地山謙

0897謙之乾［喋囁噱嚾, 昧冥相搏］釋謙初六象"謙謙君子, 卑以自牧也." 言謙虛有禮的君子, 是說能用謙卑的心來約束自己的行為. 喋囁, 耳語. 噱, 大笑. 嚾, 喧囂. ［多言少實］釋未濟卦名, 事未成. ［語無成事］釋乾上九"亢龍有悔." ［集注］2256明夷之豫, 3886中孚之升.

0897 谦之乾

简体白话文：对于谦卦中变出的乾卦，解释为 “耳边有低语、大笑和喧嚣的声音，在昏暗不明中相互争斗”，这是用来解释谦卦初六爻的象辞 “谦逊又谦逊的君子，是用谦卑的态度来修养自身” 。意思是说谦虚有礼的君子，能用谦卑的心来约束自己的行为。“喋囁” 是耳语的意思，“噱” 是大笑，“嚾” 是喧嚣。“说得多但实际行动少”，这是用来解释未济卦的卦名，即事情没有成功。“说的话无法促成事情的成功”，这是用来解释乾卦上九爻 “亢奋的龙（飞得过高）会有悔恨” 。【集注】2256 明夷之豫，3886 中孚之升（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Qian hexagram transformed from the Qian hexagram, it is interpreted as "There are the sounds of whispering, laughing loudly and making a hubbub in the ears, and they are fighting with each other in the dimness", which is used to explain the image statement of the first line (Chuliu) of the Qian hexagram: "The modest and modest gentleman cultivates himself with a humble attitude." It means that a modest and polite gentleman can restrain his behavior with a humble heart. "Die Nie" means whispering, "Jue" means laughing loudly, and "Huan" means making a noise. "Talking a lot but taking few practical actions", this is used to explain the name of the Weiji hexagram, that is, the matter has not been completed. "The words spoken cannot lead to the success of the matter", this is used to explain the ninth line (Shangjiu) of the Qian hexagram: "The overexcited dragon (flying too high) will have regret." [Collected Annotations] 2256 Mingyi Zhi Yu, 3886 Zhongfu Zhi Sheng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0898謙之坤［北辰紫宮, 衣冠立中］釋謙卦辭"謙, 亨, 君子有終." 言保持謙虛謹慎美德, 可得亨通. ［含和建德］釋乾九五"飛龍在天, 利見大人." 乾文言”夫大人者, 與天地合其德, 與日月合其明, 與四時合其序, 與鬼神合其吉凶. 先天而天弗違, 後天而奉天時. 天且弗違, 而況於人乎？況於鬼神乎？”［常受大福］釋坤用六”利永貞.” 言陰陽相濟, 可獲吉祥. 及坤象”地勢坤, 君子以厚德載物.”［鉛刀攻擊玉, 堅不可得］衍文, 宜刪. ［集注］0084坤之觀, 0104坤之解, 0299需之夬. 0581履之需, 2495豐之蹇.

0898 谦之坤

简体白话文：对于谦卦中变出的坤卦，解释为 “北极星所在的紫宫，（君子）衣冠整齐地立于其中”，这是用来解释谦卦的卦辞 “谦卦，亨通，君子会有好的结局” 。意思是说保持谦虚谨慎的美德，就可以获得亨通。“蕴含和谐并建立道德”，这是用来解释乾卦九五爻 “飞龙在天，有利于拜见大人” 。《乾文言》中说 “所谓大人，他的德行与天地相契合，他的光明与日月相契合，他的秩序与四季相契合，他的吉凶与鬼神相契合。先于天时而行动，天也不会违背他；后于天时而行动，就顺应天的时机。天尚且不违背他，何况人呢？何况鬼神呢？”“常常能享受大福分”，这是用来解释坤卦用六爻 “有利于长久地坚守正道” 。意思是说阴阳相互调和，可以获得吉祥。以及坤卦的象辞 “大地的气势柔顺，君子以深厚的德行来承载万物” 。“用铅刀去攻击玉石，坚硬的玉石是无法被损伤的”，这是多余的文字，应该删除。【集注】0084 坤之观，0104 坤之解，0299 需之夬。0581 履之需，2495 丰之蹇（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kun hexagram transformed from the Qian hexagram, it is interpreted as "The Purple Palace where the North Star is located, (a gentleman) stands in it with neat clothes", which is used to explain the hexagram statement of the Qian hexagram: "The Qian hexagram is prosperous and smooth, and a gentleman will have a good ending." It means that by maintaining the virtue of modesty and prudence, one can obtain prosperity and smoothness. "Containing harmony and establishing morality", this is used to explain the fifth line (Jiuwu) of the Qian hexagram: "The flying dragon is in the sky, it is beneficial to meet a great man." In the Qian Wenyan, it is said: "The so-called great man, his virtue is in harmony with heaven and earth, his light is in harmony with the sun and the moon, his order is in harmony with the four seasons, and his good and bad luck is in harmony with the gods and ghosts. Acting before the time of heaven, heaven will not go against him; acting after the time of heaven, he will comply with the opportunity of heaven. Heaven will not go against him, let alone people? Let alone the gods and ghosts?" "Often being able to enjoy great blessings", this is used to explain the Youliu line of the Kun hexagram: "It is beneficial to adhere to the right path for a long time." It means that when yin and yang are in harmony with each other, one can obtain good luck. And the image statement of the Kun hexagram: "The momentum of the earth is gentle and compliant, and a gentleman uses his profound virtue to bear all things." "Using a lead knife to attack a jade stone, the hard jade stone cannot be damaged", this is redundant text and should be deleted. [Collected Annotations] 0084 Kun Zhi Guan, 0104 Kun Zhi Jie, 0299 Xu Zhi Guai. 0581 Lü Zhi Xu, 2495 Feng Zhi Jian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0899謙之屯［東壁餘光, 數暗不明］䆁謙六四"無不利, 撝謙." ［主母嫉妬］䆁坤六四象"括嚢無咎, 慎不害也." ［亂我事業］釋屯卦名, 艱難. 尚注”列女傳：貧婦徐吾與鄰婦會燭, 夜續燭, 數不給, 鄰婦欲擯之, 吾曰：一室之內, 增一人, 燭不為闇, 少一人, 不為明, 何愛東壁之餘光乎？林用其事.”［集注］2144大壯之恆, 3087革之謙, 3678兌之離

0899 谦之屯

简体白话文：对于谦卦中变出的屯卦，解释为 “东边墙壁透过来的余光，多次变得暗淡不明亮”，这是用来解释谦卦六四爻 “没有什么不利的，发挥谦逊的美德” 。“主母嫉妒”，这是用来解释坤卦六四爻的象辞 “扎紧口袋，没有灾祸，谨慎行事就不会有危害” 。“扰乱我的事业”，这是用来解释屯卦的卦名，即艰难的意思。尚氏注释说 “《列女传》记载：贫妇徐吾和邻居妇人一起用烛光，夜晚接着用蜡烛，多次不够用，邻居妇人想要排挤她，徐吾说：‘在一个房间内，增加一个人，烛光不会变得更暗，减少一个人，也不会变得更亮，为什么要吝惜东边墙壁透过来的余光呢？’这里引用了这个故事” 。【集注】2144 大壮之恒，3087 革之谦，3678 兑之离（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Tun hexagram transformed from the Qian hexagram, it is interpreted as "The afterglow coming through the east wall becomes dim and unclear several times", which is used to explain the fourth line (Liusi) of the Qian hexagram: "There is nothing unfavorable, and one should give play to the virtue of modesty." "The mistress is jealous", this is used to explain the image statement of the fourth line (Liusi) of the Kun hexagram: "Tying up the bag, there is no disaster. Acting prudently will not cause harm." "Disrupting my career", this is used to explain the name of the Tun hexagram, that is, the meaning of difficulty. Mr. Shang's annotation says: "In the Lie Nü Zhuan, it is recorded: The poor woman Xu Wu and the neighbor woman used the candlelight together. At night, they continued to use the candle, and it was not enough several times. The neighbor woman wanted to exclude her. Xu Wu said: 'In one room, adding one person will not make the candlelight darker, and reducing one person will not make it brighter. Why be stingy about the afterglow coming through the east wall?' This story is quoted here." [Collected Annotations] 2144 Dazhuang Zhi Heng, 3087 Ge Zhi Qian, 3678 Dui Zhi Li (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0900謙之蒙［下背其上, 盜明相讓］釋謙六五象"利用侵伐, 征不服也." 相讓應為其責, 指誅殺趙高. ［子嬰兩頭］釋屯卦名, 艱難. 指劉邦借刀殺人, 刻意安排由項羽殺子嬰. ［陳破其墟］釋蒙上九"擊蒙." 言陳涉亡秦.

0900 谦之蒙

简体白话文：对于谦卦中变出的蒙卦，解释为 “下面的人背叛上面的人，盗贼窃取光明（权力）并相互推卸责任（‘相讓’应为‘其責’，指诛杀赵高）”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“子婴处于两难境地（‘子婴两头’）”，这是用来解释屯卦的卦名，即艰难的意思。指刘邦借刀杀人，刻意安排由项羽杀子婴。“陈涉攻破了秦朝的废墟（指推翻秦朝）”，这是用来解释蒙卦上九爻 “打击蒙昧（这里指打击秦朝的统治）” 。意思是说陈涉灭亡了秦朝。

英文：For the Meng hexagram transformed from the Qian hexagram, it is interpreted as "The people below betray the people above, and the thieves steal the light (power) and shift the responsibility to each other ('Xiang Rang' should be 'Qi Ze', referring to the execution of Zhao Gao)", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Zi Ying is in a dilemma ('Zi Ying Liang Tou')", this is used to explain the name of the Tun hexagram, that is, the meaning of difficulty. It refers to Liu Bang using a borrowed knife to kill someone, deliberately arranging for Xiang Yu to kill Zi Ying. "Chen She broke through the ruins of the Qin Dynasty (referring to overthrowing the Qin Dynasty)", this is used to explain the ninth line (Shangjiu) of the Meng hexagram: "Striking the ignorance (here referring to striking the rule of the Qin Dynasty)." It means that Chen She destroyed the Qin Dynasty.

0901謙之需［鳳生會稽, 稍巨能飛］䆁謙六二"鳴謙, 貞吉." ［翱翔桂林］釋蒙象"山下出泉, 蒙. 君子以果行育德." ［為眾鳥雄］釋需九五象"酒食貞吉, 以中正也." ［集注］2887升之師.

0901 谦之需

简体白话文：对于谦卦中变出的需卦，解释为 “凤凰在会稽出生，渐渐长大能够飞翔”，这是用来解释谦卦六二爻 “名声远扬而又谦逊，坚守正道吉祥” 。“在桂林上空翱翔”，这是用来解释蒙卦的象辞 “山下流出泉水，象征蒙卦。君子因此要果断行动，培育品德” 。“成为众鸟中的雄者（首领）”，这是用来解释需卦九五爻的象辞 “有酒食，坚守正道吉祥，是因为居中得正” 。【集注】2887 升之师（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xu hexagram transformed from the Qian hexagram, it is interpreted as "The phoenix is born in Kuaiji and gradually grows up to be able to fly", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "Soaring over Guilin", this is used to explain the image statement of the Meng hexagram: "Spring water flows out from under the mountain, symbolizing the Meng hexagram. A gentleman should thus act decisively and cultivate his morality." "Becoming the leader among all the birds", this is used to explain the image statement of the fifth line (Jiuwu) of the Xu hexagram: "There is food and wine, adhering to the right path brings good luck, because it is in the middle and has the right position." [Collected Annotations] 2887 Sheng Zhi Shi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0902謙之訟［鑿井求玉, 非和氏寶］釋序卦"有大者不可盈, 故受之以謙."［名困身辱］釋需九三“需于泥, 致寇至."［勞無所得］釋訟六三"食舊德, 貞厲, 終吉. 或從王事, 無成."［集注］0211蒙之臨, 0285需之坎, 3335漸之師.

0902 谦之讼

简体白话文：对于谦卦中变出的讼卦，解释为 “挖井去寻找玉石，却不是和氏璧那样的宝贝”，这是用来解释《序卦传》中 “拥有大的成就后不可以自满，所以接着是谦卦” 。“名声被困，身体受辱”，这是用来解释需卦九三爻 “在泥沼中等待，招致敌寇到来” 。“辛劳却没有收获”，这是用来解释讼卦六三爻 “安享旧日的德行（家业），坚守正道有危险，但最终吉祥。或者跟从君王做事，没有显著成就” 。【集注】0211 蒙之临，0285 需之坎，3335 渐之师（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Song hexagram transformed from the Qian hexagram, it is interpreted as "Digging a well to look for jade, but it is not a precious treasure like the Heshibi", which is used to explain in the Xugua Zhuan: "After having great achievements, one should not be complacent, so the Qian hexagram follows." "The reputation is trapped and the body is humiliated", this is used to explain the third line (Jiusan) of the Xu hexagram: "Waiting in the swamp, bringing the enemy." "Working hard but getting no harvest", this is used to explain the third line (Liusan) of the Song hexagram: "Enjoying the old virtue (family property), adhering to the right path is dangerous, but in the end it is auspicious. Or working for the king, there is no remarkable achievement." [Collected Annotations] 0211 Meng Zhi Lin, 0285 Xu Zhi Kan, 3335 Jian Zhi Shi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0903謙之師［邦桀載殳. 道至東萊］桀, 傑. 釋謙六五象"利用侵伐, 征不服也." 桀同傑. 殳, 杖類長二無刃.［百僚具集］釋訟象"天與水違行, 訟. 君子以作事謀始." ［君王嘉喜］ 釋師上六"大君有命, 開國承家, 小人勿用.” 四部注”詩衛風伯兮之篇曰邦之桀兮, 又曰自伯之東. 注云；婦人以夫久從征役而作是詩也. 文王之遣戍卒, 周公之勞歸士, 故其民悅而忘死.” 云升案”此借用伯兮詩義. 東萊, 當作東老. 送至東來, 為王前驅, 而至於東, 所謂自伯之東也.” 尚注”漢書郊祀志, 東萊山, 黃帝所常游, 林詞似指此事.”

0903 谦之师

简体白话文：对于谦卦中变出的师卦，解释为 “国家的豪杰扛着殳（一种长二尺无刃的杖类兵器），道路通到东莱”，“桀” 通 “杰”。这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“众多官员都聚集在一起”，这是用来解释讼卦的象辞 “天与水的运行方向相反，象征讼卦。君子因此做事要在开始时谋划好” 。“君王欢喜嘉许”，这是用来解释师卦上六爻 “国君颁布命令，裂土封侯，册封大夫，小人不可以任用” 。四部注中说 “《诗经・卫风・伯兮》这一篇说‘邦之桀兮’，又说‘自伯之东’。注释说：妇人因为丈夫长久地出征服役而作了这首诗。文王派遣戍卒，周公慰劳归来的士兵，所以百姓喜悦而忘记了死亡的恐惧” 。云升案：“这里借用了《伯兮》诗的意义。‘东莱’，应当作‘东老’。送到东边来，作为君王的前驱，而到了东边，就是所说的‘自伯之东’” 。尚氏注释说 “《汉书・郊祀志》记载，东莱山，是黄帝曾经常去游玩的地方，这里的文辞似乎指的是这件事” 。

英文：For the Shi hexagram transformed from the Qian hexagram, it is interpreted as "The heroes of the country carry a Shu (a kind of staff-like weapon without a blade, two chi long), and the road leads to Donglai", and "Jie" is the same as "Jie". This is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Many officials gather together", this is used to explain the image statement of the Song hexagram: "The movement directions of heaven and water are opposite, symbolizing the Song hexagram. A gentleman should thus plan well at the beginning of doing things." "The king is pleased and approves", this is used to explain the sixth line (Shangliu) of the Shi hexagram: "The king issues an order, enfeoffs territories, confers titles on nobles and appoints officials, and petty people should not be appointed." The annotation in Sibu states: "In the poem Bo Xi in the Shi Jing, Wei Feng, it says 'Bang Zhi Jie Xi' and also 'Zi Bo Zhi Dong'. The annotation says: A woman wrote this poem because her husband had been on a long military expedition. King Wen dispatched soldiers for garrison, and the Duke of Zhou consoled the soldiers who returned. So the common people were joyful and forgot the fear of death." Yun Sheng's note: "Here, the meaning of the poem Bo Xi is borrowed. 'Donglai' should be 'Donglao'. Sending to the east and serving as the vanguard of the king, and arriving in the east, that is what is said 'Zi Bo Zhi Dong'." Mr. Shang's annotation says: "According to the records in the Hanshu, Jiaosi Zhi, Donglai Mountain is the place where the Yellow Emperor often visited. The words here seem to refer to this matter."

