澤雷隨

1025隨之乾［鼻目易處, 不知香臭］釋隨上六象"拘係之, 上窮也." ［君迷於事］釋未濟象"火在水上, 未濟. 君子以慎辨物居方." ［失其寵位］釋乾上九"亢龍有悔."

1025 随之乾

简体白话文：对于随卦中变出的乾卦，解释为 “鼻子和眼睛交换了位置，就不知道香味和臭味了”，这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。“君主在事务中迷惑不解”，这是用来解释未济卦的象辞 “火在水的上面，象征未济卦。君子因此要谨慎地分辨事物，使它们各居其位” 。“失去了他的宠信和地位”，这是用来解释乾卦上九爻 “高亢的龙（居高位而不知退）会有悔恨” 。

英文：For the Qian hexagram transformed from the Sui hexagram, it is interpreted as "The nose and the eyes have exchanged positions, and then one doesn't know the fragrance and the odor", which is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." "The monarch is confused in affairs", this is used to explain the image statement of the Weiji hexagram: "Fire is above water, symbolizing the Weiji hexagram. A gentleman should thus carefully distinguish things and make them stay in their proper positions." "Losing his favor and position", this is used to explain the ninth line (Shangjiu) of the Qian hexagram: "The lofty dragon (being in a high position without knowing to retreat) will have regret."

1026隨之坤［唐虞相輔, 鳥獸喜舞］釋隨卦名, 隨從. ［安樂無事］釋乾彖"保合大和, 乃利貞."［國家富有］釋坤六五"黃裳, 元吉." 四部注”虞書：夔曰, 於予擊石拊石百獸率舞.”［集注］1192臨之解, 1463剝之豐.

1026 随之坤

简体白话文：对于随卦中变出的坤卦，解释为 “唐尧和虞舜相互辅佐，鸟兽都欢快地起舞”，这是用来解释随卦的卦名，即随从的意思。“安逸快乐，没有什么事情发生”，这是用来解释乾卦的彖辞 “保持、聚合天地间伟大的和谐，才有利于坚守正道” 。“国家富有”，这是用来解释坤卦六五爻 “黄色的下裳（象征着谦逊、美德），非常吉祥” 。四部注中说：“《虞书》记载：夔说，‘啊！我敲击着石磬，连百兽都跟着起舞。’” 【集注】1192 临之解，1463 剥之丰（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kun hexagram transformed from the Sui hexagram, it is interpreted as "Yao of the Tang Dynasty and Shun of the Yu Dynasty assisted each other, and the birds and beasts danced joyfully", which is used to explain the name of the Sui hexagram, that is, the meaning of following. "Being comfortable and happy, with nothing happening", this is used to explain the Tuan statement of the Qian hexagram: "Maintaining and aggregating the great harmony between heaven and earth is beneficial to adhering to the right path." "The country is rich", this is used to explain the fifth line (Liuwu) of the Kun hexagram: "The yellow lower garment (Symbolizing humility and virtue), it is extremely auspicious." The annotation in Sibu states: "According to the records in the Yushu: Kui said, 'Ah! I strike the stone chimes, and even the hundred beasts dance along.' " [Collected Annotations] 1192 Lin Zhi Jie, 1463 Bo Zhi Feng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1027隨之屯［左輔右弼, 金玉滿堂］釋隨九五"孚吉嘉, 吉."［常盈不亡］釋坤六五"黃裳, 元吉. ［富如敖倉］釋屯象”雲雷, 屯. 君子以經綸.”［集注］0194蒙之坤, 0438師之歸妺, 3009井之乾, 3177鼎之損.

1027 随之屯

简体白话文：对于随卦中变出的屯卦，解释为 “左边有辅助的人，右边也有辅助的人，家中金玉堆满了厅堂”，这是用来解释随卦九五爻 “心怀诚信，吉祥美好，吉祥” 。“常常盈满而不会消亡”，这是用来解释坤卦六五爻 “黄色的下裳，非常吉祥” 。“富有得就像敖仓（古代的大粮仓）一样”，这是用来解释屯卦的象辞 “云雷交动，象征屯卦。君子因此要筹划经营（开创事业）” 。【集注】0194 蒙之坤，0438 师之归妹，3009 井之乾，3177 鼎之损（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Tun hexagram transformed from the Sui hexagram, it is interpreted as "There are assistants on the left and assistants on the right, and the hall is filled with gold and jade at home", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind, being auspicious and beautiful, it is auspicious." "Always being full and not disappearing", this is used to explain the fifth line (Liuwu) of the Kun hexagram: "The yellow lower garment, it is extremely auspicious." "Being as rich as the Aocang (An ancient large granary)", this is used to explain the image statement of the Tun hexagram: "The movement of clouds and thunder symbolizes the Tun hexagram. A gentleman should thus plan and manage (start a career)." [Collected Annotations] 0194 Meng Zhi Kun, 0438 Shi Zhi Guimei, 3009 Jing Zhi Qian, 3177 Ding Zhi Sun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1028隨之蒙［蒼龍單獨, 與石相觸］釋隨上六象"拘係之, 上窮也." 言位已極, 上無所隨, 只能被迫從於下.［摧折兩角］釋屯卦名, 艱難. ［室家不足］䆁蒙六四"困蒙, 吝." 本句依坤之屯增列. ［集注］0067坤之屯.

1028 随之蒙

简体白话文：对于随卦中变出的蒙卦，解释为 “青色的龙独自行动，与石头相碰撞”，这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。意思是说位置已经到了极点，向上没有可随从的对象，只能被迫随从于下。“折断了两个角”，这是用来解释屯卦的卦名，即艰难的意思。“家庭物资不足”，这是用来解释蒙卦六四爻 “陷入困境的蒙昧（受困于蒙昧），有困难” 。本句依照坤之屯增列。【集注】0067 坤之屯（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Meng hexagram transformed from the Sui hexagram, it is interpreted as "The green dragon acts alone and collides with the stone", which is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." It means that the position has reached the extreme, and there is no object to follow upwards, so it can only be forced to follow downwards. "Breaking off two horns", this is used to explain the name of the Tun hexagram, that is, the meaning of difficulty. "The family supplies are insufficient", this is used to explain the fourth line (Liusi) of the Meng hexagram: "Being trapped in ignorance (trapped in the state of ignorance), there are difficulties." This sentence is added according to the Tun hexagram transformed from the Kun hexagram. [Collected Annotations] 0067 Kun Zhi Tun (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1029隨之需［釣日厭部, 善逐人走］釋隨六二"係小子, 失丈夫." 尚注"首句有訛字, 未詳其義." 翟校本作"洛陽嫁女." ［來嫁無夫］䆁蒙六四象"困蒙之吝, 獨遠實也." ［不安其廬］釋需九二"需于沙, 小有言, 終吉."

1029 随之需

简体白话文：对于随卦中变出的需卦，解释为 “‘钓日厌部’（尚氏注释说首句有讹字，不明白其含义。翟校本作‘洛阳嫁女’），善于跟着人跑”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“前来嫁人却没有丈夫”，这是用来解释蒙卦六四爻的象辞 “受困于蒙昧的困难，是因为独自远离了实质（真实、有帮助的事物）” 。“不能安心地住在自己的房屋里”，这是用来解释需卦九二爻 “在沙滩上等待（需于沙），会有小的言语纷争，最终吉祥” 。

英文：For the Xu hexagram transformed from the Sui hexagram, it is interpreted as " 'Diao Ri Yan Bu' (Mr. Shang's annotation says that there are misused characters in the first sentence and he doesn't understand its meaning. The Zhai school's edition reads 'Marrying off a daughter in Luoyang'), being good at following people", which is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "Coming to get married but having no husband", this is used to explain the image statement of the fourth line (Liusi) of the Meng hexagram: "The difficulty of being trapped in ignorance is because of being alone and far away from the essence (the real and helpful things)." "Not being able to live in one's own house at ease", this is used to explain the second line (Liuer) of the Xu hexagram: "Waiting on the sand (Xu Yu Sha), there will be small verbal disputes, and finally it is auspicious."

1030隨之訟［逐虎驅狼, 避去不祥］釋隨九四"隨有獲, 貞凶. 有孚在道以明, 何咎？" ［凶惡北行］釋需六四"需于血, 出自穴." ［與喜相逢］釋訟九五"訟, 元吉."

1030 随之讼

简体白话文：对于随卦中变出的讼卦，解释为 “追逐老虎，驱赶狼，避开不吉祥的事物”，这是用来解释随卦九四爻 “随从（做事）有所收获，坚守正道却有凶险。心怀诚信，在道路上（行事）保持光明磊落，又有什么过错呢？” 。“凶恶的事物向北行进”，这是用来解释需卦六四爻 “在血泊中等待（需于血），从洞穴中出来” 。“与喜悦相逢”，这是用来解释讼卦九五爻 “争讼，非常吉祥” 。

英文：For the Song hexagram transformed from the Sui hexagram, it is interpreted as "Chasing the tiger and driving away the wolf, avoiding the inauspicious things", which is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following (doing things) and getting something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity on the path, what is the fault?" "The evil things move northward", this is used to explain the fourth line (Liusi) of the Xu hexagram: "Waiting in a pool of blood (Xu Yu Xue), coming out from the cave." "Meeting joy", this is used to explain the fifth line (Jiuwu) of the Song hexagram: "Litigating, it is extremely auspicious."

1031隨之師［齎貝贖狸, 不聰我辭］釋隨九四"隨有獲, 貞凶. 有孚在道以明, 何咎？" 聰, 他本作聽. ［繫於虎須］釋訟九四"不克訟, 復即命, 渝, 安貞, 吉." ［牽不得來］釋師六四"師左次, 無咎." ［集注］0294需之睽, 0753否之革, 0780同人之否, 1412剝之蒙, 2855萃之蹇, 3231震之咸, 3589巽之需.

1031 随之师

简体白话文：对于随卦中变出的师卦，解释为 “拿着钱财去赎回狐狸，却不听从我的言辞”，这是用来解释随卦九四爻 “随从（做事）有所收获，坚守正道却有凶险。心怀诚信，在道路上（行事）保持光明磊落，又有什么过错呢？” 。“聪”，其他版本写作 “听” 。“被老虎的胡须牵绊住”，这是用来解释讼卦九四爻 “争讼不能取胜，就回到原来的命运（位置），改变态度，安于坚守正道，吉祥” 。“拉它却拉不过来”，这是用来解释师卦六四爻 “军队在左边驻扎（师左次），没有灾祸” 。【集注】0294 需之睽，0753 否之革，0780 同人之否，1412 剥之蒙，2855 萃之蹇，3231 震之咸，3589 巽之需（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Shi hexagram transformed from the Sui hexagram, it is interpreted as "Taking money to redeem the fox, but not listening to my words", which is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following (doing things) and getting something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity on the path, what is the fault?" "Cong" is written as "Ting" in other versions. "Being caught by the tiger's whiskers", this is used to explain the fourth line (Jiusi) of the Song hexagram: "Not being able to win the lawsuit, then returning to the original fate (position), changing the attitude, adhering to the right path peacefully, it is auspicious." "Pulling it but not being able to bring it over", this is used to explain the fourth line (Liusi) of the Shi hexagram: "The army camps on the left (Shi Zuo Ci), there is no disaster." [Collected Annotations] 0294 Xu Zhi Kui, 0753 Pi Zhi Ge, 0780 Tongren Zhi Pi, 1412 Bo Zhi Meng, 2855 Cui Zhi Jian, 3231 Zhen Zhi Xian, 3589 Xun Zhi Xu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1032隨之比［同載共輿, 中道別去］釋隨六二"係小子, 失丈夫." ［喪我元夫］釋師六三"師或輿尸, 凶." ［獨與孤居］釋比上六"比之無首, 凶." ［集注］0497比之革, 2471蹇之蹇.

