山雷頤

1665頤之乾［思初道古, 哀吟無輔］釋頤六五"拂經, 居貞吉, 不可涉大川." 言賢人在下位而無輔, 違反常理, 為拂經. 故動而有悔而哀吟無輔.［陽明不制］釋未濟初六"濡其尾, 吝."言事未成之時不能適時而進, 必致憾惜. 尚注"言陽不能制陰也." ［上失其所］釋乾上九"亢龍有悔." 文言子曰”貴而無位, 高而無民, 賢人在下位而無輔, 是以動而有悔也.”

1665 颐卦变为乾卦 ［追思初始，崇尚古道，哀伤地吟唱却无人辅佐］，用来解释颐卦六五爻辞 “违背常理，居守正道吉祥，不可以涉越大河”。意思是贤能的人处于下位而无人辅佐，违背了常理，这就是 “拂经”。所以行动就会有悔恨，只能哀伤地吟唱却无人辅佐。 ［阳刚之气不能克制（阴柔）］，用来解释未济卦初六爻辞 “沾湿了尾巴，有憾惜”。意思是事情还没有成功的时候不能适时前进，必然会导致遗憾。尚氏注释 “意思是阳刚之气不能克制阴柔之气”。 ［在上位的人失去了自己的位置］，用来解释乾卦上九爻辞 “亢奋的龙（到了极高之位）会有悔恨”。《文言》中孔子说 “地位尊贵却没有实际的权位，高高在上却没有民众的拥护，贤能的人处于下位而无人辅佐，所以一行动就会有悔恨”。

英文：1665 Hexagram Yi changes into Hexagram Qian. [Think back to the beginning and advocate the ancient ways, chant sorrowfully but have no one to assist], which is used to interpret the fifth line of the upper trigram of Hexagram Yi: "Go against the common sense, adhere to the right path, it is auspicious, and it is not possible to cross the big river." It means that the worthy and capable people are in the lower position and have no one to assist, which goes against the common sense, and this is "Fu Jing". So when taking action, there will be regret, and one can only chant sorrowfully without anyone to assist. [The yang and firm qi cannot restrain (the yin and soft qi)], which is used to interpret the first line of the lower trigram of Hexagram Weiji: "Wet the tail, there is regret." It means that when the matter has not been successful, if one cannot move forward in a timely manner, it will surely lead to regret. Shang's annotation: "It means that the yang and firm qi cannot restrain the yin and soft qi." [The person in the upper position loses his own position], which is used to interpret the top ninth line of Hexagram Qian: "The over 亢奋 dragon (in an extremely high position) will have regret." Confucius said in the "Wenyan": "Be noble in status but have no actual power, be high above but have no support from the people, and the worthy and capable people are in the lower position and have no one to assist, so there will be regret once taking action."

1666頤之坤［江河淮海, 天之奧府］釋頤彖"天地養萬物, 聖人養賢以及萬民." ［眾利所聚, 可以饒有］釋乾彖"雲行雨施, 品物流行." ［樂我君子］釋坤六三"含章可貞, 或從王事, 无成有終." ［集注］0020乾之觀, 0705否之乾, 0905謙之小畜, 0912謙之豫, 2845萃之坎, 3217震之隨, 3287漸之渙, 3694兑之升.

1666 颐卦变为坤卦 ［长江、黄河、淮河、大海，是上天蕴藏宝物的地方］，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”。 ［众多的利益汇聚在这里，可以使人富饶富有］，用来解释乾卦的彖辞 “云气流行，雨水施降，万物生长发展”。 ［使我们的君子快乐］，用来解释坤卦六三爻辞 “内含文采，可以坚守正道，或许可以参与君王的事业，虽没有成就但有好的结局”。 ［集合注释］0020 条是乾卦变观卦，0705 条是否卦变乾卦，0905 条是谦卦变小畜卦，0912 条是谦卦变豫卦，2845 条是萃卦变坎卦，3217 条是震卦变随卦，3287 条是渐卦变涣卦，3694 条是兑卦变升卦。

英文：1666 Hexagram Yi changes into Hexagram Kun. [The Yangtze River, the Yellow River, the Huai River and the sea are the places where heaven stores treasures], which is used to interpret the Tuan statement of Hexagram Yi: "Heaven and earth nourish all things, and the sage nourishes the worthy talents and all the people." [A lot of benefits converge here, which can make people rich], which is used to interpret the Tuan statement of Hexagram Qian: "The clouds move and the rain falls, and all things grow and develop." [Make our gentleman happy], which is used to interpret the third line of the upper trigram of Hexagram Kun: "Contain literary grace inside, one can adhere to the right path, perhaps can participate in the king's business, although there is no achievement, there is a good ending." [Collected Annotations] The 0020th item is that Hexagram Qian changes into Hexagram Guan, the 0705th item is that Hexagram Pi changes into Hexagram Qian, the 0905th item is that Hexagram Qian changes into Hexagram Xiaoxu, the 0912th item is that Hexagram Qian changes into Hexagram Yu, the 2845th item is that Hexagram Cui changes into Hexagram Kan, the 3217th item is that Hexagram Zhen changes into Hexagram Sui, the 3287th item is that Hexagram Jian changes into Hexagram Huan, and the 3694th item is that Hexagram Dui changes into Hexagram Sheng.

1667頤之屯［三雁俱行, 避暑就涼］釋頤彖"頤, 貞吉. 養正則吉也." ［適與矰遇］釋坤六四象"括囊无咎, 慎不害也." ［為繳所傷］釋屯上六象"泣血漣如, 何可長也？” 廣雅”矰, 箭也.” 繳, 系在箭上的絲繩, 能收回箭再利用.

1667 颐卦变为屯卦 ［三只大雁一起飞行，躲避炎热，前往凉爽的地方］，用来解释颐卦的彖辞 “颐卦，坚守正道吉祥。养育正道就会吉祥”。 ［恰好与射鸟的箭相遇］，用来解释坤卦六四爻的象辞 “扎紧口袋，没有过错，谨慎就不会有危害”。 ［被系在箭上的丝绳所伤害］，用来解释屯卦上六爻的象辞 “哭泣出血，泪流不断，怎么能够长久呢？”《广雅》中说 “矰，是箭的意思”。“繳”，是系在箭上的丝绳，能够收回箭再次利用。

英文：1667 Hexagram Yi changes into Hexagram Tun. [Three geese fly together, avoid the heat and go to a cool place], which is used to interpret the Tuan statement of Hexagram Yi: "Hexagram Yi, adhere to the right path, it is auspicious. Nourish the right path and it will be auspicious." [Happen to encounter the arrow for shooting birds], which is used to interpret the Image statement of the fourth line of the upper trigram of Hexagram Kun: "Tie up the pocket, there is no fault, be cautious and there will be no harm." [Be hurt by the silk rope tied to the arrow], which is used to interpret the Image statement of the top sixth line of Hexagram Tun: "Weep and bleed, the tears flow continuously, how can it last long?" It is said in the "Guangya": "Zeng means an arrow." "Jiao" is the silk rope tied to the arrow, which can retrieve the arrow for reuse.

1668頤之蒙［秋南春北, 隨時休息］釋頤彖“頤, 貞吉. 養正則吉也." ［處和履中］釋初九象“雖磐桓, 志行正也. 以貴下賤, 大得民也." ［安無憂凶］釋蒙九二“包蒙吉, 納婦吉, 子克家." ［集注］1400臨之井, 3674兑之大畜.

1668 颐卦变为蒙卦 ［秋天往南，春天往北，随着时节休息］，用来解释颐卦的彖辞 “颐卦，坚守正道吉祥。养育正道就会吉祥”。 ［处于和谐的状态，践行中正之道］，用来解释初九爻的象辞 “虽然徘徊不进，但志向和行为是正直的。以尊贵的身份礼贤下士，会大得民心”。 ［安宁没有忧患和凶险］，用来解释蒙卦九二爻辞 “包容蒙昧的人吉祥，娶媳妇吉祥，儿子能够担当家事”。 ［集合注释］1400 条是临卦变井卦，3674 条是兑卦变大畜卦。

英文：1668 Hexagram Yi changes into Hexagram Meng. [Go south in autumn and north in spring, rest according to the season], which is used to interpret the Tuan statement of Hexagram Yi: "Hexagram Yi, adhere to the right path, it is auspicious. Nourish the right path and it will be auspicious." [Be in a harmonious state and practice the middle and right path], which is used to interpret the Image statement of the first line of the lower trigram: "Although lingering and not advancing, the aspiration and behavior are upright. Treat the worthy and the humble with respect in a noble status, and will win the hearts of the people greatly." [Be peaceful without worries and dangers], which is used to interpret the second line of the upper trigram of Hexagram Meng: "Contain the ignorant people, it is auspicious, marry a wife, it is auspicious, and the son can take charge of the family affairs." [Collected Annotations] The 1400th item is that Hexagram Lin changes into Hexagram Jing, and the 3674th item is that Hexagram Dui changes into Hexagram Daxu.

1669頤之需［履危無患, 跳脫獨全］釋頤彖"頤, 貞吉. 養正則吉也." 尚注"跳脫在外故無患."［不利出門, 傷我左膝］釋蒙六四"困蒙, 吝." ［疾病不食, 鬼哭其室］䆁需九三”需于泥, 致冠至.” 瀕危等待, 招致強寇.

1669 颐卦变为需卦 ［身处危险却没有忧患，跳脱出来独自保全］，用来解释颐卦的彖辞 “颐卦，坚守正道吉祥。养育正道就会吉祥”。尚氏注释 “跳脱在外面所以没有忧患”。 ［不利于出门，伤了我的左膝］，用来解释蒙卦六四爻辞 “受困于蒙昧，有憾惜”。 ［身患疾病不能进食，鬼在屋子里哭泣］，用来解释需卦九三爻辞 “在泥沼中等待，招致强寇到来”。处于濒临危险的状态等待，会招来强寇。

英文：1669 Hexagram Yi changes into Hexagram Xu. [Be in danger but have no worries, jump out and preserve oneself alone], which is used to interpret the Tuan statement of Hexagram Yi: "Hexagram Yi, adhere to the right path, it is auspicious. Nourish the right path and it will be auspicious." Shang's annotation: "Jump out and be outside, so there is no worry." [It is not beneficial to go out and hurt my left knee], which is used to interpret the fourth line of the upper trigram of Hexagram Meng: "Be trapped in ignorance, there is regret." [Be ill and unable to eat, and ghosts cry in the room], which is used to interpret the third line of the upper trigram of Hexagram Xu: "Wait in the swamp and attract the arrival of the powerful bandits." Be in a state of being on the verge of danger and waiting, which will attract the powerful bandits.

1670頤之訟［東家凶婦, 怨其公姥］䆁頤六三"拂頤, 貞凶." 言違反頤養的常理, 須謹慎防凶險. 姥, 婆.［毀柈破盆, 棄其飯飡］釋序卦"物稺不可不養也, 故受之以需. 需者, 飮食之道也." 柈, 盤. ［使吾困貧］釋訟卦辭”有孚窒, 惕, 中吉, 終凶.”

1670 颐卦变为讼卦 ［东家凶悍的媳妇，怨恨她的公公婆婆］，用来解释颐卦六三爻辞 “违背颐养的常理，坚守正道有凶险”。意思是违背了颐养的常理，必须谨慎防范凶险。“姥”，是婆婆的意思。 ［毁坏盘子和盆子，抛弃她的饭食］，用来解释《序卦》中 “事物幼稚的时候不能不加以养育，所以接着是需卦。需卦，是关于饮食的道理”。“柈”，是盘子的意思。 ［使我陷入贫困］，用来解释讼卦的卦辞 “心怀诚信却受到阻塞，警惕，中途吉祥，最终凶险”。

英文：1670 Hexagram Yi changes into Hexagram Song. [The fierce daughter-in-law of the host family resents her father-in-law and mother-in-law], which is used to interpret the third line of the upper trigram of Hexagram Yi: "Go against the common sense of nourishment, adhere to the right path, there is danger." It means going against the common sense of nourishment and one must be cautious and prevent danger. "Mu" means the mother-in-law. [Destroy the plates and basins and abandon her food], which is used to interpret in the "Xugua": "When things are young, they cannot be without nourishment, so Hexagram Xu follows. Hexagram Xu is about the principle of eating and drinking." "Pan" means a plate. [Make me fall into poverty], which is used to interpret the hexagram statement of Hexagram Song: "Have integrity but be blocked, be vigilant, be auspicious halfway, and be dangerous in the end."

1671頤之師［泥滓汚辱, 棄捐溝瀆］釋頤六二象"六二征凶, 行失類也." 言行為有失頣養成的常道. ［眾所笑哭］釋訟卦辭”有孚窒, 惕吾. 中吉, 終凶 .”［終不顯錄］釋師初六象”師出以律, 失律凶也.” 顯錄, 居于顯達之位. ［集注］0134屯之訟, 2826萃之履.

1671 颐卦变为师卦 ［被污泥浊水所污辱，被抛弃在沟渠之中］，用来解释颐卦六二爻的象辞 “六二爻出征有凶险，是因为行动失去了同类的支持”。意思是行为有失于颐养的常道。 ［被众人嘲笑］，用来解释讼卦的卦辞 “心怀诚信却受到阻塞，警惕啊。中途吉祥，最终凶险”。 ［最终不能显达而获得禄位］，用来解释师卦初六爻的象辞 “军队出征要以纪律为准则，失去纪律就会有凶险”。“显录”，是居于显达之位的意思。 ［集合注释］0134 条是屯卦变讼卦，2826 条是萃卦变履卦。

英文：1671 Hexagram Yi changes into Hexagram Shi. [Be insulted by the dirty mud and water and be abandoned in the ditch], which is used to interpret the Image statement of the second line of the upper trigram of Hexagram Yi: "The second line of the upper trigram has danger when going on an expedition, because the action loses the support of the same kind." It means that the behavior is contrary to the common sense of nourishment. [Be laughed at by the crowd], which is used to interpret the hexagram statement of Hexagram Song: "Have integrity but be blocked, be vigilant. Be auspicious halfway, and be dangerous in the end." [Finally cannot be prominent and obtain the position and salary], which is used to interpret the Image statement of the first line of the lower trigram of Hexagram Shi: "The army goes on an expedition based on discipline, and losing discipline will be dangerous." "Xian Lu" means being in a prominent position. [Collected Annotations] The 0134th item is that Hexagram Tun changes into Hexagram Song, and the 2826th item is that Hexagram Cui changes into Hexagram Lü.

1672頤之比［旦往暮還］釋頤彖"頤, 貞吉, 養正則吉也." ［各與相存］互相問候. 釋雜卦"師, 憂" 存, 恤問. ［身無凶惡］釋比初六“有孚比之, 无咎." ［集注] 2567損之師.

1672 颐之比

简体白话文：“旦往暮还”：早上前往，傍晚返回。解释《颐》卦的《彖传》中说 “《颐》卦，坚守正道就吉祥，以正确的方式颐养（身心、品德等）就会吉祥”。“各与相存” 意思是相互之间进行问候。解释《杂卦》中 “《师》卦表示忧虑”，这里 “存” 是慰问、抚恤的意思。“身无凶恶” 是解释《比》卦初六爻辞 “心怀诚信去亲附他人，就没有过错”。[集注] 2567 条是关于《损》卦变为《师》卦的相关内容。

英文："Going in the morning and returning in the evening" for Yi and Bi. Interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness." "Each one showing concern for others" means greeting each other. Interpret in the "Miscellaneous Hexagrams" that "the Shi hexagram represents worry", where "cun" means offering condolences and sympathy. "Having no disasters or misfortunes for oneself" is to interpret the first six lines of the Bi hexagram: "With sincerity and trust, attaching to others, there will be no fault." The [Collected Annotations] item 2567 is about the situation where the Sun hexagram changes into the Shi hexagram.

1673頤之小畜 ［六翮長翼, 夜過射國］釋頤彖"頣, 貞吉. 養正則吉也." 翮, 鳥類. 山海經”姑射國在海中, 屬列姑射.”［高飛冥冥］釋比六三象"比之匪人, 不亦傷乎？" 冥冥, 深遠.［羿氏無得］釋小畜九三”輿說輻.”