0904謙之比［安息康居, 異國穹廬］釋謙六五象"利用侵伐, 征不服也."［非吾邦域］釋雜卦"師, 憂." ［使伯憂戚］釋比六三"比之匪人, 不亦傷乎？"［集注］0195蒙之屯, 3719渙之師.

0904 谦之比

简体白话文：对于谦卦中变出的比卦，解释为 “安息和康居这些国家，有着异国特色的穹庐（帐篷）”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“不是我们国家的疆域”，这是用来解释《杂卦传》中 “师卦，意味着忧虑” 。“让伯（此处可能指丈夫等）感到忧愁悲伤”，这是用来解释比卦六三爻 “亲近不应当亲近的人，不是很令人悲伤吗？” 。【集注】0195 蒙之屯，3719 涣之师（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Bi hexagram transformed from the Qian hexagram, it is interpreted as "Countries like Anxi and Kangju have exotic yurts (tents)", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Not the territory of our country", this is used to explain in the Zagua Zhuan: "The Shi hexagram means worry." "Making Bo (here may refer to the husband, etc.) feel sad and sorrowful", this is used to explain the third line (Liusan) of the Bi hexagram: "Getting close to those who should not be gotten close to, isn't it very sad?" [Collected Annotations] 0195 Meng Zhi Tun, 3719 Huan Zhi Shi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0905謙之小畜［江河淮海, 天之都市］釋謙初六"謙謙君子, 用涉大川, 吉." ［商人受福］釋雜卦"比, 樂." ［國家富有］釋小畜九五"有孚攣如, 富以其鄰."［集注］0020乾之觀, 0705否之乾, 0912謙之豫, 1616頤之坤, 2845萃之坎, 3217震之隨, 3387漸之渙, 3694兌之升.

0905 谦之小畜

简体白话文：对于谦卦中变出的小畜卦，解释为 “长江、黄河、淮河、大海，是上天（赋予）的都市（繁荣之地）”，这是用来解释谦卦初六爻 “谦逊又谦逊的君子，用这样的品德去涉越大川，吉祥” 。“商人受到福气”，这是用来解释《杂卦传》中 “比卦，意味着快乐” 。“国家富有”，这是用来解释小畜卦九五爻 “心怀诚信，紧紧相连，使邻居也富有” 。【集注】0020 乾之观，0705 否之乾，0912 谦之豫，1616 颐之坤，2845 萃之坎，3217 震之随，3387 渐之涣，3694 兑之升（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xiaoxu hexagram transformed from the Qian hexagram, it is interpreted as "The Yangtze River, the Yellow River, the Huai River and the sea are the prosperous places (cities) bestowed by heaven", which is used to explain the first line (Chuliu) of the Qian hexagram: "The modest and modest gentleman, with such a virtue, crosses the big river, and it is auspicious." "Merchants receive good fortune", this is used to explain in the Zagua Zhuan: "The Bi hexagram means happiness." "The country is rich", this is used to explain the fifth line (Jiuwu) of the Xiaoxu hexagram: "With integrity in mind, being closely connected, making the neighbors rich too." [Collected Annotations] 0020 Qian Zhi Guan, 0705 Pi Zhi Qian, 0912 Qian Zhi Yu, 1616 Yi Zhi Kun, 2845 Cui Zhi Kan, 3217 Zhen Zhi Sui, 3387 Jian Zhi Huan, 3694 Dui Zhi Sheng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0906謙之履［同本異業, 樂仁尚德］釋謙九三象"勞謙君子, 萬民服也." ［東鄰慕義］釋小畜九五"有孚攣如, 富以其鄰." ［來興吾國］釋履上九"視履考祥, 其旋元吉." ［集注］0701泰之中孚, 1399賁之豐, 2573損之同人, 2968困之復.

0906 谦之履

简体白话文：对于谦卦中变出的履卦，解释为 “有着相同的本源却从事不同的事业，乐于行仁，崇尚道德”，这是用来解释谦卦九三爻的象辞 “勤劳而谦逊的君子，万民都会敬服” 。“东边的邻国仰慕道义”，这是用来解释小畜卦九五爻 “心怀诚信，紧紧相连，使邻居也富有” 。“来振兴我们的国家”，这是用来解释履卦上九爻 “回顾自己走过的道路，考察吉凶祸福，转身返回就非常吉祥” 。【集注】0701 泰之中孚，1399 贲之丰，2573 损之同人，2968 困之复（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Lü hexagram transformed from the Qian hexagram, it is interpreted as "Having the same origin but engaging in different careers, being happy to practice benevolence and respecting morality", which is used to explain the image statement of the third line (Jiusan) of the Qian hexagram: "The industrious and modest gentleman will be respected and convinced by all the people." "The neighboring country in the east admires the morality", this is used to explain the fifth line (Jiuwu) of the Xiaoxu hexagram: "With integrity in mind, being closely connected, making the neighbors rich too." "Coming to revitalize our country", this is used to explain the ninth line (Shangjiu) of the Lü hexagram: "Looking back on the path one has walked, examining good and bad luck, turning back and it will be very auspicious." [Collected Annotations] 0701 Tai Zhi Zhongfu, 1399 Ben Zhi Feng, 2573 Sun Zhi Tongren, 2968 Kun Zhi Fu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0907謙之泰［白鶴銜珠, 夜室為明］釋謙六三"勞謙, 君子有終, 吉." ［懷我德音］䆁履象"上天下澤, 履. 君子以辯上下, 定民志."［身受光榮］釋泰六五"以祉元吉, 中以行願也."［集注］0557小畜之萃.

0907 谦之泰

简体白话文：对于谦卦中变出的泰卦，解释为 “白鹤衔着珍珠，使黑夜的屋子变得明亮”，这是用来解释谦卦六三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“怀着我的美好品德和声誉”，这是用来解释履卦的象辞 “天在上，泽在下，象征履卦。君子因此要分辨上下的秩序，安定百姓的意志” 。“自身享受着光荣”，这是用来解释泰卦六五爻 “带来福祉，非常吉祥，是因为居中而能实行自己的心愿” 。【集注】0557 小畜之萃（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Tai hexagram transformed from the Qian hexagram, it is interpreted as "The white crane holds a pearl in its mouth, making the dark room bright", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Cherishing my good moral character and reputation", this is used to explain the image statement of the Lü hexagram: "Heaven is above and the marsh is below, symbolizing the Lü hexagram. A gentleman should thus distinguish the order of the upper and lower and stabilize the will of the common people." "Enjoying glory oneself", this is used to explain the fifth line (Jiuwu) of the Tai hexagram: "Bringing good fortune, it is very auspicious, because being in the middle can fulfill one's own wish." [Collected Annotations] 0557 Xiaoxu Zhi Cui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0908謙之否［踐履危難, 脫厄去患］釋謙初六"謙謙君子, 用涉大川, 吉." ［入福喜門］釋序卦”泰者, 通也.” [見吾邦君］釋否上九”傾否, 先否後喜.” ［集注］0689泰之革, 3237震之家人, 3517豐之中孚, 3649兌之乾.

0908 谦之否

简体白话文：对于谦卦中变出的否卦，解释为 “经历危险和艰难，摆脱厄运和祸患”，这是用来解释谦卦初六爻 “谦逊又谦逊的君子，用这样的品德去涉越大川，吉祥” 。“进入充满福气和喜悦的门径”，这是用来解释《序卦传》中 “泰卦，意味着通畅” 。“见到我们国家的君主”，这是用来解释否卦上九爻 “使否塞的局面倾覆，先经历否塞而后喜悦” 。【集注】0689 泰之革，3237 震之家人，3517 丰之中孚，3649 兑之乾（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Pi hexagram transformed from the Qian hexagram, it is interpreted as "Experiencing danger and difficulty, getting rid of bad luck and disaster", which is used to explain the first line (Chuliu) of the Qian hexagram: "The modest and modest gentleman, with such a virtue, crosses the big river, and it is auspicious." "Entering the path full of good fortune and joy", this is used to explain in the Xugua Zhuan: "The Tai hexagram means smoothness." "Meeting the monarch of our country", this is used to explain the ninth line (Shangjiu) of the Pi hexagram: "Overturning the situation of obstruction, experiencing obstruction first and then joy." [Collected Annotations] 0689 Tai Zhi Ge, 3237 Zhen Zhi Jiaren, 3517 Feng Zhi Zhongfu, 3649 Dui Zhi Qian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0909謙之同人［宮商既和, 聲音相隨］釋謙六二"鳴謙, 貞吉." ［驪駒在門］釋否九四"有命無咎, 疇離祉." 尚注”驪駒為送行之詩.” [主君以歡］釋同人卦辭"同人于野, 亨. 利涉大川, 利君子貞."

0909 谦之同人

简体白话文：对于谦卦中变出的同人卦，解释为 “宫音和商音已经和谐，声音相互跟随（呼应）”，这是用来解释谦卦六二爻 “名声远扬而又谦逊，坚守正道吉祥” 。“黑色的小马驹在门口”，这是用来解释否卦九四爻 “接受天命没有灾祸，谁能得到福祉” 。尚氏注释说 “《骊驹》是送行的诗” 。“君主因此而欢喜”，这是用来解释同人卦的卦辞 “和同于人在旷野，亨通。有利于涉越大川，有利于君子坚守正道” 。

英文：For the Tongren hexagram transformed from the Qian hexagram, it is interpreted as "The Gong tone and the Shang tone are already harmonious, and the sounds follow (echo) each other", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "The black foal is at the door", this is used to explain the fourth line (Jiusi) of the Pi hexagram: "Accepting the mandate of heaven, there is no disaster. Who can obtain good fortune?" Mr. Shang's annotation says: "The Li Ju is a poem for seeing someone off." "The monarch is thus happy", this is used to explain the hexagram statement of the Tongren hexagram: "Harmonizing with others in the wilderness, it is prosperous and smooth. It is beneficial to cross the big river, and it is beneficial for a gentleman to adhere to the right path."

0910謙之大有［天地配享, 六位光明］釋謙彖"天道下濟而光明." ［陰陽順敍］釋同人象"天與火, 同人. 君子以類族辨物." ［以成厥功］釋大有卦名, 大獲所有. ［集注］0201蒙之小畜, 0371訟之震, 1295噬嗑之謙.

0910 谦之大有

简体白话文：对于谦卦中变出的大有卦，解释为 “天地相互配合而享受祭祀，六爻的位置都充满光明”，这是用来解释谦卦的彖辞 “天道向下济助而光明” 。“阴阳顺着秩序排列”，这是用来解释同人卦的象辞 “天与火，象征同人卦。君子因此要分类族属，辨别事物” 。“以此成就他的功业”，这是用来解释大有卦的卦名，即大有所获。【集注】0201 蒙之小畜，0371 讼之震，1295 噬嗑之谦（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dayou hexagram transformed from the Qian hexagram, it is interpreted as "Heaven and earth cooperate with each other and enjoy the sacrifice, and all the six lines' positions are full of light", which is used to explain the Tuan statement of the Qian hexagram: "The way of heaven helps downward and is bright." "The Yin and Yang are arranged in order", this is used to explain the image statement of the Tongren hexagram: "Heaven and fire symbolize the Tongren hexagram. A gentleman should thus classify the genera and distinguish things." "Achieving his merits and achievements with this", this is used to explain the name of the Dayou hexagram, that is, having a great harvest. [Collected Annotations] 0201 Meng Zhi Xiaoxu, 0371 Song Zhi Zhen, 1295 Shike Zhi Qian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0911謙之謙［王喬無病, 狗頭不痛...乏我徒從］釋謙卦辭"亨, 君子有終." ［ 亡跛失履］釋大有初九"無交害, 匪咎, 艱則無咎." 本詩言周靈王的太子王子晉並未病逝, 乘白鶴駐緱氏山頭, 並無病痛. 失足履, 缺乏隨之從的徒眾. ［集注］1064隨之解, 3313艮之革.

0911 谦之谦

简体白话文：对于谦卦中变出的谦卦，解释为 “王乔没有疾病，狗的头也不痛…… 缺乏我的随从人员”，这是用来解释谦卦的卦辞 “亨通，君子会有好的结局” 。“丢失了跛足（这里可能是一种象征或误记），失去了鞋子”，这是用来解释大有卦初九爻 “没有相互的伤害，不是过错，在艰难中坚守就没有灾祸” 。本诗说的是周灵王的太子王子晋并没有病逝，他乘着白鹤停留在缑氏山的山头，并没有病痛。失去鞋子，缺乏跟随他的徒众。【集注】1064 随之解，3313 艮之革（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Qian hexagram transformed from the Qian hexagram, it is interpreted as "Wang Qiao has no illness, and the dog's head doesn't hurt either... lacking my entourage", which is used to explain the hexagram statement of the Qian hexagram: "It is prosperous and smooth, and a gentleman will have a good ending." "Losing the lame foot (here may be a symbol or a misrecord) and losing the shoes", this is used to explain the first line (Chujiu) of the Dayou hexagram: "There is no mutual harm, it is not a fault. If one perseveres in difficulties, there will be no disaster." This poem says that Prince Jin, the crown prince of King Ling of Zhou, did not die of illness. He rode on a white crane and stayed on the peak of Goushi Mountain, and there was no illness or pain. Losing the shoes and lacking the followers who accompanied him. [Collected Annotations] 1064 Sui Zhi Jie, 3313 Gen Zhi Ge (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0912謙之豫［江河淮海, 天之奧府］釋謙初六"謙謙君子, 用涉大川, 吉." ［眾利所聚, 可以饒有］釋謙六四"無不利, 撝謙." ［樂我君子］釋豫卦名, 悅逸安樂. ［集注］0020乾之觀, 0705否之乾, 0905謙之小畜, 1666頤之坤, 2845萃之坎, 3217震之隨, 3387漸之渙, 3694兌之升.