1032 随之比

简体白话文：对于随卦中变出的比卦，解释为 “同坐在一辆车上，在半路上分别离去”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“失去了我的好丈夫”，这是用来解释师卦六三爻 “军队有时载着战死者的尸体归来，有凶险” 。“独自与孤独相伴居住”，这是用来解释比卦上六爻 “亲比却没有首领（带头的人），有凶险” 。【集注】0497 比之革，2471 蹇之蹇（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Bi hexagram transformed from the Sui hexagram, it is interpreted as "Sitting in the same carriage and separating on the way", which is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "Losing my good husband", this is used to explain the third line (Liusan) of the Shi hexagram: "Sometimes the army carries the corpses of the fallen soldiers back, there is danger." "Living alone and accompanied by loneliness", this is used to explain the sixth line (Shangliu) of the Bi hexagram: "Having close association but without a leader, there is danger." [Collected Annotations] 0497 Bi Zhi Ge, 2471 Jian Zhi Jian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1033隨之小畜［奮翅鼓翼, 將之嘉國］釋隨九五"孚于嘉, 吉." ［愆期失時］䆁比初六"有孚比之, 無咎. 有孚盈缶, 終來有它吉." ［反得所欲］釋小畜初九"復自道, 何其咎？ 吉."

1033 随之小畜

简体白话文：对于随卦中变出的小畜卦，解释为 “奋力地振动翅膀，将要前往美好的国家”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“延误了期限，失去了时机”，这是用来解释比卦初六爻 “心怀诚信，亲比他人，没有灾祸。心怀诚信，就像满溢的瓦罐，最终会有意外的吉祥” 。“反而得到了自己想要的东西”，这是用来解释小畜卦初九爻 “回到自己的道路上，有什么过错呢？吉祥” 。

英文：For the Xiaoxu hexagram transformed from the Sui hexagram, it is interpreted as "Vigorously flapping the wings and about to go to a beautiful country", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Delaying the deadline and losing the opportunity", this is used to explain the first line (Chuliu) of the Bi hexagram: "Having integrity in mind and closely associating with others, there is no disaster. Having integrity in mind is like a full crock, and finally there will be unexpected auspiciousness." "Instead getting what one wants", this is used to explain the first line (Chujiu) of the Xiaoxu hexagram: "Returning to one's own path, what is the fault? It is auspicious."

1034隨之履［目傾心惑, 夏姬在側］釋雜卦"隨, 無故也." 言舍己從人.［申公顛倒］釋小畜九三"輿説輻, 夫妻反目." ［巫臣亂國］釋履象"上天下澤, 履. 君子以辨上下, 定民志." 尚注“左傳：楚滅陳, 取夏姬, 楚王及子反等皆欲娶之, 皆為申公巫臣諫止. 後巫臣自娶夏姬, 奔晉, 楚滅其家, 巫臣乃遣其子適吳, 教吳伐楚, 子重, 子反一歲七奔命.”

1034 随之履

简体白话文：对于随卦中变出的履卦，解释为 “眼睛看向一侧，内心被迷惑，夏姬就在身旁”，这是用来解释《杂卦传》中 “随卦，是没有变故（舍己从人）的意思” 。意思是舍弃自己的想法而顺从他人。“申公（的行为）颠倒错乱”，这是用来解释小畜卦九三爻 “车轮的辐条脱落，夫妻反目成仇” 。“巫臣使国家混乱”，这是用来解释履卦的象辞 “上面是天，下面是泽，象征履卦。君子因此要分辨上下的秩序，安定百姓的志向” 。尚氏注释说：“《左传》记载：楚国灭掉陈国，得到夏姬，楚王以及子反等人都想娶她，都被申公巫臣劝谏阻止了。后来巫臣自己娶了夏姬，逃到晋国，楚国灭掉了他的家族，巫臣于是派他的儿子到吴国，教吴国攻打楚国，子重、子反一年之中七次奉命奔走（应对吴国的进攻）。”

英文：For the Lü hexagram transformed from the Sui hexagram, it is interpreted as "Looking to one side with the eyes and being confused in the heart, Xia Ji is by the side", which is used to explain in the Zagua Zhuan: "The Sui hexagram means having no change (giving up one's own ideas and following others)." It means giving up one's own thoughts and conforming to others. "The behavior of Duke Shen is upside down and disordered", this is used to explain the third line (Jiusan) of the Xiaoxu hexagram: "The spokes of the wheel fall off, and the husband and wife turn against each other." "Wu Chen makes the country chaotic", this is used to explain the image statement of the Lü hexagram: "Heaven is above and the marsh is below, symbolizing the Lü hexagram. A gentleman should thus distinguish the order of the upper and lower and stabilize the aspirations of the people." Mr. Shang's annotation says: "According to the records in the Zuo Zhuan: The State of Chu destroyed the State of Chen and got Xia Ji. The King of Chu and Zi Fan and others all wanted to marry her, and they were all dissuaded by Shen Gong Wu Chen. Later, Wu Chen married Xia Ji himself and fled to the State of Jin. The State of Chu destroyed his family. So Wu Chen sent his son to the State of Wu and taught the State of Wu to attack the State of Chu. Zi Chong and Zi Fan were ordered to run around seven times in a year (to deal with the attacks of the State of Wu)."

1035隨之泰［搏鳩彈鵲, 逐兔山北］釋隨六二"係小子, 失丈夫." ［丸盡日暮］釋履上九"視履考祥, 其旋元吉." ［失獲無得］釋泰六四"翩翩, 不富以其鄰, 不戒以孚."

1035 随之泰

简体白话文：对于随卦中变出的泰卦，解释为 “捕捉斑鸠，用弹丸打喜鹊，在山的北面追逐兔子”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“弹丸用完了，太阳也落山了”，这是用来解释履卦上九爻 “回顾自己的行为，考察吉凶的征兆，能够转身（及时调整）就非常吉祥” 。“没有得到失去的东西，也没有额外的收获”，这是用来解释泰卦六四爻 “轻快地飞翔，不因为邻居而富有，不用告诫就心怀诚信” 。

英文：For the Tai hexagram transformed from the Sui hexagram, it is interpreted as "Catching the turtledove, shooting the magpie with a pellet, and chasing the rabbit on the north side of the mountain", which is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "The pellets are used up and the sun has set", this is used to explain the ninth line (Shangjiu) of the Lü hexagram: "Looking back on one's behavior and examining the omens of good and bad fortune, being able to turn around (adjust in time) is extremely auspicious." "Not getting what was lost and having no additional gain", this is used to explain the fourth line (Liusi) of the Tai hexagram: "Flying briskly, not getting rich because of the neighbors, having integrity in mind without being admonished."

1036隨之否［鹿求其子, 虎廬之里］釋隨卦名, 隨從.［唐伯李耳］言伯都事神虎. 䆁泰九三"無平不陂, 無往不復, 艱貞, 無咎. 勿恤其孚, 于食有福." 言通泰可以轉化為閉塞, 唯有保持貞正與誠信, 才能免禍而獲得食祿. 漢楊雄方言"虎...或謂之伯都." 漢應劭風俗通"呼虎為李耳." 唐伯似應為伯都, 應非唐伯虎. 郭璞注"俗曰伯都事神虎說."［貪不我許］釋否卦名, 閉阻. ［集注］ 3775渙之既濟. 4084未濟之艮.

1036 随之否

简体白话文：对于随卦中变出的否卦，解释为 “鹿在寻找它的孩子，而老虎就在它的巢穴附近”，这是用来解释随卦的卦名，即随从的意思。“唐伯（应该是伯都）和李耳（指老虎的别称）”，这里说的是伯都事奉神虎（相关传说）。这是用来解释泰卦九三爻 “没有平坦而不变成倾斜的，没有前往而不回来的，在艰难中坚守正道，没有灾祸。不要担忧自己的诚信，在饮食方面会有福分” 。意思是通达安泰可以转化为闭塞，只有保持正直和诚信，才能避免灾祸并获得食禄。汉代杨雄的《方言》记载 “虎…… 有的地方称之为伯都。” 汉代应劭的《风俗通》记载 “把老虎叫做李耳。” “唐伯” 似乎应该是 “伯都”，应该不是唐伯虎。郭璞注释说 “俗话说伯都事奉神虎的说法。” “贪婪（的人）不答应我”，这是用来解释否卦的卦名，即闭塞、阻遏的意思。【集注】3775 涣之既济，4084 未济之艮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Pi hexagram transformed from the Sui hexagram, it is interpreted as "The deer is looking for its child, and the tiger is near its den", which is used to explain the name of the Sui hexagram, that is, the meaning of following. "Tang Bo (It should be Bo Du) and Li Er (Referring to the other name of the tiger)", here it refers to the legend that Bo Du serves the divine tiger. This is used to explain the third line (Jiusan) of the Tai hexagram: "There is no flatness that does not turn into inclination, there is no going that does not come back. Adhering to the right path in difficulties, there is no disaster. Don't worry about your integrity, there will be good fortune in terms of food." It means that smoothness and peace can be transformed into blockage. Only by maintaining integrity and honesty can one avoid disasters and obtain food and salary. According to the records in the Fangyan by Yang Xiong in the Han Dynasty: "The tiger... In some places, it is called Bo Du." According to the records in the Fengsu Tong by Ying Shao in the Han Dynasty: "The tiger is called Li Er." "Tang Bo" seems to be "Bo Du" and should not be Tang Bohu. Guo Pu's annotation says: "As the saying goes, the statement that Bo Du serves the divine tiger." "The greedy (person) doesn't agree with me", this is used to explain the name of the Pi hexagram, that is, the meaning of blockage and obstruction. [Collected Annotations] 3775 Huan Zhi Jiji, 4084 Weiji Zhi Gen (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1037隨之同人［敗魚鮑室, 臭不可聞］釋隨初九"官有渝, 貞吉. 出門交有功." ［上山履塗］䆁否卦名, 閉阻.［歸傷我足］䆁同人上九”同人于郊, 志未得也.”

1037 随之同人

简体白话文：对于随卦中变出的同人卦，解释为 “腐烂的鱼放在卖鲍鱼的屋子里，臭气熏得让人无法闻”，这是用来解释随卦初九爻 “官职有变动，坚守正道吉祥。出门与人交往会有功劳” 。“上山走在泥泞的道路上”，这是用来解释否卦的卦名，即闭塞、阻遏的意思。“回来的时候伤了我的脚”，这是用来解释同人卦上九爻 “在郊外和人同心同德（同人于郊），但志向没有实现” 。

英文：For the Tongren hexagram transformed from the Sui hexagram, it is interpreted as "The rotten fish is placed in the house where abalones are sold, and the stench is unbearable", which is used to explain the first line (Chujiu) of the Sui hexagram: "There is a change in the official position, adhering to the right path is auspicious. Going out and interacting with people will bring credit." "Going up the mountain and walking on the muddy road", this is used to explain the name of the Pi hexagram, that is, the meaning of blockage and obstruction. "Hurting my foot when coming back", this is used to explain the ninth line (Shangjiu) of the Tongren hexagram: "Being of one heart and one mind with people in the suburbs (Tongren Yu Jiao), but the aspiration has not been achieved."