1673 颐之小畜

简体白话文：“六翮长翼，夜过射国”，有着长长的翅膀且翅膀上有六根大羽毛，在夜晚飞过了射国。解释《颐》卦的《彖传》说 “《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”。“翮” 指的是鸟类（的羽毛）。《山海经》记载 “姑射国在大海中，属于列姑射的范围”。“高飞冥冥” 是解释《比》卦六三爻的《象传》中 “亲附了不正当的人，不是很令人悲伤吗？”，“冥冥” 表示深远的意思。“羿氏无得” 是解释《小畜》卦九三爻辞 “车子的辐条脱落了” ，意思可能是像后羿家族那样没有收获（成果）。

英文："With long wings having six large feathers, flying over the She Guo at night" for Yi and Xiao Xu. Interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness." "He" refers to the feathers of birds. The "Shan Hai Jing" records that "the Gu Ye Guo is in the sea and belongs to the range of Lie Gu Ye". "Flying high into the distance" is to interpret the "Xiangzhuan" of the third six lines of the Bi hexagram: "Attaching to an improper person, isn't it very sorrowful?" "Ming ming" means being far and deep. "The Yi clan gains nothing" is to interpret the third nine lines of the Xiao Xu hexagram: "The spokes of the carriage come off", which may mean having no harvest (achievements) like the Yi clan.

1674頤之履［蜂蠆之門, 難以止息］䆁頤彖"天地養萬物, 聖人養賢以及萬民." ［嘉媚之士, 為王所食］釋小畜九五"有孚攣如, 富以其鄰." 翟云”媚, 美也, 見小爾雅廣詁.”［從去其室］釋雜卦"履, 不處也." 尚注"言王食養嘉士, 士皆歸王室也."

1674 颐之履

简体白话文：“蜂虿之门，难以止息”，在有蜂和蝎子的门口，很难停下来休息。解释《颐》卦的《彖传》“天地养育万物，圣人培养贤能之人并且惠及天下万民”。“嘉媚之士，为王所食” 是解释《小畜》卦九五爻辞 “心怀诚信，紧密相连，与邻居一同富有” ，翟说 “媚” 是 “美” 的意思，在《小尔雅・广诂》中可以看到。“从去其室” 是解释《杂卦》中 “《履》卦表示不居处停留” ，尚氏注释说 “意思是君王供养优秀的士人，这些士人都会归附到王室（为其效力）”。

英文："At the door with bees and scorpions, it is difficult to stop and rest" for Yi and Lv. Interpret the "Tuanzhuan" of the Yi hexagram: "Heaven and Earth nourish all things. The sage cultivates the virtuous and benefits all the people in the world." "Excellent and beautiful scholars are supported by the king" is to interpret the fifth nine lines of the Xiao Xu hexagram: "With sincerity and trust, closely connected, and becoming wealthy together with the neighbors". Zhai said that the meaning of "mei" is "beautiful", which can be found in the "Xiao Er Ya · Guang Gu". "Leaving one's home and following (the king)" is to interpret in the "Miscellaneous Hexagrams" that "the Lv hexagram represents not staying in one place". Shang's annotation says: "It means that the king supports excellent scholars, and these scholars will all submit to the royal family (and serve it)."

1675頤之泰［被狐乘龍, 為王道東］釋頤六二象"六二征凶, 行失類也." 翟云"被狐, 被狐裘. 乘龍, 乘龍馬也.” 詩伯兮序：言君子行役, 為王前驅, 過時而不反焉. 箋：衛宣公之時, 蔡人. 衛人, 陳人從王伐鄭. 伯也為王前驅久, 故家人思之. 此正用其意也."［過時不返］釋雜卦“履, 不處也.”履［使我憂聾］釋泰上六象”城復于隍, 其命乱矣.”

1675 颐之泰

简体白话文：“被狐乘龙，为王道东”，披着狐皮大衣，骑着龙马，为了君王向东前行。解释《颐》卦六二爻的《象传》“六二爻出征会有凶险，是因为行动时失去了同类的支持”。翟说 “被狐” 是指披着狐皮大衣，“乘龙” 是指骑着龙马。《诗经・伯兮》的序中说 “君子远行服役，作为君王的前驱，过了时间还没有返回”。笺注说 “卫宣公的时候，蔡国人、卫国人、陈国人跟从君王讨伐郑国。（名叫）伯的人作为君王的前驱很久了，所以他的家人思念他。这里正是运用了这个意思”。“过时不返” 是解释《杂卦》中 “《履》卦表示不居处停留” ，这里强调《履》卦的这种特性。“使我忧聋” 是解释《泰》卦上六爻的《象传》“城墙倒塌在城壕里，它的命运陷入了混乱” ，意思是这种情况让我忧愁到几乎要耳聋了。

英文："Wearing a fox fur coat and riding a dragon horse, moving eastward for the king" for Yi and Tai. Interpret the "Xiangzhuan" of the second six lines of the Yi hexagram: "Going on an expedition for the second six lines will be ominous because when taking action, it loses the support of the same kind." Zhai said that "bei hu" means wearing a fox fur coat, and "cheng long" means riding a dragon horse. The preface of the "Shi Jing · Bo Xi" says: "The gentleman goes on a long journey for service and serves as the vanguard of the king, and hasn't returned after the time has passed." The annotation says: "During the reign of Duke Xuan of Wei, people from Cai, Wei, and Chen followed the king to attack Zheng. The person named Bo has been the vanguard of the king for a long time, so his family misses him. Here, this meaning is exactly used." "Not returning after the time has passed" is to interpret in the "Miscellaneous Hexagrams" that "the Lv hexagram represents not staying in one place", emphasizing this characteristic of the Lv hexagram here. "Making me so worried that I almost go deaf" is to interpret the "Xiangzhuan" of the sixth six lines of the Tai hexagram: "The city wall collapses into the moat, and its fate falls into chaos", which means this situation makes me so worried that I almost go deaf.

1676頤之否［雹梅零墜］釋頤六三"拂頤, 貞凶." 雹梅, 冰雹. ［心思憒憒］憒憒, 昏亂. 釋泰上六象”城復于隍, 其命亂矣.”九三"［亂我魂氣］釋否卦名, 閉阻.［集注］0836大有之蒙, 4083未濟之震.

1676 颐之否

简体白话文：“雹梅零坠”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”，“雹梅” 就是指冰雹。“心思愦愦”，“愦愦” 意思是昏乱，用来解释《泰》卦上六爻的《象传》“城墙倒塌在城壕里，它的命运陷入了混乱”。“乱我魂气”，用来解释 “否” 卦卦名，“否” 有闭塞阻碍的意思（这种闭塞阻碍的状态扰乱了我的精神气息）。[集注] 0836 条是关于《大有》卦变为《蒙》卦的内容，4083 条是关于《未济》卦变为《震》卦的内容。

英文："Hailstones falling 零散地" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." "Bao Mei" refers to hailstones. "The mind being in a state of confusion", "kui kui" means being in a state of confusion, which is used to interpret the "Xiangzhuan" of the sixth six lines of the Tai hexagram: "The city wall collapses into the moat, and its fate falls into chaos." "Disturbing my spirit and energy" is used to interpret the name of the Pi hexagram. The Pi hexagram implies being blocked and obstructed (this state of blockage and obstruction disturbs my spiritual and vital energy). The [Collected Annotations] item 0836 is about the situation where the Da You hexagram changes into the Meng hexagram, and item 4083 is about the situation where the Wei Ji hexagram changes into the Zhen hexagram.

1677頤之同人［長女三嫁, 進退無羞］釋頤六二"顛頤, 拂經于丘頤, 征凶." ［牝狐作妖］䆁否卦名, 閉阻. 言上下不交, 陰陽不合. 牝, 母［夜行離憂］釋同人象"天與火, 同人. 君子以類族辨物." 離, 罹.［集注] 1234觀之蠱.

1677 颐之同人

简体白话文：“长女三嫁，进退无羞”，用来解释《颐》卦六二爻辞 “颠倒了颐养之道，违背常理去求养于高丘之颐，出征有凶险”。“牝狐作妖”，用来解释 “否” 卦卦名，“否” 有闭塞阻碍的意思，说的是上下不交往，阴阳不调和，“牝” 是母的意思（母狐狸兴妖作怪象征着这种闭塞不和的状态）。“夜行离忧”，用来解释《同人》卦的《象传》“天与火，象征着同人卦。君子根据事物的类别来分辨事物”，“离” 通 “罹”，是遭遇的意思（在夜晚行走遭遇忧患）。[集注] 1234 条是关于《观》卦变为《蛊》卦的内容。

英文："The eldest daughter has been married three times and feels no shame in advancing or retreating" is used to interpret the second six lines of the Yi hexagram: "Upsetting the way of nourishment, going against common sense to seek nourishment from the Yi on the high hill, going on an expedition brings ominousness." "The female fox causing trouble" is used to interpret the name of the Pi hexagram. The Pi hexagram implies being blocked and obstructed, which means that the upper and lower parts do not communicate, and yin and yang are not in harmony. "Pin" means female (the female fox causing trouble symbolizes this state of blockage and disharmony). "Walking at night and encountering trouble" is used to interpret the "Xiangzhuan" of the Tong Ren hexagram: "Heaven and fire symbolize the Tong Ren hexagram. A gentleman distinguishes things according to their categories." "Li" is the same as "li", which means encountering (encountering trouble while walking at night). The [Collected Annotations] item 1234 is about the situation where the Guan hexagram changes into the Gu hexagram.

1678頤之大有［轟轟䡘䡘, 馳東逐西］車聲. 釋頤六二象"六二征凶, 行失類也." ［盛盈必毀］釋同人上九象"同人于郊, 志未得也." 言和同之志未能實現.［高位崩顛］䆁大有初九”無交害, 匪咎, 艱則無咎.”

1678 颐之大有

简体白话文：“轰轰䡘䡘，驰东逐西”，这里 “轰轰䡘䡘” 形容车声，用来解释《颐》卦六二爻的《象传》“六二爻出征会有凶险，是因为行动时失去了同类的支持”。“盛盈必毁”，用来解释《同人》卦上九爻的《象传》“在郊外和同于人，是志向没有实现”，意思是说和同的志向未能达成（过于强盛盈满必然会走向毁灭）。“高位崩颠”，用来解释《大有》卦初九爻辞 “没有交往带来的害处，不是过错，在艰难中坚守就没有过错”（处于高位也可能会崩塌颠覆）。

英文："Making a rumbling sound, driving east and chasing west", where "hong hong 䡘䡘" describes the sound of the carriage, is used to interpret the "Xiangzhuan" of the second six lines of the Yi hexagram: "Going on an expedition for the second six lines will be ominous because when taking action, it loses the support of the same kind." "Excessive prosperity will surely lead to destruction" is used to interpret the "Xiangzhuan" of the upper nine lines of the Tong Ren hexagram: "Being in harmony with others in the outskirts means that the aspiration has not been achieved", which means that the aspiration of being in harmony has not been fulfilled (being too prosperous and full will inevitably lead to destruction). "The high position collapsing" is used to interpret the first nine lines of the Da You hexagram: "There is no harm caused by interaction, it is not a fault. Adhering to righteousness in difficulties will lead to no fault" (even being in a high position may collapse and topple).

1679頤之謙［乘船涉濟, 載水逢火］釋頤六二"征凶, 行失類也."［賴得無患］賴, 幸虧. 釋大有上九"自天𧙗之, 吉无不利." ［蒙我生全］釋謙初六"謙謙君子, 用涉大川, 吉." ［集注］0270需之大有, 1826坎之大壯.

1679 颐之谦

简体白话文：“乘船涉济，载水逢火”，用来解释《颐》卦六二爻辞 “出征有凶险，是因为行动时失去了同类的支持”。“赖得无患”，“赖” 是幸亏的意思，用来解释《大有》卦上九爻辞 “得到上天的保佑，吉祥没有不利的”。“蒙我生全”，用来解释《谦》卦初六爻辞 “谦谦君子，凭借这种品德涉越大河，吉祥”。[集注] 0270 条是关于《需》卦变为《大有》卦的内容，1826 条是关于《坎》卦变为《大壮》卦的内容。

英文："Taking a boat to cross the river, and encountering fire while carrying water" is used to interpret the second six lines of the Yi hexagram: "Going on an expedition brings ominousness because when taking action, it loses the support of the same kind." "Fortunately, there is no trouble", where "lai" means fortunately, is used to interpret the upper nine lines of the Da You hexagram: "Being blessed by heaven, it is auspicious and there is nothing unfavorable." "Protecting me and keeping me safe" is used to interpret the first six lines of the Qian hexagram: "A modest gentleman, relying on this virtue to cross a great river, is auspicious." The [Collected Annotations] item 0270 is about the situation where the Xu hexagram changes into the Da You hexagram, and item 1826 is about the situation where the Kan hexagram changes into the Da Zhuang hexagram.

1680頤之豫［至德之君, 政仁且溫］釋頤彖"聖人養賢以及萬民." ［伊呂股肱］釋謙卦辭"亨, 君子有終." ［國富民安］釋䂊九四象"由豫, 大有得, 志大行也."［集注] 0225蒙之遯, 3186鼎之鼎.

1680 颐之豫

简体白话文：“至德之君，政仁且温”，用来解释《颐》卦的《彖传》“圣人养育贤能之人并且惠及天下万民”。“伊吕股肱”，用来解释《谦》卦卦辞 “亨通，君子有好的结局”（伊尹和吕尚那样的贤才是国家的得力辅佐）。“国富民安”，用来解释《豫》卦九四爻的《象传》“由于（遵循）豫道，大有所得，志向得以广泛施行”。[集注] 0225 条是关于《蒙》卦变为《遁》卦的内容，3186 条是关于《鼎》卦变为《鼎》卦（可能是自身的一种变化情况或特殊说明）的内容。

英文："A monarch of supreme virtue, whose governance is benevolent and gentle" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The sage nurtures the virtuous and benefits all the people in the world." "Yi Yin and Lü Shang as the right-hand men" is used to interpret the hexagram statement of the Qian hexagram: "It is smooth, and a gentleman has a good ending" (Talents like Yi Yin and Lü Shang are the capable assistants of the country). "The country is prosperous and the people are at peace" is used to interpret the "Xiangzhuan" of the fourth nine lines of the Yu hexagram: "Due to following the way of Yu, one gains a great deal, and one's aspiration is widely implemented." The [Collected Annotations] item 0225 is about the situation where the Meng hexagram changes into the Dun hexagram, and item 3186 is about the situation where the Ding hexagram changes into the Ding hexagram (It may be a situation of its own change or a special explanation).

1681頤之隨［生不逢時, 困且多憂］釋頤六三"拂頤, 貞凶." ［無有冬夏］釋豫六五"貞疾, 恆不死." 言守持貞正而防佚樂, 可免滅亡.［心常悲愁］釋離卦”隨, 無故也.” 言隨順而無意外變故.［集注］3899中孚之渙.

1681 颐之随

简体白话文：“生不逢时，困且多忧”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”。“无有冬夏”，用来解释《豫》卦六五爻辞 “坚守正道防备疾病，长久不会死亡”，意思是说守持贞正而防止过度逸乐，可免于灭亡。“心常悲愁”，用来解释《离》卦中 “随，没有变故”，意思是说随顺而没有意外变故（但内心却常常悲愁）。[集注] 3899 条是关于《中孚》卦变为《涣》卦的内容。

英文："Born at an inopportune time, in 困境 and full of worries" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." "Regardless of winter and summer" is used to interpret the fifth six lines of the Yu hexagram: "Adhering to righteousness and preventing diseases, one will not die for a long time", which means that adhering to uprightness and preventing excessive indulgence can avoid destruction. "The heart is always sorrowful" is used to interpret in the Li hexagram: "Sui means there is no accident", which means being compliant and having no unexpected changes (but the heart is often sorrowful). The [Collected Annotations] item 3899 is about the situation where the Zhong Fu hexagram changes into the Huan hexagram.

1682頤之蠱［南歷玉山, 東入生門］釋頤彖"頤, 貞吉. 養正則吉也." ［登福上堂］釋隨九五"孚于嘉, 吉." ［飲萬歲漿］漿, 酒. 釋蠱上九"不事王侯, 高尚其事." ［集注］2576損之豫, 3890中孚之鼎.

1682 颐之蛊

简体白话文：“南历玉山，东入生门”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”。“登福上堂”，用来解释《随》卦九五爻辞 “心怀诚信于美善，吉祥”。“饮万岁浆”，“浆” 是酒的意思，用来解释《蛊》卦上九爻辞 “不侍奉王侯，把自己的追求看得很高尚”。[集注] 2576 条是关于《损》卦变为《豫》卦的内容，3890 条是关于《中孚》卦变为《鼎》卦的内容。

英文："Traveling south through the Yu Shan and entering the Gate of Life in the east" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness." "Ascending to the hall of good fortune" is used to interpret the fifth nine lines of the Sui hexagram: "Having sincerity and trust in the good and beautiful, it is auspicious." "Drinking the wine of longevity", where "jiang" means wine, is used to interpret the upper nine lines of the Gu hexagram: "Not serving the princes and marquises, regarding one's own pursuit as noble." The [Collected Annotations] item 2576 is about the situation where the Sun hexagram changes into the Yu hexagram, and item 3890 is about the situation where the Zhong Fu hexagram changes into the Ding hexagram.