0912 谦之豫

简体白话文：对于谦卦中变出的豫卦，解释为 “长江、黄河、淮河、大海，是上天深奥的府库”，这是用来解释谦卦初六爻 “谦逊又谦逊的君子，用这样的品德去涉越大川，吉祥” 。“众多的利益所聚集的地方，可以变得富饶富有”，这是用来解释谦卦六四爻 “没有什么不利的，发挥谦逊的美德” 。“使我们的君子快乐”，这是用来解释豫卦的卦名，即愉悦安逸、快乐。【集注】0020 乾之观，0705 否之乾，0905 谦之小畜，1666 颐之坤，2845 萃之坎，3217 震之随，3387 渐之涣，3694 兑之升（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Yu hexagram transformed from the Qian hexagram, it is interpreted as "The Yangtze River, the Yellow River, the Huai River and the sea are the profound treasuries of heaven", which is used to explain the first line (Chuliu) of the Qian hexagram: "The modest and modest gentleman, with such a virtue, crosses the big river, and it is auspicious." "The place where many interests gather can become rich and prosperous", this is used to explain the fourth line (Liusi) of the Qian hexagram: "There is nothing unfavorable, and one should give play to the virtue of modesty." "Making our gentleman happy", this is used to explain the name of the Yu hexagram, that is, being joyful, comfortable and happy. [Collected Annotations] 0020 Qian Zhi Guan, 0705 Pi Zhi Qian, 0905 Qian Zhi Xiaoxu, 1666 Yi Zhi Kun, 2845 Cui Zhi Kan, 3217 Zhen Zhi Sui, 3387 Jian Zhi Huan, 3694 Dui Zhi Sheng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0913謙之隨［雙鳥俱飛, 欲歸稻池］䆁謙六二"鳴謙, 貞吉." ［徑涉萑澤, 為矢所射］釋豫上六象"冥豫在上, 何可長也？"［傷我胸臆］釋上六象"拘係之, 上窮也." ［集注］0184屯之旅, 0739否之晉, 1928咸之比, 3097革之無妄, 4011既濟之夬.

0913 谦之随

简体白话文：对于谦卦中变出的随卦，解释为 “两只鸟一起飞翔，想要回到稻田池塘”，这是用来解释谦卦六二爻 “名声远扬而又谦逊，坚守正道吉祥” 。“径直涉过芦苇丛生的水泽，被箭射中”，这是用来解释豫卦上六爻的象辞 “在上面昏昧安逸，怎么能长久呢？” 。“伤害了我的心胸（内心）”，这是用来解释随卦上六爻的象辞 “被拘系住，是因为处于上位而穷尽（无路可走）” 。【集注】0184 屯之旅，0739 否之晋，1928 咸之比，3097 革之无妄，4011 既济之夬（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Sui hexagram transformed from the Qian hexagram, it is interpreted as "Two birds fly together and want to return to the paddy field and pond", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "Directly crossing the reed-covered water swamp and being shot by an arrow", this is used to explain the image statement of the sixth line (Shangliu) of the Yu hexagram: "Being in a state of 昏昧安逸 at the top, how can it last long?" "Harming my heart (inner feelings)", this is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being tied up is because being in the upper position and having no way out." [Collected Annotations] 0184 Tun Zhi Lü, 0739 Pi Zhi Jin, 1928 Xian Zhi Bi, 3097 Ge Zhi Wuwang, 4011 Jiji Zhi Guai (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0914謙之蠱［伯仲叔季, 日暮寢寐］釋謙九三"勞謙, 君子有終, 吉." 寢寐, 睡眠. ［臝臥失明, 喪我貝囊］釋隨六二"系小子, 失丈夫." 臝, 同裸. ［銜卻道旁］釋蠱卦名, 惑亂. 卻, 卸. ［集注］1050隨之大畜, 3835節之渙.

0914 谦之蛊

简体白话文：对于谦卦中变出的蛊卦，解释为 “兄弟四人（伯仲叔季分别指兄弟排行老大、老二、老三、老四），在傍晚时分就去睡觉休息了”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“寝寐” 就是睡眠的意思。“赤裸着躺着，眼睛看不见东西，丢失了我的钱袋”，这是用来解释随卦六二爻 “系住了小子（年轻人），却失去了丈夫（成年男子）” 。“臝” 同 “裸”。“在道路旁边卸下（东西）”，这是用来解释蛊卦的卦名，即惑乱的意思。“卻” 通 “卸”。【集注】1050 随之大畜，3835 节之涣（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Gu hexagram transformed from the Qian hexagram, it is interpreted as "The four brothers (Bo, Zhong, Shu, and Ji respectively refer to the eldest, second, third, and fourth in the brother ranking) go to bed and rest in the evening", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Qin Mei" means sleeping. "Lying naked, unable to see with the eyes, and losing my money bag", this is used to explain the second line (Liuer) of the Sui hexagram: "Tying up the young man but losing the adult man." "Luo" is the same as "Luo" (naked). "Unloading (things) by the roadside", this is used to explain the name of the Gu hexagram, that is, the meaning of confusion. "Que" is the same as "Xie" (unload). [Collected Annotations] 1050 Sui Zhi Daxu, 3835 Jie Zhi Huan (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0915謙之臨［受終文祖, 承衰復起］文祖, 堯大祖. 釋謙六五"不富以其鄰, 利用侵伐, 無不利." ［以義自閑] 䆁蠱象"山下有風, 蠱. 君子以振民育德." ［雖苦無咎］釋臨六五"知臨, 大君之宜, 吉." 四部注"虞書云：舜受終于文祖. 按, 黃帝八代孫, 父頑, 母嚚, 象傲, 堯舉於側陋."

0915 谦之临

简体白话文：对于谦卦中变出的临卦，解释为 “在文祖（尧的太祖庙）接受禅让的最终使命，承接衰落的局面并重新兴起”，“文祖” 指尧的太祖庙。这是用来解释谦卦六五爻 “不因为自己富有而影响邻居，有利于出兵征伐，没有什么不利的” 。“用道义来使自己闲静（约束自己）”，这是用来解释蛊卦的象辞 “山下有风吹过，象征蛊卦。君子因此要振奋百姓，培育道德” 。“虽然辛苦但没有灾祸”，这是用来解释临卦六五爻 “以明智治理，这是君主适宜的做法，吉祥” 。四部注中说 “《虞书》中说：舜在文祖庙接受了最终的使命。按，舜是黄帝的八代孙，父亲愚顽，母亲奸诈，弟弟象傲慢，尧却从卑微的地位中举荐了他” 。

英文：For the Lin hexagram transformed from the Qian hexagram, it is interpreted as "Receiving the final mission of abdication in the Wen Zu (the ancestral temple of Yao's great-grandfather), undertaking the declining situation and rising again", and "Wen Zu" refers to the ancestral temple of Yao's great-grandfather. This is used to explain the fifth line (Liuwu) of the Qian hexagram: "Not affecting the neighbors because of one's own wealth, it is beneficial to send troops to fight, and there is nothing unfavorable." "Using morality to make oneself calm (restrain oneself)", this is used to explain the image statement of the Gu hexagram: "The wind blows under the mountain, symbolizing the Gu hexagram. A gentleman should thus inspire the people and cultivate morality." "Although hardworking, there is no disaster", this is used to explain the fifth line (Liuwu) of the Lin hexagram: "Governing with wisdom, this is an appropriate practice for a monarch, and it is auspicious." The annotation in Sibu states: "In the Yu Shu, it is said: Shun received the final mission in the Wen Zu temple. According to this, Shun is the eighth-generation grandson of the Yellow Emperor. His father was stupid and stubborn, his mother was treacherous, and his younger brother Xiang was arrogant, but Yao recommended him from a humble position."

0916謙之觀［據斗運樞］釋謙彖”謙, 亨. 天道下濟而光明, 地道卑而上行. 天道虧盈而益謙, 地道變盈而流謙, 鬼神害盈而福謙, 人道惡盈而好謙. 謙尊而光, 卑而不可踰越, 君子之終也.” ［順天無憂］釋臨彖”臨, 剛浸而長, 説而順, 剛中而應, 大亨以正, 天之道也. 至于八月有凶, 消不久也.”［與樂並居］釋觀彖”大觀在上, 順而巽, 中正以觀天下. 觀, 盥而不薦, 有孚顝若, 下觀而化也. 觀天下之神道, 而四時不忒. 聖人以神道設教, 而天下服矣.”［集注］0009乾之小畜, 1716頤之艮, 2684益之節, 2899升之臨.

0916 谦之观

简体白话文：对于谦卦中变出的观卦，解释为 “依据北斗星来运转枢机（掌握关键）”，这是用来解释谦卦的彖辞 “谦卦，亨通。天道向下济助而光明，地道谦卑而向上运行。天道使盈满亏损而增益谦逊，地道使盈满改变而流入谦逊，鬼神损害盈满而福佑谦逊，人道厌恶盈满而喜好谦逊。谦逊尊贵而有光辉，卑下而不可超越，这是君子的最终归宿” 。“顺应天道就没有忧愁”，这是用来解释临卦的彖辞 “临卦，阳刚之气渐渐增长，愉悦而和顺，阳刚居中而有应和，大亨通而坚守正道，这是天道。到了八月会有凶险，是因为消退不会长久” 。“与快乐相伴而居”，这是用来解释观卦的彖辞 “大观在上，柔顺而谦逊，居中得正来观察天下。观卦，祭祀时洗手但还未进献祭品，心怀诚信而恭敬，下面的人观察而受到感化。观察天下神妙的道理，四季运行不会差错。圣人依据神妙的道理设立教化，天下人就都信服了” 。【集注】0009 乾之小畜，1716 颐之艮，2684 益之节，2899 升之临（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Guan hexagram transformed from the Qian hexagram, it is interpreted as "Controlling the key according to the Big Dipper", which is used to explain the Tuan statement of the Qian hexagram: "The Qian hexagram is prosperous and smooth. The way of heaven helps downward and is bright, and the way of earth is humble and moves upward. The way of heaven makes the full decline and increases modesty, the way of earth changes the full and makes it flow into modesty, the gods and ghosts harm the full and bless modesty, and the way of humanity dislikes the full and likes modesty. Modesty is noble and radiant, humble and un 超越，and this is the final destination of a gentleman." "Complying with the way of heaven, there will be no worry", this is used to explain the Tuan statement of the Lin hexagram: "The Lin hexagram, the Yang Qi gradually grows, is joyful and harmonious, the Yang is in the middle and has a response, it is greatly prosperous and adheres to the right path, and this is the way of heaven. There will be danger in the eighth month, because the decline will not last long." "Living accompanied by happiness", this is used to explain the Tuan statement of the Guan hexagram: "The great view is above, gentle and modest, being in the middle and having the right position to observe the world. In the Guan hexagram, when sacrificing, one washes hands but has not offered the sacrifice yet, with integrity and respect in mind, and the people below are influenced by observing. Observing the mysterious principles of the world, the four seasons run without error. The sage establishes education according to the mysterious principles, and all the people in the world will be convinced." [Collected Annotations] 0009 Qian Zhi Xiaoxu, 1716 Yi Zhi Gen, 2684 Yi Zhi Jie, 2899 Sheng Zhi Lin (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0917謙之噬嗑［周師伐紂, 戰於牧野］釋謙上六"鳴謙, 利用行師, 征邑國." ［甲子平旦］釋觀卦名, 觀察瞻仰. ［天下悅喜］釋噬嗑六五”噬乾肉, 得黃金, 貞厲, 無咎." 尚注”周書：武王伐紂, 甲子昧著爽, 王朝至於商郊遊牧野’. 林所本也. 尚書注：牧野城, 周武王所築.” [集注］1496復之復, 3755渙之夬, 3822節之升.

0917 谦之噬嗑简体白话文：对于谦卦中变出的噬嗑卦，解释为 “周朝的军队讨伐商纣王，在牧野进行战斗”，这是用来解释谦卦上六爻 “名声远扬而又谦逊，有利于用兵作战，征伐城邑封国” 。“甲子日的清晨”，这是用来解释观卦的卦名，即观察瞻仰的意思。“天下的人都喜悦欢喜”，这是用来解释噬嗑卦六五爻 “咬干肉，得到黄金，坚守正道有危险，但没有灾祸” 。尚氏注释说 “《周书》记载：周武王讨伐商纣王，在甲子日黎明时分，武王的军队到了商朝郊外的牧野” 。这里的文字依据的就是这个记载。《尚书》注释说：“牧野城，是周武王所建造的” 。【集注】1496 复之复，3755 涣之夬，3822 节之升（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Shike hexagram transformed from the Qian hexagram, it is interpreted as "The army of the Zhou Dynasty attacked King Zhou of Shang and fought in Muye", which is used to explain the sixth line (Shangliu) of the Qian hexagram: "Having a far-reaching reputation and being modest, it is beneficial to use the army and fight, and to attack cities and fiefdoms." "The early morning of the Jiazi day", this is used to explain the name of the Guan hexagram, that is, the meaning of observing and admiring. "All the people in the world are joyful and happy", this is used to explain the fifth line (Jiuwu) of the Shike hexagram: "Biting dried meat and getting gold, adhering to the right path is dangerous, but there is no disaster." Mr. Shang's annotation says: "According to the records in the Zhou Shu: King Wu of Zhou attacked King Zhou of Shang. At dawn on the Jiazi day, the army of King Wu arrived at Muye outside the capital of the Shang Dynasty." The words here are based on this record. The annotation in the Shangshu states: "Muye City was built by King Wu of Zhou." [Collected Annotations] 1496 Fu Zhi Fu, 3755 Huan Zhi Guai, 3822 Jie Zhi Sheng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0918謙之賁［十雌百雛, 常與母俱］釋謙六四"無不利, 撝謙." ［抱鷄搏虎］釋噬嗑六三象"遇毒, 位不當也." ［誰敢害諸］釋賁九三象"永貞之吉, 終莫之陵也."［集注］3563旅之夬, 3698兌之鼎.

0918 谦之贲

简体白话文：对于谦卦中变出的贲卦，解释为 “十只母鸡和百只小鸡，常常和母鸡在一起”，这是用来解释谦卦六四爻 “没有什么不利的，发挥谦逊的美德” 。“抱着鸡去和老虎搏斗”，这是用来解释噬嗑卦六三爻的象辞 “遇到毒害，是因为位置不当” 。“谁敢伤害他们呢”，这是用来解释贲卦九三爻的象辞 “长久坚守正道吉祥，最终没有人能欺凌他” 。【集注】3563 旅之夬，3698 兑之鼎（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Ben hexagram transformed from the Qian hexagram, it is interpreted as "Ten hens and a hundred chicks are often together with the hens", which is used to explain the fourth line (Liusi) of the Qian hexagram: "There is nothing unfavorable, and one should give play to the virtue of modesty." "Holding a chicken and fighting with a tiger", this is used to explain the image statement of the third line (Jiusan) of the Shike hexagram: "Encountering poison is because the position is inappropriate." "Who dares to harm them?", this is used to explain the image statement of the third line (Jiusan) of the Ben hexagram: "Adhering to the right path for a long time brings good luck, and finally no one can bully him." [Collected Annotations] 3563 Lü Zhi Guai, 3698 Dui Zhi Ding (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0919謙之剝［桀跖並處, 人民愁苦］釋謙上六象”鳴謙, 志未得也. 可用行師, 征邑國也.” 上六位高謙極, 足以感化眾人, 但畢竟仍有驕逆不順者, 故其安定天下之志尚未完全實現. 折中”其志未得者, 乃未能遂其大同之志.” 上六有鳴謙之德, 順從者必眾, 背逆者必寡, 這是利于行師, 徵邑國的重要條件. 朱熹本義曰” 謙極有聞, 人之所與, 故可用行師.” [擁兵荷糧］釋賁九三象"永貞之吉, 終莫之陵也.” 永保其貞, 不致受辱.［戰於齊魯］䆁剝六四"剝牀以膚, 凶." ［集注］0028乾之大過, 0247蒙之豐, 1502復之離, 1995咸之萃, 3504豐之井.