1038隨之大有［華燈百枝, 消暗衰微］釋隨卦名, 隨從. ［精光訖盡] 䆁同人上九"同人于郊, 志未得也." ［奄如灰糜］釋大有九四"匪其彭, 无咎."［集注］2401睽之遯, 3303艮之蹇.

1038 随之大有

简体白话文：对于随卦中变出的大有卦，解释为 “上百枝华丽的灯盏，消除黑暗，驱散衰微之气”，这是用来解释随卦的卦名，即随从的意思。“光芒完全消失殆尽”，这是用来解释同人卦上九爻 “在郊外和人同心同德（同人于郊），但志向没有实现” 。“像灰烬一样迅速衰败”，这是用来解释大有卦九四爻 “不过分强盛（匪其彭），没有灾祸” 。【集注】2401 睽之遁，3303 艮之蹇（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dayou hexagram transformed from the Sui hexagram, it is interpreted as "Hundreds of gorgeous lamp branches, dispelling the darkness and the declining atmosphere", which is used to explain the name of the Sui hexagram, that is, the meaning of following. "The radiance completely fades away", this is used to explain the ninth line (Shangjiu) of the Tongren hexagram: "Being of one heart and one mind with people in the suburbs (Tongren Yu Jiao), but the aspiration has not been achieved." "Decaying rapidly like ashes", this is used to explain the fourth line (Jiusi) of the Dayou hexagram: "Not being overly powerful (Fei Qi Peng), there is no disaster." [Collected Annotations] 2401 Kui Zhi Dun, 3303 Gen Zhi Jian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1039隨之謙［顏叔子夏, 遊傲仁宇］釋隨九五"孚于嘉, 吉." 丁云”史記仲尼弟子列傳”顏之僕字叔. 鄭玄曰：魯人. 又卜商, 字子夏. 鄭玄曰：溫國卜商. 謂遊聖人之門, 故曰仁宇也.”［溫良受福］䆁大有上九"自天祐之, 吉無不利." ［不失其所］釋謙九三"勞謙, 君子有終, 吉."

1039 随之谦

简体白话文：对于随卦中变出的谦卦，解释为 “颜叔（颜之仆字叔）和子夏（卜商字子夏），在充满仁德的境界中遨游”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。丁氏说：“《史记・仲尼弟子列传》记载，颜之仆字叔，郑玄说：是鲁国人。又有卜商，字子夏，郑玄说：是温国的卜商。说他们在圣人的门下学习，所以称为‘仁宇’（充满仁德的境界）。” “温和善良，因而享受福气”，这是用来解释大有卦上九爻 “得到上天的庇佑，吉祥，没有什么不利的” 。“不失去自己的位置（本分）”，这是用来解释谦卦九三爻 “勤劳而谦虚，君子会有好的结局，吉祥”

英文：For the Qian hexagram transformed from the Sui hexagram, it is interpreted as "Yan Shu (Yan Zhipu, styled Shu) and Zi Xia (Bu Shang, styled Zi Xia), wandering in the realm full of benevolence and virtue", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." Mr. Ding said: "According to the records in the Shiji, Zhongni Dizi Liezhuan, Yan Zhipu was styled Shu. Zheng Xuan said: He was from the State of Lu. And Bu Shang was styled Zi Xia. Zheng Xuan said: Bu Shang was from the State of Wen. It is said that they studied under the sage, so it is called 'Ren Yu' (the realm full of benevolence and virtue)." "Being gentle and kind, thus enjoying good fortune", this is used to explain the ninth line (Shangjiu) of the Dayou hexagram: "Receiving the blessing of heaven, it is auspicious and there is nothing disadvantageous." "Not losing one's own position (duty)", this is used to explain the third line (Jiusan) of the Qian hexagram: "Being diligent and modest, a gentleman will have a good ending, it is auspicious."

1040隨之豫［梁柱堅固, 子孫蕃盛］釋隨九五"孚于嘉, 吉." ［福喜盈積］釋謙六五"不富以其鄰, 利用侵伐, 无不利."［終無禍悔］釋豫九四象"由豫, 大有得, 志大行也."

1040 随之豫

简体白话文：对于随卦中变出的豫卦，解释为 “房屋的梁柱坚固，子孙繁衍昌盛”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“福气和喜悦满满地积聚着”，这是用来解释谦卦六五爻 “不因为邻居而富有，有利于用兵征伐，没有什么不利的” 。“最终没有灾祸和悔恨”，这是用来解释豫卦九四爻的象辞 “人们依赖他而得到安乐，大有所获，志向得以广泛施行” 。

英文：For the Yu hexagram transformed from the Sui hexagram, it is interpreted as "The beams and pillars of the house are solid, and the descendants multiply and thrive", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Good fortune and joy are fully accumulated", this is used to explain the fifth line (Liuwu) of the Qian hexagram: "Not getting rich because of the neighbors, it is beneficial to use the army for conquest, and there is nothing disadvantageous." "Finally having no disaster and regret", this is used to explain the image statement of the fourth line (Jiusi) of the Yu hexagram: "People rely on him to get comfort and happiness, gain a lot, and their aspirations are widely implemented."

1041隨之隨［鳥鳴東西, 迎其羣侶］釋隨卦名, 隨從. ［似有所屬, 不得自專］釋豫六三"盱豫, 悔; 遲, 有悔."言曲意媚上以求悦樂, 必致悔恨.［空返獨還］釋隨九四"隨有獲, 貞凶. 有孚在道以明, 何咎？"

1041 随之随

简体白话文：对于随卦中变出的随卦（自身变出自身），解释为 “鸟儿在东西方向鸣叫，迎接它的同伴”，这是用来解释随卦的卦名，即随从的意思。“好像有所归属，却不能自己做主”，这是用来解释豫卦六三爻 “媚上求乐（盱豫），会有悔恨；迟疑不决，也会有悔恨” 。意思是曲意逢迎上司来求取愉悦快乐，必然会导致悔恨。“空手返回，独自归来”，这是用来解释随卦九四爻 “随从（做事）有所收获，坚守正道却有凶险。心怀诚信，在道路上（行事）保持光明磊落，又有什么过错呢？”

英文：For the Sui hexagram transformed from the Sui hexagram (transforming into itself), it is interpreted as "The birds are chirping in the east-west direction, welcoming their companions", which is used to explain the name of the Sui hexagram, that is, the meaning of following. "Seeming to have a belonging but not being able to make one's own decisions", this is used to explain the third line (Liusan) of the Yu hexagram: "Currying favor with the superior for pleasure (Xu Yu), there will be regret; being hesitant, there will also be regret." It means that currying favor with the superior to seek pleasure will surely lead to regret. "Returning empty-handed and coming back alone", this is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following (doing things) and getting something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity on the path, what is the fault?"

1042隨之蠱［邊鄙不聳, 民狎於野. 穡人成功］釋隨九五”孚于嘉, 吉.” 聳, 驚動. ［年歲大有］釋蠱六五"幹父之蠱, 用譽."

1042 随之蛊

简体白话文：对于随卦中变出的蛊卦，解释为 “边境地区没有受到惊动，百姓在田野间自由自在地生活。农夫们获得了好收成”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“耸” 是惊动的意思。“这一年获得了大丰收”，这是用来解释蛊卦六五爻 “匡正父亲的弊病（弊端），受到称誉” 。

英文：For the Gu hexagram transformed from the Sui hexagram, it is interpreted as "The border areas have not been alarmed, and the people live freely in the fields. The farmers have a good harvest", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Song" means being alarmed. "There is a great harvest in this year", this is used to explain the fifth line (Liuwu) of the Gu hexagram: "Rectifying the father's defects (drawbacks), being praised."

1043隨之臨［鼃池嗚呴, 呼求水潦］釋隨九四”隨有獲, 貞凶. 有孚在道以明, 何咎？” 呴, 鳴叫. 潦, 大雨. 尚注”春秋繁露求雨法：取五蝦幕置池中, 具酒脯陳請.”［雲雨大會］釋蠱卦名. 惑害. ［流成河海］釋雜卦"臨, 或與." 3389漸之中孚.

1043 随之临

简体白话文：对于随卦中变出的临卦，解释为 “青蛙在池塘里鸣叫，呼唤着雨水”，这是用来解释随卦九四爻 “随从（做事）有所收获，坚守正道却有凶险。心怀诚信，在道路上（行事）保持光明磊落，又有什么过错呢？” 。“呴” 是鸣叫的意思，“潦” 是大雨的意思。尚氏注释说：“《春秋繁露》中的求雨方法：取五只虾蟆放在池塘里，准备好酒肉，陈述请求（祈雨）。” “云和雨大量汇聚”，这是用来解释蛊卦的卦名（蛊有惑乱、事等义，此处从云气交感等角度关联解释），有惑害的含义。“流淌汇聚成了江河湖海”，这是用来解释《杂卦传》中 “临卦，有所施予（或与）” 。【集注】3389 渐之中孚（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Lin hexagram transformed from the Sui hexagram, it is interpreted as "The frogs are croaking in the pond, calling for rain", which is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following (doing things) and getting something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity on the path, what is the fault?" "Xu" means croaking, and "Liao" means heavy rain. Mr. Shang's annotation says: "The rain-seeking method in the Chunqiu Fanlu: Take five toads and put them in the pond, prepare good wine and meat, and state the request (pray for rain)." "The clouds and rain converge in large quantities", this is used to explain the name of the Gu hexagram (The Gu hexagram has the meanings of confusion, affairs, etc. Here it is explained from the perspective of the interaction of cloud qi, etc.), with the meaning of confusion and harm. "Flowing and converging into rivers, lakes and seas", this is used to explain in the Zagua Zhuan: "The Lin hexagram means giving something (Huo Yu)." [Collected Annotations] 3389 Jian Zhi Zhongfu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1044隨之觀［志合意同, 姬姜相從］釋隨卦名, 隨從. 春秋時代, 周王室姬姓, 齊國姜姓. 二常通婚, 故姬姜泛指貴族婦女或美女. 左傳成公九年”雖有姬姜, 無棄蕉萃.” [嘉耦在門］臨九二"咸臨, 吉. 無不利." ［夫子悅喜］釋觀九五"觀我生, 君子無咎."