1683頤之臨［大斧斫木, 讒人敗國］釋頤六三"拂頤, 貞凶." ［東關二五, 禍及三子］釋蠱卦名, 惑亂. 翟云"三子謂申生, 重耳, 夷吾." 丁云"左氏僖二十八年傳：賂外壁梁五, 與東關嬖五, 二五卒與驪姬譛羣公子, 而立奚齊, 晉人謂之二五耦." ［晉人亂危, 懷公出走］䆁臨彖"至于八月有凶, 消不久也."

1683 颐之临

简体白话文：“大斧斫木，谗人败国”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”。“东关二五，祸及三子”，用来解释《蛊》卦卦名，“蛊” 有惑乱的意思，翟说 “三子指申生、重耳、夷吾”。丁说 “《左传・僖公二十八年传》记载：贿赂外臣梁五和东关嬖五，这两个人最终和骊姬一起诬陷众公子，而立奚齐为君，晋国人称他们为‘二五耦’”。“晋人乱危，怀公出走”，用来解释《临》卦的《彖传》“到了八月会有凶险，是因为阳气消减不能长久”（晋国陷入混乱危难，怀公出逃）。

英文："A big axe chopping wood, and slanderers ruining the country" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." "Liang Wu and Dongguan Bi Wu of the Dongguan, bringing disaster to the three sons" is used to interpret the name of the Gu hexagram. The Gu hexagram implies confusion. Zhai said: "The three sons refer to Shen Sheng, Chong Er, and Yi Wu." Ding said: "Recorded in the 'Zuo Zhuan · Duke Xi's Twenty-eighth Year': Bribing the external ministers Liang Wu and Dongguan Bi Wu. These two people finally framed the various princes together with Li Ji and established Xi Qi as the monarch. The people of Jin called them 'the pair of Liang Wu and Dongguan Bi Wu'." "The people of Jin in chaos and danger, and Duke Huai fleeing away" is used to interpret the "Tuanzhuan" of the Lin hexagram: "There will be ominousness in the eighth month because the yang qi decreases and cannot last long" (The state of Jin fell into chaos and danger, and Duke Huai fled).

1684頤之觀［一室百孫, 公悅嫗歡］釋頤彖"頤, 貞吉. 養正則吉也." ［相與笑言］釋臨初九"咸臨, 貞吉." ［家樂以安］䆁觀上九"觀其生, 君子无咎."

1684 颐之观

简体白话文：“一室百孙，公悦妪欢”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”。“相与笑言”，用来解释《临》卦初九爻辞 “以感化之道临人，坚守正道吉祥”。“家乐视安”，用来解释《观》卦上九爻辞 “观察他（所治下）的人（的行为），君子没有过错”（家庭欢乐且生活安定）。

英文："A hundred grandchildren in one room, with the lord and the lady being delighted" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness." "Laughing and talking with each other" is used to interpret the first nine lines of the Lin hexagram: "Treating people with the way of influence, being upright and adhering to righteousness is auspicious." "The family is happy and the life is peaceful" is used to interpret the upper nine lines of the Guan hexagram: "Observing the people (under his governance), a gentleman has no fault" (The family is joyful and the life is stable).

1685頤之噬嗑［隨陽轉行, 不失其常］釋頤彖"頤, 貞吉. 養正則吉也." ［君安於鄉］釋觀上九“觀其生, 君子无咎." ［國无咎殃］釋噬嗑象“雷電, 噬嗑. 先王以明罰勑法." ［集注］1160臨之比, 1282噬嗑之坤, 3384漸之旅, 3405歸妹之同人.

1685 颐之噬嗑

简体白话文：“随阳转行，不失其常”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”。“君安于乡”，用来解释《观》卦上九爻辞 “观察他（所治下）的人（的行为），君子没有过错”（君主在其治下的乡土安稳）。“国无咎殃”，用来解释《噬嗑》卦的《象传》“雷电交加，象征着《噬嗑》卦。先王根据此卦象明确刑罚，整饬法令”（国家没有灾祸）。[集注] 1160 条是关于《临》卦变为《比》卦的内容，1282 条是关于《噬嗑》卦变为《坤》卦的内容，3384 条是关于《渐》卦变为《旅》卦的内容，3405 条是关于《归妹》卦变为《同人》卦的内容。

英文："Moving along with the yang and changing direction, not losing its regular pattern" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness." "The monarch is at peace in his hometown" is used to interpret the upper nine lines of the Guan hexagram: "Observing the people (under his governance), a gentleman has no fault" (The monarch is stable in the local area under his rule). "The country has no disasters" is used to interpret the "Xiangzhuan" of the Shi He hexagram: "Thunder and lightning come together, symbolizing the Shi He hexagram. The former kings, according to this hexagram image, made the punishments clear and regulated the laws" (The country has no disasters). The [Collected Annotations] item 1160 is about the situation where the Lin hexagram changes into the Bi hexagram, item 1282 is about the situation where the Shi He hexagram changes into the Kun hexagram, item 3384 is about the situation where the Jian hexagram changes into the Lü hexagram, and item 3405 is about the situation where the Gui Mei hexagram changes into the Tong Ren hexagram.

1686頤之賁［羣虎入邑, 求索肉食］䆁頤六三"拂頤, 貞凶." ［大人禦守］釋噬嗑九四"利艱貞, 吉未光也." ［君不失國］釋賁上九象"白賁无咎, 上得志也." ［集注] 0631履之豐, 3535旅之謙.

1686 颐之贲

简体白话文：“群虎入邑，求索肉食”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”（一群老虎进入城邑，寻找肉吃，象征着凶险的情况）。“大人御守”，用来解释《噬嗑》卦九四爻辞 “利于在艰难中坚守正道，吉祥还没有光大显现”（有德行的大人进行防御守护）。“君不失国”，用来解释《贲》卦上九爻的《象传》“白色文饰而没有过错，居上位者的志向得以实现”（君主不会失去国家）。[集注] 0631 条是关于《履》卦变为《丰》卦的内容，3535 条是关于《旅》卦变为《谦》卦的内容。

英文："A group of tigers entering the city, seeking meat to eat" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness" (A group of tigers entering the city and looking for meat to eat symbolizes an ominous situation). "The noble man defends and guards" is used to interpret the fourth nine lines of the Shi He hexagram: "It is beneficial to adhere to righteousness in difficulties, and the auspiciousness has not yet been fully revealed" (The noble man with virtue conducts defense and protection). "The monarch does not lose his country" is used to interpret the "Xiangzhuan" of the upper nine lines of the Ben hexagram: "White ornamentation without fault, the aspiration of the one in the upper position is achieved" (The monarch will not lose his country). The [Collected Annotations] item 0631 is about the situation where the Lü hexagram changes into the Feng hexagram, and item 3535 is about the situation where the Lü hexagram changes into the Qian hexagram.

1687頤之剝 ［弱足刖跟, 不利出門］刖, 砍. 釋頤六二”六二征凶, 行失類也.” ［商賈無贏］釋賁九三象”永貞之吉, 終莫之陵也.” 言永保其貞, 不致受辱. ［折崩為患］釋剝初六”剝牀以足, 蔑, 貞凶.” ［湯火之憂, 轉解喜來］依集注末二句為衍文宜刪. ［集注］0050乾之鼎, 3206艮之恆, 3839節之既濟.

1687 颐之剥

简体白话文：“弱足刖跟，不利出门”，“刖” 是砍的意思，用来解释《颐》卦六二爻辞 “六二爻出征有凶险，是因为行动时失去了同类的支持”（脚软弱无力还砍掉脚跟，不利于出门远行）。“商贾无赢”，用来解释《贲》卦九三爻的《象传》“长久坚守正道的吉祥，最终不会受到欺凌”，意思是永远保持贞正，就不会遭受屈辱（这里表示商人没有盈利，可能是不坚守正道的结果）。“折崩为患”，用来解释《剥》卦初六爻辞 “剥落从床的脚开始，没有（好的结果），坚守正道也有凶险”（有折断崩塌的祸患）。“汤火之忧，转解喜来”，依照集注，最后这两句是多余的文字，应该删掉。[集注] 0050 条是关于《乾》卦变为《鼎》卦的内容，3206 条是关于《艮》卦变为《恒》卦的内容，3839 条是关于《节》卦变为《既济》卦的内容。

英文："Weak feet with the heels cut off, it is not suitable to go out", where "yue" means cutting, is used to interpret the second six lines of the Yi hexagram: "Going on an expedition for the second six lines brings ominousness because when taking action, it loses the support of the same kind" (The feet are weak and the heels are cut off, which is not suitable for going on a long journey). "Merchants have no profit" is used to interpret the "Xiangzhuan" of the third nine lines of the Ben hexagram: "The auspiciousness of adhering to righteousness for a long time, finally will not be bullied", which means that always maintaining uprightness will prevent humiliation (Here it means that merchants have no profit, which may be the result of not adhering to righteousness). "Breakage and collapse bring trouble" is used to interpret the first six lines of the Bo hexagram: "The peeling starts from the foot of the bed, there is no (good result), and being upright and adhering to righteousness also brings ominousness" (There is the trouble of breakage and collapse). "The worry like being in boiling water and fire, then the relief comes and joy arrives", according to the collected annotations, the last two sentences are redundant characters and should be deleted. The [Collected Annotations] item 0050 is about the situation where the Qian hexagram changes into the Ding hexagram, item 3206 is about the situation where the Gen hexagram changes into the Heng hexagram, and item 3839 is about the situation where the Jie hexagram changes into the Ji Ji hexagram.

1688頤之復［夏臺羑里, 湯文厄處］䆁頤六三"拂頤, 貞凶." ［鬼侯飲食］九侯被剁成肉醬. 釋剝六四象"剝牀以膚, 切近災也." 四部注”史記；西伯, 九侯, 鄂侯為紂三公, 紂醢九侯. 徖廣曰；九侯, 一作鬼侯.”［歧人悅喜］釋復六二"休復, 吉." ［集注] 3234震之大壯.

1688 颐之复

简体白话文：“夏台羑里，汤文厄处”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”（商汤被囚禁在夏台，周文王被囚禁在羑里，这是他们遭遇困境的地方）。“鬼侯饮食”，指九侯被剁成肉酱（解释《剥》卦六四爻的《象传》“剥落已到了触及皮肤的程度，说明灾祸已经切近”，四部注释说 “《史记》记载：西伯、九侯、鄂侯是商纣王的三公，商纣王把九侯剁成了肉酱。徖广说：九侯，也写作鬼侯”）。“歧人悦喜”，用来解释《复》卦六二爻辞 “美好地回复，吉祥”（岐地的人喜悦高兴）。[集注] 3234 条是关于《震》卦变为《大壮》卦的内容。

英文："Xia Tai and You Li, where Tang and Wen were in distress" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness" (King Tang of Shang was imprisoned in Xia Tai, and King Wen of Zhou was imprisoned in You Li, these are the places where they encountered difficulties). "Gui Hou's fate (being made into minced meat)" refers to the Marquis Jiu being chopped into minced meat (Interpret the "Xiangzhuan" of the fourth six lines of the Bo hexagram: "The peeling has reached the extent of touching the skin, indicating that the disaster is close." The annotations in the Four Books say: "Recorded in the 'Shi Ji': Xi Bo, Marquis Jiu, and Marquis E were the three dukes of King Zhou of Shang. King Zhou of Shang chopped Marquis Jiu into minced meat. Cong Guang said: Marquis Jiu is also written as Gui Hou"). "The people of Qi being joyful" is used to interpret the second six lines of the Fu hexagram: "A wonderful return, it is auspicious" (The people of Qi are happy). The [Collected Annotations] item 3234 is about the situation where the Zhen hexagram changes into the Da Zhuang hexagram.

1689剝之无妄［棟橈榱壞, 廊屋大敗］釋頤六三"拂頤, 貞凶." 榱, 屋椽. ［宮闕空廓］䆁復六三"頻復, 厲, 无咎." ［如冬枯樹］釋无妄上九"无妄, 行有眚, 无攸利."

1689 剥之无妄

简体白话文：“栋桡榱坏，廊屋大败”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”，“榱” 是屋椽的意思（栋梁弯曲，屋椽损坏，廊屋严重毁坏）。“宫阙空廓”，用来解释《复》卦六三爻辞 “频繁回复，有危险，但没有过错”（宫殿楼阁空旷无人）。“如冬枯树”，用来解释《无妄》卦上九爻辞 “不妄为，行动却有灾祸，没有什么有利的”（就像冬天的枯树一样没有生机）。

英文："The beams are bent and the rafters are damaged, and the corridor house is severely destroyed" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness", where "cui" means the rafters of the house (The beams are bent, the rafters are damaged, and the corridor house is seriously damaged). "The palaces and towers are empty" is used to interpret the third six lines of the Fu hexagram: "Frequent returns, there is danger, but there is no fault" (The palaces and towers are empty and unoccupied). "Like a withered tree in winter" is used to interpret the upper nine lines of the Wu Wang hexagram: "Not acting recklessly, but there is a disaster in action, there is nothing beneficial" (It is as lifeless as a withered tree in winter).

1690剝之大畜［䜛以內安, 不利其國] 釋頤六三"拂頤, 貞凶." 尚注”言內有讒人, 羣臣被讒, 幽囚重閉, 不利其國也."［室家大懼, 幽囚重閉］釋无妄九四"可貞, 无咎." ［疾病多求, 罪亂憒憒］釋大畜初九"有厲, 利已." 憒憒, 糊塗.

1690 剥之大畜

简体白话文：“䜛以内安，不利其国”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”，尚氏注释说 “意思是国内有进谗言的人，群臣被谗言陷害，被幽禁关押，对国家不利”。“室家大惧，幽囚重闭”，用来解释《无妄》卦九四爻辞 “可以坚守正道，没有过错”（家庭非常恐惧，被重重幽禁关押）。“疾病多求，罪乱愦愦”，用来解释《大畜》卦初九爻辞 “有危险，利于停止行动”，“愦愦” 是糊涂的意思（疾病众多还盲目追求，罪行混乱，糊涂不堪）。

英文："With slanderers inside bringing temporary peace, it is not beneficial to the country" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness". Shang's annotation says: "It means that there are slanderers in the country, and the ministers are framed by slander and imprisoned, which is not beneficial to the country." "The family is in great fear, and they are heavily imprisoned" is used to interpret the fourth nine lines of the Wu Wang hexagram: "It is possible to adhere to righteousness, and there is no fault" (The family is in great fear and is heavily imprisoned). "Seeking a lot despite many diseases, with crimes and chaos being muddled", where "kui kui" means muddled, is used to interpret the first nine lines of the Da Xu hexagram: "There is danger, it is beneficial to stop the action" (There are many diseases but still blindly seeking, with crimes and chaos being in a muddled state).

1691頤之頤［家給人足, 頌聲並作］䆁頤彖"天地養萬物. 聖人養賢以及萬民." ［四夷賓服］釋大畜上九象"何天之衢, 道大行也." ［干戈卷閣］釋頤彖"天地養萬物, 聖人養賢以及萬民." ［集注］0147屯之臨, 0718否之大有, 2114大壯之坤.

1691 颐之颐

简体白话文：“家给人足，颂声并作”，用来解释《颐》卦的《彖传》“天地养育万物。圣人养育贤能之人并且惠及天下万民”（家家户户丰衣足食，赞颂之声纷纷响起）。“四夷宾服”，用来解释《大畜》卦上九爻的《象传》“何其通畅的天道大路，大道得以广泛施行”（四方的少数民族都归顺臣服）。“干戈卷阁”，用来解释《颐》卦的《彖传》“天地养育万物，圣人养育贤能之人并且惠及天下万民”（把兵器收卷起来放在楼阁中，象征着没有战争，天下太平）。[集注] 0147 条是关于《屯》卦变为《临》卦的内容，0718 条是关于《否》卦变为《大有》卦的内容，2114 条是关于《大壮》卦变为《坤》卦的内容。

英文："Every family is well-off and every person has enough, and praises rise together" is used to interpret the "Tuanzhuan" of the Yi hexagram: "Heaven and Earth nourish all things. The sage nurtures the virtuous and benefits all the people in the world" (Every family has enough food and clothing, and praises are heard one after another). "The four barbarians submit" is used to interpret the "Xiangzhuan" of the upper nine lines of the Da Xu hexagram: "How unobstructed the road of the heavenly way is, and the great way is widely implemented" (The ethnic minorities in the four directions submit and obey). "The weapons are rolled up and stored in the pavilion" is used to interpret the "Tuanzhuan" of the Yi hexagram: "Heaven and Earth nourish all things. The sage nurtures the virtuous and benefits all the people in the world" (Roll up the weapons and store them in the pavilion, symbolizing that there is no war and the world is at peace). The [Collected Annotations] item 0147 is about the situation where the Tun hexagram changes into the Lin hexagram, item 0718 is about the situation where the Pi hexagram changes into the Da You hexagram, and item 2114 is about the situation where the Da Zhuang hexagram changes into the Kun hexagram.

