗其大号，涣王居，无咎”。意思是君王发布号令，散发他的积蓄，必定没有灾祸。四部注 “古时候公卿对国家有功，子孙世代享受俸禄，所以孟子说：做官的人世代享有俸禄” 。“起動安宁” 解释《节》卦九五爻 “甘节，吉，往有尚”。指的是大人做事有节制，举止安宁。

英文

"With a broad forehead like the horns of a dragon, reaching the position of high officials" interprets the fifth yang line of the Qian hexagram, "The flying dragon is in the sky, it is beneficial to meet a great man." It refers to the 隆起 in the center of the great man's forehead, which is a symbol of nobility. "Generational emoluments lasting for a long time" interprets the fifth yang line of the Huan (Dispersion) hexagram, "Dispersing with great decrees like sweat, dispersing in the king's residence, no blame." It means that when the king issues decrees and distributes his savings, there will surely be no disasters. The annotations in the Four Books state, "In ancient times, when high officials and nobles made contributions to the country, their descendants enjoyed emoluments for generations. So Mencius said: Those in office enjoy generational emoluments." "Acting peacefully" interprets the fifth yang line of the Jie (Restraint) hexagram, "Sweet restraint, auspicious, going forward will be commended." It refers to the great man acting with restraint and having peaceful manners.

0061乾之中孚［舜升大禹, 石夷之野］釋乾九二"見龍在田, 利見大人." 姜族古稱石夷, ［徵詣王庭］釋節九五"甘節, 吉, 往有尚." 徵詣, 徴召. ［拜治水土］釋中孚九二"鳴鶴在陰, 其子和之. 我有好爵, 吾與爾靡之." 四部注”尚書帝曰：咨禹汝平水土, 惟時懋哉.” [集注］ 0393師之小畜, 0437師之漸, 3693兌之萃, 3976既濟之比.

0061 乾之中孚

简体中文

“舜升大禹，石夷之野” 解释《乾》卦九二爻 “见龙在田，利见大人”。姜族古称石夷。“徵诣王庭” 解释《节》卦九五爻 “甘节，吉，往有尚”。“徵诣” 是征召的意思。“拜治水土” 解释《中孚》卦九二爻 “鸣鹤在阴，其子和之。我有好爵，吾与尔靡之”。四部注 “《尚书》中帝说：啊，禹，你去治理水土，一定要努力啊”。[集注] 涉及 0393 师之小畜、0437 师之渐、3693 兑之萃、3976 既济之比这些卦象。

英文

"Shun promoted Da Yu in the wilds of the Shiyi people" interprets the second yang line of the Qian hexagram, "Seeing the dragon in the field, it is beneficial to meet a great man." The Jiang clan was anciently called the Shiyi people. "Summoned to the king's court" interprets the fifth yang line of the Jie (Restraint) hexagram, "Sweet restraint, auspicious, going forward will be commended." "Zheng yi" means to be summoned. "Appointed to harness water and land" interprets the second yang line of the Zhong Fu (Sincerity) hexagram, "The crane cries in the shade, and its young respond. I have a good position, and I will share it with you." The annotations in the Four Books state, "In 'The Book of Documents', the Emperor said: Ah, Yu, you go to harness water and land. You must work hard." [Collected Annotations] involve hexagram images such as 0393 Shi turning into Xiao Xu, 0437 Shi turning into Jian, 3693 Dui turning into Cui, and 3976 Ji Ji turning into Bi.

0062乾之小過［從風放火, 荻芝俱死］搧風點火野草與芝蘭一同燒死. 釋乾上九"亢龍有悔." 四部注”芝, 靈草. 荻, 蘆荻. 被火則俱疲死亡, 即玉石俱焚之義.”［三害集房］釋中孚象"澤上有雷, 中孚. 君子以議獄緩死." 指三罪併罰. 尚注”左傳昭十四年：三言而除三惡. 注：三惡, 暴虐頗也. 三惡即三害. 論衡：進用也, 而蒙三害. 書胤征：辰弗集於房.”［叔子中傷］釋小過上六"弗遇過之, 飛鳥離之, 凶, 是謂災眚." 指叔向認事用法有誤, 認為邢侯, 雍子及叔魚三人同罪, 並將三人屍體一起在市集上示眾, 不免中傷. ［集注］1410剝之坤, 1972咸之艮, 2427睽之渙.

0062 乾之小过

简体中文

“从风放火，荻芝俱死” 意思是扇风点火，野草和芝兰一同被烧死。解释《乾》卦上九爻 “亢龙有悔”。四部注 “芝是灵草。荻是芦荻。被火一烧都会死亡，也就是玉石俱焚的意思”。“三害集房” 解释《中孚》卦的卦象 “泽上有雷，中孚。君子以议狱缓死”。指的是三种罪行一起处罚。尚注 “《左传・昭公十四年》：三句话就除去了三个恶人。注：三个恶人，就是暴虐、偏邪的人。三恶就是三害。《论衡》：被任用，却遭受三害。《尚书・胤征》：辰星没有按时出现在应在的位置（辰弗集于房）”。“叔子中伤” 解释《小过》卦上六爻 “弗遇过之，飞鸟离之，凶，是谓灾眚”。指的是叔向断案用法有误，认为邢侯、雍子及叔鱼三人同罪，并将三人尸体一起在市集上示众，不免会有不当伤害。[集注] 涉及 1410 剥之坤、1972 咸之艮、2427 睽之涣这些卦象。