0919 谦之剥

简体白话文：对于谦卦中变出的剥卦，解释为 “夏桀和盗跖（分别是暴君和大盗的代表）一起存在，人民生活愁苦”，这是用来解释谦卦上六爻的象辞 “名声远扬而又谦逊，志向没有完全实现。可以用兵作战，征伐城邑封国” 。上六爻位置高且谦逊到了极点，足以感化众人，但毕竟仍然有骄横叛逆不顺从的人，所以他安定天下的志向还没有完全实现。《折中》中说 “他的志向没有实现，是没能实现他天下大同的志向” 。上六爻有名声远扬且谦逊的品德，顺从的人必然众多，叛逆的人必然少，这是有利于用兵作战、征伐城邑封国的重要条件。朱熹《本义》说 “谦逊到了极点而有声誉，人们都亲附他，所以可以用兵作战” 。“拥有军队，背负着粮食”，这是用来解释贲卦九三爻的象辞 “长久坚守正道吉祥，最终没有人能欺凌他” 。永远保持正道，才不会受到侮辱。“在齐鲁之地作战”，这是用来解释剥卦六四爻 “剥蚀到了床的边缘（进而危及到皮肤），有凶险” 。【集注】0028 乾之大过，0247 蒙之丰，1502 复之离，1995 咸之萃，3504 丰之井（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Bo hexagram transformed from the Qian hexagram, it is interpreted as "Xia Jie and Dao Zhi (representatives of a tyrant and a great robber respectively) exist together, and the people live a miserable life", which is used to explain the image statement of the sixth line (Shangliu) of the Qian hexagram: "Having a far-reaching reputation and being modest, the aspiration has not been fully realized. One can use the army and fight, and attack cities and fiefdoms." The sixth line (Shangliu) is in a high position and is extremely modest, which is enough to influence people. However, after all, there are still arrogant and rebellious people who do not submit, so his aspiration to pacify the world has not been fully realized. In the Zhongzhe, it is said: "His aspiration has not been realized because he has not been able to achieve his aspiration of great harmony in the world." The sixth line (Shangliu) has the virtue of having a far-reaching reputation and being modest. The number of people who submit must be large, and the number of rebellious people must be small. This is an important condition for being beneficial to using the army and fighting and attacking cities and fiefdoms. Zhu Xi's Benyi says: "Being extremely modest and having a reputation, people all attach to him, so one can use the army." "Having an army and carrying food", this is used to explain the image statement of the third line (Jiusan) of the Ben hexagram: "Adhering to the right path for a long time brings good luck, and finally no one can bully him." Always maintaining the right path will not be insulted. "Fighting in the land of Qi and Lu", this is used to explain the fourth line (Liusi) of the Bo hexagram: "The bed is eroded to the edge (and then endangers the skin), there is danger." [Collected Annotations] 0028 Qian Zhi Daguo, 0247 Meng Zhi Feng, 1502 Fu Zhi Li, 1995 Xian Zhi Cui, 3504 Feng Zhi Jing (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0920謙之復［南山昊天, 刺政閔身］䆁謙六二"鳴謙, 貞吉." 言宣揚謙德, 守正道吉祥. 姚信曰”三體震為善鳴, 二親承之, 故曰鳴謙. 得正處中, 故貞吉.” ［疾悲無辜］䆁剝卦名, 剝落. ［背憎為仇］釋復六三”頻復, 厲無咎." 言皺著眉頭勉強回復正道, 雖遇到危險, 卻無禍害. 虞翻曰”頻, 蹙眉也. 三失位, 故頻復, 厲. 動而之正, 故無咎也.”［集注]. 0019乾之臨, 0241蒙之革, 2036恆之艮.

0920 谦之复

简体白话文：对于谦卦中变出的复卦，解释为 “面对南山和广阔的天空，讽刺时政，怜悯自身”，这是用来解释谦卦六二爻 “名声远扬且谦逊，坚守正道吉祥” 。意思是宣扬谦逊的品德，坚守正道就会吉祥。姚信说：“六三爻所在的震卦代表善于鸣叫，六二爻亲近承接它，所以叫鸣谦。得正且处于中位，所以坚守正道吉祥。” “悲痛于无辜者的遭遇”，这是用来解释剥卦的卦名，即剥落的意思。“由背后的憎恶发展为仇敌”，这是用来解释复卦六三爻 “皱着眉头勉强回复正道，虽有危险但没有灾祸” 。意思是皱着眉头勉强恢复正道，虽然遇到危险，但行动后能归于正道，所以没有灾祸。虞翻说：“频，是皱眉的意思。六三爻失位，所以是频复，有危险。变动后能归于正道，所以没有灾祸。” 【集注】0019 乾之临，0241 蒙之革，2036 恒之艮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Fu hexagram transformed from the Qian hexagram, it is interpreted as "Facing Nanshan Mountain and the vast sky, satirizing the current politics and showing pity for oneself", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." It means publicizing the virtue of modesty, and adhering to the right path will bring good luck. Yao Xin said: "The Zhen hexagram where the third line (Liu San) is located represents being good at chirping. The second line (Liu Er) is close to and connects with it, so it is called Ming Qian. It gets the right position and is in the middle, so adhering to the right path brings good luck." "Feeling sad about the experience of the innocent", this is used to explain the name of the Bo hexagram, that is, the meaning of peeling off. "Developing from the hatred behind the back into an enemy", this is used to explain the third line (Liusan) of the Fu hexagram: "Frowning and reluctantly returning to the right path, although there is danger, there is no disaster." It means frowning and reluctantly returning to the right path. Although there is danger, after taking action, it can return to the right path, so there is no disaster. Yu Fan said: "Pin means frowning. The third line (Liusan) is out of position, so it is Pin Fu, and there is danger. After changing, it can return to the right path, so there is no disaster." [Collected Annotations] 0019 Qian Zhi Lin, 0241 Meng Zhi Ge, 2036 Heng Zhi Gen (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0921謙之無妄［百川朝海, 流行不止］釋謙彖"地道卑而上行...地道變盈而流謙." ［道雖遼遠］釋復六四"中行獨復." ［無不到者］釋無妄初九"無妄, 往吉." ［集注］1436剝之大過.

0921 谦之无妄

简体白话文：对于谦卦中变出的无妄卦，解释为 “众多河流都流向大海，水流不停”，这是用来解释谦卦的彖辞 “地道谦卑而向上运行…… 地道使盈满改变而流入谦逊” 。“道路虽然遥远”，这是用来解释复卦六四爻 “在中途独自回复正道” 。“没有不能到达的地方”，这是用来解释无妄卦初九爻 “不妄为，前往就吉祥” 。【集注】1436 剥之大过（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Wuwang hexagram transformed from the Qian hexagram, it is interpreted as "Many rivers flow into the sea, and the water keeps flowing", which is used to explain the Tuan statement of the Qian hexagram: "The way of earth is humble and moves upward... The way of earth changes the full and makes it flow into modesty." "The road is far away", this is used to explain the fourth line (Liusi) of the Fu hexagram: "Returning to the right path alone on the way." "There is no place that cannot be reached", this is used to explain the first line (Chujiu) of the Wuwang hexagram: "Not acting recklessly, going forward brings good luck." [Collected Annotations] 1436 Bo Zhi Daguo (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0922謙之大畜［目不可合, 憂來搖足］釋謙初六象"謙謙君子, 卑以自牧也."［悚惕危懼］䆁無妄九四"可貞, 無咎." ［去其邦域］釋大畜九三"良馬逐, 利艱貞. 曰閑輿衛, 利有攸往." ［集注］2854萃之睽, 3688兌之解, 3826節之鼎.

0922 谦之大畜

简体白话文：对于谦卦中变出的大畜卦，解释为 “眼睛不能合上，忧愁袭来时摇动着脚”，这是用来解释谦卦初六爻的象辞 “谦逊又谦逊的君子，用谦卑的态度来修养自身” 。“恐惧警惕，充满危机感”，这是用来解释无妄卦九四爻 “可以坚守正道，没有灾祸” 。“离开自己的邦国疆域”，这是用来解释大畜卦九三爻 “良马追逐，有利于在艰难中坚守正道。说要熟练掌握车马防卫的技能，有利于有所前往” 。【集注】2854 萃之睽，3688 兑之解，3826 节之鼎（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Daxu hexagram transformed from the Qian hexagram, it is interpreted as "The eyes cannot be closed, and when sorrow comes, the feet are shaking", which is used to explain the image statement of the first line (Chuliu) of the Qian hexagram: "The modest and modest gentleman cultivates himself with a humble attitude." "Being fearful and vigilant, full of a sense of crisis", this is used to explain the fourth line (Jiusi) of the Wuwang hexagram: "It is possible to adhere to the right path, and there is no disaster." "Leaving one's own country and territory", this is used to explain the third line (Jiusan) of the Daxu hexagram: "The good horse chases, it is beneficial to adhere to the right path in difficulties. It means being proficient in the skills of controlling the carriage and defense, and it is beneficial to go somewhere." [Collected Annotations] 2854 Cui Zhi Kui, 3688 Dui Zhi Jie, 3826 Jie Zhi Ding (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

923謙之頤［鳥升鵲舉, 照臨東海］䆁謙彖"天道下濟而光明...天道虧盈而益謙." ［尨降庭堅, 為陶叔後］䆁大畜上九"何天之衢, 亨." ［封於英六, 履福綏福］釋頤彖"天地養萬物, 聖人養賢以及萬民." ［集注］0282需之大畜, 1243觀之頤, 3849中孚之小畜.

0923 谦之颐

简体白话文：对于谦卦中变出的颐卦，解释为 “鸟儿高飞，喜鹊升起，光辉照耀着东海”，这是用来解释谦卦的彖辞 “天道向下济助而光明…… 天道使盈满亏损而增益谦逊” 。“尨（可能指特定人物）降生为庭坚（即皋陶），成为陶叔的后代”，这是用来解释大畜卦上九爻 “多么畅通的天道大路，亨通” 。“被封在英、六等地，享受福分，安享福气”，这是用来解释颐卦的彖辞 “天地养育万物，圣人养育贤才以及万民” 。【集注】0282 需之大畜，1243 观之颐，3849 中孚之小畜（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Yi hexagram transformed from the Qian hexagram, it is interpreted as "The birds fly high, the magpies rise, and the light shines on the East Sea", which is used to explain the Tuan statement of the Qian hexagram: "The way of heaven helps downward and is bright... The way of heaven makes the full decline and increases modesty." "Long (maybe referring to a specific person) was born as Ting Jian (that is, Gao Yao) and became the descendant of Tao Shu", this is used to explain the ninth line (Shangjiu) of the Daxu hexagram: "What a smooth road of the way of heaven, it is prosperous and smooth." "Being enfeoffed in places like Ying and Liu, enjoying good fortune and living in peace with good fortune", this is used to explain the Tuan statement of the Yi hexagram: "Heaven and earth nourish all things, and the sage nourishes the virtuous and all the people." [Collected Annotations] 0282 Xu Zhi Daxu, 1243 Guan Zhi Yi, 3849 Zhongfu Zhi Xiaoxu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0924謙之大過［北方多棗, 橘柚所聚］釋謙九三"勞謙, 君子有終, 吉." ［何囊載黍］何, 荷. 釋序卦"頤者, 養也." ［盈我筐筥］䆁大過卦名, 大有所過. ［集注］1411剝之屯.

0924 谦之大过

简体白话文：对于谦卦中变出的大过卦，解释为 “北方有很多枣树，是橘柚聚集的地方”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“背着袋子装载着黍米”，“何” 通 “荷”，即背负的意思。这是用来解释《序卦传》中 “颐卦，是养育的意思” 。“使我的筐筥（竹制容器）装满”，这是用来解释大过卦的卦名，即大有所过（超越常理）的意思。【集注】1411 剥之屯（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Daguo hexagram transformed from the Qian hexagram, it is interpreted as "There are many jujube trees in the north, and it is the place where oranges and pomelos gather", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Carrying a bag and loading millet", "He" is the same as "He" (carry), that is, the meaning of carrying on the back. This is used to explain in the Xugua Zhuan: "The Yi hexagram means nourishing." "Filling my basket (a bamboo container)", this is used to explain the name of the Daguo hexagram, that is, the meaning of greatly exceeding (beyond common sense). [Collected Annotations] 1411 Bo Zhi Tun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0925謙之坎［懸貆素飡, 食非其任］釋謙九三"勞謙, 君子有終, 吉." ［失望遠民］釋大過九三"棟橈, 凶." ［實勞我心］釋說卦"坎其於人也, 為加憂, 為心病." 尚注”詩魏風伐檀篇：胡瞻爾庭有懸豸兮？不素餐兮？食非其任務, 言不稱職也.” [集注］0051乾之震, 1475復之屯, 1706頤之益, 3878中孚之睽.

0925 谦之坎

简体白话文：对于谦卦中变出的坎卦，解释为 “悬挂着野猪却白白吃饭不做事，享受的食物与他的职责不相符”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“让远方的百姓失望”，这是用来解释大过卦九三爻 “栋梁弯曲，有凶险” 。“实在让我内心操劳忧虑”，这是用来解释《说卦传》中 “坎卦对于人来说，代表增加忧患，代表心病” 。尚氏注释说：“《诗经・魏风・伐檀》篇中说：‘为什么看到你的庭院里挂着野猪呢？不要白白吃饭不做事啊！’享受的食物与职责不相符，是说不称职。” 【集注】0051 乾之震，1475 复之屯，1706 颐之益，3878 中孚之睽（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kan hexagram transformed from the Qian hexagram, it is interpreted as "Hanging a wild boar but eating for nothing and not doing anything, the food enjoyed does not match his responsibility", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Disappointing the people in the distance", this is used to explain the third line (Jiusan) of the Daguo hexagram: "The ridgepole is bent, there is danger." "Really making my heart worried and 操劳", this is used to explain in the Shuogua Zhuan: "For people, the Kan hexagram represents increasing worries and represents heart diseases." Mr. Shang's annotation says: "In the poem Fatan in the Wei Feng of the Shi Jing, it is said: 'Why do I see a wild boar hanging in your courtyard? Don't eat for nothing!' The food enjoyed does not match the responsibility, which means being incompetent." [Collected Annotations] 0051 Qian Zhi Zhen, 1475 Fu Zhi Tun, 1706 Yi Zhi Yi, 3878 Zhongfu Zhi Kui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0926謙之離［羔羊皮革, 君子朝服］釋謙九三"勞謙, 君子有終, 吉." ［輔政扶德］釋坎象"水洊至, 習坎. 君子以常德行, 習教事." ［以合萬國］䆁離象"明兩作, 離. 大人以 繼明照于四方." 四部注”詩：羔羊之皮, 素絲五它, 羔羊之革, 素絲五絨, 言南國化學文王之德, 在位皆節儉正直, 故詩人美其衣服有常也.” [集注］1880離之復, 2195晉之臨.

0926 谦之离

简体白话文：对于谦卦中变出的离卦，解释为 “用羔羊的皮革制成的，是君子上朝时的服饰”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“辅助政治，扶持道德”，这是用来解释坎卦的象辞 “水不断地流至，象征习坎卦。君子因此要保持常德行，熟习教化之事” 。“以此来使万国和谐统一”，这是用来解释离卦的象辞 “光明接连升起，象征离卦。大人因此要相继以光明照耀四方” 。四部注中说：“《诗经》里说：‘用羔羊的皮，白丝交错缝制；用羔羊的革，白丝交络缀缝。’这是说南国受到文王品德的教化，在位的人都节俭正直，所以诗人赞美他们的服饰有一定的规范。” 【集注】1880 离之复，2195 晋之临（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Li hexagram transformed from the Qian hexagram, it is interpreted as "Made of the leather of lambs, it is the attire for a gentleman when going to court", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Assisting in politics and supporting morality", this is used to explain the image statement of the Kan hexagram: "The water keeps flowing, symbolizing the Xi Kan hexagram. A gentleman should thus maintain constant moral conduct and be proficient in educational affairs." "Using this to make all the countries harmonious and unified", this is used to explain the image statement of the Li hexagram: "The light rises successively, symbolizing the Li hexagram. A great man should thus continuously shine light on all directions." The annotation in Sibu states: "In the Shi Jing, it is said: 'Using the skin of lambs, the white silk is sewn in a crisscross pattern; using the leather of lambs, the white silk is interlaced and sewn.' This means that the southern region was influenced by the morality of King Wen of Zhou. The people in power are all thrifty and upright, so the poet praises that their attire has a certain standard." [Collected Annotations] 1880 Li Zhi Fu, 2195 Jin Zhi Lin (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0927謙之咸［齊魯爭言, 戰於龍門］釋謙六五象"利用侵伐, 征不服也." ［構怨致禍］釋離九四"突如其來如, 焚如, 死如, 棄如." ［三世不安］釋咸六二"咸其腓, 凶. 居吉." ［集注］0094坤之離, 0466比之蠱, 0806同人之睽, 1615大畜之謙, 3855中孚之謙.