1692頤之大過［六龍俱怒, 戰於坂下, 蒼黃不勝］釋頤六五”拂經, 居貞吉, 不可涉大川.” 天子的車駕為六龍, 馬八尺稱為龍. 坂下, 阪泉. 蒼黃, 忙亂. ［旅人艱苦］釋大過九三"棟橈之凶, 不可以有輔也."

1692 颐之大过

简体白话文：“六龙俱怒，战于坂下，苍黄不胜”，用来解释《颐》卦六五爻辞 “违背常理，居守正道吉祥，不可涉越大河”，天子的车驾为六龙，马八尺称为龙，“坂下” 指阪泉，“苍黄” 是忙乱的意思（六条龙都发怒，在阪泉下交战，忙乱中不能取胜）。“旅人艰苦”，用来解释《大过》卦九三爻辞 “栋梁弯曲的凶险，不可以得到辅助”（出行的旅人遭遇艰难困苦）。英文："Six dragons are all angry, fighting under the slope, in a state of confusion and unable to win" is used to interpret the fifth six lines of the Yi hexagram: "Going against common sense, adhering to righteousness while staying in place is auspicious, and it is not possible to cross a great river". The imperial carriage is pulled by six dragons, and a horse of eight chi is called a dragon. "Ban Xia" refers to Ban Quan, and "cang huang" means being in a state of confusion (Six dragons are all angry and fight under Ban Quan, and they are in a state of confusion and unable to win). "The traveler endures hardships" is used to interpret the third nine lines of the Da Guo hexagram: "The ominousness of the bent beam, it is not possible to get assistance" (The traveler on the journey endures hardships).

1693頤之坎［天下雷行, 麈起不明］釋頤六二"顛頤, 拂經于丘頤, 征凶." ［市空無羊, 疾人憂凶］釋大過九三象"棟橈之凶, 不可以有輔也." ［三木不辜, 脫歸家邦］釋坎上六"係用徽纆, 寘于叢棘, 三歲不得, 凶." 三木, 刑具, 枷犯人頸手足三處, 為重刑犯. 不辜, 無辜. 尚注"三木不辜, 言雖被三木之刑而非其罪也."

1693 颐之坎

简体白话文：“天下雷行，尘起不明”，用来解释《颐》卦六二爻辞 “颠倒了颐养之道，违背常理去求养于高丘之颐，出征有凶险”（天下雷声轰鸣地响起，尘土扬起使得视线变得不清晰）。“市空无羊，疾人忧凶”，用来解释《大过》卦九三爻的《象传》“栋梁弯曲的凶险，不可以得到辅助”（集市上空空荡荡没有羊，生病的人担忧会有凶险之事发生）。“三木不辜，脱归家邦”，用来解释《坎》卦上六爻辞 “用绳索捆绑，放置在荆棘丛中，三年不得解脱，凶险”。“三木” 是指刑具，枷在犯人的颈部、手部和足部三处，是针对重刑犯的。“不辜” 意思是无辜。尚氏注释说 “三木不辜，意思是虽然遭受了三木之刑但这个人其实并没有罪”（无辜的人被戴上三木刑具，后来得以解脱回到家乡）。

英文："Thunder rumbles across the world, and dust rises causing the vision to be unclear" is used to interpret the second six lines of the Yi hexagram: "Upsetting the way of nourishment, going against common sense to seek nourishment from the Yi on the high hill, going on an expedition brings ominousness" (Thunder rumbles loudly in the world, and the rising dust makes the sight unclear). "The market is empty without sheep, and the sick people worry about the ominousness" is used to interpret the "Xiangzhuan" of the third nine lines of the Da Guo hexagram: "The ominousness of the bent beam, it is not possible to get assistance" (The market is empty without sheep, and the sick people worry that something ominous will happen). "The innocent person tortured with the 'three wooden instruments' finally gets free and returns to his hometown" is used to interpret the upper six lines of the Kan hexagram: "Tied with ropes and placed in the thicket of thorns, not getting free for three years, it is ominous." "The three wooden instruments" refer to the torture tools, which are fastened around the criminal's neck, hands and feet, and are for serious criminals. "Bu gu" means innocent. Shang's annotation says: "The innocent person tortured with the 'three wooden instruments' means that although the person has suffered the punishment of the 'three wooden instruments', he is actually not guilty" (The innocent person was put on the "three wooden instruments" but later got free and returned to his hometown).

1694頤之離［一指食肉, 口無所得］釋頤彖"頤, 貞吉. 養正則吉也." ［染其鼎鼐］䆁坎九二"坎有險, 求小得." ［舌饞於腹］䆁離初九"履錯然, 敬之, 无咎." 尚注"左傳：子公染指於鼎, 嘗之而出. 林似指其事. 一, 當作以."

1694 颐之离

简体白话文：“一指食肉，口无所得”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”（一只手指去拿肉吃，但是嘴巴却没有得到（吃到）肉，寓意没有正确地进行颐养）。“染其鼎鼐”，用来解释《坎》卦九二爻辞 “坎卦有险阻，求取小的收获”（这里可能是说在鼎鼐中沾染（某种东西），象征在困境中有所行动但需谨慎）。“舌馋于腹”，用来解释《离》卦初九爻辞 “行为举止错落有致，持恭敬之心，没有过错”，尚氏注释说 “《左传》记载：子公将手指伸到鼎中蘸了蘸，尝了尝就出去了。此处的‘林’似乎说的就是这件事。‘一’，应当写作‘以’” （这里表示因馋而有不当行为，需以恭敬之心规范自己）。

英文："One finger tries to get meat to eat, but the mouth gets nothing" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness" (One finger reaches for meat to eat, but the mouth doesn't get the meat, implying that the nourishment is not carried out correctly). "Staining the tripod and cauldron" is used to interpret the second nine lines of the Kan hexagram: "The Kan hexagram has obstacles, seeking small gains" (Here it may mean staining something in the tripod and cauldron, symbolizing taking action in a difficult situation but needing to be cautious). "The tongue is greedy for the belly" is used to interpret the first nine lines of the Li hexagram: "The behavior is in an orderly manner, maintaining a respectful heart, there is no fault". Shang's annotation says: "Recorded in the 'Zuo Zhuan': Zi Gong dipped his finger into the tripod, tasted it and then went out. The 'Lin' here seems to refer to this matter. 'Yi' should be written as 'yi'" (Here it means having improper behavior due to greed, and one should regulate oneself with a respectful heart).

1695頤之咸［喜笑不常, 失其福慶］釋頤象"山下有雷, 頤. 君子以慎言語, 節飲食." ［口辟言疥］釋離初九"履錯然, 敬之, 无咎." 尚注"辟, 邪也. 疥, 瘡也. 言口邪言穢." ［行者畏忌］釋咸六二"咸其腓, 凶, 居吉."

1695 颐之咸

简体白话文：“喜笑不常，失其福庆”，用来解释《颐》卦的《象传》“山下有雷，象征着《颐》卦。君子因此要谨慎言语，节制饮食”（欢喜和嬉笑没有规律，就会失去福气和喜庆之事，寓意不谨慎言语饮食会有不良后果）。“口辟言疥”，用来解释《离》卦初九爻辞 “行为举止错落有致，持恭敬之心，没有过错”，尚氏注释说 “辟，是邪僻的意思。疥，是疮的意思。意思是说出邪僻污秽的言语” （这里强调言语需端正）。“行者畏忌”，用来解释《咸》卦六二爻辞 “感应到小腿肚，有凶险，居处不动则吉祥”（出行的人有所畏惧和忌讳，寓意行动需谨慎）。

英文："Laughter and joy are not regular, and one loses the blessings and celebrations" is used to interpret the "Xiangzhuan" of the Yi hexagram: "There is thunder under the mountain, symbolizing the Yi hexagram. A gentleman, therefore, should be cautious in his words and moderate in his diet" (Laughter and joy are not in a regular pattern, and one will lose the blessings and festive events, implying that not being cautious in words and diet will lead to bad consequences). "Speaking evil and dirty words" is used to interpret the first nine lines of the Li hexagram: "The behavior is in an orderly manner, maintaining a respectful heart, there is no fault". Shang's annotation says: "Pi means being evil and deviant. Jie means sores. It means speaking evil and dirty words" (Here it emphasizes that the words should be proper). "The traveler is fearful and has scruples" is used to interpret the second six lines of the Xian hexagram: "Sensing the calf, there is ominousness, staying still is auspicious" (The traveler has fears and scruples, implying that one needs to be cautious in actions).

1696頤之恆［毛生豪背］釋頤彖"頤, 貞吉. 養正則吉也." 翟云”首句下當作缺文.” 尚注"山海經：竹山有獸, 狀如豚, 白毛, 名曰豪彘. 注：夾髀有麄毫, 能以脊毫射物. 故曰毛生豪背.” ［國樂民富］釋咸彖"天地感而萬物化生, 聖人感人心而天下和平." ［侯王有德］釋恆象"雷風 , 恆. 君子以立不易方."

1696 颐之恒

简体白话文：“毛生豪背”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”，翟说 “首句下面应当是有缺文”，尚氏注释说 “《山海经》记载：竹山有一种野兽，形状像猪，长着白色的毛，名字叫豪彘。注释说：在大腿两侧有粗硬的毫毛，能够用脊背的毫毛射东西。所以说‘毛生豪背’” （这里可能是用这种野兽的特征来类比某种情况与正确颐养的关系）。“国乐民富”，用来解释《咸》卦的《彖传》“天地相互感应而万物变化生长，圣人感应人心而使天下和平”（国家安乐，人民富裕，寓意天地、圣人感应带来的良好结果）。“侯王有德”，用来解释《恒》卦的《象传》“雷和风（相互配合），象征着《恒》卦。君子因此确立不移的原则”（诸侯和君王有德行，寓意君子应如《恒》卦所启示的那样坚守原则）。

英文："Hair grows on the back of the porcupine-like animal" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness". Zhai said: "There should be missing texts below the first sentence". Shang's annotation says: "Recorded in the 'Shan Hai Jing': There is a wild animal on Zhu Shan, which looks like a pig and has white hair. Its name is Hao Zhi. The annotation says: There are thick bristles on the sides of its thighs, and it can shoot things with the bristles on its back. So it is said 'Hair grows on the back of the porcupine-like animal'" (Here it may use the characteristics of this wild animal to analogize the relationship between a certain situation and proper nourishment). "The country is joyful and the people are wealthy" is used to interpret the "Tuanzhuan" of the Xian hexagram: "Heaven and Earth interact and all things change and grow. The sage interacts with people's hearts and brings peace to the world" (The country is at peace and the people are wealthy, implying the good results brought by the interaction of heaven and earth and the sage). "The princes and the king have virtues" is used to interpret the "Xiangzhuan" of the Heng hexagram: "Thunder and wind (cooperate with each other), symbolizing the Heng hexagram. A gentleman, therefore, establishes unchanging principles" (The princes and the king have virtues, implying that a gentleman should adhere to principles as inspired by the Heng hexagram).

1697頤之遯［豮豕童牛, 害傷不來］釋頤彖"頤, 貞吉. 養正則吉也." 豶豕. 閹豬.［三女同堂］䆁恆六五"恆其德, 貞, 婦人吉." ［生我福仁］釋遯九三"係遯, 有疾厲. 畜臣妾吉."

1697 颐之遁

简体白话文：“豮豕童牛，害伤不来”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”，“豮豕” 是指阉猪。“三女同堂”，用来解释《恒》卦六五爻辞 “长久地保持自己的品德，坚守正道，对于妇人来说是吉祥的”（三个女子同在一堂，可能象征某种和谐或特定情境）。“生我福仁”，用来解释《遁》卦九三爻辞 “系恋于隐遁，有疾病和危险。畜养臣妾则吉祥”（给自己带来福气和仁爱，寓意在特定情境下正确行为会有好的结果）。

英文："A castrated pig and a young bull, and no harm comes" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness". "Fen shi" refers to a castrated pig. "Three women in the same hall" is used to interpret the fifth six lines of the Heng hexagram: "Maintaining one's virtue for a long time, adhering to righteousness, it is auspicious for a woman" (Three women are in the same hall, which may symbolize a certain harmony or a specific situation). "Bringing good fortune and benevolence to myself" is used to interpret the third nine lines of the Dun hexagram: "Being attached to the act of withdrawing, there are diseases and dangers. Raising servants and concubines is auspicious" (Bringing good fortune and benevolence to oneself, implying that the correct behavior in a specific situation will lead to good results).

1698頤之大壯［江海淮濟, 盈溢為害］釋頤六三"拂頤, 貞凶." ［邑被其瀬］釋遯初六"遯尾, 厲, 勿用有攸往." 瀨, 急流. ［年困無歲］釋雜卦"大壯則止." 歲, 收成.

1698 颐之大壮

简体白话文：“江海淮济，盈溢为害”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”（长江、大海、淮河、济水，水满泛滥会造成灾害，寓意违背正确的方式会带来不良后果）。“邑被其濑”，用来解释《遁》卦初六爻辞 “隐遁在后面，有危险，不要有所前往”，“濑” 是指急流（城邑遭受急流的侵害，寓意行动需谨慎）。“年困无岁”，用来解释《杂卦》中 “大壮卦表示停止”，“岁” 是指收成（这一年陷入困境没有好的收成，寓意事物发展到一定阶段的状态）。

英文："The Yangtze River, the sea, the Huai River and the Ji River, their overflowing causes harm" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness" (The Yangtze River, the sea, the Huai River and the Ji River, when they overflow, will cause disasters, implying that going against the correct way will lead to bad consequences). "The city is affected by the rapid current" is used to interpret the first six lines of the Dun hexagram: "Withdrawing at the end, there is danger, do not go anywhere". "Lai" refers to the rapid current (The city is affected by the rapid current, implying that one needs to be cautious in actions). "The year is in hardship and there is no harvest" is used to interpret in the "Miscellaneous Hexagrams": "The Da Zhuang hexagram represents stopping". "Sui" refers to the harvest (This year is in hardship and there is no good harvest, implying the state of things at a certain stage of development).

1699頤之晉［兩虎爭鬥, 股創無處］大腿無處不傷. 釋頤六三"拂頤, 貞凶." ［不成仇讐］䆁大壯九二"貞吉." 讐, 敵.［行解卻去］䆁晉初六"晉如摧如, 貞吉. 罔孚, 裕无咎." 指化解離去. ［集注］1641大畜之損, 3715渙之屯.

1699 颐之晋

简体白话文：“两虎争斗，股创无处”，意思是大腿没有一处不受伤的，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”（两只老虎相互争斗，导致大腿到处受伤，寓意争斗带来的不良后果）。“不成仇讐”，用来解释《大壮》卦九二爻辞 “坚守正道吉祥”，“讐” 是敌人的意思（没有成为仇敌，寓意正确行为可避免冲突）。“行解却去”，用来解释《晋》卦初六爻辞 “前进时受到摧折，坚守正道吉祥。不被信任，宽裕处之则没有过错”，指的是化解（矛盾）后离开（这里表示在困境中正确应对可化解问题）。[集注] 1641 条是关于《大畜》卦变为《损》卦的内容，3715 条是关于《涣》卦变为《屯》卦的内容。

英文："Two tigers fight, and there is no place on the thigh that is not injured", which means that there is no place on the thigh that is not injured, is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness" (Two tigers fight with each other, resulting in the thigh being injured everywhere, implying the bad consequences of fighting). "Not becoming enemies" is used to interpret the second nine lines of the Da Zhuang hexagram: "Adhering to righteousness is auspicious". "Chou" means enemy (Not becoming enemies, implying that the correct behavior can avoid conflicts). "Resolve the situation and then leave" is used to interpret the first six lines of the Jin hexagram: "Advancing and being thwarted, adhering to righteousness is auspicious. Not being trusted, dealing with it leniently will lead to no fault", which means resolving the conflict and then leaving (Here it means that correctly dealing with the difficult situation can solve the problem). The [Collected Annotations] item 1641 is about the situation where the Da Xu hexagram changes into the Sun hexagram, and item 3715 is about the situation where the Huan hexagram changes into the Tun hexagram.