1044 随之观

简体白话文：对于随卦中变出的观卦，解释为 “志向和心意相同，姬姓和姜姓的人相互随从（联姻等情况）”，这是用来解释随卦的卦名，即随从的意思。在春秋时代，周王室是姬姓，齐国是姜姓，二者常常通婚，所以 “姬姜” 泛指贵族妇女或美女。《左传・成公九年》记载 “虽有姬姜，无弃蕉萃。” “美好的配偶就在门前（指有好的姻缘等）”，这是用来解释临卦九二爻 “以感化之道临人（咸临），吉祥，没有什么不利的” 。“先生（君子）喜悦高兴”，这是用来解释观卦九五爻 “观察我自己所行的道路（观我生），君子没有灾祸” 。

英文：For the Guan hexagram transformed from the Sui hexagram, it is interpreted as "Having the same aspirations and intentions, the people of the Ji surname and the Jiang surname follow each other (such as in the case of marriage)", which is used to explain the name of the Sui hexagram, that is, the meaning of following. In the Spring and Autumn Period, the royal family of the Zhou Dynasty was of the Ji surname, and the State of Qi was of the Jiang surname. The two often intermarried, so "Ji Jiang" generally refers to noble women or beautiful women. According to the records in the Zuo Zhuan, Cheng Gong Jiu Nian: "Although there are noble women (Ji Jiang), do not abandon the withered and haggard ones." "The beautiful spouse is right at the door (referring to having a good marriage, etc.)", this is used to explain the second line (Liuer) of the Lin hexagram: "Governing people with the way of influence (Xian Lin), it is auspicious and there is nothing disadvantageous." "The gentleman (Mr.) is joyful and happy", this is used to explain the fifth line (Jiuwu) of the Guan hexagram: "Observing the path I have taken (Guan Wo Sheng), a gentleman has no disaster."

1045隨之噬嗑［白馬駮騮, 更生不休］釋隨九五"孚于嘉, 吉." 駮騮, 毛色班駁的紅色黑鬃尾良馬. ［富有商人］釋觀初九"觀其生, 君子無咎." ［利得如丘］釋噬嗑九四"噬乾胏, 得金矢, 利艱貞, 無咎." ［集注］1510復之睽, 3191鼎之豐.

1045 随之噬嗑

简体白话文：对于随卦中变出的噬嗑卦，解释为 “白色的马和毛色斑驳的红马（駮騮，毛色斑驳的红色黑鬃尾良马），不断地生长，没有休止”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“富有的商人”，这是用来解释观卦初九爻 “观察他自己所行的道路（观其生），君子没有灾祸” 。“获得的利益像山丘一样多”，这是用来解释噬嗑卦九四爻 “咬食带骨的肉（噬乾胏），得到金属箭头（象征刚直之物），有利于在艰难中坚守正道，没有灾祸” 。【集注】1510 复之睽，3191 鼎之丰（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Shike hexagram transformed from the Sui hexagram, it is interpreted as "The white horse and the mottled red horse (Bohou, a fine horse with a mottled red coat and a black mane and tail), keep growing without stopping", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "The wealthy merchant", this is used to explain the first line (Chujiu) of the Guan hexagram: "Observing the path he has taken (Guan Qi Sheng), a gentleman has no disaster." "The obtained benefits are as many as a hill", this is used to explain the fourth line (Jiusi) of the Shike hexagram: "Biting the meat with bones (Shi Qianzi), getting a metal arrowhead (Symbolizing something upright and firm), it is beneficial to adhere to the right path in difficulties, and there is no disaster." [Collected Annotations] 1510 Fu Zhi Kui, 3191 Ding Zhi Feng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1046隨之賁［太姒夏禹, 經啓九道］釋隨九五"孚于嘉, 吉." 太姒為周文王正妃, 出生於夏禹後代有莘氏. 左傳襄公四年”芒芒禹跡, 畫為九州, 經啓九道.” 杜預注”啓開九州之道.” 指夏禹的遺跡到達遙遠的地方, 他把天下劃分為九州, 開通了許多大道. ［各有攸處］釋噬嗑卦名, 咬合. 攸, 所.［民得安所］釋賁象”山下有火, 賁. 君子以明庶政, 無敢折獄.” 四部注”大禹, 姒姓. 九道, 九州之道. 書：禹別九州.” 太姒, 道藏本, 汲古本作大似. 學津本作大姒.

1046 随之贲

简体白话文：对于随卦中变出的贲卦，解释为 “太姒（周文王正妃，出生于夏禹后代有莘氏）和夏禹，开辟了许多道路”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。《左传・襄公四年》记载 “芒芒禹迹，画为九州，经启九道。” 杜预注释说 “开启九州的道路。” 指的是夏禹的遗迹到达遥远的地方，他把天下划分为九州，开通了许多大道。“各自有自己的处所”，这是用来解释噬嗑卦的卦名，噬嗑有咬合的意思。“攸” 是 “所” 的意思。“百姓能够得到安定的居所”，这是用来解释贲卦的象辞 “山下有火，象征贲卦。君子因此要明辨各项政事，不敢轻率地断案” 。四部注中说：“大禹，姒姓。九道，就是九州的道路。《尚书》记载：禹划分九州。” “太姒”，道藏本、汲古本作 “大似”，学津本作 “大姒” 。

英文：For the Bi hexagram transformed from the Sui hexagram, it is interpreted as "Tai Si (The principal wife of King Wen of Zhou, born into the Youxin clan, descendants of Yu the Great) and Yu the Great, opened up many roads", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." According to the records in the Zuo Zhuan, Xiang Gong Si Nian: "The vast traces of Yu the Great divided the land into nine provinces and opened up many roads." Du Yu's annotation says: "Opening up the roads of the nine provinces." It means that the traces of Yu the Great reached faraway places, and he divided the world into nine provinces and opened up many great roads. "Each has its own place", this is used to explain the name of the Shike hexagram. Shike means biting and closing. "You" means "place". "The common people can get a stable residence", this is used to explain the image statement of the Bi hexagram: "There is fire under the mountain, symbolizing the Bi hexagram. A gentleman should thus distinguish various government affairs clearly and not judge cases rashly." The annotation in Sibu states: "Yu the Great was of the Si surname. The Nine Roads refer to the roads of the Nine Provinces. The Shangshu records: Yu divided the Nine Provinces." "Tai Si" is written as "Da Si" in the Daocang Ben and the Jigu Ben, and as "Tai Si" in the Xuejin Ben.

1047隨之剝［甲戊己庚, 隨時轉行］釋隨卦名, 隨從. 翟云"甲為春, 庚為秋, 錯舉春秋以概四時, 戊己運於四時也." 戊己應為長夏. 焦氏易林注”隨上互大坎, 坎納戊. 下互大離, 離納己, 震納庚. 甲東方春, 庚西方秋. 坎戊子冬天, 離己夏天. 故曰甲戊己庚, 隨時轉行.”［不失其心, 唐季發憤］釋賁九三"永貞之吉, 終莫之陵也." 尚注"唐季, 謂高祖. 劉向高袓頌：漢帝本系, 出自唐帝. 班固述贊：皇矣大漢, 纂堯之緒.”［擒滅子嬰］釋剝六三"剝之, 無咎."

1047 随之剥

简体白话文：对于随卦中变出的剥卦，解释为 “甲、戊、己、庚（这些天干代表不同时节），随着时间的推移而运转变化”，这是用来解释随卦的卦名，即随从的意思。翟氏说：“甲代表春天，庚代表秋天，交错列举春秋来概括四季，戊己在四季中运行。” 戊己应该代表长夏。焦氏《易林》注释说：“随卦上互卦是大坎卦，坎卦纳戊。下互卦是大离卦，离卦纳己，震卦纳庚。甲代表东方的春天，庚代表西方的秋天。坎卦的戊子代表冬天，离卦的己代表夏天。所以说甲戊己庚，随着时间的推移而运转变化。” “不失去自己的本心，唐高祖（唐季，这里指高祖。刘向《高祖颂》：汉帝本系，出自唐帝。班固《述赞》：皇矣大汉，纂尧之绪。）发愤图强”，这是用来解释贲卦九三爻 “长久坚守正道的吉祥，最终不会被欺凌” 。“擒获并消灭了子婴”，这是用来解释剥卦六三爻 “剥落（去除）它，没有灾祸” 。

英文：For the Bo hexagram transformed from the Sui hexagram, it is interpreted as "Jia, Wu, Ji, Geng (These heavenly stems represent different seasons), changing and operating with the passage of time", which is used to explain the name of the Sui hexagram, that is, the meaning of following. Mr. Zhai said: "Jia represents spring, Geng represents autumn. Listing spring and autumn alternately to generalize the four seasons, Wu and Ji operate in the four seasons." Wu and Ji should represent the late summer. Mr. Jiao's annotation in the Yilin says: "The upper interhexagram of the Sui hexagram is the Great Kan hexagram, and the Kan hexagram accepts Wu. The lower interhexagram is the Great Li hexagram, and the Li hexagram accepts Ji. The Zhen hexagram accepts Geng. Jia represents the spring in the east, and Geng represents the autumn in the west. The Wuzi of the Kan hexagram represents winter, and the Ji of the Li hexagram represents summer. So it is said that Jia, Wu, Ji, Geng change and operate with the passage of time." "Not losing one's own original heart, Emperor Gaozu of the Tang Dynasty (Tang Ji here refers to Emperor Gaozu. Liu Xiang's Gaozu Song: The imperial lineage of the Han Dynasty originated from the emperors of the Tang Dynasty. Ban Gu's Shuzan: The great Han Dynasty inherited the heritage of Yao.) strived to become stronger with determination", this is used to explain the third line (Jiusan) of the Bi hexagram: "The auspiciousness of adhering to the right path for a long time, and finally not being bullied." "Capturing and eliminating Ziying", this is used to explain the third line (Liusan) of the Bo hexagram: "Peeling (removing) it, there is no disaster."

1048隨之復［穆違百里, 使孟厲武］釋隨九四"隨有獲, 貞凶." 尚注"左傳僖公三十三年, 秦穆公不聽蹇叔之諫, 使百里孟明視襲鄭, 敗於殽. 而史記謂百里奚與䞿叔並諫, 並曰穆違百里." ［將師襲戰］釋剝卦辭"不利有攸往." ［敗於殽右］䆁復上六"迷復, 凶, 有災眚. 有災眚. 用行師, 終有大敗, 以其國君凶. 至于十年不克征." ［集注］2590損之明夷.

1048 随之复

简体白话文：对于随卦中变出的复卦，解释为 “秦穆公违背了百里奚（和蹇叔）的劝谏，派遣孟明视（百里孟明视）发动战争（使孟厉武，指使孟明视勇武作战）”，这是用来解释随卦九四爻 “随从（做事）有所收获，坚守正道却有凶险” 。尚氏注释说：“《左传・僖公三十三年》记载，秦穆公不听从蹇叔的劝谏，派遣百里孟明视袭击郑国，在殽山战败。而《史记》说百里奚与蹇叔一起劝谏，并且说秦穆公违背了百里奚（的劝谏）。” “将领和军队发动袭击作战”，这是用来解释剥卦的卦辞 “不利于有所前往” 。“在殽山的右边战败”，这是用来解释复卦上六爻 “迷失了返回的路，有凶险，有灾祸。有灾祸。如果用兵作战，最终会遭遇大败，而且会使自己的国君有凶险。甚至十年都不能出征” 。【集注】2590 损之明夷（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Fu hexagram transformed from the Sui hexagram, it is interpreted as "Duke Mu of Qin went against the admonition of Baili Xi (and Jian Shu), and dispatched Meng Mingshi (Baili Meng Mingshi) to start a war (Shi Meng Li Wu, that is, making Meng Mingshi fight bravely)", which is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following (doing things) and getting something, adhering to the right path but there is danger." Mr. Shang's annotation says: "According to the records in the Zuo Zhuan, Xi Gong San Shi San Nian, Duke Mu of Qin did not listen to the admonition of Jian Shu and dispatched Baili Meng Mingshi to attack the State of Zheng and was defeated at the Xiaoshan Mountain. And the Shiji says that Baili Xi and Jian Shu admonished together, and it is said that Duke Mu of Qin went against the admonition of Baili Xi." "The generals and the army launch an attack and fight", this is used to explain the hexagram statement of the Bo hexagram: "It is not beneficial to go somewhere." "Being defeated on the right side of the Xiaoshan Mountain", this is used to explain the sixth line (Shangliu) of the Fu hexagram: "Losing the way back, there is danger, there is a disaster. There is a disaster. If using the army to fight, there will finally be a great defeat, and it will make one's own monarch in danger. Even in ten years, one cannot go on an expedition." [Collected Annotations] 2590 Sun Zhi Mingyi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1049隨之無妄［茅茹本居, 與類相投］釋隨卦名, 隨從, 隨順.［願慕羣旅］䆁復六二"休復, 吉." ［不離其巢］釋無妄上九"無妄, 行有眚, 無攸利." ［集注］0101坤之家人.