0927 谦之咸

简体白话文：对于谦卦中变出的咸卦，解释为 “齐国和鲁国发生争执，在龙门进行战斗”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“结下怨恨导致灾祸”，这是用来解释离卦九四爻 “突然到来，如焚烧一样，如死亡一样，如被抛弃一样” 。“三代人都不得安宁”，这是用来解释咸卦六二爻 “感应到小腿肚，有凶险。安居则吉祥” 。【集注】0094 坤之离，0466 比之蛊，0806 同人之睽，1615 大畜之谦，3855 中孚之谦（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xian hexagram transformed from the Qian hexagram, it is interpreted as "Qi and Lu had a dispute and fought at Longmen", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Forming hatred and causing disaster", this is used to explain the fourth line (Jiusi) of the Li hexagram: "Coming suddenly, like being burned, like death, like being abandoned." "Three generations of people are not at peace", this is used to explain the second line (Liuer) of the Xian hexagram: "Sensing the calf, there is danger. Living in peace brings good luck." [Collected Annotations] 0094 Kun Zhi Li, 0466 Bi Zhi Gu, 0806 Tongren Zhi Kui, 1615 Daxu Zhi Qian, 3855 Zhongfu Zhi Qian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0928謙之恆［久陰霖雨, 塗行泥潦］釋謙九三"勞謙, 君子有終, 吉." ［商人休止］釋咸六二"咸其腓, 凶, 居吉." ［市空無有］釋恆九四"田無禽." ［集注］2716夬之大過, 2897升之隨, 3110革之睽, 3639巽之豐.

0928 谦之恒

简体白话文：对于谦卦中变出的恒卦，解释为 “长时间的阴天和连绵的雨，道路上满是泥泞积水”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“商人停止了活动”，这是用来解释咸卦六二爻 “感应到小腿肚，有凶险，安居则吉祥” 。“市场上空荡荡的，什么都没有”，这是用来解释恒卦九四爻 “打猎没有捕获到禽兽” 。【集注】2716 夬之大过，2897 升之随，3110 革之睽，3639 巽之丰（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Heng hexagram transformed from the Qian hexagram, it is interpreted as "Long-term cloudy weather and continuous rain, the road is full of muddy water", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Merchants stopped their activities", this is used to explain the second line (Liuer) of the Xian hexagram: "Sensing the calf, there is danger, and living in peace brings good luck." "The market is empty and there is nothing", this is used to explain the fourth line (Jiusi) of the Heng hexagram: "Hunting and not catching any birds or beasts." [Collected Annotations] 2716 Guai Zhi Daguo, 2897 Sheng Zhi Sui, 3110 Ge Zhi Kui, 3639 Xun Zhi Feng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0929謙之遯［桃雀竊脂, 巢於小枝］釋謙六二"鳴謙, 貞吉." ［搖動不安, 為風所吹］釋恆九三"不恆其德, 或承之羞, 貞吝." ［心寒慄慄, 常憂殆危］釋遯初六"遯尾, 厲, 勿用有攸往." ［集注］1339噬嗑之渙, 2619損之渙, 3555旅之晉, 3861中孚之噬嗑.

0929 谦之遁

简体白话文：对于谦卦中变出的遁卦，解释为 “桃雀（一种小鸟）和窃脂鸟，在小树枝上筑巢”，这是用来解释谦卦六二爻 “名声远扬且谦逊，坚守正道吉祥” 。“摇晃动荡，不安定，被风吹动”，这是用来解释恒卦九三爻 “不能长久保持自己的德行，或许会受到羞辱，坚守正道会有困难” 。“心里寒冷而颤抖，常常担忧危险的到来”，这是用来解释遁卦初六爻 “退避在最后，有危险，不要有所前往” 。【集注】1339 噬嗑之涣，2619 损之涣，3555 旅之晋，3861 中孚之噬嗑（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dun hexagram transformed from the Qian hexagram, it is interpreted as "The Tao Que (a kind of small bird) and the Qie Zhi bird build their nests on the small branches", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "Shaking and being unstable, being blown by the wind", this is used to explain the third line (Jiusan) of the Heng hexagram: "Not being able to maintain one's own morality for a long time, perhaps one will be humiliated, and adhering to the right path will be difficult." "Feeling cold and trembling in the heart, often worrying about the coming of danger", this is used to explain the first line (Chuliu) of the Dun hexagram: "Retreating at the end, there is danger, and don't go anywhere." [Collected Annotations] 1339 Shike Zhi Huan, 2619 Sun Zhi Huan, 3555 Lü Zhi Jin, 3861 Zhongfu Zhi Shike (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0930謙之大壯［防患備災］釋謙九三"勞謙, 君子有終, 凶." ［凶禍不來］釋遯九五"嘉遯, 貞吉." ［雖困無災］釋大壯九二"貞吉."

0930 谦之大壮

简体白话文：对于谦卦中变出的大壮卦，解释为 “防备祸患，准备应对灾害”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，（这里原文可能有误，应为吉）” 。“凶险和灾祸不会到来”，这是用来解释遁卦九五爻 “美好的退避，坚守正道吉祥” 。“虽然处境困厄但没有灾祸”，这是用来解释大壮卦九二爻 “坚守正道吉祥” 。

英文：For the Dazhuang hexagram transformed from the Qian hexagram, it is interpreted as "Preventing disasters and preparing to deal with calamities", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, (There may be an error in the original text here, it should probably be auspicious)." "Danger and disaster will not come", this is used to explain the fifth line (Jiuwu) of the Dun hexagram: "Beautiful retreat, adhering to the right path brings good luck." "Although in a difficult situation, there is no disaster", this is used to explain the second line (Jiuer) of the Dazhuang hexagram: "Adhering to the right path brings good luck."

0931謙之晉［引頸絕糧, 與母異門］䆁雜卦”謙, 輕.” 言輕己而重人. ［不見所歡］釋大壯上六"羝羊觸藩, 不能退, 不能遂, 無攸利, 艱則吉." ［孰與共言］釋晉初六"晉如摧如, 貞吉. 罔孚, 裕無咎."

0931 谦之晋

简体白话文：对于谦卦中变出的晋卦，解释为 “伸长脖子却没有粮食吃，和母亲分隔在不同的门里”，这是用来解释《杂卦传》中 “谦卦，意味着看轻自己” 。意思是看轻自己而看重他人。“见不到所喜欢的人”，这是用来解释大壮卦上六爻 “公羊触到了藩篱，不能后退，也不能前进，没有什么有利的，在艰难中坚守则吉祥” 。“和谁一起交谈呢”，这是用来解释晋卦初六爻 “前进时受到挫折，坚守正道吉祥。不被信任，宽裕从容则没有灾祸” 。

英文：For the Jin hexagram transformed from the Qian hexagram, it is interpreted as "Stretching the neck but having no food to eat, separated from the mother in different houses", this is used to explain in the Zagua Zhuan: "The Qian hexagram means looking down on oneself." It means looking down on oneself and respecting others. "Not seeing the person one likes", this is used to explain the sixth line (Shangliu) of the Dazhuang hexagram: "The ram touches the fence, it cannot retreat and cannot move forward either. There is nothing beneficial, and adhering to the right path in difficulties brings good luck." "Who can I talk with?", this is used to explain the first line (Chuliu) of the Jin hexagram: "Encountering setbacks when moving forward, adhering to the right path brings good luck. Not being trusted, being lenient and calm brings no disaster."

0932謙之明夷［鰌蝦去海, 藏於枯里］釋謙六四"無不利, 撝謙." ［街巷褊隘, 不得自在］釋晉初六"晉如摧如, 貞吉. 罔孚, 裕無咎." ［南北極遠, 渴餒成疾］釋序卦"夷者, 傷也." ［集注］1545無妄之小畜.

0932 谦之明夷

简体白话文：对于谦卦中变出的明夷卦，解释为 “泥鳅和虾离开了大海，藏在干枯的地方”，这是用来解释谦卦六四爻 “没有什么不利的，发挥谦逊的美德” 。“街巷狭窄，不能自由自在地行动”，这是用来解释晋卦初六爻 “前进时受到挫折，坚守正道吉祥。不被信任，宽裕从容则没有灾祸” 。“南北距离极其遥远，口渴饥饿导致生病”，这是用来解释《序卦传》中 “夷卦，意味着伤害” 。【集注】1545 无妄之小畜（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Mingyi hexagram transformed from the Qian hexagram, it is interpreted as "Loaches and shrimps leave the sea and hide in dry places", which is used to explain the fourth line (Liusi) of the Qian hexagram: "There is nothing unfavorable, and one should give play to the virtue of modesty." "The streets and alleys are narrow, and one cannot move freely", this is used to explain the first line (Chuliu) of the Jin hexagram: "Encountering setbacks when moving forward, adhering to the right path brings good luck. Not being trusted, being lenient and calm brings no disaster." "The distance between the north and the south is extremely far, and thirst and hunger lead to illness", this is used to explain in the Xugua Zhuan: "The Yi hexagram means harm." [Collected Annotations] 1545 Wuwang Zhi Xiaoxu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0933謙之家人［恭寛信敏, 功加四海］釋謙六二"鳴謙, 貞吉." ［辟去不祥］釋明夷象"明入地中, 明夷. 君子以莅眾, 用晦而明."［喜來從母］䆁家人卦辭"利女貞." 四部注”語云：子張問仁於孔子, 孔子曰：能行五者於天下為仁矣. 請問之, 曰：恭寛信敏惠. 恭則不悔, 寬則得眾, 信則人任焉, 敏則有功.”［集注］2324家人之觀.

0933 谦之家人

简体白话文：对于谦卦中变出的家人卦，解释为 “恭敬、宽厚、诚信、敏捷，功绩施加到四海之内”，这是用来解释谦卦六二爻 “名声远扬且谦逊，坚守正道吉祥” 。“避开不吉祥的事情”，这是用来解释明夷卦的象辞 “光明进入地中，象征明夷卦。君子因此治理众人时，要隐藏明智而显示柔顺” 。“喜悦地来到母亲身边”，这是用来解释家人卦的卦辞 “有利于女子坚守正道” 。四部注中说：“《论语》里说：子张向孔子问仁，孔子说：能在天下实行五种品德就是仁了。子张问是哪五种，孔子说：恭敬、宽厚、诚信、敏捷、恩惠。恭敬就不会遭受侮辱，宽厚就能得到众人的拥护，诚信就能被人任用，敏捷就能建功立业。” 【集注】2324 家人之观（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jiaren hexagram transformed from the Qian hexagram, it is interpreted as "Being respectful, generous, honest and agile, the merits are spread throughout the world", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "Avoiding inauspicious things", this is used to explain the image statement of the Mingyi hexagram: "The light enters the earth, symbolizing the Mingyi hexagram. A gentleman should thus govern the people by hiding his wisdom and showing compliance." "Coming to the mother's side joyfully", this is used to explain the hexagram statement of the Jiaren hexagram: "It is beneficial for a woman to adhere to the right path." The annotation in Sibu states: "In the Lunyu, it is said: Zi Zhang asked Confucius about benevolence. Confucius said: Being able to practice five virtues in the world is benevolence. Zi Zhang asked which five virtues they were. Confucius said: Respectfulness, generosity, honesty, agility, and kindness. Being respectful will not suffer humiliation, being generous will win the support of the people, being honest will be trusted and appointed by others, and being agile will achieve success and make contributions." [Collected Annotations] 2324 Jiaren Zhi Guan (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0934謙之睽［歲飢無年, 虐政害民］釋謙六五象"利用侵伐, 征不服也." ［乾谿驪山］釋家人彖"而家道正, 正家而天下定矣." ［秦楚結怨］釋序卦"睽者, 乖也." ［集注］0098坤之大壯.

0934 谦之睽

简体白话文：对于谦卦中变出的睽卦，解释为 “年成饥荒，没有好的收成，暴虐的政治伤害百姓”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“乾溪和骊山（可能指代一些特定的事件或地点）”，这是用来解释家人卦的彖辞 “使家道端正，家道端正了天下就安定了” 。“秦国和楚国结下怨恨”，这是用来解释《序卦传》中 “睽卦，意味着乖离” 。【集注】0098 坤之大壮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kui hexagram transformed from the Qian hexagram, it is interpreted as "There is a famine year with no good harvest, and the tyrannical politics harm the people", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Qianxi and Lishan (maybe referring to some specific events or places)", this is used to explain the Tuan statement of the Jiaren hexagram: "Making the family way correct, and when the family way is correct, the world will be stable." "Qin and Chu formed hatred", this is used to explain in the Xugua Zhuan: "The Kui hexagram means divergence." [Collected Annotations]

0935謙之蹇［右目無瞳, 偏視寡明］釋雜卦"謙, 輕." ［十步之外］釋睽上九"睽孤." 言乖背至極而感到孤獨狐疑. ［不知何公］釋蹇彖"蹇, 難也. 險在前也. 見險而能止, 知矣哉" ［集注］0098坤之大壯.

0935 谦之蹇

简体白话文：对于谦卦中变出的蹇卦，解释为 “右眼没有瞳孔，只能偏着看东西，视野狭窄不明”，这是用来解释《杂卦传》中 “谦卦，意味着看轻自己” 。“在十步之外”，这是用来解释睽卦上九爻 “乖离孤独” 。意思是乖背到了极点而感到孤独和狐疑。“不知道是哪位王公”，这是用来解释蹇卦的彖辞 “蹇卦，意味着艰难。前面有危险。看到危险能停下来，这是明智的啊” 。【集注】0098 坤之大壮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jian hexagram transformed from the Qian hexagram, it is interpreted as "There is no pupil in the right eye, and one can only look sideways with a narrow and unclear vision", which is used to explain in the Zagua Zhuan: "The Qian hexagram means looking down on oneself." "Ten steps away", this is used to explain the ninth line (Shangjiu) of the Kui hexagram: "Divergent and lonely." It means being extremely divergent and feeling lonely and suspicious. "Not knowing which nobleman it is", this is used to explain the Tuan statement of the Jian hexagram: "The Jian hexagram means difficulty. There is danger ahead. Seeing the danger and being able to stop, this is wise." [Collected Annotations] 0098 Kun Zhi Dazhuang (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0936謙之解［蜩螗歡喜, 草木嘉茂］釋謙六二"鳴謙, 貞吉." 蜩螗, 蟬. ［百果蕃熾］䆁蹇卦辭"利西南." ［日益庶有］釋解彖"天地解而雷雨作, 雷雨作而百果草木皆甲坼." 四部注”詩豳風七月：五月鳴周.” 周, 蟬也.” 尚注”詩大雅：如蜩如唐, 如沸如羮. 箋云：言飲酒歡呼之聲, 似周唐之鳴. 茲曰歡喜. 用詩意也.” [集注］3857中孚之隨.