1700頤之明夷［五嶽四凟, 潤洽為德］釋頤彖"頤, 貞吉. 養正則吉也." ［行不失理］釋晉象"明出地上, 晉. 君子以自昭明德. ［民賴恩福］釋明夷象"明入地中, 明夷. 君子以莅眾, 用晦而明." ［集注] 1872離之豫, 2032恆之升, 3028井之觀, 3648巽之未濟.

1700 颐之明夷

简体白话文：“五岳四渎，润洽为德”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”（五岳和四渎，滋润融洽是它们的品德，寓意天地自然的滋养与正确颐养的关系）。“行不失理”，用来解释《晋》卦的《象传》“光明出现在地面上，象征着《晋》卦。君子因此要自我彰显光明的品德”（行动不违背道理，寓意君子应遵循正确的原则）。“民赖恩福”，用来解释《明夷》卦的《象传》“光明进入地中，象征着《明夷》卦。君子因此在治理众人时，要隐藏自己的明智而展现出柔顺的一面”（百姓依赖恩德和福气，寓意君子治理下的良好结果）。[集注] 1872 条是关于《离》卦变为《豫》卦的内容，2032 条是关于《恒》卦变为《升》卦的内容，3028 条是关于《井》卦变为《观》卦的内容，3648 条是关于《巽》卦变为《未济》卦的内容。

英文："The Five Great Mountains and the Four Great Rivers, their harmonious nourishment is a virtue" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness" (The Five Great Mountains and the Four Great Rivers, their harmonious nourishment is their virtue, implying the relationship between the nourishment of nature and proper nourishment). "Acting without losing the principles" is used to interpret the "Xiangzhuan" of the Jin hexagram: "Light appears on the ground, symbolizing the Jin hexagram. A gentleman, therefore, should reveal his bright virtue by himself" (Acting without going against the principles, implying that a gentleman should follow the correct principles). "The people rely on the kindness and blessings" is used to interpret the "Xiangzhuan" of the Ming Yi hexagram: "Light enters the earth, symbolizing the Ming Yi hexagram. A gentleman,

1701頤之家人［載車乘馬, 南逢君子］釋頤彖"頤, 貞吉. 養正則吉也." ［與我嘉福] 釋明夷九三象"南狩之志, 乃大得也." ［雖憂无咎］釋家人九五"王假有家, 勿恤, 吉."

1701 颐之家人

白话文：“乘车骑马，往南行进时遇到君子”，这用来解释《颐》卦的《彖传》中 “《颐》卦，坚守正道就吉祥，以正确方式颐养便会吉祥” 的含义。“给予我美好福运”，用以阐释《明夷》卦九三爻的《象传》中 “往南狩猎的志向得以大获成功” 的意思。“即使有所担忧也没有灾祸”，是对《家人》卦九五爻辞 “君王来到家中，不必忧虑，吉祥” 的解释。

英文："Riding in a carriage and on a horse, and meeting a gentleman when traveling south" is used to explain the statement in the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness brings good fortune. Nourishing in a proper way leads to good fortune." "Bringing me good fortune" is used to interpret the meaning in the "Xiangzhuan" of the third nine lines of the Ming Yi hexagram: "The aspiration of hunting in the south is greatly achieved." "Even if there is some worry, there will be no disaster" is an explanation of the fifth nine lines of the Jia Ren hexagram: "The king comes to the family. There is no need to worry; it is auspicious."

1702頤之睽［缺囊破筐, 空無黍粱］釋頤六三"拂頤, 貞凶." ［不媚如公] 釋家人初九”閑有家, 悔亡.” 言不取悅老公. ［棄於糞牆］釋序卦"睽者, 乖也." 糞牆, 污穢的土牆.

1702 颐之睽

白话文：“袋子破漏、筐子损坏，里面空无一粒黍米高粱”，这是对《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险” 的解释。“不讨好如同对待年长者那样”，用于解释《家人》卦初九爻辞 “在家庭初始时防范邪恶，悔恨就会消除”，意思是不刻意取悦年长者。“被丢弃在粪墙旁边”，是对《序卦》中 “《睽》卦，意为乖离” 的说明，“粪墙” 就是指污秽的土墙。

英文："The bag is leaky and the basket is damaged, and there is not a single grain of millet or sorghum inside." This is an explanation of the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." "Not flattering in the way of treating an elder" is used to explain the first nine lines of the Jia Ren hexagram: "Preventing evil at the beginning of the family, the regret will disappear." It means not deliberately flattering the elder. "Being discarded beside the filthy wall" is an illustration of the statement in the "Sequential Hexagrams": "The Kui hexagram means being apart." "Fen qiang" refers to the filthy earthen wall.

1703頤之蹇［殺行桃園, 見虎東還］釋頤六三"拂頤, 貞凶." 殺行, 狩獵. ［螳螂之敵] 螳臂擋車. 䆁序卦"睽者, 乖也." 丁云”左氏宣二年傳：趙穿攻靈公於桃園. 莊子：螳螂之怒以當車轍. 後漢書：建螳螂之斧禦隆車之隧. 韓詩外傳"齊莊公出獵, 螳螂將搏其輪, 御者曰, 其蟲知進而不知退, 不量力而輕就敵." ［使我無患］釋蹇初六"往蹇, 來譽."

1703 颐之蹇

白话文：“在桃园中进行狩猎活动，见到老虎后向东返回”，此句用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”，“杀行” 即狩猎之意。“像螳螂那样不自量力地对抗”（螳臂挡车），用于解释《序卦》中 “《睽》卦，意为乖离”。丁氏说：“《左传・宣公二年传》记载：赵穿在桃园攻打灵公。《庄子》记载：螳螂愤怒地试图阻挡车轮。《后汉书》记载：举起如同螳螂之斧般的力量去抵御大车行驶的通道。《韩诗外传》记载‘齐庄公出去打猎，螳螂想要搏击他的车轮，驾车的人说，这种虫子只知前进不知后退，不衡量自己的力量就轻易与敌人对抗’”。“使我免受祸患”，是对《蹇》卦初六爻辞 “前往有困难，回来会获得赞誉” 的解释。

英文："Conducting a hunting activity in the peach orchard and returning eastward after seeing a tiger." This sentence is used to explain the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." "Sha xing" means hunting. "Resisting like a mantis beyond its ability" (a mantis trying to block a cart) is used to explain the statement in the "Sequential Hexagrams": "The Kui hexagram means being apart." Ding said: "Recorded in the 'Zuo Zhuan · Duke Xuan's Second Year': Zhao Chuan attacked Duke Ling in the peach orchard. Recorded in the 'Zhuang Zi': The mantis angrily tries to block the cart wheel. Recorded in the 'Hou Han Shu': Raising the power like a mantis' axe to resist the passage of a big cart. Recorded in the 'Han Shi Wai Zhuan': 'Duke Zhuang of Qi went out hunting. The mantis wanted to attack his cart wheel. The driver said, this kind of insect only knows to advance but not to retreat, and lightly confronts the enemy without measuring its own strength'." "Making me free from disasters" is an explanation of the first six lines of the Jian hexagram: "Going forward has difficulties, and coming back will bring praise."

1704頤之解［箕仁入室, 政衰弊極］釋頤六三"拂頤, 貞凶." 丁云”箕子仁人而被囚奴.”［抱其彝器, 奔於他國］彝器, 祭器. 釋蹇六二"王臣蹇蹇, 匪躬之故." 四部注"商紂無道, 微子抱祭器奔周, 其後武王伐紂, 遂封微子於宋." ［因禍受福］釋雷水解六五”君子維有解, 吉.”

1704 颐之解

白话文：“箕子这样的仁德之人陷入困境，政治衰败到了极点”，这是对《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险” 的解释，丁氏说 “箕子是仁德之人却被囚禁为奴隶”。“抱着那些祭祀用的彝器，逃奔到其他国家”，“彝器” 就是祭器，这是对《蹇》卦六二爻辞 “君王的臣子艰难地履行职责，并非为了自身利益” 的解释。四部注释中提到 “商纣王无道，微子抱着祭器投奔周朝，后来周武王讨伐商纣王，于是封微子在宋国”。“因遭遇灾祸而获得福运”，是对《雷水解》卦六五爻辞 “君子能够解除困境，吉祥” 的解释。

英文："A benevolent person like Ji Zi falls into a difficult situation, and the politics is extremely decayed." This is an explanation of the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." Ding said: "Ji Zi is a benevolent person but was imprisoned as a slave." "Holding those sacrificial Yi qi (ritual vessels) and fleeing to another country." "Yi qi" refers to sacrificial vessels. This is an explanation of the second six lines of the Jian hexagram: "The king's ministers perform their duties with difficulty, not for their own interests." The annotations in the Four Books mention: "King Zhou of Shang was unjust. Wei Zi held the sacrificial vessels and fled to the Zhou Dynasty. Later, King Wu of Zhou attacked King Zhou of Shang, and then enfeoffed Wei Zi in the State of Song." "Receiving good fortune because of the disaster" is an explanation of the fifth six lines of the Lei Shui Jie hexagram: "The gentleman can relieve the difficult situation; it is auspicious."

1705頤之損［庭燎夜明, 追古傷今］釋頤彖"頤, 貞吉. 養正則吉也." ［陽弱不制］釋解六三"負且乘, 致寇至, 貞吝." ［陰雄坐戾］釋損卦名, 減損傷害.［集注］1422剝之大有.

1705 颐之损

白话文：“庭院中的火炬在夜晚照亮，追念古代的美好而感伤如今的状况”，这用来解释《颐》卦的《彖传》中 “《颐》卦，坚守正道就吉祥，以正确方式颐养便会吉祥” 的含义。“阳气衰弱无法控制局面”，是对《解》卦六三爻辞 “背着东西又乘车，导致盗贼到来，坚守正道会有困难” 的解释。“阴气强盛且乖戾”，是对 “损” 卦卦名的解释，“损” 有减损、伤害之意。[集注] 1422 条是关于《剥》卦变为《大有》卦的内容。

英文："The courtyard torches illuminate at night, reminiscing about the good old days and feeling sad about the current situation." This is used to explain the statement in the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness brings good fortune. Nourishing in a proper way leads to good fortune." "The yang qi is weak and unable to control the situation" is an explanation of the third six lines of the Jie hexagram: "Carrying things and riding in a carriage, leading to the arrival of thieves. Adhering to righteousness will have difficulties." "The yin qi is strong and perverse" is an explanation of the name of the Sun hexagram. The Sun hexagram means reducing and harming. The [Collected Annotations] item 1422 is about the situation where the Bo hexagram changes into the Da You hexagram.

1706頤之益［懸貆素飱, 食非其任］釋頤六三"拂頤, 貞凶." 言違背頤養常道, 當守持貞正以防凶險.［失輿剝廬］䆁損卦名, 減損.［休坐徙居］釋益卦名, 增益. ［集注］0051乾之震, 0925謙之坎, 1475復之屯, 3878中孚之睽.

1706 颐之益

白话文：“挂着野貉却白吃饭，所享用的超出了自己应得的”，这是对《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险” 的解释，意思是说违背了正常的颐养之道，应当坚守正道以防范凶险。“失去车子，房屋也被剥落”，这是对 “损” 卦卦名的解释，“损” 表示减损。“停下休息并迁居”，是对 “益” 卦卦名的解释，“益” 有增益的意思。[集注] 0051 条是关于《乾》卦变为《震》卦的内容，0925 条是关于《谦》卦变为《坎》卦的内容，1475 条是关于《复》卦变为《屯》卦的内容，3878 条是关于《中孚》卦变为《睽》卦的内容。

英文："Hanging a wild badger but eating for nothing, enjoying more than one deserves." This is an explanation of the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." It means going against the normal way of nourishment, and one should adhere to righteousness to prevent the ominousness. "Losing the carriage and the house being peeled off" is an explanation of the name of the Sun hexagram. The Sun hexagram means reducing. "Stopping to rest and moving to a new residence" is an explanation of the name of the Yi hexagram. The Yi hexagram means increasing. The [Collected Annotations] item 0051 is about the situation where the Qian hexagram changes into the Zhen hexagram, item 0925 is about the situation where the Qian hexagram changes into the Kan hexagram, item 1475 is about the situation where the Fu hexagram changes into the Tun hexagram, and item 3878 is about the situation where the Zhong Fu hexagram changes into the Kui hexagram.

1707頤之夬［嘉門福喜, 繒帛盛熾］釋頤彖"頤, 貞吉. 養正則吉也." 繒, 帛. 熾, 盛. ［日就為得］釋益卦名, 增益. ［財寶敵國］釋夬象“澤上於天, 夬. 君子以施祿及下, 居德則忌." ［集注］2640巽之旅.

1707 颐之夬

白话文：“美好的家族充满福运和喜悦，丝织品丰盛繁多”，这用来解释《颐》卦的《彖传》中 “《颐》卦，坚守正道就吉祥，以正确方式颐养便会吉祥” 的含义，“缯” 就是帛，“炽” 表示丰盛。“每日都有收获和进展”，是对 “益” 卦卦名的解释，“益” 有增益之意。“财富珍宝多到可与国家相比拟”，是对《夬》卦的《象传》中 “泽水在天上，象征着《夬》卦。君子因此要向下面的人施予俸禄，自己积德时要避免贪婪” 的解释。[集注] 2640 条是关于《巽》卦变为《旅》卦的内容。

英文："A wonderful family is full of good fortune and joy, and there is an abundance of silk fabrics." This is used to explain the statement in the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness brings good fortune. Nourishing in a proper way leads to good fortune." "Zeng" refers to silk fabrics, and "chi" means abundance. "Having harvests and progress every day" is an explanation of the name of the Yi hexagram. The Yi hexagram means increasing. "The wealth and treasures are so numerous that they can be compared with those of a country." This is an explanation of the statement in the "Xiangzhuan" of the Guai hexagram: "The lake water is above the sky, symbolizing the Guai hexagram. A gentleman, therefore, should give salaries to the subordinates, and when accumulating virtues by himself, he should avoid greed." The [Collected Annotations] item 2640 is about the situation where the Xun hexagram changes into the Lü hexagram.

1708頤之姤［執綏登車, 驂乘東遊］釋頤彖"聖人養賢以及萬民." 綏, 繩.［說齊解燕］釋夬卦辭"揚于王庭." 說, 游說. 解, 解救.［霸國以安］釋姤九五"以杞包瓜, 含章, 有隕自天." 四部注”語云；升車必正立執餒. 史記蘇秦說燕易王曰：臣居燕, 不能使燕重, 而在齊則燕重. 乃偽得罪於燕而奔齊, 説齊王高宮室, 大苑囿, 以明得意. 欲以敝齊而為燕.”

1708 颐之姤

白话文：“手握着绳索登上车子，作为陪乘向东出游”，这用来解释《颐》卦的《彖传》中 “圣人养育贤能之人并惠及天下万民” 的含义，“绥” 就是绳索。“游说齐国以解救燕国”，是对《夬》卦卦辞 “在君王的朝廷上宣扬” 的解释，“说” 是游说之意，“解” 是解救之意。“使称霸的国家得以安定”，是对《姤》卦九五爻辞 “用杞树的枝叶包裹甜瓜，内含文采，有从天上陨落的机遇” 的解释。四部注释中说 “俗话说：上车时一定要端正站立握着绳索。《史记》记载苏秦游说燕易王说：我在燕国时，不能使燕国变得重要，而在齐国时燕国就变得重要了。于是假装得罪燕国而投奔齐国，游说齐王建造高大的宫室、扩大苑囿，以显示自己的得意。想要使齐国疲惫从而有利于燕国”。

英文："Holding the rope and getting on the carriage, serving as a side rider and traveling eastward." This is used to explain the statement in the "Tuanzhuan" of the Yi hexagram: "The sage nurtures the virtuous and benefits all the people in the world." "Sui" refers to the rope. "Persuading Qi to rescue Yan" is an explanation of the hexagram statement of the Guai hexagram: "Publicizing in the king's court." "Shuo" means persuading, and "jie" means rescuing. "Making the hegemonic country stable" is an explanation of the fifth nine lines of the Gou hexagram: "Wrapping a melon with the branches and leaves of the qi tree, containing elegance, there is an opportunity falling from the sky." The annotations in the Four Books say: "As the saying goes: When getting on the carriage, one must stand upright and hold the rope. Recorded in the 'Shi Ji': Su Qin persuaded King Yi of Yan, saying: When I was in Yan, I couldn't make Yan important, but when I was in Qi, Yan became important. So I pretended to offend Yan and fled to Qi, persuading King Qi to build tall palaces and expand the gardens to show my pride. I wanted to exhaust Qi to benefit Yan."

1709頤之萃［水深無桴, 蹇難何游］䆁頤六三"拂頤, 貞凶." 桴, 筏.［商伯失利］䆁姤九四"包无魚, 起凶." ［庶人愁憂］䆁萃六三"萃如嗟如, 无攸利, 往無咎, 小吝." ［集注］2546解之震.