1049 随之无妄

简体白话文：对于随卦中变出的无妄卦，解释为 “茅草的根须原本就长在一起，与同类相互投合”，这是用来解释随卦的卦名，即随从、随顺的意思。“心中向往、倾慕同伴”，这是用来解释复卦六二爻 “美好的回复（休复，指能回复到善道），吉祥” 。“不离开自己的巢穴”，这是用来解释无妄卦上九爻 “不妄为（无妄），行动会有灾祸，没有什么有利的” 。【集注】0101 坤之家人（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Wuwang hexagram transformed from the Sui hexagram, it is interpreted as "The roots of the thatch originally grow together and match with the same kind", which is used to explain the name of the Sui hexagram, that is, the meaning of following and conforming. "Yearning for and admiring one's companions in the heart", this is used to explain the second line (Liuer) of the Fu hexagram: "Beautiful restoration (Xiu Fu, referring to being able to return to the path of goodness), it is auspicious." "Not leaving one's own nest", this is used to explain the ninth line (Shangjiu) of the Wuwang hexagram: "Not acting recklessly (Wu Wang), there will be a disaster in action, and there is nothing beneficial." [Collected Annotations] 0101 Kun Zhi Jiaren (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1050隨之大畜［伯仲叔季, 日暮寢寐］釋隨象"澤中有雷, 隨. 君子以嚮晦入宴息." ［坐臥失明］釋无妄六三"无妄之災, 或繫之牛, 行人之得, 邑人之災." ［喪其貝囊］釋大畜初九"有厲, 利已." ［集注］0914謙之蠱, 3835節之渙.

1050 随之大畜

简体白话文：对于随卦中变出的大畜卦，解释为 “伯、仲、叔、季（兄弟排行，这里表示时间推移等），到了傍晚就入睡休息”，这是用来解释随卦的象辞 “泽中有雷，象征随卦。君子因此要在傍晚时进入休息状态（向晦入宴息）” 。“坐着或躺着的时候失去了视力（比喻遭遇意外灾祸）”，这是用来解释无妄卦六三爻 “意想不到的灾祸，就好像有人拴着的牛，被过路人牵走了，这是居住在邑里的人的灾祸” 。“丢失了装着钱财的袋子”，这是用来解释大畜卦初九爻 “有危险，适宜停止（利已）” 。【集注】0914 谦之蛊，3835 节之涣（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Daxu hexagram transformed from the Sui hexagram, it is interpreted as "Bo, Zhong, Shu, Ji (The ranking of brothers, here it indicates the passage of time, etc.), go to sleep when it is evening", which is used to explain the image statement of the Sui hexagram: "There is thunder in the marsh, symbolizing the Sui hexagram. A gentleman should thus enter a state of rest in the evening (Xiang Hui Ru Yan Xi)." "Losing one's eyesight while sitting or lying down (Metaphorically encountering an unexpected disaster)", this is used to explain the third line (Jiusan) of the Wuwang hexagram: "Unexpected disaster is like a cow tied up by someone, which is taken away by a passer-by. This is a disaster for the people living in the town." "Losing the bag containing money", this is used to explain the first line (Chujiu) of the Daxu hexagram: "There is danger, and it is appropriate to stop (Li Ji)." [Collected Annotations] 0914 Qian Zhi Gu, 3835 Jie Zhi Huan (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1051隨之頤［亡羊補牢, 張氏失牛］釋隨六二"係小子, 失丈夫." ［騂駟奔走］釋大畜九三"良馬逐, 利艱貞. 曰閑輿衛, 利有攸往." ［鵠盜我魚］釋頤彖"自求口實, 觀其自養也." 丁云”戰國策: 見兔而顧犬未為遲也, 亡羊而補牢未為晚也.” [集注］2786姤之大壯.

1051 随之颐

简体白话文：对于随卦中变出的颐卦，解释为 “亡羊补牢（比喻出了问题以后想办法补救，可以防止继续受损失），张氏丢失了牛”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“红色的四匹马奔跑着”，这是用来解释大畜卦九三爻 “良马在追逐，有利于在艰难中坚守正道。说要熟练掌握车马和防卫之事，有利于有所前往” 。“天鹅偷走了我的鱼”，这是用来解释颐卦的彖辞 “自己谋求口中的食物（维持生计），观察他自我养育的能力” 。丁氏说：“《战国策》记载：‘见兔而顾犬未为迟也，亡羊而补牢未为晚也。’” 【集注】2786 姤之大壮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Yi hexagram transformed from the Sui hexagram, it is interpreted as "Mending the fold after a sheep is lost (It is a metaphor that taking measures to remedy the problem can prevent further losses), the Zhang family lost their cow", which is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "Four red horses are running", this is used to explain the third line (Jiusan) of the Daxu hexagram: "The fine horses are chasing, it is beneficial to adhere to the right path in difficulties. It is said to master the matters of the carriage and defense skillfully, and it is beneficial to go somewhere." "The swan stole my fish", this is used to explain the Tuan statement of the Yi hexagram: "Seeking food for one's own mouth (sustaining one's livelihood), observing one's ability of self-nourishment." Mr. Ding said: "According to the records in the Zhanguoce: 'It is not too late to look for the dog when seeing the rabbit, and it is not too late to mend the fold after a sheep is lost.' " [Collected Annotations] 2786 Gou Zhi Dazhuang (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1052隨之大過［雀目燕顙, 畏昏無光］釋隨六二"係小子, 失丈夫." 顙, 額頭. 雀目, 夜盲, 鷄盲. 陸佃埤雅卷七”舊說雀目夕昏, 人有至夕昏不見物者, 謂之雀瞀, 即此類也.” 孟子滕文公上”其額有紕, 睨而不視.” [思我狡童］釋頤初九"舍爾靈龜, 觀我朵頤, 凶."［不見子充］釋大過九三"棟橈, 凶." 尚注"狡童, 鄭風篇名, 淫女見絕於人之詩, 故曰思, 曰不見. 不見子充, 亦鄭詩語.”

1052 随之大过

简体白话文：对于随卦中变出的大过卦，解释为 “像麻雀的眼睛和燕子的额头（形容目光短浅、畏缩的样子），害怕昏暗没有光亮”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“颡” 是额头的意思。“雀目” 指夜盲症，也叫 “鸡盲”。陆佃《埤雅》卷七记载：“旧说麻雀的眼睛在傍晚就昏花，人有到傍晚看不见东西的，叫做雀瞀，就是这类情况。” 《孟子・滕文公上》记载 “其额有紕，睨而不视。” “思念我的英俊少年（狡童）”，这是用来解释颐卦初九爻 “舍弃你灵验的神龟（象征自身的美德等），看着我鼓动腮帮子（贪吃的样子），有凶险” 。“见不到子充（理想中的男子）”，这是用来解释大过卦九三爻 “栋梁弯曲，有凶险” 。尚氏注释说：“《狡童》是《郑风》中的篇名，是淫荡的女子被人拒绝后的诗，所以说‘思’（思念），说‘不见’（见不到）。‘不见子充’也是《郑风》中的语句。”

英文：For the Daguo hexagram transformed from the Sui hexagram, it is interpreted as "Like the eyes of a sparrow and the forehead of a swallow (Describing the appearance of being shortsighted and timid), being afraid of the darkness without light", which is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "Sang" means the forehead. "Que Mu" refers to night blindness, also called "Ji Mang". According to the records in Lu Dian's Piya, Volume Seven: "It is said that the eyes of sparrows become dim in the evening. People who can't see things in the evening are called Que Mao, which is this kind of situation." According to the records in Mencius, Teng Wengong Shang: "There is a flaw on his forehead, and he looks askance and doesn't look directly." "Missing my handsome young man (Jiao Tong)", this is used to explain the first line (Chujiu) of the Yi hexagram: "Abandoning your efficacious divine turtle (Symbolizing one's own virtues, etc.), looking at me moving my cheeks (The appearance of gluttony), there is danger." "Not seeing Zi Chong (The ideal man)", this is used to explain the third line (Jiusan) of the Daguo hexagram: "The beam is bent, there is danger." Mr. Shang's annotation says: "Jiao Tong is the title of a poem in the Zheng Feng. It is a poem of a licentious woman who has been rejected by someone, so it says 'Si' (missing) and 'Bu Jian' (not seeing). 'Bu Jian Zi Chong' is also a sentence in the Zheng Feng."

1053隨之坎［入暗出明, 動作有光］釋隨九五"孚于嘉, 吉." ［運轉休息］䆁大過初六"藉用白茅, 無咎." ［常樂允康］釋坎九五"坎不盈, 祇既平, 無咎." ［集注］0728否之復, 1293噬嗑之同人.

1053 随之坎

简体白话文：对于随卦中变出的坎卦，解释为 “进入黑暗，又走出光明，行动有光辉”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“运转之后休息”，这是用来解释大过卦初六爻 “用白色的茅草衬垫（祭祀等时），没有灾祸” 。“常常快乐，确实安康”，这是用来解释坎卦九五爻 “坎险之水没有盈满（但已接近平复），只是已经平正，没有灾祸” 。【集注】0728 否之复，1293 噬嗑之同人（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kan hexagram transformed from the Sui hexagram, it is interpreted as "Entering the darkness and then coming out into the light, the action has radiance", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Resting after operating", this is used to explain the first line (Chuliu) of the Daguo hexagram: "Lining with white thatch (During sacrifices, etc.), there is no disaster." "Often being happy and truly healthy and safe", this is used to explain the fifth line (Jiuwu) of the Kan hexagram: "The water in the Kan danger is not full (But it is close to being leveled), just it is already upright, there is no disaster." [Collected Annotations] 0728 Pi Zhi Fu, 1293 Shike Zhi Tongren (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1054隨之離［不勝私情, 以利自嬰］釋隨上六象"拘係之, 上窮也." 尚注” 嬰, 絆也. 陸機詩：世網嬰吾身.” ［北室出孤］釋坎彖"習坎, 重險也." 孤, 負, 背棄恩德. 北, 道藏本作其.［毀其良家］釋離九四象"突如其來如, 無所容也.