0936 谦之解

简体白话文：对于谦卦中变出的解卦，解释为 “蝉儿欢快鸣叫，草木生长得非常茂盛”，这是用来解释谦卦六二爻 “名声远扬且谦逊，坚守正道吉祥” 。“蜩螗” 就是蝉。“各种果实繁茂旺盛”，这是用来解释蹇卦的卦辞 “有利于往西南方向” 。“一天比一天富足”，这是用来解释解卦的彖辞 “天地解除闭塞，雷雨兴起，雷雨兴起使得各种果实和草木都破壳而出” 。四部注中说：“《诗经・豳风・七月》里说：‘五月蝉鸣’。‘周’就是蝉。” 尚氏注释说：“《诗经・大雅》里说：‘如蝉鸣如沸汤，如羹汤翻滚’。笺注说：‘说的是饮酒欢呼的声音，像蝉鸣一样’。这里说‘欢喜’，就是用的《诗经》里的意思。” 【集注】3857 中孚之随（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jie hexagram transformed from the Qian hexagram, it is interpreted as "The cicadas are chirping joyfully, and the plants are growing very lushly", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "Tiao Tang" means cicadas. "All kinds of fruits are flourishing", this is used to explain the hexagram statement of the Jian hexagram: "It is beneficial to go in the southwest direction." "Becoming richer day by day", this is used to explain the Tuan statement of the Jie hexagram: "Heaven and earth lift the blockage, thunder and rain rise, and the rise of thunder and rain makes all kinds of fruits and plants break their shells." The annotation in Sibu states: "In the poem Qiuyue in the Bin Feng of the Shi Jing, it is said: 'The cicadas chirp in May.' 'Zhou' means cicadas." Mr. Shang's annotation says: "In the Daya of the Shi Jing, it is said: 'Like the chirping of cicadas, like boiling water, like the rolling of soup.' The annotation says: 'It means the sound of drinking and cheering is like the chirping of cicadas.' Here, 'joyful' uses the meaning from the Shi Jing." [Collected Annotations] 3857 Zhongfu Zhi Sui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0937謙之損［常德自如, 安坐無尤］䆁謙卦名, 恭敬合禮. ［幸入貴鄉］釋解九四"解而拇, 朋至斯孚." ［到老安榮］釋損六五"或益之十朋之龜, 弗克違, 元吉."

0937 谦之损

简体白话文：对于谦卦中变出的损卦，解释为 “保持常德行，自由自在，安稳地坐着没有过错”，这是用来解释谦卦的卦名，即恭敬合于礼仪。“幸运地进入了富贵的地方”，这是用来解释解卦九四爻 “解开你的拇指（可能象征摆脱束缚），朋友到来就会得到信任” 。“到老都能平安荣耀”，这是用来解释损卦六五爻 “有人赐予价值十朋的神龟，不能拒绝，非常吉祥” 。

英文：For the Sun hexagram transformed from the Qian hexagram, it is interpreted as "Maintaining constant moral conduct, being free and easy, sitting steadily without fault", which is used to explain the name of the Qian hexagram, that is, being respectful and in line with etiquette. "Fortunately entering a wealthy place", this is used to explain the fourth line (Jiusi) of the Jie hexagram: "Untie your thumb (maybe symbolizing getting rid of the shackles), and when friends come, you will gain trust." "Being safe and glorious until old age", this is used to explain the fifth line (Jiuwu) of the Sun hexagram: "Someone gives a divine turtle worth ten peng, and one cannot refuse it, it is very auspicious."

0938謙之益［狡兔趯趯, 良犬逐咋］釋謙六五象"利用侵伐, 征不服也." 趯, 跳躍. 咋, 大聲呼叫. ［雄雌爰爰］詩𡈼風兔爰"有兔爰爰, 雉離于羅." 爰爰：舒緩, 指毫無戒備之心. 釋損九二"利貞, 征凶. 弗損, 益之." 言急於前行凶, 不應受人之損, 而應增己之益.［為鷹所獲］䆁益上九"莫益之, 或擊之. 立心勿恆, 凶." 無人助益, 反而有人攻擊, 居心不常善, 必致凶險.［集注］4039未濟之師.

0938 谦之益

简体白话文：对于谦卦中变出的益卦，解释为 “狡猾的兔子跳跃不停，优良的猎犬追逐并大声呼叫”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“趯” 是跳跃的意思，“咋” 是大声呼叫的意思。“雄兔和雌兔行动舒缓，毫无戒备之心”，这是引用《诗经・王风・兔爰》中 “有兔爰爰，雉离于罗” 。“爰爰” 是舒缓的意思，用来解释损卦九二爻 “有利于坚守正道，出征有凶险。不要减损，而要增益” 。意思是急于前行有凶险，不应接受别人的减损，而应增加自己的益处。“被老鹰捕获”，这是用来解释益卦上九爻 “没有人增益他，反而有人攻击他。居心不常保持良善，必定导致凶险” 。【集注】4039 未济之师（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Yi hexagram transformed from the Qian hexagram, it is interpreted as "The cunning rabbit jumps continuously, and the excellent hound chases and shouts loudly", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Tiao" means jumping, and "Zha" means shouting loudly. "The male rabbit and the female rabbit move slowly and have no defensive mind", this quotes from the poem Tu Yuan in the Wang Feng of the Shi Jing: "There is a rabbit moving slowly, and the pheasant is caught in the net." "Yuan Yuan" means slowly, and it is used to explain the second line (Jiuer) of the Sun hexagram: "It is beneficial to adhere to the right path, and going on an expedition is dangerous. Do not reduce, but increase." It means that being eager to move forward is dangerous, and one should not accept the reduction from others but increase one's own benefits. "Caught by an eagle", this is used to explain the ninth line (Shangjiu) of the Yi hexagram: "No one increases him, but instead someone attacks him. If the mind is not constantly good, it will surely lead to danger." [Collected Annotations] 4039 Weiji Zhi Shi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0939謙之夬［春桃生花, 季女宜家］釋謙卦名, 恭敬合禮. ［受福多年］釋益初九"利用為大作, 元吉, 無咎." ［男為邦君］釋夬象"澤上於天, 夬. 君子以施祿及下, 居德則忌." ［集注］0356師之坤, 0721否之隨, 1343噬嗑之既濟, 1767大過之蹇, 2550解之歸妹.

0939 谦之夬

简体白话文：对于谦卦中变出的夬卦，解释为 “春天的桃树开出花朵，年轻的女子适宜出嫁到好人家”，这是用来解释谦卦的卦名，即恭敬合于礼仪。“多年都享受福气”，这是用来解释益卦初九爻 “有利于做大的事业，非常吉祥，没有灾祸” 。“男子成为国家的君主”，这是用来解释夬卦的象辞 “泽水在天上，象征夬卦。君子因此要施予俸禄给下属，而自己居处有德却要有所忌讳（不居功自傲）” 。【集注】0356 师之坤，0721 否之随，1343 噬嗑之既济，1767 大过之蹇，2550 解之归妹（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Guai hexagram transformed from the Qian hexagram, it is interpreted as "The peach trees in spring bloom, and the young woman is suitable to marry into a good family", which is used to explain the name of the Qian hexagram, that is, being respectful and in line with etiquette. "Enjoying good fortune for many years", this is used to explain the first line (Chujiu) of the Yi hexagram: "It is beneficial to do great things, it is very auspicious, and there is no disaster." "The man becomes the monarch of the country", this is used to explain the image statement of the Guai hexagram: "The marsh water is in the sky, symbolizing the Guai hexagram. A gentleman should thus give salaries to his subordinates, and when he has virtue himself, he should have some taboos (not be arrogant about his achievements)." [Collected Annotations] 0356 Shi Zhi Kun, 0721 Pi Zhi Sui, 1343 Shike Zhi Jiji, 1767 Daguo Zhi Jian, 2550 Jie Zhi Guimei (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0940謙之姤［山石朽弊, 消崩墮落］釋謙六二"鳴謙, 貞吉." ［上下離心］釋夬上六”無號, 終有凶.”［君受其祟］釋姤九四"無魚之凶, 遠民也.［集注］2732夬之姤.

0940 谦之姤

简体白话文：对于谦卦中变出的姤卦，解释为 “山石腐朽破败，逐渐消解崩塌坠落”，这是用来解释谦卦六二爻 “名声远扬且谦逊，坚守正道吉祥” 。“上下离心离德”，这是用来解释夬卦上六爻 “不必号啕大哭，最终还是有凶险” 。“君主受到灾祸的侵扰”，这是用来解释姤卦九四爻 “没有鱼的凶险，是因为远离了百姓” 。【集注】2732 夬之姤（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Gou hexagram transformed from the Qian hexagram, it is interpreted as "The mountains and rocks are decayed and broken, gradually collapsing and falling", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "The upper and lower are alienated", this is used to explain the sixth line (Shangliu) of the Guai hexagram: "There is no need to wail, and there will eventually be danger." "The monarch is troubled by disasters", this is used to explain the fourth line (Jiusi) of the Gou hexagram: "The danger of having no fish is because being far away from the people." [Collected Annotations] 2732 Guai Zhi Gou (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0941謙之萃［水壞我里, 東流為海］釋謙九三"勞謙, 君子有終, 吉." ［龜鳧讙譁］䆁姤彖"姤, 遇也." ［不睹我家］釋萃上六象"齎咨涕洟, 未安上也." ［集注］0698泰之兌, 1081隨之巽, 3514豐之兌, 3574旅之歸妹.

0941 谦之萃

简体白话文：对于谦卦中变出的萃卦，解释为 “水冲坏了我的乡里，向东流去汇入大海”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“龟和野鸭喧闹叫嚷”，这是用来解释姤卦的彖辞 “姤卦，意味着相遇” 。“看不到我的家”，这是用来解释萃卦上六爻的象辞 “叹息流泪，是因为未能安居于上位” 。【集注】0698 泰之兑，1081 随之巽，3514 丰之兑，3574 旅之归妹（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Cui hexagram transformed from the Qian hexagram, it is interpreted as "The water washed away my hometown and flowed eastward into the sea", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "The turtles and wild ducks are making a noise", this is used to explain the Tuan statement of the Gou hexagram: "The Gou hexagram means encounter." "Not seeing my home", this is used to explain the image statement of the sixth line (Shangliu) of the Cui hexagram: "Sighing and crying is because not being able to live in peace in the upper position." [Collected Annotations] 0698 Tai Zhi Dui, 1081 Sui Zhi Xun, 3514 Feng Zhi Dui, 3574 Lü Zhi Guimei (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0942謙之升［七竅龍身, 造易八元］䆁謙彖"天道下濟而光明." 八元, 八卦. ［法天則地, 順時施恩］釋萃彖"順天命也." ［富貴長存］釋升六五"貞吉, 升階." ［集注］3282艮之蠱. 四部注”聖人心有七竅. 伏羲蛇身人首, 遇河中, 龍馬負圖则而書之, 以畫八卦.” 翟云”言伏羲也. 伏羲龍身, 見文選魯靈光殿賦伏羲大典鱗身注引玄中記. 八元, 八卦也.” 尚注”左傳：高辛氏有才子八人, 天下謂之八元.”

0942 谦之升

简体白话文：对于谦卦中变出的升卦，解释为 “有着七窍的龙身，创造了《易经》和八卦”，这是用来解释谦卦的彖辞 “天道向下济助而光明” 。“八元” 指的是八卦。“效法天地，顺应时节施予恩惠”，这是用来解释萃卦的彖辞 “顺应天命” 。“富贵长久留存”，这是用来解释升卦六五爻 “坚守正道吉祥，如同登上台阶一样上升” 。【集注】3282 艮之蛊（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。四部注中说：“圣人的心有七窍。伏羲是蛇身人首，在河中遇到龙马背负着河图，就依照它来书写，从而画出了八卦。” 翟云说：“说的是伏羲。伏羲是龙身，见《文选・鲁灵光殿赋》中‘伏羲大典鳞身’的注释引用《玄中记》。‘八元’就是八卦。” 尚氏注释说：“《左传》记载：高辛氏有八个才子，天下人称之为八元。”

英文：For the Sheng hexagram transformed from the Qian hexagram, it is interpreted as "Having a dragon body with seven orifices, creating the Yijing and the eight trigrams", which is used to explain the Tuan statement of the Qian hexagram: "The way of heaven helps downward and is bright." "Ba Yuan" refers to the eight trigrams. "Modeling after heaven and earth, giving kindness in accordance with the season", this is used to explain the Tuan statement of the Cui hexagram: "Complying with the mandate of heaven." "Wealth and honor remain for a long time", this is used to explain the fifth line (Jiuwu) of the Sheng hexagram: "Adhering to the right path brings good luck, like ascending the stairs." [Collected Annotations] 3282 Gen Zhi Gu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text). The annotation in Sibu states: "The heart of a sage has seven orifices. Fu Xi had the body of a snake and the head of a human. When he met the dragon horse carrying the Hetu in the river, he wrote according to it and thus drew the eight trigrams." Zhai Yun said: "It refers to Fu Xi. Fu Xi had the body of a dragon, as seen in the annotation of 'Fu Xi Da Dian Lin Shen' in the Wenxuan, Lu Lingguang Dian Fu, which quotes from the Xuan Zhong Ji. 'Ba Yuan' is the eight trigrams." Mr. Shang's annotation says: "According to the records in the Zuo Zhuan, Emperor Gaoxin had eight talented people, and the people in the world called them Ba Yuan."

0943謙之困［四夷慕德, 來興我國］釋謙六五"不富以其鄰, 利用侵伐, 無不利." ［文君陟降］釋升九二"孚乃利用禴, 無咎." 尚注”詩大雅文王陟降, 文君即文王.”［同受福德］釋困九二"困于酒食, 朱紱方來, 利用享祀, 征凶, 無咎."

0943 谦之困

简体白话文：对于谦卦中变出的困卦，解释为 “四方的少数民族仰慕（我国的）道德，前来使我们的国家兴盛”，这是用来解释谦卦六五爻 “不凭借财富去影响邻国，有利于出兵征伐，没有什么不利的” 。“文王在天地间升降（意为其德泽上下贯通）”，这是用来解释升卦九二爻 “心怀诚信，有利于举行薄祭，没有灾祸” 。尚氏注释说：“《诗经・大雅》中有‘文王陟降’，这里的文君就是指文王。” “一同享受福气和德泽”，这是用来解释困卦九二爻 “为酒食所困（也可理解为因酒食丰盛而困惑），朱红色的祭服刚刚送来，有利于举行祭祀，出征有凶险，但没有灾祸” 。

英文：For the Kun hexagram transformed from the Qian hexagram, it is interpreted as "The ethnic minorities from the four directions admire (our country's) morality and come to make our country prosperous", which is used to explain the fifth line (Liuwu) of the Qian hexagram: "Not influencing neighboring countries with wealth, it is beneficial to send troops to fight, and there is nothing unfavorable." "King Wen ascends and descends between heaven and earth (meaning his virtue and grace penetrate up and down)", this is used to explain the second line (Jiuer) of the Sheng hexagram: "With integrity in mind, it is beneficial to hold a simple sacrifice, and there is no disaster." Mr. Shang's annotation says: "In the Daya of the Shi Jing, there is 'King Wen ascends and descends', and here Wen Jun refers to King Wen." "Enjoying good fortune and moral grace together", this is used to explain the second line (Jiuer) of the Kun hexagram: "Being trapped by wine and food (it can also be understood as being confused by the abundance of wine and food), the vermilion sacrificial robe has just been sent. It is beneficial to hold a sacrifice. Going on an expedition is dangerous, but there is no disaster."

0944謙之井［華首山頂, 仙道所游］釋謙初六"謙謙君子, 用涉大川, 吉.“ 言君子憑謙虛之德, 可涉越險阻.［利以居止］䆁困彖"險以說, 困而不失其所亨, 其唯君子乎？“ 面對險難而能心中和悅, 處於困境, 而不能不失其亨通的前景, 大概祇有君子才能如此吧？［長無咎憂］釋井上六”元吉在上, 大成也." 大獲吉祥又居於上位, 大功告成.