1709 颐之萃

白话文：“水很深却没有木筏，面临艰难险阻又如何能游过去呢”，这是对《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险” 的解释，“桴” 即筏子。“商国的首领失去利益”，是对《姤》卦九四爻辞 “包裹中没有鱼，会引发凶险” 的解释。“平民百姓忧愁忧虑”，是对《萃》卦六三爻辞 “聚集时叹息，没有什么利益，前往没有灾祸，但有小的困难” 的解释。[集注] 2546 条是关于《解》卦变为《震》卦的内容。

英文："The water is very deep but there is no raft. How can one swim through the difficulties and obstacles?" This is an explanation of the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness." "Fu" refers to a raft. "The leader of the Shang state loses benefits." This is an explanation of the fourth nine lines of the Gou hexagram: "There is no fish in the package, which will trigger ominousness." "The common people are worried and anxious." This is an explanation of the third six lines of the Cui hexagram: "Sighing when gathering, there is no benefit. Going forward has no disaster, but there are small difficulties." The [Collected Annotations] item 2546 is about the situation where the Jie hexagram changes into the Zhen hexagram.

1710頤之升 ［三鳥鴛鴦, 相隨俱行］䆁頤彖"頤, 貞吉. 養正則吉." 翟云"三鳥, 當如鼎之中孚作雙鳧." ［南到饒澤, 食魚與粱] 釋萃九四"大吉, 无咎." ［君子長樂, 見惡不傷］䆁升初六"允升, 大吉." ［集注］3197鼎之中孚.

1710 颐之升

简体白话文：“三鸟鸳鸯，相随俱行”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”，翟说 “三鸟，应当像《鼎》卦的《中孚》爻辞中写作双凫” （三只像鸳鸯一样的鸟，相互跟随一起飞行，寓意遵循正道的和谐状态）。“南到饶泽，食鱼与粱”，用来解释《萃》卦九四爻辞 “大为吉祥，没有灾祸”（往南到达富饶的湖泽之地，能吃到鱼和高粱，寓意有好的收获和境遇）。“君子长乐，见恶不伤”，用来解释《升》卦初六爻辞 “顺利上升，大为吉祥”（君子长久安乐，遇到邪恶也不会受到伤害，寓意处于吉祥的状态）。[集注] 3197 条是关于《鼎》卦变为《中孚》卦的内容。

英文："Three birds like mandarin ducks, following each other and flying together" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness". Zhai said: "Three birds should be written as two wild ducks in the Zhong Fu lines of the Ding hexagram" (Three birds like mandarin ducks, following each other and flying together, implying a harmonious state of following the right path). "Going south to the rich lake area and eating fish and sorghum" is used to interpret the fourth nine lines of the Cui hexagram: "Greatly auspicious, there is no disaster" (Going south to the rich lake area and being able to eat fish and sorghum, implying a good harvest and situation). "The gentleman is happy for a long time and is not harmed when encountering evil" is used to interpret the first six lines of the Sheng hexagram: "Smoothly rising, greatly auspicious" (The gentleman is happy for a long time and is not harmed when encountering evil, implying being in an auspicious state). The [Collected Annotations] item 3197 is about the situation where the Ding hexagram changes into the Zhong Fu hexagram.

1711頤之困［遠視目盼, 臨深苦眩］釋頤六二象"六二征凶, 行失類也." 尚注"盼. 黑白分明也. 眩, 惑亂也." ［不離越都] 釋升上六"冥升, 利于不息之貞." 越都, 越國都城.［旅人留難] 釋困卦名, 困厄. 留難, 刁難阻留.

1711 颐之困

简体白话文：“远视目盼，临深苦眩”，用来解释《颐》卦六二爻的《象传》“六二爻出征有凶险，是因为行动时失去了同类的支持”，尚氏注释说 “盼，是黑白分明的意思。眩，是惑乱的意思” （远远地看眼睛黑白分明，面临深渊时痛苦而感到眩晕，寓意行动的艰难和困惑）。“不离越都”，用来解释《升》卦上六爻辞 “在昏暗中上升，利于不停息地坚守正道”，“越都” 是指越国的都城（不离开越国的都城，寓意在特定环境下的坚守）。“旅人留难”，用来解释 “困” 卦卦名，“困” 有困厄的意思，“留难” 是指刁难、阻留（出行的旅人遭遇刁难和阻留，寓意处于困厄的状态）。

英文："Looking far away with clear eyes, suffering from dizziness when facing the depth" is used to interpret the "Xiangzhuan" of the second six lines of the Yi hexagram: "Going on an expedition for the second six lines brings ominousness because when taking action, it loses the support of the same kind". Shang's annotation says: "Pan means being clear in black and white. Xuan means being confused" (Looking far away with clear eyes, suffering from dizziness when facing the depth, implying the difficulty and confusion of the action). "Not leaving the capital of Yue" is used to interpret the upper six lines of the Sheng hexagram: "Rising in the dark, it is beneficial to adhere to righteousness without stopping". "Yue du" refers to the capital of the State of Yue (Not leaving the capital of the State of Yue, implying perseverance in a specific environment). "The traveler encounters obstacles" is used to interpret the name of the Kun hexagram. The Kun hexagram means being in distress. "Liu nan" means making things difficult and obstructing (The traveler on the journey encounters difficulties and obstructions, implying being in a state of distress).

1712頤井 ［終風東西, 渙散四方］釋頤六三"拂頤, 貞凶." 詩終風”終風且暴. 注言終風, 終日之風也. 暴, 疾也. 以此莊公暴慢無常而莊姜正靜自守, 所以忤其意而不見答也." ［終日至暮] 釋雜卦"困, 相遇也." ［不見子懽］釋井彖"汔至亦未繘井, 未有功也." 翟云"子歡, 當如屯之小畜等辭作所歡."

1712 颐井（疑为颐之井）

简体白话文：“终风东西，涣散四方”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”，《诗经・终风》中说 “终风且暴。注释说终风，是整日的风。暴，是疾速的意思。因此庄公粗暴轻慢无常而庄姜端正娴静、坚守自我，所以违背了庄公的心意而不被回应” （整日的风在东西方向吹，向四方消散，寓意违背正道的离散状态）。“终日至暮”，用来解释《杂卦》中 “《困》卦，是相遇的意思”（从早到晚，寓意时间的延续和某种情境的持续）。“不见子欢”，用来解释《井》卦的《彖传》“汲水将近井口还未用绳索把水引出井，说明还没有成功”，翟说 “子欢，应当像《屯》卦变为《小畜》卦等爻辞中写作所欢” （没有见到所喜欢的人，寓意期望未达成的遗憾）。

英文："The wind blows from east to west all day long, dispersing in all directions" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness". In the "Shi Jing · Zhong Feng", it says: "The wind blows all day long and is violent. The annotation says that 'zhong feng' means the wind blowing all day long. 'Bao' means being rapid. Therefore, Duke Zhuang was rough, arrogant and fickle while Lady Zhuang Jiang was upright, gentle and persevered in herself, so she went against Duke Zhuang's will and was not responded to" (The wind blows from east to west all day long and disperses in all directions, implying a scattered state of going against the right path). "From morning till evening" is used to interpret in the "Miscellaneous Hexagrams": "The Kun hexagram means meeting" (From morning till evening, implying the continuation of time and the persistence of a certain situation). "Not seeing the beloved" is used to interpret the "Tuanzhuan" of the Jing hexagram: "When drawing water, it is almost at the well mouth but the water has not been drawn out of the well with a rope, indicating that there is no success yet". Zhai said: "Zi Huan should be written as 'the beloved' in the lines when the Tun hexagram changes into the Xiao Xu hexagram and other hexagrams" (Not seeing the beloved person, implying the regret of unfulfilled expectations).

1713頤之革［言無要約, 不成券契］釋頤象"山下有雷, 頤. 君子以慎言語, 節飲食." ［殷叔季姬, 公孫爭之] 釋井卦辭"羸其瓶, 凶." 丁云"左氏昭元年傳：鄭徐吾犯之妹美, 公孫楚聘之矣, 公孫黑又使強委禽焉. 杜注：禽, 雁也, 納釆用雁." ［彊人委禽, 不悅於心］釋革九三”征凶, 貞厲. 革言三就, 有孚.” 言不可急著於求成. 彊, 強. 委禽, 納采用雁.

1713 颐之革

简体白话文：“言无要约，不成券契”，用来解释《颐》卦的《象传》“山下有雷，象征着《颐》卦。君子因此要谨慎言语，节制饮食”（说话没有约定，不能达成契约，寓意言语需谨慎）。“殷叔季姬，公孙争之”，用来解释《井》卦卦辞 “水瓶被毁坏，有凶险”，丁说 “《左传・昭公元年传》记载：郑国徐吾犯的妹妹很漂亮，公孙楚已经下了聘礼，公孙黑又派人强行送去聘礼。杜预注释：禽，是雁的意思，纳采时用雁作为礼物” （殷叔和季姬，公孙们争夺她，寓意因争夺而带来的混乱和凶险）。“强人委禽，不悦于心”，用来解释《革》卦九三爻辞 “出征有凶险，坚守正道有危险。变革的言论多次践行，要有诚信”，意思是说不可以急于求成，“强” 同 “强”，“委禽” 是指纳采时用雁作为礼物（强行派人送去聘礼，内心并不愉悦，寓意行事需遵循正确的方式和心态）。

英文："Words without an agreement cannot form a contract" is used to interpret the "Xiangzhuan" of the Yi hexagram: "There is thunder under the mountain, symbolizing the Yi hexagram. A gentleman, therefore, should be cautious in his words and moderate in his diet" (Words without an agreement cannot form a contract, implying that words need to be cautious). "Yin Shu and Ji Ji, the Gongsun were competing for her" is used to interpret the hexagram statement of the Jing hexagram: "The water bottle is damaged, there is ominousness". Ding said: "Recorded in the 'Zuo Zhuan · Duke Zhao's First Year': The sister of Xu Wu Fan in Zheng State was very beautiful. Gong Sun Chu had already given the betrothal gift, and Gong Sun Hei sent someone to forcefully send the betrothal gift. Du Yu's annotation: 'Qin' means a wild goose, and a wild goose is used as a gift during the 'na cai' (betrothal) ceremony" (Yin Shu and Ji Ji, the Gongsun were competing for her, implying the chaos and ominousness brought by the competition). "Forcing someone to send the betrothal gift, not being happy in the heart" is used to interpret the third nine lines of the Ge hexagram: "Going on an expedition brings ominousness, adhering to righteousness is dangerous. The words of reform are practiced several times, and there should be sincerity". It means that one should not be eager to achieve success. "Qiang" is the same as "qiang", and "wei qin" means using a wild goose as a gift during the betrothal ceremony (Forcing someone to send the betrothal gift, not being happy in the heart, implying that one needs to follow the correct way and mentality in doing things).

1714頤之鼎［牛馬聾聵, 不知聲味］釋頤六三"拂頤, 貞凶." ［遠賢賤仁］釋革九三"征凶, 貞厲." ［自令亂憒］釋鼎象"木上有火, 鼎. 君子以正位凝命." ［集注］3057井之革, 3919小過之謙.

1714 颐之鼎

简体白话文：“牛马聋聩，不知声味”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”（牛和马又聋又糊涂，不懂得声音和味道，寓意违背正道的愚昧状态）。“远贤贱仁”，用来解释《革》卦九三爻辞 “出征有凶险，坚守正道有危险”（远离贤能之人，轻视仁爱之心，寓意行为的不当）。“自令乱愦”，用来解释《鼎》卦的《象传》“木上有火，象征着《鼎》卦。君子因此要端正位置，凝聚天命”，“愦” 是糊涂的意思（自己让自己陷入混乱和糊涂，寓意没有遵循正确的原则）。[集注] 3057 条是关于《井》卦变为《革》卦的内容，3919 条是关于《小过》卦变为《谦》卦的内容。

英文："The oxen and horses are deaf and muddled, not understanding sounds and tastes" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness" (The oxen and horses are deaf and muddled, not understanding sounds and tastes, implying a foolish state of going against the right path). "Staying away from the virtuous and belittling benevolence" is used to interpret the third nine lines of the Ge hexagram: "Going on an expedition brings ominousness, adhering to righteousness is dangerous" (Staying away from the virtuous people and belittling the heart of benevolence, implying the inappropriateness of the behavior). "Making oneself confused" is used to interpret the "Xiangzhuan" of the Ding hexagram: "There is fire on the wood, symbolizing the Ding hexagram. A gentleman, therefore, should correct his position and gather the mandate of heaven". "Kui" means being muddled (Making oneself fall into chaos and muddle, implying not following the correct principles). The [Collected Annotations] item 3057 is about the situation where the Jing hexagram changes into the Ge hexagram, and item 3919 is about the situation where the Xiao Guo hexagram changes into the Qian hexagram.

1715頤之震［從商近遊, 飽食無憂］釋頤彖"頤, 貞吉. 養正則吉也." 翟云"近, 當作君. 謂商鞅也."［囹圄之困 ］釋鼎九四"鼎折足, 覆公餗, 其形渥, 凶." 囹圄, 監獄.［中子見囚］䆁震九四"震遂泥." 翟云"中子謂公子卯. 秦伐魏, 魏使公子卬將而撃之, 鞅欺以樂飲罷而虜之也. 見史記商君傳."

1715 颐之震

简体白话文：“从商近游（翟云：近，当作君。谓商鞅也），饱食无忧”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”（跟随商鞅（这里 “近” 翟认为应是 “君”，指商鞅）一起出游，能吃饱饭没有忧虑，寓意遵循正道的安逸生活）。“囹圄之困”，用来解释《鼎》卦九四爻辞 “鼎的脚折断，打翻了王公的美食，鼎身沾湿，有凶险”，“囹圄” 是指监狱（陷入牢狱之灾，寓意遭遇凶险）。“中子见囚”，用来解释《震》卦九四爻辞 “震动时坠落泥中”，翟说 “中子指公子卯。秦国攻打魏国，魏国派公子卬率军抵抗，商鞅用请他饮酒作乐的方式欺骗他，宴会结束后俘虏了他。事迹见《史记・商君传》” （中子被囚禁，寓意处于困境）。

英文："Traveling with Shang Yang (Zhai said: 'Jin' should be 'Jun', referring to Shang Yang), having enough to eat and no worries" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness" (Traveling with Shang Yang (Here Zhai believes that 'Jin' should be 'Jun', referring to Shang Yang), having enough to eat and no worries, implying a comfortable life of following the right path). "The hardship of being in prison" is used to interpret the fourth nine lines of the Ding hexagram: "The leg of the ding (ancient cooking vessel) breaks, overturning the delicacies of the prince, and the ding is wet, there is ominousness". "Ling yu" refers to the prison (Falling into the hardship of being in prison, implying encountering ominousness). "The middle son being imprisoned" is used to interpret the fourth nine lines of the Zhen hexagram: "Falling into the mud during the shock". Zhai said: "The middle son refers to Gongzi Mao. When the State of Qin attacked the State of Wei, the State of Wei sent Gongzi Ang to lead the army to resist. Shang Yang deceived him by inviting him to drink and have fun, and captured him after the banquet. The story can be found in the 'Biography of Lord Shang in the Shi Ji'" (The middle son being imprisoned, implying being in a difficult situation).

1716頤之艮［據斗運樞］釋頣彖"頤, 貞吉, 養正則吉也. 觀頤, 觀其所養也. 自求口實, 觀其自養也. 天地養萬物, 聖人養賢以及萬民. 頤之時大矣哉！”［順天無憂］釋震彖”震, 亨, 震來虩虤, 恐致福也. 笑言啞啞, 後來有則也. 震驚百里, 驚遠而懼邇也. 出可以守宗廟社稷, 以為祭主也.” ［與樂並居］釋艮彖"艮, 止也. 時止則止, 時行則行, 動靜不失其時, 其道光明." ［集注］0009乾之小畜, 0916謙之觀, 2684益之節, 2684升之臨.