英文

"Setting fire with the wind, both the reed and the orchid die" means fanning the flames and lighting a fire, and both the wild grass and the orchid are burned to death. It interprets the upper yang line of the Qian hexagram, "The soaring dragon has remorse." The annotations in the Four Books state, "The orchid is a spiritual herb. The reed is a kind of reed. Once burned by the fire, they will all die, which means that both the jade and the stone are burned together." "Three evils gathered and punished" interprets the hexagram image of the Zhong Fu (Sincerity) hexagram, "There is thunder above the lake, representing Zhong Fu. A gentleman should discuss cases and delay executions." It refers to punishing three crimes together. Shang's annotation: "In 'The Zuo Commentary on the 14th Year of Duke Zhao': Three sentences removed three evil people. Annotation: The three evil people are those who are 暴虐 and biased. The three evils are the three harms. In 'Lun Heng': Being appointed but suffering from the three harms. In 'The Book of Documents・Yin Zheng': The Chen star did not appear in its proper position on time (Chen Fu Ji Yu Fang)." "Shuzi being wrongly accused" interprets the upper yin line of the Xiao Guo (Slight Excess) hexagram, "Not meeting but going too far, the flying bird is caught, ominous, this is called a disaster." It refers to Shuxiang making mistakes in judging cases. He considered Xinghou, Yongzi, and Shuyu to be of the same guilt and displayed the bodies of the three together in the market, which inevitably caused improper harm. [Collected Annotations] involve hexagram images such as 1410 Bo turning into Kun, 1972 Xian turning into Gen, and 2427 Kui turning into Huan.

0063乾之既濟［楩生荊山, 命制輸班］䆁乾九三"君子終日乾亁, 夕惕若, 厲無咎." 楩, 楠木. 輸班即魯班, 木匠祖師. 四部注”荊山多產異材.” ［袍衣剝落, 夏熱冬寒］小過象"山上有雷, 小過. 君子以行過乎恭, 喪過乎哀, 用過乎儉." ［飢餓枯槁, 眾人莫憐］釋既濟六四"繻有衣袽, 終日戒." ［集注］0896大有之未濟, 1351賁之師.

0063 乾之既济

简体中文

“楩生荆山，命制输班” 阐释《乾》卦九三爻 “君子终日乾乾，夕惕若，厉无咎”。“楩” 是楠木。“输班” 就是鲁班，是木匠的祖师。四部注 “荆山多产奇异的木材”。“袍衣剥落，夏热冬寒” 解释《小过》卦的卦象 “山上有雷，小过。君子以行过乎恭，丧过乎哀，用过乎俭”。“饥饿枯槁，众人莫怜” 解释《既济》卦六四爻 “繻有衣袽，终日戒”。[集注] 涉及 0896 大有之未济、1351 贲之师这些卦象。

英文

"The nanmu grows on Jing Mountain, and its fate is in the hands of Luban" interprets the third yang line of the Qian hexagram, "A gentleman is diligent all day long and cautious in the evening. Even in danger, there is no blame." "Pian" is nanmu. "Shuban" is Luban, the ancestor of carpenters. The annotations in the Four Books state, "Jing Mountain produces a lot of rare timbers." "The robe is peeling off, feeling hot in summer and cold in winter" interprets the hexagram image of the Xiao Guo (Slight Excess) hexagram, "There is thunder on the mountain, representing Xiao Guo. A gentleman should be overly respectful in behavior, overly sorrowful in mourning, and overly thrifty in expenditure." "Hungry, emaciated, and no one shows pity" interprets the fourth yin line of the Ji Ji (Completion) hexagram, "There is a patch for the torn silk garment, being cautious all day long." [Collected Annotations] involve hexagram images such as 0896 Da You turning into Wei Ji and 1351 Bi turning into Shi.

0064乾之未濟［長面大鼻, 來解己憂］䆁乾九五"飛龍在天, 利見大人." 長面大鼻指真命天子. ［遺我福子］釋既濟卦名, 事已成. 指婚後生下有福的子女.［惠我嘉喜］釋未濟六五象"君子之光, 其暉吉也." 指使我家庭美好欣喜. ［集注］3789節之同人.

0064 乾之未济

简体中文

“长面大鼻，来解己忧” 阐释《乾》卦九五爻 “飞龙在天，利见大人”。“长面大鼻” 指的是真命天子。“遗我福子” 解释《既济》卦的卦名，意思是事情已经成功。指的是婚后生下有福的子女。“惠我嘉喜” 解释《未济》卦六五爻的爻象 “君子之光，其晖吉也”。意思是使我的家庭美好欣喜。[集注] 涉及 3789 节之同人这一卦象。

英文

"With a long face and a big nose, coming to relieve one's worries" interprets the fifth yang line of the Qian hexagram, "The flying dragon is in the sky, it is beneficial to meet a great man." "With a long face and a big nose" refers to the true son of heaven. "Giving me blessed children" interprets the name of the Ji Ji (Completion) hexagram, which means that things have been accomplished. It refers to giving birth to blessed children after marriage. "Bringing me happiness and joy" interprets the image of the fifth yin line of the Wei Ji (Incompletion) hexagram, "The light of the gentleman, its radiance is auspicious." It means making my family beautiful and joyful. [Collected Annotations] involve the hexagram image of 3789 Jie turning into Tong Ren.