0944 谦之井

简体白话文：对于谦卦中变出的井卦，解释为 “在华首山的山顶，是仙道之人游历的地方”，这是用来解释谦卦初六爻 “谦逊又谦逊的君子，凭借这样的品德去涉越大川，吉祥” 。意思是君子凭借谦虚的品德，可以跨越险阻。“有利于安居静止”，这是用来解释困卦的彖辞 “面临危险却能喜悦，处于困境却不失去亨通的前景，大概只有君子才能做到吧？” 面对艰难险阻而能心中和悦，处于困境中却不丧失亨通的希望，大概只有君子能够如此吧？“长久没有灾祸和忧虑”，这是用来解释井卦上六爻 “大吉大利处于上位，大功告成” 。大获吉祥又处于上位，大功已经完成。

英文：For the Jing hexagram transformed from the Qian hexagram, it is interpreted as "At the peak of Huashou Mountain, it is a place where those on the immortal path travel", which is used to explain the first line (Chuliu) of the Qian hexagram: "The modest and modest gentleman, with such a virtue, crosses the big river, and it is auspicious." It means that a gentleman can overcome obstacles with the virtue of modesty. "It is beneficial to live in peace and stay still", this is used to explain the Tuan statement of the Kun hexagram: "Facing danger but being able to be joyful, being in a difficult situation but not losing the prospect of prosperity, probably only a gentleman can do it?" Facing difficulties and obstacles but being able to be at peace in the heart, being in a difficult situation but not losing the hope of prosperity, probably only a gentleman can achieve this. "Having no disaster and worry for a long time", this is used to explain the sixth line (Shangliu) of the Jing hexagram: "Greatly auspicious and being in the upper position, great achievements have been accomplished." Greatly obtaining good fortune and being in the upper position, the great work has been completed.

0945謙之革［鸇鴆徙巢, 西至平州］釋謙六二"鳴謙, 貞吉." ［遭逢雷雹, 損我葦蘆］釋雜卦”困. 相遇也.”［家室飢寒, 思吾故初］釋革九三"征凶, 貞厲. 革言三就, 有孚." ［集注］1937咸之隨, 2196晉之觀.

0945 谦之革

简体白话文：对于谦卦中变出的革卦，解释为 “鸇鸟和鸩鸟迁徙巢穴，向西迁徙到平州”，这是用来解释谦卦六二爻 “名声远扬且谦逊，坚守正道吉祥” 。“遭遇了雷电和冰雹，损害了我们的芦苇”，这是用来解释《杂卦传》中 “困卦，意味着相遇” （此处解释逻辑较难理解，可能存在特殊含义或引用背景）。“家庭遭遇饥饿和寒冷，思念我们最初的样子”，这是用来解释革卦九三爻 “出征有凶险，坚守正道有危险。变革的言论经过多次验证，心怀诚信” 。【集注】1937 咸之随，2196 晋之观（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Ge hexagram transformed from the Qian hexagram, it is interpreted as "The Zhan birds and Zhen birds move their nests and move westward to Pingzhou", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "Encountering thunder, lightning and hail, damaging our reeds", this is used to explain in the Zagua Zhuan: "The Kun hexagram means encounter." (The explanation logic here is difficult to understand, and there may be special meanings or citation backgrounds). "The family encounters hunger and cold, missing our original appearance", this is used to explain the third line (Jiusan) of the Ge hexagram: "Going on an expedition is dangerous, and adhering to the right path is also dangerous. The words of reform have been verified many times, and with integrity in mind." [Collected Annotations] 1937 Xian Zhi Sui, 2196 Jin Zhi Guan (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0946謙之鼎［狗無前足, 陰謀叛北］釋謙六五象"利用侵伐, 征不服也." 說卦“艮為狗, 震為足.” 謙卦艮為下卦為前卦, 震為上卦為後卦. 艮之後有震足, 而艮之前無震足, 故曰”狗無前足.” 尚注焦氏易詁卷十第153頁” 謙之鼎云：狗無前足. 鼎初二形艮, 艮為狗, 艮無初爻, 故無前足, 用半象也.” 尚注取象有誤. ［為身害賊］釋雜卦"革, 去故也." ［何以安息］依小畜之明夷增加. 釋鼎象"木上有火. 鼎. 君子以正位凝命." ［集注］0548小畜之明夷.

0946 谦之鼎

简体白话文：对于谦卦中变出的鼎卦，解释为 “狗没有前足，这象征着暗中谋划背叛（向北）”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。《说卦传》中说 “艮卦象征狗，震卦象征足” 。谦卦中艮卦为下卦（前卦），震卦为上卦（后卦）。艮卦之后有震卦的足，而艮卦之前没有震卦的足，所以说 “狗无前足” 。尚氏注释《焦氏易诂》卷十第 153 页说：“谦之鼎卦说：狗无前足。鼎卦的初爻和二爻组成艮卦，艮卦象征狗，艮卦没有初爻，所以没有前足，这是用了半象的说法。” 尚氏的取象有误。“成为自身的危害和祸根”，这是用来解释《杂卦传》中 “革卦，意味着去除旧的事物” 。“凭借什么能够安心休息呢”（依小畜之明夷增加）。这是用来解释鼎卦的象辞 “木上有火，象征鼎卦。君子因此要端正位置，凝聚天命” 。【集注】0548 小畜之明夷（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Ding hexagram transformed from the Qian hexagram, it is interpreted as "The dog has no front feet, which symbolizes secretly planning to betray (towards the north)", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." In the Shuogua Zhuan, it is said: "The Gen hexagram symbolizes a dog, and the Zhen hexagram symbolizes feet." In the Qian hexagram, the Gen hexagram is the lower hexagram (front hexagram), and the Zhen hexagram is the upper hexagram (rear hexagram). There are the feet of the Zhen hexagram after the Gen hexagram, and there are no feet of the Zhen hexagram before the Gen hexagram, so it is said that "the dog has no front feet." Mr. Shang's annotation in Volume 10, Page 153 of Jiaoshi Yigu says: "The Qian Zhi Ding hexagram says: The dog has no front feet. The first and second lines of the Ding hexagram form the Gen hexagram, and the Gen hexagram symbolizes a dog. The Gen hexagram has no first line, so there are no front feet, and this is the use of the half-image theory." Mr. Shang's interpretation of the image is wrong. "Becoming a harm and a bane to oneself", this is used to explain in the Zagua Zhuan: "The Ge hexagram means getting rid of old things." "By what can one rest peacefully?" (Added according to Xiaoxu Zhi Mingyi). This is used to explain the image statement of the Ding hexagram: "There is fire on the wood, symbolizing the Ding hexagram. A gentleman should thus correct his position and gather the mandate of heaven." [Collected Annotations] 0548 Xiaoxu Zhi Mingyi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0947謙之震［陽孤亢極, 多所恨惑］䆁謙六四"無不利, 撝謙." ［車傾篕亡. 身常驚惶］釋鼎九四"鼎折足, 覆公鰊, 其形渥, 凶."［乃得其願, 雌雄相從］釋震六五"震往來厲, 億無喪, 有事." ［集注］0003乾之屯, 1402賁之兌.

0947 谦之震

简体白话文：对于谦卦中变出的震卦，解释为 “阳气孤单且亢盛到了极点，有很多遗憾和困惑”，这是用来解释谦卦六四爻 “没有什么不利的，发挥谦逊的美德” 。“车子翻倒，竹席丢失，自身常常感到惊惶失措”，这是用来解释鼎卦九四爻 “鼎的脚折断，倾覆了王公的美食，汤汁流了一地，有凶险” 。“于是实现了自己的愿望，雌雄相互跟随”，这是用来解释震卦六五爻 “震动着往来有危险，但大体上没有损失，有事可做（祭祀等）” 。【集注】0003 乾之屯，1402 贲之兑（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Zhen hexagram transformed from the Qian hexagram, it is interpreted as "The Yang Qi is lonely and extremely prosperous, with a lot of regret and confusion", which is used to explain the fourth line (Liusi) of the Qian hexagram: "There is nothing unfavorable, and one should give play to the virtue of modesty." "The carriage overturns, the bamboo mat is lost, and oneself often feels panicked", this is used to explain the fourth line (Jiusi) of the Ding hexagram: "The legs of the tripod break, overturning the delicacies of the nobleman, and the soup spills all over the place, there is danger." "Then one realizes one's own wish, and the male and female follow each other", this is used to explain the fifth line (Jiuwu) of the Zhen hexagram: "Vibrating and moving back and forth is dangerous, but generally there is no loss, and there are things to do (such as sacrifices, etc.)." [Collected Annotations] 0003 Qian Zhi Tun, 1402 Ben Zhi Dui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0948謙之艮［空槽注器, 豚彘不到］釋謙象"地中有山, 謙. 君子以裒多益寡, 稱物平施］［張公祝鷄］釋雜卦"震, 起也." ［雄鳩飛去］釋艮彖"時止則止, 時行則行, 動靜不失其時, 其道光明." ［集注］0440師之旅, 1967咸之困.

0948 谦之艮

简体白话文：对于谦卦中变出的艮卦，解释为 “空的槽中注入东西，猪却不来”，这是用来解释谦卦的象辞 “地中有山，象征谦卦。君子因此要减少多的，增益少的，衡量事物，公平施予” 。“张公养鸡”（可能是一种典故或象征意义），这是用来解释《杂卦传》中 “震卦，意味着兴起” 。“雄鸠飞走了”，这是用来解释艮卦的彖辞 “该停止的时候就停止，该行动的时候就行动，动静都不失去时机，这样的道路才会光明” 。【集注】0440 师之旅，1967 咸之困（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Gen hexagram transformed from the Qian hexagram, it is interpreted as "Something is poured into the empty trough, but the pigs don't come", which is used to explain the image statement of the Qian hexagram: "There is a mountain in the earth, symbolizing the Qian hexagram. A gentleman should thus reduce the excessive and increase the insufficient, measure things, and distribute fairly." "Zhang Gong raises chickens" (Maybe it is an allusion or a symbolic meaning), this is used to explain in the Zagua Zhuan: "The Zhen hexagram means rising." "The male turtledove flies away", this is used to explain the Tuan statement of the Gen hexagram: "Stop when it is time to stop, and move when it is time to move. Neither movement nor stillness misses the right opportunity, and such a path will be bright." [Collected Annotations] 0440 Shi Zhi Lü, 1967 Xian Zhi Kun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0949謙之漸［長夜短日, 陰為陽賊］釋謙彖"天道虧盈而益謙." ［萬物空枯］釋艮彖"艮, 止也." ［藏於北路］䆁漸彖"漸之進也." ［集注］2224夬之明夷, 3851旅之中孚.

0949 谦之渐

简体白话文：对于谦卦中变出的渐卦，解释为 “漫长的黑夜，短暂的白昼，阴气成为阳气的危害”，这是用来解释谦卦的彖辞 “天道使盈满亏损而增益谦逊” 。“万物空荡而枯萎”，这是用来解释艮卦的彖辞 “艮卦，意味着停止” 。“隐藏在北方的道路上”，这是用来解释渐卦的彖辞 “渐卦意味着渐进” 。【集注】2224 夬之明夷，3851 旅之中孚（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jian hexagram transformed from the Qian hexagram, it is interpreted as "The long night and the short day, the Yin Qi becomes a harm to the Yang Qi", which is used to explain the Tuan statement of the Qian hexagram: "The way of heaven makes the full decline and increases modesty." "All things are empty and withered", this is used to explain the Tuan statement of the Gen hexagram: "The Gen hexagram means stopping." "Hiding on the northern road", this is used to explain the Tuan statement of the Jian hexagram: "The Jian hexagram means gradual progress." [Collected Annotations] 2224 Guai Zhi Mingyi, 3851 Lü Zhi Zhongfu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0950謙之歸妺［爪牙之士, 怨毒祈父］釋謙六四"無不利, 撝謙." 詩小雅祈父"予王之爪牙, 胡轉予予恤, 有母之尸饔." 尚注"祈父, 司馬也. 言司馬令我久役, 移憂於己, 不及事母, 令母主㸑也. 林全說詩意." ［轉憂於己］釋漸九三象"夫征不復, 離羣醍也. 婦孕不育, 失其道而也, 利用禦寇, 順相保也." ［傷不及母］釋歸妺彖"澤上有雷, 歸妹. 君子以有終知敝." ［集注］3924小過之離.謙之豐

0950 谦之归妹

简体白话文：对于谦卦中变出的归妹卦，解释为 “那些勇猛的武士，怨恨司马（祈父）”，这是用来解释谦卦六四爻 “没有什么不利的，发挥谦逊的美德” 。《诗经・小雅・祈父》中说 “我本是君王的得力武士，为何让我陷入忧愁，家中有母亲却无人照料饮食” 。尚氏注释说：“祈父就是司马。意思是司马让我长久服役，把忧愁转嫁到我身上，使我无法侍奉母亲，只能让母亲主持烹饪之事。这里完全是《诗经》的意思。” “把忧愁转嫁到自己身上”，这是用来解释渐卦九三爻的象辞 “丈夫出征没有回来，是因为离开了群体。妇人怀孕却没有生育，是因为失去了常道。有利于抵御敌寇，因为大家能相互保护” 。“悲伤的是不能照顾母亲”，这是用来解释归妹卦的彖辞 “泽上有雷，象征归妹卦。君子因此要善始善终并知道弊端” 。【集注】3924 小过之离（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Guimei hexagram transformed from the Qian hexagram, it is interpreted as "Those brave warriors resent the Sima (Qi Fu)", which is used to explain the fourth line (Liusi) of the Qian hexagram: "There is nothing unfavorable, and one should give play to the virtue of modesty." In the poem Qi Fu in the Xiaoya of the Shi Jing, it is said: "I am originally a capable warrior of the king, why do you let me fall into sorrow? There is a mother at home but no one to take care of her food." Mr. Shang's annotation says: "Qi Fu is the Sima. It means that the Sima made me serve for a long time and shifted the sorrow onto me, so that I couldn't serve my mother, and could only let my mother take care of the cooking. Here it completely uses the meaning of the Shi Jing." "Shifting the sorrow onto oneself", this is used to explain the image statement of the third line (Jiusan) of the Jian hexagram: "The husband goes on an expedition and doesn't come back because he leaves the group. The woman is pregnant but doesn't give birth because she loses the normal way. It is beneficial to resist the enemy because everyone can protect each other." "The sadness is that one can't take care of the mother", this is used to explain the Tuan statement of the Guimei hexagram: "There is thunder above the marsh, symbolizing the Guimei hexagram. A gentleman should thus have a good beginning and end and know the disadvantages." [Collected Annotations] 3924 Xiaoguo Zhi Li (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0951謙之豐［拜跪請免, 不得臭腐］釋雜卦"謙, 輕." 依坤之損, 臭腐應為其哺. ［俛眉銜指］釋歸妹象"澤上有雷, 歸妺. 君子以永終知敝." 眉應為首. ［低頭北去］釋豐九三"豐其沛, 日中見沫, 折其右肱, 無咎."［集注］0105坤之損.