1716 颐之艮

简体白话文：“据斗运枢”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥。观察颐养之道，就是观察所颐养的对象。自己谋求口中的食物，就是观察自我颐养的方式。天地养育万物，圣人养育贤能之人并且惠及天下万民。《颐》卦所体现的时机意义太重大了！”（凭借北斗七星来运转枢机，寓意遵循天地自然规律进行颐养，如同圣人顺应时势养育万物和万民）。“顺天无忧”，用来解释《震》卦的《彖传》“《震》卦，亨通，震动到来时让人恐惧，因恐惧而能获得福气。之后笑语声声，是因为后续有法则可以遵循。震动惊及百里之地，使远方的人震惊、近处的人恐惧。外出可以守护宗庙社稷，成为祭祀的主持者”（顺应天命就没有忧虑，寓意遵循自然和道德法则能带来良好的结果，就像《震》卦所体现的在震动中遵循法则可获福）。“与乐并居”，用来解释《艮》卦的《彖传》“《艮》卦，是停止的意思。该停止的时候就停止，该行动的时候就行动，行动和静止都不失时机，其道就会光明”（与欢乐相伴而居，寓意在正确把握时机的情况下，动静皆适宜，生活充满光明）。[集注] 0009 条是关于《乾》卦变为《小畜》卦的内容，0916 条是关于《谦》卦变为《观》卦的内容，2684 条是关于《益》卦变为《节》卦的内容，2684 条是关于《升》卦变为《临》卦的内容。

英文："According to the Big Dipper to operate the pivot" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness. Observing the way of nourishment means observing the object of nourishment. Seeking food for oneself means observing the way of self-nourishment. Heaven and Earth nourish all things. The sage nurtures the virtuous and benefits all the people in the world. The significance of the timing reflected in the Yi hexagram is extremely great!" (Operating the pivot relying on the Big Dipper implies following the laws of nature for nourishment, just as the sage conforms to the situation of the times to nurture all things and the people). "Following the will of heaven without worries" is used to interpret the "Tuanzhuan" of the Zhen hexagram: "The Zhen hexagram. It is smooth. When the shock comes, it makes people feel afraid, and one can obtain blessings because of the fear. After that, there are sounds of laughter because there are rules to follow later. The shock reaches a place a hundred li away, making people in the distance shocked and those nearby frightened. Going out can protect the ancestral temple and the country and become the host of the sacrifice" (Following the will of heaven without worries implies that following the laws of nature and morality can bring good results, just as what is reflected in the Zhen hexagram that following the rules in the shock can lead to blessings). "Living together with joy" is used to interpret the "Tuanzhuan" of the Gen hexagram: "The Gen hexagram means stopping. Stop when it is time to stop, and act when it is time to act. Both movement and stillness are in line with the right timing, and the path will be bright" (Living together with joy implies that in the situation of correctly grasping the timing, both movement and stillness are appropriate, and life is full of light). The [Collected Annotations] item 0009 is about the situation where the Qian hexagram changes into the Xiao Xu hexagram, item 0916 is about the situation where the Qian hexagram changes into the Guan hexagram, item 2684 is about the situation where the Yi hexagram changes into the Jie hexagram, and item 2684 is about the situation where the Sheng hexagram changes into the Lin hexagram.

1717頤之漸［姬奭姜望, 為武守邦］釋頤彖"聖人養賢及萬民." 四部注”姫奭, 召公也. 封於燕. 姜望, 太公也. 封於齊. 二人夾輔周室, 為燕齊之屏翰, 以致周家疆盛, 子孫眾多也.”［屏藩燕齊, 周室以彊］釋艮上九"敦艮, 吉." 尚注”言姬爽封燕, 姜望封齊, 屏藩周室, 為武王守土也.”［子孫億昌］釋漸彖"進得位, 往有功也. 進以正, 可以正邦也." 億, 大.

1717 颐之渐

简体白话文：“姬奭姜望，为武守邦”，用来解释《颐》卦的《彖传》“圣人养育贤能之人并且惠及天下万民”，四部注释说 “姬奭，就是召公，被封在燕国。姜望，就是太公，被封在齐国。二人辅佐周王室，成为燕国和齐国的屏障，使得周王朝疆土强盛，子孙众多”（姬奭（召公）和姜望（太公），为周武王守护邦国，体现了圣人养育贤才并让他们为国家和万民效力）。“屏藩燕齐，周室以强”，用来解释《艮》卦上九爻辞 “敦厚于艮道，吉祥”，尚氏注释说 “意思是姬奭被封在燕国，姜望被封在齐国，作为周王室的屏障，为周武王守卫疆土”（作为燕国和齐国的屏障，周王室因此变得强大，寓意贤才对国家的重要守护作用）。“子孙亿昌”，用来解释《渐》卦的《彖传》“前进而得到正位，前往就会有功绩。以正道前进，可以端正邦国”，“亿” 是大的意思（子孙众多且昌盛，寓意遵循正道发展带来的良好结果，如同《渐》卦所体现的以正前进可使国家和家族繁荣）。

英文："Ji Shi and Jiang Wang, guarding the state for King Wu" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The sage nurtures the virtuous and benefits all the people in the world". The annotations in the Four Books say: "Ji Shi is the Duke of Shao, enfeoffed in the State of Yan. Jiang Wang is the Duke of Tai, enfeoffed in the State of Qi. The two assisted the royal family of the Zhou Dynasty, becoming the barriers of the State of Yan and the State of Qi, making the territory of the Zhou Dynasty strong and having numerous descendants" (Ji Shi (Duke of Shao) and Jiang Wang (Duke of Tai) guarded the state for King Wu of Zhou, reflecting that the sage nurtures the virtuous and enables them to serve the country and the people). "Serving as the barriers of Yan and Qi, the royal family of the Zhou Dynasty became strong" is used to interpret the upper nine lines of the Gen hexagram: "Being sincere and thick in the way of Gen, it is auspicious". Shang's annotation says: "It means that Ji Shi was enfeoffed in the State of Yan and Jiang Wang was enfeoffed in the State of Qi, serving as the barriers of the royal family of the Zhou Dynasty and guarding the territory for King Wu of Zhou" (Serving as the barriers of the State of Yan and the State of Qi, the royal family of the Zhou Dynasty became strong, implying the important guarding role of the virtuous talents for the country). "Numerous and prosperous descendants" is used to interpret the "Tuanzhuan" of the Jian hexagram: "Advancing and obtaining the correct position, going forward will bring achievements. Advancing with the right path can rectify the state". "Yi" means great (Numerous and prosperous descendants, implying the good results brought by following the right path of development, just as what is reflected in the Jian hexagram that advancing with the right path can make the country and the family prosperous).

1718頤之歸妹［白羊東澤, 循堤直北］釋頤二象"六二征凶, 行失類也." ［子思其母］釋漸象"山上有木, 漸. 君子以居賢德善俗." ［復返其所］釋序卦"進必有所歸, 故受之以歸妺."

1718 颐之归妹

简体白话文：“白羊东泽，循堤直北”，用来解释《颐》卦六二爻的《象传》“六二爻出征有凶险，是因为行动时失去了同类的支持”（白色的羊在东边的湖泽，沿着堤坝一直向北，寓意在行动中方向不明或失去依靠，如同《颐》六二爻出征有凶险的情况）。“子思其母”，用来解释《渐》卦的《象传》“山上有树木，象征着《渐》卦。君子因此要蓄积贤德，改善风俗”（孩子思念他的母亲，寓意在蓄积贤德、改善风俗的过程中对亲情等情感的重视，如同《渐》卦所传达的君子的行为准则）。“复返其所”，用来解释《序卦》中 “前进必定有所归宿，所以接着是《归妹》卦”（重新返回它原来的地方，寓意前进后有归宿，符合《序卦》中对《归妹》卦的阐释）。

英文："The white sheep are in the eastern lake, following the dam straight to the north" is used to interpret the "Xiangzhuan" of the second six lines of the Yi hexagram: "Going on an expedition for the second six lines brings ominousness because when taking action, it loses the support of the same kind" (The white sheep are in the eastern lake and follow the dam straight to the north, implying that in the action, the direction is unclear or there is a lack of support, just like the situation where going on an expedition for the second six lines of the Yi hexagram brings ominousness). "The son misses his mother" is used to interpret the "Xiangzhuan" of the Jian hexagram: "There are trees on the mountain, symbolizing the Jian hexagram. A gentleman, therefore, should accumulate virtuous virtues and improve the customs" (The son misses his mother, implying the importance attached to emotions such as family affection in the process of accumulating virtuous virtues and improving the customs, just as the code of conduct for a gentleman conveyed by the Jian hexagram). "Returning to its original place" is used to interpret in the "Sequential Hexagrams": "Advancing must have a destination, so the Gui Mei hexagram follows" (Returning to its original place, implying that there is a destination after advancing, which is in line with the interpretation of the Gui Mei hexagram in the "Sequential Hexagrams").

1719頤之豐［張目關口, 舌直距齒］釋頤象"山下有雷, 頤. 君子以慎言語, 節飲食." ［然諾不行］釋歸妹象"澤上有雷, 歸妺. 君子以永終知敝." ［ 政亂無緒］釋豐九三"豐其沛, 日中見斗, 折其右肱, 无咎." 言心中迷失之時, 屈己慎守可得無咎.［集注］2332家人之大過.

1719 颐之丰

简体白话文：“张目关口，舌直距齿”，用来解释《颐》卦的《象传》“山下有雷，象征着《颐》卦。君子因此要谨慎言语，节制饮食”（张开眼睛，闭上嘴巴，舌头伸直顶住牙齿，寓意要谨慎言语，如同《颐》卦所启示的君子在言语和饮食上要有所节制）。“然诺不行”，用来解释《归妹》卦的《象传》“泽上有雷，象征着《归妹》卦。君子因此要长久保持善终的观念，知道弊端所在”（答应的事情不履行，寓意君子要避免这种不诚信的行为，遵循《归妹》卦所传达的道德准则）。“政乱无绪”，用来解释《丰》卦九三爻辞 “光明被遮蔽，就像在正午时分看到北斗星，折断了右臂，没有灾祸”，意思是说在心中迷失的时候，委屈自己谨慎守护就可以没有灾祸（政治混乱没有头绪，寓意在困境中要谨慎应对，如同《丰》九三爻所表达的在艰难情况下的自我保护）。[集注] 2332 条是关于《家人》卦变为《大过》卦的内容。

英文："Opening the eyes and closing the mouth, the tongue is straight against the teeth" is used to interpret the "Xiangzhuan" of the Yi hexagram: "There is thunder under the mountain, symbolizing the Yi hexagram. A gentleman, therefore, should be cautious in his words and moderate in his diet" (Opening the eyes and closing the mouth, the tongue is straight against the teeth, implying that one should be cautious in words, just as the Yi hexagram inspires that a gentleman should be moderate in words and diet). "Not fulfilling the promise" is used to interpret the "Xiangzhuan" of the Gui Mei hexagram: "There is thunder above the lake, symbolizing the Gui Mei hexagram. A gentleman, therefore, should maintain the concept of a good end for a long time and know where the disadvantages lie" (Not fulfilling the promise, implying that a gentleman should avoid this kind of untrustworthy behavior and follow the moral code conveyed by the Gui Mei hexagram). "The politics is in chaos without order" is used to interpret the third nine lines of the Feng hexagram: "The light is blocked, just like seeing the Big Dipper at noon, breaking the right arm, there is no disaster". It means that when one is lost in the heart, humbling oneself and guarding carefully can lead to no disaster (The politics is in chaos without order, implying that one should deal with the situation carefully in difficult situations, just as what is expressed by the third nine lines of the Feng hexagram about self-protection in difficult situations). The [Collected Annotations] item 2332 is about the situation where the Jia Ren hexagram changes into the Da Guo hexagram.

1720頤之旅［載船逢火, 憂不為禍］釋頤六二象"六二征凶, 行失類也." ［家在山東］釋豐卦名, 豐大.［入門見公］釋旅初六"旅瑣瑣, 斯其所取災." 言行旅之時過於卑瑣, 必自取其災. 公, 差役.

1720 颐之旅

简体白话文：“载船逢火，忧不为祸”，用来解释《颐》卦六二爻的《象传》“六二爻出征有凶险，是因为行动时失去了同类的支持”（乘船的时候遇到火灾，虽然担忧但没有造成灾祸，寓意在困境中可能有危险但最终化险为夷，如同《颐》六二爻所面临的有凶险的情况但结果不一定糟糕）。“家在山东”，用来解释 “丰” 卦卦名，“丰” 有丰大的意思（家在崤山以东，寓意丰大的状态，如同 “丰” 卦所代表的丰大之象）。“入门见公”，用来解释《旅》卦初六爻辞 “旅行时行为卑琐，这是自己招来的灾祸”，意思是说在旅行的时候过于卑琐，必然会自己招来灾祸，“公” 指差役（进入家门看到差役，寓意在旅行中行为不当会导致不好的遭遇，符合《旅》初六爻所表达的含义）。

英文："On the boat and encountering a fire, worrying but not suffering a disaster" is used to interpret the "Xiangzhuan" of the second six lines of the Yi hexagram: "Going on an expedition for the second six lines brings ominousness because when taking action, it loses the support of the same kind" (Being on the boat and encountering a fire, although worried, there is no disaster, implying that there may be danger in a difficult situation but finally the danger is averted, just like the situation of the second six lines of the Yi hexagram which has ominousness but the result may not be bad). "The home is east of the Xiao Mountains" is used to interpret the name of the Feng hexagram. The Feng hexagram means being abundant and great (The home is east of the Xiao Mountains, implying the state of being abundant and great, just like the image of abundance and greatness represented by the Feng hexagram). "Entering the door and seeing the official messenger" is used to interpret the first six lines of the Lü hexagram: "Behaving meanly during the journey, this is the disaster brought upon oneself". It means that being too mean during the journey will surely bring disaster upon oneself. "Gong" refers to the official messenger (Entering the door and seeing the official messenger, implying that improper behavior during the journey will lead to bad encounters, which is in line with the meaning expressed by the first six lines of the Lü hexagram).

1721頤之巽［絕國異路, 心不相慕］釋頤六三"拂頤, 貞凶." ［蛇子兩角］釋旅初六"旅瑣瑣, 斯其所取災." ［使我相惡］釋巽九三"頻巽, 吝." 尚注"新序：孫叔敖為兒時出遊, 見兩頭蛇而埋之, 歸而泣. 林似指其事.”

1721 颐之巽

简体白话文：“绝国异路，心不相慕”，用来解释《颐》卦六三爻辞 “违背颐养之道，坚守正道也有凶险”（在不同的国家，走不同的道路，心也不相互向往，寓意违背正道会导致人与人、人与环境之间的疏离，如同《颐》六三爻违背颐养之道的情况）。“蛇子两角”，用来解释《旅》卦初六爻辞 “旅行时行为卑琐，这是自己招来的灾祸”（蛇生出有两个角的子蛇，寓意在旅行中出现异常和不当的情况，如同《旅》初六爻所表达的因卑琐行为招来灾祸）。“使我相恶”，用来解释《巽》卦九三爻辞 “频频表示顺从，有困难”，尚氏注释说 “《新序》记载：孙叔敖小时候出去游玩，看到两头蛇就把它埋了，回来后哭泣。这里的‘林’似乎说的就是这件事”（让人相互厌恶，寓意在频频顺从的情况下可能会产生不良后果，如同《巽》九三爻所体现的困境）。

英文："In different countries and on different paths, the hearts do not yearn for each other" is used to interpret the third six lines of the Yi hexagram: "Going against the way of nourishment, being upright and adhering to righteousness also brings ominousness" (In different countries and on different paths, the hearts do not yearn for each other, implying that going against the right path will lead to the alienation between people and between people and the environment, just like the situation of the third six lines of the Yi hexagram which goes against the way of nourishment). "The snake gives birth to a snake with two horns" is used to interpret the first six lines of the Lü hexagram: "Behaving meanly during the journey, this is the disaster brought upon oneself" (The snake gives birth to a snake with two horns, implying that there are abnormal and improper situations during the journey, just like what is expressed by the first six lines of the Lü hexagram that mean behavior brings disaster). "Making people dislike each other" is used to interpret the third nine lines of the Xun hexagram: "Frequently showing obedience, there are difficulties". Shang's annotation says: "Recorded in the 'Xin Xu': When Sun Shuao was a child, he went out to play and saw a snake with two heads, so he buried it and came back crying. The 'Lin' here seems to refer to this matter" (Making people dislike each other, implying that there may be bad consequences in the situation of frequently showing obedience, just like the difficult situation reflected by the third nine lines of the Xun hexagram).

1722頤之兌［鼻頂移徙, 居不安坐］釋頤六二象"六二征凶, 行失類也." 鼻, 岬, 山谷海岬.［枯竹復生］釋𢁉九二"巽在牀下, 用史巫紛若, 吉, 无咎." 言謙順勤敏地奉神事上, 可吉而無咎. ［失其寵榮］釋説卦, 兌為毀折.”