1054 随之离

简体白话文：对于随卦中变出的离卦，解释为 “不能战胜个人的私情，被利益束缚住自己”，这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。尚氏注释说：“‘婴’是羁绊的意思。陆机的诗中说：‘世网婴吾身。’” “从北边的屋子走出一个忘恩负义的人”，这是用来解释坎卦的彖辞 “习坎，是重重险难的意思” 。“孤” 是负、背弃恩德的意思。“北”，道藏本作 “其” 。“毁坏了他美好的家庭”，这是用来解释离卦九四爻的象辞 “突然来到，无处容身” 。

英文：For the Li hexagram transformed from the Sui hexagram, it is interpreted as "Not being able to overcome personal feelings and being bound by interests", which is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." Mr. Shang's annotation says: " 'Ying' means being fettered. In Lu Ji's poem, it is said: 'The net of the world binds my body.' " "A person who is ungrateful comes out from the house in the north", this is used to explain the Tuan statement of the Kan hexagram: "Xi Kan means the meaning of repeated dangers." "Gu" means being ungrateful and betraying kindness. "Bei" is written as "Qi" in the Daocang Ben. "Destroying his beautiful family", this is used to explain the image statement of the fourth line (Jiusi) of the Li hexagram: "Coming suddenly and having nowhere to stay."

1055隨之咸［稱幸上靈, 媚悅於神］釋隨九五"孚于嘉, 吉." 上靈, 神靈. 晉傅玄晉郊祀歌夕牲歌”天命有晉, 穆穆明明. 我其夙夜, 祗事上靈.”［受福重重］釋離六二"黃離, 元吉." ［子孫蕃功］釋咸彖”天地感而萬物化生, 聖人感人心而天下和平.” 尚注”蕃, 多也.”

1055 随之咸

简体白话文：对于随卦中变出的咸卦，解释为 “称赞并庆幸得到神灵的庇佑，向神灵献媚取悦”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“上灵” 指神灵。晋代傅玄的《晋郊祀歌・夕牲歌》记载 “天命有晋，穆穆明明。我其夙夜，祗事上灵。” “受到重重的福气”，这是用来解释离卦六二爻 “黄色附着（象征中正、美好），非常吉祥” 。“子孙众多且有功绩”，这是用来解释咸卦的彖辞 “天地相互感应，万物变化生长，圣人感应人心，天下就会和平” 。尚氏注释说：“‘蕃’是多的意思。”

英文：For the Xian hexagram transformed from the Sui hexagram, it is interpreted as "Praising and being glad to receive the blessing of the divine being, flattering and pleasing the divine being", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Shang Ling" refers to the divine being. According to the records in Fu Xuan's Jin Jiaosi Ge, Xisheng Ge in the Jin Dynasty: "Heaven has given the mandate to the Jin Dynasty, solemnly and brightly. I will serve the divine being day and night." "Receiving numerous blessings", this is used to explain the second line (Liuer) of the Li hexagram: "The yellow adheres (Symbolizing being upright and beautiful), it is extremely auspicious." "The descendants are numerous and have achievements", this is used to explain the Tuan statement of the Xian hexagram: "Heaven and earth interact with each other, and all things change and grow. The sage interacts with the hearts of the people, and the world will be peaceful." Mr. Shang's annotation says: " 'Fan' means being numerous."

1056隨之恆［齊姜叔子, 天文在手］言周武王的后妃生下大叔, 在他的掌心有紋路像虞字, 於是就取名為虞. 釋隨九五"孚于嘉, 吉." 齊姜, 武王后. 叔子, 即大叔, 太叔, 唐叔虞. 左傳昭公元年/公元前541年”當武王邑姜方震大叔, 夢帝謂己：余命而子曰虞, 將與之唐, 屬諸參, 而蕃育其子孫. 及生, 有文在其手曰虞, 遂以命之. 及成王滅唐而封大叔焉, 故參為晉星. 由是觀之, 則實沈, 參神也.” ［實沈參墟］言實沈是晉國的屬地. 釋咸象"山上有澤, 咸. 君子以虛受人." 國語晉語"歲在大梁, 將集天行. 元年始受實沈之星也. 實沈之墟, 晉人是居, 所以興也." 左傳昭公元年”昔高辛氏有二子, 伯曰閼伯, 季曰實沈, 居于曠林, 不相能也, 日尋干戈, 以相征討. 后帝不臧, 遷閼伯于商丘, 主辰. 商人是因, 故辰為商星. 遷實沈于大夏, 主參, 唐人是因, 以服事夏商. 其季世曰唐叔虞.” 參星酉時出現於西方, 辰星卯時出現於東方, 喻互不相關或勢不兩立. ［封為康侯］言周武王封叔虞於唐. 釋恆象"雷風, 恆. 君子以立不易方." 云升案”康, 唐之訛也.” 左傳昭公十五年”唐叔受之, 以處參虛.” 杜預注”實沈之次, 晉之分野.” 孔穎達疏”實沈之次, 晉之分野, 上系參之虛域, 故云參虛.”

1056 随之恒

简体白话文：对于随卦中变出的恒卦，解释为 “齐姜（周武王的王后）生下叔子（即大叔，太叔，唐叔虞），他的掌心有纹路像天文（文字）一样，就像‘虞’字，于是就取名为虞”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“齐姜” 是周武王的王后。“叔子” 就是大叔、太叔、唐叔虞。《左传・昭公元年》（公元前 541 年）记载 “当武王的王后邑姜怀着大叔的时候，梦见天帝对自己说：‘我给你的儿子取名叫虞，将把唐地给他，让他归属参星，并且使他的子孙繁衍昌盛。’等到孩子出生，手掌上有纹路像‘虞’字，于是就用‘虞’来命名他。等到成王灭掉唐国后就把大叔封在那里，所以参星成为晋国的星宿。由此看来，那么实沈是参星之神。” “实沈是晋国的属地（实沈参墟）”，这是用来解释咸卦的象辞 “山上有泽，象征咸卦。君子因此要以虚怀若谷的态度接纳他人” 。《国语・晋语》记载 “岁在大梁，将集天行。元年始受实沈之星也。实沈之墟，晋人是居，所以兴也。” 《左传・昭公元年》记载 “从前高辛氏有两个儿子，哥哥叫阏伯，弟弟叫实沈，住在空旷的树林里，彼此不和睦，每天都拿起武器互相征讨。天帝认为这样不好，把阏伯迁到商丘，主持辰星。商人沿袭下来，所以辰星成为商星。把实沈迁到大夏，主持参星，唐人沿袭下来，用来服事夏朝和商朝。到了末代的时候叫唐叔虞。” 参星在酉时出现在西方，辰星在卯时出现在东方，比喻互不相干或势不两立。“被封为康侯（实际上应该是唐侯，这里云升认为‘康’是‘唐’的误写）”，说的是周武王把叔虞封在唐地。这是用来解释恒卦的象辞 “雷风交动，象征恒卦。君子因此要确立不移的方针（原则）” 。云升案：“康，是唐的误写。” 《左传・昭公十五年》记载 “唐叔受之，以处参虚。” 杜预注释说：“实沈的星次，是晋国的分野。” 孔颖达疏说：“实沈的星次，是晋国的分野，上系参星的空域，所以说参虚。”

英文：For the Heng hexagram transformed from the Sui hexagram, it is interpreted as "Qi Jiang (The queen of King Wu of Zhou) gave birth to Shu Zi (That is, Da Shu, Tai Shu, Tang Shuyu). There were patterns like celestial writings (characters) on his palm, just like the character 'Yu', so he was named Yu", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Qi Jiang" is the queen of King Wu of Zhou. "Shu Zi" is Da Shu, Tai Shu, Tang Shuyu. According to the records in the Zuo Zhuan, Zhao Gong Yuan Nian (541 BC): "When Yi Jiang, the queen of King Wu, was pregnant with Da Shu, she dreamed that the Heavenly Emperor said to herself: 'I will name your son Yu, and I will give him the land of Tang, make him belong to the Can star, and make his descendants multiply and thrive.' When the child was born, there were patterns like the character 'Yu' on his palm, so he was named Yu. When King Cheng destroyed the State of Tang, he enfeoffed Da Shu there, so the Can star became the constellation of the State of Jin. From this point of view, then Shi Shen is the god of the Can star." "Shi Shen is the territory of the State of Jin (Shi Shen Can Xu)", this is used to explain the image statement of the Xian hexagram: "There is a marsh on the mountain, symbolizing the Xian hexagram. A gentleman should thus accept others with an open and inclusive attitude." According to the records in the Guoyu, Jinyu: "The year is in Daliang, and the heavenly operation will be completed. In the first year, it began to receive the Shi Shen star. The ruins of Shi Shen are where the people of the State of Jin live, and that's why it thrives." According to the records in the Zuo Zhuan, Zhao Gong Yuan Nian: "Once upon a time, Emperor Gaoxin had two sons. The elder brother was named E Bo, and the younger brother was named Shi Shen. They lived in the open forest and didn't get along with each other. They took up weapons and fought each other every day. The Heavenly Emperor thought this was not good, so he moved E Bo to Shangqiu and made him in charge of the Chen star. The people of the Shang Dynasty followed this, so the Chen star became the star of the Shang Dynasty. He moved Shi Shen to Daxia and made him in charge of the Can star. The people of the Tang Dynasty followed this and served the Xia Dynasty and the Shang Dynasty. In the last generation, it was Tang Shuyu." The Can star appears in the west at the You hour, and the Chen star appears in the east at the Mao hour, which is a metaphor for being irrelevant to each other or being antagonistic. "Being enfeoffed as the Marquis of Kang (In fact, it should be the Marquis of Tang. Here, Yun Sheng thinks that 'Kang' is a miswriting of 'Tang')", it means that King Wu of Zhou enfeoffed Tang Shuyu in the land of Tang. This is used to explain the image statement of the Heng hexagram: "The movement of thunder and wind symbolizes the Heng hexagram. A gentleman should thus establish an unchanging principle (guideline)." Yun Sheng's note: "Kang is a miswriting of Tang." According to the records in the Zuo Zhuan, Zhao Gong Shi Wu Nian: "Tang Shuyu received it and lived in the Xu of Can." Du Yu's annotation says: "The constellation of Shi Shen is the dividing field of the State of Jin." Kong Yingda's annotation says: "The constellation of Shi Shen is the dividing field of the State of Jin. It is related to the sky area of the Can star, so it is called Can Xu."

1057隨之遯［遨游無患, 出入安全］釋隨九五"孚于嘉, 吉." ［長受其歡］釋恆象"雷風, 恆. 君子以立不易方." ［君子萬年］釋遯九五”嘉遯, 貞吉.”

1057 随之遁

简体白话文：对于随卦中变出的遁卦，解释为 “四处遨游没有忧患，出入都很安全”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“长久地享受欢乐”，这是用来解释恒卦的象辞 “雷风交动，象征恒卦。君子因此要确立不移的方针（原则）” 。“君子长寿万年”，这是用来解释遁卦九五爻 “美好的隐遁，坚守正道吉祥” 。

英文：For the Dun hexagram transformed from the Sui hexagram, it is interpreted as "Roaming around without worries, being safe when going in and out", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Enjoying happiness for a long time", this is used to explain the image statement of the Heng hexagram: "The movement of thunder and wind symbolizes the Heng hexagram. A gentleman should thus establish an unchanging principle (guideline)." "The gentleman lives a long life of ten thousand years", this is used to explain the fifth line (Jiuwu) of the Dun hexagram: "Beautiful seclusion, adhering to the right path is auspicious."