0951 谦之丰

简体白话文：对于谦卦中变出的丰卦，解释为 “跪拜请求赦免，却得不到哪怕一点吃的（原文‘不得臭腐’，依坤之损，‘臭腐’应是‘其哺’，即食物的意思）”，这是用来解释《杂卦传》中 “谦卦，意味着看轻自己” 。“低下头，咬着手指（原文‘俛眉衔指’，‘眉’应是‘首’）”，这是用来解释归妹卦的象辞 “泽上有雷，象征归妹卦。君子因此要善始善终并知道弊端” 。“低着头向北离去”，这是用来解释丰卦九三爻 “光明被遮蔽，如同在中午看到小星星，折断了右臂，但没有灾祸” 。【集注】0105 坤之损（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Feng hexagram transformed from the Qian hexagram, it is interpreted as "Kneeling and begging for pardon, but not getting even a little food (In the original text, 'Bu De Chou Fu', according to Kun Zhi Sun, 'Chou Fu' should be 'Qi Bu', which means food)", which is used to explain in the Zagua Zhuan: "The Qian hexagram means looking down on oneself." "Lowering the head and biting the finger (In the original text, 'Fu Mei Xian Zhi', 'Mei' should be 'Shou')", this is used to explain the image statement of the Guimei hexagram: "There is thunder above the marsh, symbolizing the Guimei hexagram. A gentleman should thus have a good beginning and end and know the disadvantages." "Lowering the head and leaving towards the north", this is used to explain the third line (Jiusan) of the Feng hexagram: "The light is blocked, like seeing small stars at noon, breaking the right arm, but there is no disaster." [Collected Annotations] 0105 Kun Zhi Sun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0952謙之旅［有莘季女, 為夏妃后］釋謙卦辭"謙, 亨, 君子有終." ［貴夫壽子］䆁豐六五"來章, 有慶譽, 吉." ［母字四海］釋旅六五"終以譽命, 上逮也." ［集注］0227蒙之晉, 2129大壯之隨.

0952 谦之旅

简体白话文：对于谦卦中变出的旅卦，解释为 “有莘国的小女儿，成为了夏朝的妃后”，这是用来解释谦卦的卦辞 “谦卦，亨通，君子会有好的结局” 。“尊贵的丈夫，生下贤子”，这是用来解释丰卦六五爻 “带来文采，有喜庆和荣誉，吉祥” 。“母亲养育四海的子民”，这是用来解释旅卦六五爻 “最终得到荣誉和天命，是因为向上得到了眷顾” 。【集注】0227 蒙之晋，2129 大壮之随（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Lü hexagram transformed from the Qian hexagram, it is interpreted as "The youngest daughter of the Youxin State became the concubine and queen of the Xia Dynasty", which is used to explain the hexagram statement of the Qian hexagram: "The Qian hexagram is prosperous and smooth, and a gentleman will have a good ending." "The noble husband gives birth to a virtuous son", this is used to explain the fifth line (Jiuwu) of the Feng hexagram: "Bringing elegance, there is joy and honor, and it is auspicious." "The mother nurtures the people of the four seas", this is used to explain the fifth line (Jiuwu) of the Lü hexagram: "Finally obtaining honor and the mandate of heaven is because of the favor from above." [Collected Annotations] 0227 Meng Zhi Jin, 2129 Dazhuang Zhi Sui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0953謙之巽［季姬躊躇, 待孟城隅］釋雜卦"謙, 輕." ［終日至暮］釋旅初六"旅瑣瑣, 斯其所取災."［不見齊侯］釋卦"巽, 伏也." ［集注］0397師之同人, 0785同人之隨, 3745渙之遯.

0953 谦之巽

简体白话文：对于谦卦中变出的巽卦，解释为 “季姬犹豫不决，在城角等待着孟（可能指某个人）”，这是用来解释《杂卦传》中 “谦卦，意味着看轻自己” 。“从早到晚”，这是用来解释旅卦初六爻 “旅行时琐碎细小，这是自己招来的灾祸” 。“没有见到齐侯”，这是用来解释巽卦 “巽卦，意味着潜伏” 。【集注】0397 师之同人，0785 同人之随，3745 涣之遁（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xun hexagram transformed from the Qian hexagram, it is interpreted as "Ji Ji hesitates and waits for Meng (Maybe referring to someone) at the corner of the city", which is used to explain in the Zagua Zhuan: "The Qian hexagram means looking down on oneself." "From morning to night", this is used to explain the first line (Chuliu) of the Lü hexagram: "When traveling, it is trivial, and this is the disaster brought upon oneself." "Not seeing the Marquis of Qi", this is used to explain the Xun hexagram: "The Xun hexagram means lurking." [Collected Annotations] 0397 Shi Zhi Tongren, 0785 Tongren Zhi Sui, 3745 Huan Zhi Dun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0954謙之兑［邯鄲反言, 父兄生患］釋謙六五象"利用侵伐, 征不服也." ［涉叔憂恨］釋巽九三"頻巽, 吝." ［卒死不還］釋兌九五"孚于剝, 有厲." ［集注］0102坤之睽, 2225晉之革.

0954 谦之兑

简体白话文：对于谦卦中变出的兑卦，解释为 “邯郸传来反叛的言论，父兄因此遭遇祸患”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“牵涉到叔叔，心中充满忧恨”，这是用来解释巽卦九三爻 “频频表现出顺从（巽），有困难” 。“最终死去没有回来”，这是用来解释兑卦九五爻 “信任那些巧言令色的小人（剥），有危险” 。【集注】0102 坤之睽，2225 晋之革（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dui hexagram transformed from the Qian hexagram, it is interpreted as "Rebellious words come from Handan, and the father and brother encounter disasters because of this", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Involving the uncle, filled with sorrow and hatred in the heart", this is used to explain the third line (Jiusan) of the Xun hexagram: "Frequently showing compliance (Xun), there are difficulties." "Finally dying and not coming back", this is used to explain the fifth line (Jiuwu) of the Dui hexagram: "Trusting those glib villains (Bo), there is danger." [Collected Annotations] 0102 Kun Zhi Kui, 2225 Jin Zhi Ge (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0955謙之渙［逐鹿山顛, 利去我西］釋初六"謙謙君子, 用涉大川, 吉." ［維邪南北］釋兌九二"孚兌, 吉, 悔亡." ［所求不得］依泰之歸妹應為［無所不得］釋渙初六"用拯馬壯, 吉."

0955 谦之涣

简体白话文：对于谦卦中变出的涣卦，解释为 “在山顶追逐鹿，利益离我向西而去”，这是用来解释谦卦初六爻 “谦逊又谦逊的君子，凭借这样的品德去涉越大川，吉祥” 。“徘徊于南北之间”（原文 “維邪南北”，结合上下文推测可能是这个意思），这是用来解释兑卦九二爻 “心怀诚信的喜悦，吉祥，悔恨消失” 。“（依泰之归妹应是）无所不得”，这是用来解释涣卦初六爻 “用强壮的马来拯救，吉祥” 。

英文：For the Huan hexagram transformed from the Qian hexagram, it is interpreted as "Chasing the deer on the top of the mountain, the benefit leaves me and goes westward", which is used to explain the first line (Chuliu) of the Qian hexagram: "The modest and modest gentleman, with such a virtue, crosses the big river, and it is auspicious." "Wandering between the north and the south" (In the original text, 'Wei Xie Nan Bei', it is speculated to be this meaning combined with the context), this is used to explain the second line (Jiuer) of the Dui hexagram: "The joy with integrity in mind, it is auspicious, and the regret disappears." "(According to Tai Zhi Guimei, it should be) having everything", this is used to explain the first line (Chuliu) of the Huan hexagram: "Using a strong horse to rescue, it is auspicious."

0956謙之節［穿鼻繫株, 為虎所拘］釋謙九三"勞謙, 君子有終, 吉." ［王母祝福, 禍不成災］釋渙九二"渙奔其機, 悔亡."［突然自來］釋節六四"安節, 亨."［集注］2246明夷之訟, 2832萃之豫.

0956 谦之节

简体白话文：对于谦卦中变出的节卦，解释为 “被穿过鼻子系在树桩上，被老虎所拘禁”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“王母赐福保佑，灾祸不会酿成大灾”，这是用来解释涣卦九二爻 “涣散时奔向安稳的地方，悔恨消失” 。“突然自己到来”，这是用来解释节卦六四爻 “安于节俭的节制，亨通” 。【集注】2246 明夷之讼，2832 萃之豫（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jie hexagram transformed from the Qian hexagram, it is interpreted as "Having the nose pierced and being tied to a stump, being imprisoned by a tiger", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "The Queen Mother blesses and protects, and the disaster will not turn into a great calamity", this is used to explain the second line (Jiuer) of the Huan hexagram: "Running towards a stable place when in a state of dispersion, the regret disappears." "Coming suddenly by oneself", this is used to explain the fourth line (Liusi) of the Jie hexagram: "Being content with the moderation of frugality, it is prosperous and smooth." [Collected Annotations] 2246 Mingyi Zhi Song, 2832 Cui Zhi Yu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0957謙之中孚［虎豹熊羆, 遊戲山谷］釋謙六二"鳴謙, 貞吉." ［君子仁賢］釋節象"澤上有水, 節. 君子以制數度, 議德行." ［皆得所欲］釋中孚初九"虞吉, 有它不燕."［集注］1604大畜之蒙, 3380漸之艮.

0957 谦之中孚

简体白话文：对于谦卦中变出的中孚卦，解释为 “老虎、豹子、熊和羆，在山谷中嬉戏游玩”，这是用来解释谦卦六二爻 “名声远扬且谦逊，坚守正道吉祥” 。“君子仁爱且贤能”，这是用来解释节卦的象辞 “泽上有水，象征节卦。君子因此要制定礼数法度，评议道德品行” 。“都能得到自己想要的”，这是用来解释中孚卦初九爻 “安守本分吉祥，若有其他想法则不得安宁” 。【集注】1604 大畜之蒙，3380 渐之艮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Zhongfu hexagram transformed from the Qian hexagram, it is interpreted as "Tigers, leopards, bears and pi are playing in the valley", which is used to explain the second line (Liuer) of the Qian hexagram: "Having a far-reaching reputation and being modest, adhering to the right path brings good luck." "The gentleman is benevolent and virtuous", this is used to explain the image statement of the Jie hexagram: "There is water above the marsh, symbolizing the Jie hexagram. A gentleman should thus formulate the rules of etiquette and laws and evaluate moral conduct." "All can get what they want", this is used to explain the first line (Chujiu) of the Zhongfu hexagram: "Being content with one's own position brings good luck. If there are other thoughts, there will be no peace." [Collected Annotations] 1604 Daxu Zhi Meng, 3380 Jian Zhi Gen (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0958謙之小過［梅李冬實, 國多盜賊］釋謙六五象"利用侵伐, 征不服也." ［擾亂並作］釋中孚六三"得敵, 或鼓或罷, 或泣或歌." ［壬不得制］釋小過九三"弗過防之, 從或戕之, 凶." ［集注］0135屯之師, 0809同人之損, 1272觀之旅.

0958 谦之小过

简体白话文：对于谦卦中变出的小过卦，解释为 “梅树和李树在冬天结果实，国家里会有很多盗贼”，这是用来解释谦卦六五爻的象辞 “有利于出兵征伐，去征讨那些不服从的人” 。“骚乱混乱一起发生”，这是用来解释中孚卦六三爻 “遇到敌人，有的人击鼓进攻，有的人疲惫后退，有的人哭泣，有的人唱歌” 。“无法得到控制”（“壬不得制” 推测为此意，可能原文表述有特殊含义），这是用来解释小过卦九三爻 “不加以防备，随从的人可能会伤害他，有凶险” 。【集注】0135 屯之师，0809 同人之损，1272 观之旅（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xiaoguo hexagram transformed from the Qian hexagram, it is interpreted as "Plum and apricot trees bear fruit in winter, and there will be many thieves in the country", which is used to explain the image statement of the fifth line (Liuwu) of the Qian hexagram: "It is beneficial to send troops to fight and conquer those who do not submit." "Disturbances and chaos occur together", this is used to explain the third line (Liusan) of the Zhongfu hexagram: "Encountering the enemy, some people beat the drum to attack, some people are tired and retreat, some people cry, and some people sing." "Unable to be controlled" (It is speculated that this is the meaning of 'Ren Bu De Zhi', and the original text expression may have a special meaning), this is used to explain the third line (Jiusan) of the Xiaoguo hexagram: "Not taking precautions, the followers may harm him, and there is danger." [Collected Annotations] 0135 Tun Zhi Shi, 0809 Tongren Zhi Sun, 1272 Guan Zhi Lü (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0959謙之既濟［望幸不到, 文章未就］釋謙六四"無不利, 撝謙." ［王子逐兔］釋小過九四"無咎, 弗過遇之, 往厲必戒, 勿用, 永貞." 言不可過於剛強, 當戒危守正. ［犬踦不得］釋既濟上六"濡其首, 厲." 言事成至極而盲動, 必喪其成而致危.［集注］0539小畜之頤, 3997既濟之坎, 4090未濟之兌.

0959 谦之既济

简体白话文：对于谦卦中变出的既济卦，解释为 “盼望帝王的临幸没有等到，文章也没有写成”，这是用来解释谦卦六四爻 “没有什么不利的，发挥谦逊的美德” 。“王子追逐兔子”，这是用来解释小过卦九四爻 “没有灾祸，不要过于刚强而相遇，前往有危险一定要警戒，不要有所行动，长久坚守正道” 。意思是不可过于刚强，应当警戒危险，坚守正道。“狗（“犬踦” 推测与狗有关）无法得到（想要的东西）”，这是用来解释既济卦上六爻 “水浸湿了头部，有危险” 。意思是事情成功到了极致却盲目行动，必定会丧失已有的成果而导致危险。【集注】0539 小畜之颐，3997 既济之坎，4090 未济之兑（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jiji hexagram transformed from the Qian hexagram, it is interpreted as "Hoping for the emperor's visit but not getting it, and the article is not written either", which is used to explain the fourth line (Liusi) of the Qian hexagram: "There is nothing unfavorable, and one should give play to the virtue of modesty." "The prince chases the rabbit", this is used to explain the fourth line (Jiusi) of the Xiaoguo hexagram: "There is no disaster. Don't be too strong when encountering. There is danger when going forward, and one must be vigilant. Don't take any action, and adhere to the right path for a long time." It means not being too strong, and one should be alert to the danger and adhere to the right path. "The dog (It is speculated that 'Quan Qi' is related to the dog) cannot get (what it wants)", this is used to explain the sixth line (Shangliu) of the Jiji hexagram: "The head is soaked in water, and there is danger." It means that when things are extremely successful but one acts blindly, one will surely lose the achieved results and lead to danger. [Collected Annotations] 0539 Xiaoxu Zhi Yi, 3997 Jiji Zhi Kan, 4090 Weiji Zhi Dui (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

0960謙之未濟［千柱百梁, 終不傾僵］釋謙九三"勞謙, 君子有終, 吉." ［仁智輔聖］釋既濟象"水在火上, 既濟. 君子以思患而豫防之." ［周宗甯康］釋未濟六五象"君子之光, 其喗吉也."

0960 谦之未济

简体白话文：对于谦卦中变出的未济卦，解释为 “有千根柱子和百根房梁，最终也不会倾倒僵硬”，这是用来解释谦卦九三爻 “勤劳而谦逊，君子会有好的结局，吉祥” 。“仁爱和智慧辅佐圣明之人”，这是用来解释既济卦的象辞 “水在火上，象征既济卦。君子因此要思考祸患并预先防备” 。“周朝的宗室安宁康泰”，这是用来解释未济卦六五爻的象辞 “君子的光辉，其诚信吉祥” 。

英文：For the Weiji hexagram transformed from the Qian hexagram, it is interpreted as "With a thousand pillars and a hundred beams, it will not fall or become rigid in the end", which is used to explain the third line (Jiusan) of the Qian hexagram: "Being industrious and modest, a gentleman will have a good ending, and it is auspicious." "Benevolence and wisdom assist the wise and sage person", this is used to explain the image statement of the Jiji hexagram: "There is water above the fire, symbolizing the Jiji hexagram. A gentleman should thus think about disasters and prevent them in advance." "The imperial clan of the Zhou Dynasty is peaceful and prosperous", this is used to explain the image statement of the fifth line (Jiuwu) of the Weiji hexagram: "The radiance of the gentleman, his integrity is auspicious."