1722 颐之兑

简体白话文：“鼻顶移徙，居不安坐”，用来解释《颐》卦六二爻的《象传》“六二爻出征有凶险，是因为行动时失去了同类的支持”，“鼻” 指岬，也就是山谷海岬（山谷海岬发生移动，居住也不安稳，寓意行动时像六二爻那样失去依靠而不安定）。“枯竹复生”，用来解释《巽》卦九二爻辞 “在床下谦卑顺从，任用祝史、巫觋纷纷祭祷，吉祥，没有灾祸”，意思是说以谦卑恭顺、勤奋敏捷的态度侍奉神灵、事奉君上，就可以吉祥而没有灾祸（枯干的竹子重新生长，寓意在遵循正确态度做事时能有好的转机）。“失其宠荣”，用来解释《说卦》中 “兑” 代表毁折（失去了曾经的宠爱和荣耀，寓意像 “兑” 所代表的毁折之意，有不好的变化）。

英文："The cape and the peak move, and one cannot sit comfortably at home" is used to interpret the "Xiangzhuan" of the second six lines of the Yi hexagram: "Going on an expedition for the second six lines brings ominousness because when taking action, it loses the support of the same kind". "Bi" refers to a cape, that is, a mountain valley or a sea cape (The mountain valley and the sea cape move, and one's residence is not stable, implying that the action is as unstable as the second six lines of the Yi hexagram when losing support). "The withered bamboo revives" is used to interpret the second nine lines of the Xun hexagram: "Being humble and obedient under the bed, appointing the zhu shi (diviners) and wu xi (shamans) to offer sacrifices and pray one after another, it is auspicious and there is no disaster". It means that with a humble, respectful, diligent and agile attitude to serve the gods and the superiors, one can be auspicious and have no disaster (The withered bamboo grows again, implying that there can be a good turn when doing things with the correct attitude). "Losing the favor and honor" is used to interpret in the "Shuo Gua": "Dui represents destruction and breakage" (Losing the former favor and honor, implying an unfavorable change like what "Dui" represents, that is, destruction and breakage).

1723頤之渙［火息無光] 釋頤六五"拂經, 居貞吉, 不可涉大川." ［年歲不長］釋兌九五"孚于剝, 有厲." ［殷商以亡］釋渙卦名, 渙散.

1723 颐之涣

简体白话文：“火息无光”，用来解释《颐》卦六五爻辞 “违背常理，居处守持正道吉祥，不可以涉越大川”（火焰熄灭没有光亮，寓意在六五爻的情境下，违背常理可能会陷入没有光明、艰难的境地）。“年岁不长”，用来解释《兑》卦九五爻辞 “相信小人的侵害，有危险”（寿命不长久，寓意像《兑》九五爻那样相信小人会带来不好的后果，如生命受到威胁）。“殷商以亡”，用来解释 “涣” 卦卦名，“涣” 有涣散的意思（殷商因此而灭亡，寓意 “涣” 所代表的涣散会导致国家等的衰败和灭亡）。

英文："The fire extinguishes and there is no light" is used to interpret the fifth six lines of the Yi hexagram: "Going against the common sense, staying in place and adhering to righteousness is auspicious, and one cannot cross the great river" (The fire extinguishes and there is no light, implying that in the situation of the fifth six lines of the Yi hexagram, going against the common sense may lead to a difficult situation without light). "The lifespan is not long" is used to interpret the fifth nine lines of the Dui hexagram: "Believing in the encroachment of the villain, there is danger" (The lifespan is not long, implying that believing in the villain like the fifth nine lines of the Dui hexagram will bring bad consequences, such as a threat to life). "The Shang Dynasty perished because of this" is used to interpret the name of the Huan hexagram. "Huan" means dispersing (The Shang Dynasty perished because of this, implying that the dispersing meaning represented by "Huan" will lead to the decline and destruction of a country or the like).

1724頤之節［文王四乳, 仁愛篤厚］䆁頤彖"頤, 貞吉. 養正則吉也." 尚注" 帝王世紀：文王身長十尺, 有四乳."［子畜十男］文王與大姒生十子. 䆁渙六四象"渙其羣, 元吉, 光大也." ［夭折無有］䆁節六四"安節, 亨." ［集注] 0322訟之乾, 3140鼎之蒙.

1724 颐之节

简体白话文：“文王四乳，仁爱笃厚”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”，尚氏注释说 “《帝王世纪》记载：周文王身高十尺，有四个乳房”（周文王有四个乳房，体现出他仁爱、忠诚、厚道，寓意像《颐》卦所倡导的以正确方式颐养所具有的美好品德）。“子畜十男”，周文王与太姒生了十个儿子，用来解释《涣》卦六四爻的《象传》“涣散其朋党，大为吉祥，这是光明正大的”（周文王养育了十个儿子，寓意像《涣》六四爻所表达的在正确的行为下有好的结果，家族兴旺）。“夭折无有”，用来解释《节》卦六四爻辞 “安于节俭的节制，亨通”（没有夭折的情况，寓意像《节》六四爻那样安于节制能带来好的状态，生命顺遂）。[集注] 0322 条是关于《讼》卦变为《乾》卦的内容，3140 条是关于《鼎》卦变为《蒙》卦的内容。

英文："King Wen of Zhou had four breasts, showing profound benevolence and kindness" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness". Shang's annotation says: "Recorded in the 'Di Wang Shi Ji': King Wen of Zhou was ten chi tall and had four breasts" (King Wen of Zhou had four breasts, reflecting his benevolence, loyalty and kindness, implying the beautiful virtues like those advocated by the Yi hexagram when nourishing in a proper way). "Raising ten sons" - King Wen of Zhou and Tai Si had ten sons, which is used to interpret the "Xiangzhuan" of the fourth six lines of the Huan hexagram: "Dispersing his clique, it is greatly auspicious, and this is being bright and upright" (King Wen of Zhou raised ten sons, implying that like what is expressed by the fourth six lines of the Huan hexagram, there will be good results under the correct behavior, and the family is prosperous). "No premature death" is used to interpret the fourth six lines of the Jie hexagram: "Being content with the moderation of frugality, it is smooth" (There is no situation of premature death, implying that being content with moderation like the fourth six lines of the Jie hexagram can bring a good state, and life is smooth). The [Collected Annotations] item 0322 is about the situation where the Song hexagram changes into the Qian hexagram, and item 3140 is about the situation where the Ding hexagram changes into the Meng hexagram.

1725頤之中孚［熊羆豺狼, 在山陰陽］釋頤六二"顛頤, 拂經于丘頤, 征凶." 焦氏易林注”二至五正反艮故曰熊羆豺狼. 艮納丙故曰山陽, 艮反則山陰矣, 故曰山陰. 易中孚鳴鶴在陰, 亦山陰也.” ［伺鹿取獐］釋節上六“苦節, 貞凶, 悔亡." 伺, 窺伺.［道候畏難］釋中孚初九“虞吉, 有它不燕." 尚注"候, 斥候也, 掌檢行道路伺候盜賊."

1725 颐之中孚

简体白话文：“熊羆豺狼，在山阴阳”，用来解释《颐》卦六二爻辞 “颠倒颐养之道，违背常理向高丘上的人求颐养，出征有凶险”，焦氏《易林》注释说 “二爻至五爻正反都是艮卦，所以说熊羆豺狼。艮卦纳丙，所以说山阳，艮卦反过来就是山阴了，所以说山阴。《易》中《中孚》卦说‘鸣鹤在阴’，也是指山阴” （熊、羆、豺、狼，在山的阴面和阳面，寓意像《颐》六二爻那样违背颐养之道，处于一种危险、混乱的环境中）。“伺鹿取獐”，用来解释《节》卦上六爻辞 “过度节制，坚守正道有凶险，悔恨消失”，“伺” 是窥伺的意思（窥伺着鹿，获取獐子，寓意在《节》上六爻过度节制的情境下，可能会有不正当的行为和危险）。“道候畏难”，用来解释《中孚》卦初九爻辞 “安于现状吉祥，有其他变故就不得安宁”，尚氏注释说 “候，是斥候，掌管检查巡视道路、侦察盗贼”（道路上的斥候害怕困难，寓意像《中孚》初九爻那样，在有其他变故时会出现不安定的情况）。

英文："Bears, black bears, jackals and wolves are on the sunny and shady sides of the mountain" is used to interpret the second six lines of the Yi hexagram: "Reversing the way of nourishment, going against the common sense and seeking nourishment from the people on the high hill, going on an expedition brings ominousness". The annotation in Jiao's "Yi Lin" says: "From the second line to the fifth line, both the positive and negative are Gen hexagrams, so it is said 'bears, black bears, jackals and wolves'. The Gen hexagram accepts 'Bing', so it is said 'the sunny side of the mountain'. When the Gen hexagram is reversed, it is the shady side of the mountain, so it is said 'the shady side of the mountain'. In the 'Zhong Fu' hexagram of the 'Yi', it says 'The singing crane is in the shade', which also refers to the shady side of the mountain" (Bears, black bears, jackals and wolves are on the sunny and shady sides of the mountain, implying that like the second six lines of the Yi hexagram which go against the way of nourishment, it is in a dangerous and chaotic environment). "Watching the deer and capturing the roe deer" is used to interpret the upper six lines of the Jie hexagram: "Excessive moderation, adhering to righteousness brings ominousness, and the regret disappears". "Si" means watching secretly (Watching the deer secretly and capturing the roe deer, implying that in the situation of excessive moderation in the upper six lines of the Jie hexagram, there may be improper behaviors and dangers). "The scouts on the road are afraid of difficulties" is used to interpret the first nine lines of the Zhong Fu hexagram: "Being content with the current situation is auspicious, and if there are other changes, there will be no peace". Shang's annotation says: "Hou refers to the scouts, who are in charge of inspecting and patrolling the roads and scouting for thieves" (The scouts on the road are afraid of difficulties, implying that like the first nine lines of the Zhong Fu hexagram, there will be an unstable situation when there are other changes).

1726頣之小過［凋葉被霜, 獨蔽不傷］釋頤彖"頤, 貞吉. 養正則吉也." ［駕入喜門］釋中孚九五"有孚孿如, 无咎." ［與福為婚］釋小過卦辭”亨, 利貞. 可小事, 不可大事. 飛鳥遺之音, 不宜上, 宜下, 大吉.”

1726 颐之小过

简体白话文：“凋叶被霜，独蔽不伤”，用来解释《颐》卦的《彖传》“《颐》卦，坚守正道就吉祥，以正确的方式颐养就会吉祥”（凋零的叶子被霜覆盖，独自遮蔽却没有受到伤害，寓意像《颐》卦所体现的坚守正道、正确颐养能在困境中得到保护）。“驾入喜门”，用来解释《中孚》卦九五爻辞 “有诚信而能牵引他人，没有灾祸”（驾车进入充满喜悦的家门，寓意像《中孚》九五爻那样有诚信会带来好的结果，进入美好的情境）。“与福为婚”，用来解释《小过》卦卦辞 “亨通，利于坚守正道。可以做小事，不可以做大事。飞鸟留下的声音，不适合向上，适合向下，大为吉祥”（与福气结为婚姻，寓意像《小过》卦所表达的在遵循其原则下能获得幸福、吉祥）。

英文："The withered leaves are covered by frost, and being alone and sheltered without being harmed" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The Yi hexagram. Being upright and adhering to righteousness is auspicious. Nourishing in a proper way leads to auspiciousness" (The withered leaves are covered by frost, and being alone and sheltered without being harmed, implying that like what is reflected by the Yi hexagram, adhering to righteousness and nourishing in a proper way can get protection in difficult situations). "Driving into the happy gate" is used to interpret the fifth nine lines of the Zhong Fu hexagram: "Having sincerity and being able to attract others, there is no disaster" (Driving into the happy gate, implying that having sincerity like the fifth nine lines of the Zhong Fu hexagram will bring good results and enter a beautiful situation). "Marrying with good fortune" is used to interpret the hexagram statement of the Xiao Guo hexagram: "It is smooth, beneficial to adhere to righteousness. One can do small things but not big things. The sound left by the flying bird is not suitable to go upward but suitable to go downward, and it is greatly auspicious" (Marrying with good fortune, implying that like what is expressed by the Xiao Guo hexagram, one can obtain happiness and auspiciousness under the principle of following it).

1727頤之既濟［黃離白日, 照我四國］釋頤彖"聖人養賢以及萬民." ［元首昭明］釋小過卦卦辭”亨, 利貞. 可小事, 不可大事. 飛鳥遺之音, 不宜上, 宜下, 大吉.”［民賴恩福］釋雜卦"既濟, 定也." ［集注］1244觀之大過.

1727 颐之既济

简体白话文：“黄离白日，照我四国”，用来解释《颐》卦的《彖传》“圣人养育贤能之人并且惠及天下万民”（黄色的光辉附着在白日上，照耀着四方各国，寓意像圣人养育贤才并惠及万民那样，带来光明和福祉）。“元首昭明”，用来解释《小过》卦卦辞 “亨通，利于坚守正道。可以做小事，不可以做大事。飞鸟留下的声音，不适合向上，适合向下，大为吉祥”（君主光明磊落，寓意在遵循《小过》卦原则的情境下，领导者应具备的良好品质）。“民赖恩福”，用来解释《杂卦》中 “《既济》卦，是安定的意思”（百姓依赖君主的恩泽和福气，寓意像《既济》卦所代表的安定状态下，百姓能得到庇护和幸福）。[集注] 1244 条是关于《观》卦变为《大过》卦的内容。

英文："The yellow radiance attaches to the white sun, shining on the four directions of the country" is used to interpret the "Tuanzhuan" of the Yi hexagram: "The sage nurtures the virtuous and benefits all the people in the world" (The yellow radiance attaches to the white sun and shines on the four directions of the country, implying that like the sage nurturing the virtuous and benefiting the people, it brings light and well-being). "The leader is bright and open" is used to interpret the hexagram statement of the Xiao Guo hexagram: "It is smooth, beneficial to adhere to righteousness. One can do small things but not big things. The sound left by the flying bird is not suitable to go upward but suitable to go downward, and it is greatly auspicious" (The leader is bright and open, implying the good qualities that a leader should possess in the situation of following the principle of the Xiao Guo hexagram). "The people rely on the grace and good fortune" is used to interpret in the "Miscellaneous Hexagrams": "The Ji Ji hexagram means being stable" (The people rely on the grace and good fortune of the leader, implying that like the stable state represented by the Ji Ji hexagram, the people can get protection and happiness). The [Collected Annotations] item 1244 is about the situation where the Guan hexagram changes into the Da Guo hexagram.

1728頤之未濟［順風直北, 與歡相得］釋頤彖"天地養萬物, 聖人養賢以及萬民." ［歲熟年豐］釋既濟卦名, 萬事俱備, 條件已成, 水火相濟而調和. 或釋雜卦“既濟, 定也.” 言天下安定.［邑無盜賊］䆁未濟六五"貞吉, 无悔. 君子之光, 有孚, 吉." [集注］0079坤之謙, 2912升之恆.

1728 颐之未济

简体白话文：“顺风直北，与欢相得”，用来解释《颐》卦的《彖传》“天地养育万物，圣人养育贤能之人并且惠及天下万民”（顺着风一直向北，与欢乐相伴，寓意像天地和圣人养育万物、万民那样，顺应自然和正道能获得美好和欢乐）。“岁熟年丰”，用来解释 “既济” 卦卦名，“既济” 表示万事俱备，条件已成，水火相济而调和，或者用来解释《杂卦》中 “《既济》卦，是安定的意思”，意思是说天下安定（年成好，粮食丰收，寓意像 “既济” 卦所代表的美好状态，天下太平、丰收）。“邑无盗贼”，用来解释《未济》卦六五爻辞 “坚守正道吉祥，没有悔恨。君子的光辉，有诚信，吉祥”（城镇里没有盗贼，寓意像《未济》六五爻所表达的在坚守正道、有诚信的情况下，社会安宁）。[集注] 0079 条是关于《坤》卦变为《谦》卦的内容，2912 条是关于《升》卦变为《恒》卦的内容。

英文："Going straight north with the favorable wind and getting along with joy" is used to interpret the "Tuanzhuan" of the Yi hexagram: "Heaven and Earth nourish all things, and the sage nurtures the virtuous and benefits all the people in the world" (Going straight north with the favorable wind and being accompanied by joy, implying that like Heaven and Earth and the sage nourishing all things and the people, conforming to nature and the right path can bring beauty and joy). "A good harvest year" is used to interpret the name of the Ji Ji hexagram. "Ji Ji" means that everything is ready, the conditions are fulfilled, and water and fire are in harmony, or it is used to interpret in the "Miscellaneous Hexagrams": "The Ji Ji hexagram means being stable", which means that the world is stable (A good harvest year, implying the beautiful state represented by the Ji Ji hexagram, that is, the world is peaceful and there is a good harvest). "There are no thieves in the town" is used to interpret the fifth six lines of the Wei Ji hexagram: "Adhering to righteousness is auspicious, there is no regret. The radiance of the gentleman, having sincerity, is auspicious