1058隨之大壯［被服文德, 升入大麓］釋隨九五"孚于嘉, 吉." ［四門雍肅］釋遯象"天下有山, 遯. 君子以遠小人, 不惡而嚴." 四門指京城東西南北四個城門, 諸侯覲見由此四門而入, 表現出恭敬有禮.［登受大福］釋大壯九四"貞吉, 悔亡. 藩決不贏, 壯于大輿之輹." 言堅持正道而前往, 其強盛之勢無可阻擋. 尚注”堯典賓於四門, 四門穆穆, 內于大麓, 烈風雷雨弗迷, 謂舜也.”［集注］1429剝之噬嗑.

1058 随之大壮

简体白话文：对于随卦中变出的大壮卦，解释为 “穿戴（秉持）着文德，升入（登上）重要的职位（大麓，可指重要的地方或职位）”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“京城东西南北四个城门（四门）一片雍容肃穆的景象”，这是用来解释遁卦的象辞 “天下有山，象征遁卦。君子因此要远离小人，不用憎恶的态度但要保持威严” 。四门指京城东西南北四个城门，诸侯觐见由此四门而入，表现出恭敬有礼。“登上（获得）并享受大福分”，这是用来解释大壮卦九四爻 “坚守正道吉祥，悔恨消失。藩篱（阻碍）被冲破而不被牵累，强盛得如同大车的车辐” 。意思是坚持正道而前往，其强盛的势头无可阻挡。尚氏注释说：“《尧典》中记载‘宾于四门，四门穆穆，内于大麓，烈风雷雨弗迷’，说的是舜。” 【集注】1429 剥之噬嗑（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dazhuang hexagram transformed from the Sui hexagram, it is interpreted as "Wearing (Upholding) the civil virtues and rising to (ascending to) an important position (Dalu can refer to an important place or position)", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "The four city gates (Si Men) in the east, west, south and north of the capital city present a scene of grace and solemnity", this is used to explain the image statement of the Dun hexagram: "There is a mountain under the sky, symbolizing the Dun hexagram. A gentleman should thus stay away from the petty people, not with an attitude of hatred but maintaining dignity." Si Men refers to the four city gates in the east, west, south and north of the capital city. The vassals enter through these four gates when paying homage, showing respect and courtesy. "Ascending (obtaining) and enjoying great fortune", this is used to explain the fourth line (Jiusi) of the Dazhuang hexagram: "Adhering to the right path is auspicious, and the regret disappears. The fence (obstacle) is broken through without being dragged down, and it is as powerful as the spokes of a large carriage." It means that adhering to the right path and going forward, its powerful momentum is irresistible. Mr. Shang's annotation says: "According to the records in the Yaodian: 'Bin Yu Si Men, Si Men Mu Mu, Nei Yu Dalu, Lie Feng Lei Yu Fu Mi', it refers to Shun." [Collected Annotations] 1429 Bo Zhi Shike (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1059隨之晉［負金懷玉, 南歸嘉國］釋隨九五"孚于嘉, 吉." ［蜂蠆不螫］釋雜卦"大壯則止." ［利入我室］釋晉六二象”受茲介福, 以中正也.” 彖"晉, 進也."

1059 随之晋

简体白话文：对于随卦中变出的晋卦，解释为 “背着金，怀揣着玉，向南回到美好的国家”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“蜂和蝎子不蜇人”，这是用来解释《杂卦传》中 “大壮卦有停止的意思” 。“有利于进入我的家室（获得利益）”，这是用来解释晋卦六二爻的象辞 “接受这宏大的福分，是因为处于中正之位” 。彖辞说 “晋卦，是前进的意思” 。

英文：For the Jin hexagram transformed from the Sui hexagram, it is interpreted as "Carrying gold on the back and holding jade in the bosom, returning to the beautiful country in the south", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Bees and scorpions don't sting people", this is used to explain in the Zagua Zhuan: "The Dazhuang hexagram has the meaning of stopping." "It is beneficial to enter my house (obtain benefits)", this is used to explain the image statement of the second line (Liuer) of the Jin hexagram: "Receiving this great fortune is because of being in the central and upright position." The Tuan statement says: "The Jin hexagram means advancing."

1060隨之明夷［日在阜顛, 嚮昧為昏］釋隨上六象"拘係之, 上窮也." 阜顛：山頂. 嚮, 享, 受. 荀子正名”嚮萬物之美.”昧, 昏暗. ［小人成羣］䆁晉九四"晉如鼫鼠, 貞厲." ［君子傷倫］釋序卦"進必有所傷, 故受之以明夷. 夷者, 傷也."

1060 随之明夷

简体白话文：对于随卦中变出的明夷卦，解释为 “太阳在山顶上，即将陷入昏暗（向昧为昏，向可理解为接近，昧指昏暗）”，这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。“阜颠” 是山顶的意思。“向” 通 “享”“受”，荀子《正名》中说 “向万物之美” 。“昧” 是昏暗的意思。“小人成群结队”，这是用来解释晋卦九四爻 “像鼫鼠一样前进（晋如鼫鼠），坚守正道有危险” 。“君子的伦理道德受到伤害”，这是用来解释《序卦传》中 “前进必然会有所伤害，所以接着是明夷卦。夷，是伤害的意思” 。

英文：For the Mingyi hexagram transformed from the Sui hexagram, it is interpreted as "The sun is on the top of the mountain and is about to fall into darkness (Xiang Mei Wei Hun, Xiang can be understood as approaching, and Mei means darkness)", which is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." "Fu Dian" means the top of the mountain. "Xiang" is the same as "Xiang" and "Shou". In Xunzi's Zhengming, it is said: "Xiang Wan Wu Zhi Mei." "Mei" means darkness. "The petty people are in groups", this is used to explain the fourth line (Jiusi) of the Jin hexagram: "Advancing like a shishu (Jin Ru Shishu), adhering to the right path is dangerous." "The ethical morality of the gentleman is damaged", this is used to explain in the Xugua Zhuan: "Advancing will surely cause some harm, so the Mingyi hexagram follows. Yi means harm."

1061隨之家人［水父火母, 先來鳴呴］言與父母官水火不容, 父母官先來找喳. 釋隨初九"官有渝, 貞吉. 出門交有功." 呴, 鳴叫.［澤皋之士］猶山澤之士. 釋明夷六五"箕子之明夷, 利貞." ［從高而處］釋家人上九"有孚, 威如, 終吉."

1061 随之家人

简体白话文：对于随卦中变出的家人卦，解释为 “（与）像水一样的父亲和像火一样的母亲（的官员），（关系紧张），父母官先过来找麻烦（鸣叫，可理解为找喳等行为）”。意思是与父母官水火不容，父母官先来找喳。这是用来解释随卦初九爻 “官职有变动，坚守正道吉祥。出门与人交往会有功劳” 。“呴” 是鸣叫的意思。“隐居在湖泽和山林中的士人（泽皋之士，犹山泽之士）”，这是用来解释明夷卦六五爻 “箕子在光明受损时（箕子之明夷），有利于坚守正道” 。“从高处居处（行事）”，这是用来解释家人卦上九爻 “心怀诚信，有威严，最终吉祥” 。

英文：For the Jiaren hexagram transformed from the Sui hexagram, it is interpreted as "(With) the father like water and the mother (official) like fire (In a tense relationship), the official in charge (like a parent) comes to make trouble first (Chirping can be understood as actions like finding fault, etc.). It means being incompatible with the official in charge, and the official in charge comes to find fault first. This is used to explain the first line (Chujiu) of the Sui hexagram: "There is a change in the official position, adhering to the right path is auspicious. Going out and interacting with people will bring credit." "Xu" means chirping. "The scholars who live in seclusion in the lakes, marshes and mountains (Ze Gao Zhi Shi, similar to Shan Ze Zhi Shi)", this is used to explain the fifth line (Liuwu) of the Mingyi hexagram: "When the light is damaged for Jizi (Ji Zi Zhi Mingyi), it is beneficial to adhere to the right path." "Living (acting) from a high position", this is used to explain the ninth line (Shangjiu) of the Jiaren hexagram: "Having integrity in mind, having dignity, and finally it is auspicious."

1062隨之睽［東鄰少女, 為王長婦］釋隨九五"孚于嘉, 吉." ［柔順利貞］釋家人彖"女正位乎內." ［宜夫壽子］釋睽九四象”交孚無咎, 志行也.”［集注］0395師之泰.

1062 随之睽

简体白话文：对于随卦中变出的睽卦，解释为 “东边邻国的少女，成为了国王的长妇（正妻等）”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“柔顺且有利于坚守正道”，这是用来解释家人卦的彖辞 “女子在家庭内部处于正位（女正位乎内）” 。“适宜丈夫，生育儿子”，这是用来解释睽卦九四爻的象辞 “相互心怀诚信没有灾祸，是因为志向得以施行” 。【集注】0395 师之泰（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kui hexagram transformed from the Sui hexagram, it is interpreted as "The young girl from the neighboring country in the east becomes the king's principal wife (wife, etc.)", which is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Being gentle and compliant and beneficial to adhering to the right path", this is used to explain the Tuan statement of the Jiaren hexagram: "The woman is in the proper position within the family (Nv Zheng Wei Hu Nei)." "Suitable for the husband and giving birth to a son", this is used to explain the image statement of the fourth line (Jiusi) of the Kui hexagram: "Having integrity towards each other and having no disaster is because the aspiration is implemented." [Collected Annotations] 0395 Shi Zhi Tai (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1063隨之蹇［戴缾望天, 不見星辰］猶戴盆望天. 釋隨六二"係小子, 失丈夫." ［顧小失大］釋序卦"睽者, 乖也." ［福逃於外］釋雜卦"蹇, 難也." ［集注］1348賁之蒙, 2685益之中孚, 3637巽之漸, 3922小過之蠱.

1063 随之蹇

简体白话文：对于随卦中变出的蹇卦，解释为 “头上顶着瓶子望着天空，看不见星辰（犹戴盆望天，比喻行为和目的相反，愿望不可能达到）”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“顾全小的方面而失去大的方面”，这是用来解释《序卦传》中 “睽卦，是乖离的意思” 。“福气逃到了外面（得不到福气）”，这是用来解释《杂卦传》中 “蹇卦，是艰难的意思” 。【集注】1348 贲之蒙，2685 益之中孚，3637 巽之渐，3922 小过之蛊（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jian hexagram transformed from the Sui hexagram, it is interpreted as "Holding a bottle on the head and looking at the sky, not being able to see the stars (Similar to Dai Pen Wang Tian, which is a metaphor that the action is contrary to the purpose and the wish is impossible to achieve)", which is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "Taking care of the small aspects and losing the big aspects", this is used to explain in the Xugua Zhuan: "The Kui hexagram means being apart." "The good fortune escapes outside (Not getting the good fortune)", this is used to explain in the Zagua Zhuan: "The Jian hexagram means difficulty." [Collected Annotations] 1348 Bi Zhi Meng, 2685 Yi Zhi Zhongfu, 3637 Xun Zhi Jian, 3922 Xiaoguo Zhi Gu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1064隨之解［王喬無病, 狗頭不痛］言太子晉子喬祈仙無病, 駕鶴升天. 䆁隨九四"隨有獲, 貞凶. 有孚在道以明, 何咎？" 周靈王太子晉字子喬, 不辛早逝, 而無緣王位. 道教傳説太子晉離宮訪道, 被方士浮丘生帶至嵩山修煉長期山修煉長生不老之術. 靈王以他死了. 三十年後, 太子晉請大夫桓良轉告其弟周景王. 七月初七於侯氏山相會. 到了那天太子晉乘白鶴在侯氏上的空中吹笙, 七日後駕鶴登夭. 丁云"蔡中郎集, 王子喬碑云：好道之儒, 自遠來集, 其疾痛枉瘵者, 靜躬祈福即獲祚, 若不虔恪顛倍.” 謂祈仙無痛. 狗頭不痛, 即淮南王犬舐丹頂皆得飛升也." ［亡跛失履］言太子晉升天時丟下了鞋履. 釋蹇初六"往蹇, 來譽." ［乏我徒從］釋解九四"解而拇, 朋至斯孚." 言解除隱患, 則可得朋友誠信相交.［集注］0911謙之謙, 3313艮之革.

1064 随之解

简体白话文：对于随卦中变出的解卦，“王乔没有病痛，狗的头部也没有伤痛”，说的是太子晋（字子乔）祈求成仙而没有疾病，最终驾着仙鹤升上天空。这是用来解释随卦九四爻 “随从做事有所收获，坚守正道却有凶险。心怀诚信，在行事过程中保持光明磊落，又有什么过错呢？” 。周灵王的太子晋字子乔，不幸早早离世，因而没有机会登上王位。道教传说太子晋离开王宫去寻访道法，被方士浮丘生带到嵩山，长期在山中修炼长生不老的法术。灵王以为他已经死了。三十年后，太子晋请大夫桓良转告他的弟弟周景王，说七月初七在侯氏山相会。到了那天，太子晋乘着白鹤在侯氏山的上空吹笙，七天之后驾鹤升天。丁氏说：“《蔡中郎集》中的《王子乔碑》写道：‘喜好道家学说的儒生，从远方聚集而来，那些有疾病痛苦、冤屈病症的人，静心亲自祈福就能获得福运，如果不虔诚恭敬就会颠倒悖逆。’” 这就是说祈求成仙就不会有痛苦。“狗头不痛”，就是指淮南王的狗舔了丹药的顶部后都得以飞升的典故。“丢失了鞋子和类似跛足的东西（这里可能指一些随身物品）”，说的是太子晋升天的时候丢下了鞋履。这是用来解释蹇卦初六爻 “前往会遇到艰难，回来会获得赞誉” 。“使我的随从缺乏（或失去了随从）”，这是用来解释解卦九四爻 “解除你大拇指（可理解为解除隐患）的束缚，朋友到来就会心怀诚信相交” 。意思是解除隐患，就能够得到朋友的诚信相交。【集注】0911 谦之谦，3313 艮之革（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jie hexagram transformed from the Sui hexagram, "Wang Qiao has no illness or pain, and the dog's head also has no injury or pain", it means that Prince Jin (styled Zi Qiao) prayed for immortality without illness and finally rode a crane to ascend to the sky. This is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following and doing things to get something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity during the process, what is the fault?" Prince Jin, the son of King Ling of Zhou, unfortunately died young and thus had no chance to ascend to the throne. According to Taoist legends, Prince Jin left the palace to seek the Taoist way and was taken to Songshan Mountain by the Taoist priest Fu Qiusheng and practiced the art of immortality in the mountain for a long time. King Ling thought he was dead. Thirty years later, Prince Jin asked Doctor Huan Liang to tell his younger brother King Jing of Zhou that they would meet on Houshi Mountain on the seventh day of the seventh lunar month. On that day, Prince Jin played the sheng in the air above Houshi Mountain on a white crane, and seven days later, he rode the crane and ascended to the sky. Mr. Ding said: "According to the records in the Wangzi Qiao Bei in the Cai Zhonglang Ji: 'The Confucian scholars who like the Taoist theory gather from afar. Those who have diseases, pains, grievances and illnesses, if they sincerely pray for blessings in person, they will obtain good fortune. If they are not pious and respectful, they will be upside down and rebellious.' " This means that praying for immortality will have no pain. "The dog's head doesn't hurt", it refers to the allusion that the dog of the King of Huainan licked the top of the elixir and was able to ascend to heaven. "Losing the shoes and something like a lame foot (Here it may refer to some personal belongings)", it means that Prince Jin left his shoes behind when he ascended to the sky. This is used to explain the first line (Chuliu) of the Jian hexagram: "Going will encounter difficulties, and coming back will gain praise." "Making my entourage lack (or losing my entourage)", this is used to explain the fourth line (Jiusi) of the Jie hexagram: "Removing the restraint of your thumb (It can be understood as removing hidden dangers), when friends come, they will associate with integrity." It means that by removing hidden dangers, one can get the integrity-based association of friends. [Collected Annotations] 0911 Qian Zhi Qian, 3313 Gen Zhi Ge (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1065隨之損［使燕築室, 身無庇宿］言用燕子築巢, 無法住宿. 䆁隨上六象"拘係之, 上窮也." ［家不容車］言家中的物品放不下車中. 釋解六三"負且乘, 致寇至, 貞吝." ［後我衣服］言只得丟下我的衣服. 釋損卦名, 毀壞.［集注］3633巽之革.

1065 随之损

简体白话文：对于随卦中变出的损卦，“让燕子来筑造房屋，自己却没有地方可以栖身住宿”，说的是用燕子筑巢，无法住宿。这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。“家中的东西多到连车都装不下”，说的是家中的物品放不下车中。这是用来解释解卦六三爻 “背负着东西并且乘车（这种行为不当），会招致盗贼到来，坚守正道会有困难” 。“只好丢下我的衣服”，说的是只得丢下我的衣服。这是用来解释损卦的卦名，损有毁坏的意思。【集注】3633 巽之革（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Sun hexagram transformed from the Sui hexagram, "Letting the swallows build the house, but having no place to live and stay oneself", it means that using swallows to build the nest, there is no place to live. This is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." "There are so many things in the house that even the carriage can't hold them", it means that the items in the house can't be put into the carriage. This is used to explain the third line (Jiusan) of the Jie hexagram: "Carrying things and riding in a carriage (This behavior is inappropriate), it will attract thieves, and adhering to the right path will have difficulties." "Having to leave my clothes behind", it means having to leave my clothes behind. This is used to explain the name of the Sun hexagram. Sun means destruction. [Collected Annotations] 3633 Xun Zhi Ge (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1066隨之益［威權分離, 烏夜徘徊］䆁隨卦名, 隨從. ［爭敝月光］釋損卦名, 減損. ［大人誅傷］釋益上九"莫益之, 或擊之, 立心勿恆, 凶." ［集注］2329家人之無妄.

1066 随之益

简体白话文：对于随卦中变出的益卦，“权威和权力分离，乌鸦在夜晚徘徊”，这是用来解释随卦的卦名，即随从的意思。“争抢那微弱的月光”，这是用来解释损卦的卦名，损有减损的意思。“大人物受到诛杀伤害”，这是用来解释益卦上九爻 “没有人增益他，反而有人攻击他，心思不坚定，有凶险” 。【集注】2329 家人之无妄（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Yi hexagram transformed from the Sui hexagram, "The authority and power are separated, and the crows are wandering at night", this is used to explain the name of the Sui hexagram, that is, the meaning of following. "Competing for the faint moonlight", this is used to explain the name of the Sun hexagram. Sun means reduction. "The important person is killed and injured", this is used to explain the ninth line (Shangjiu) of the Yi hexagram: "No one benefits him, but instead someone attacks him. The mind is not firm, and there is danger." [Collected Annotations] 2329 Jiaren Zhi Wuwang (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1067隨之夬［辯變白黑, 巧言亂國］䆁隨六二"係小子, 失丈夫." ［大人失福］䆁益上九"莫益之, 或擊之, 立心勿恆, 凶." ［君子迷惑］䆁夬彖"澤上於天, 夬. 君子以施祿及下, 居德則忌."

1067 随之夬

简体白话文：对于随卦中变出的夬卦，“分辨黑白却故意颠倒，用花言巧语使国家混乱”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“大人物失去福分”，这是用来解释益卦上九爻 “没有人增益他，反而有人攻击他，心思不坚定，有凶险” 。“君子感到迷惑”，这是用来解释夬卦的彖辞 “泽水在天空之上，象征夬卦。君子因此要施予俸禄给下属，而自己积德（不施禄）则是应该忌讳的” 。

英文：For the Guai hexagram transformed from the Sui hexagram, "Distinguishing between black and white but deliberately reversing them, using sweet words to make the country chaotic", this is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "The important person loses good fortune", this is used to explain the ninth line (Shangjiu) of the Yi hexagram: "No one benefits him, but instead someone attacks him. The mind is not firm, and there is danger." "The gentleman feels confused", this is used to explain the Tuan statement of the Guai hexagram: "The marsh water is above the sky, symbolizing the Guai hexagram. A gentleman should thus give salaries to his subordinates, and accumulating virtue by not giving salaries (to subordinates) is something to be avoided."

1068隨之姤［衣踞鎧甲, 敝筐受貝］釋雜卦"隨, 無故." 言舍己從人. 踞, 如鋸齒. ［大人不顧, 少婦不取］釋夬九四"臀無膚, 其行次且, 牽羊悔亡, 聞言不信." ［棄捐於道］䆁姤九三"臀無膚, 其行次且, 厲, 無大咎." 尚注”林義未詳, 韻亦不協. 首句似言鎧甲非常衣, 次句言敝筐非盛具之器, 故人皆不顧而棄捐於道也.” 本詩似言戰敗後的窘境.

1068 随之姤

简体白话文：对于随卦中变出的姤卦，“穿着像锯齿一样的铠甲（衣踞铠甲，踞如锯齿），用破旧的筐子来接受钱财（贝，古代货币）”，这是用来解释《杂卦传》中 “随卦，是没有变故（舍己从人）的意思” 。“大人物不照顾（理会），年轻的妇人也不选取”，这是用来解释夬卦九四爻 “臀部没有皮肤（形容困苦），行走艰难，牵着羊悔恨就会消失，听到别人的话却不相信” 。“被抛弃在道路上”，这是用来解释姤卦九三爻 “臀部没有皮肤，行走艰难，有危险，但没有大的灾祸” 。尚氏注释说：“这里爻辞的含义不太清楚，韵律也不和谐。第一句似乎是说铠甲不是平常的衣服，第二句是说破旧的筐子不是盛放贵重物品的器具，所以人们都不理会而把它抛弃在道路上。” 这首诗似乎说的是战败后的窘迫处境。

英文：For the Gou hexagram transformed from the Sui hexagram, "Wearing armor like saw teeth (Yi Ju Kaijia, Ju Ru Ju Chi), using a broken basket to accept money (Bei, an ancient currency)", this is used to explain in the Zagua Zhuan: "The Sui hexagram means having no change (giving up one's own ideas and following others)." "The important person doesn't care (pay attention), and the young woman doesn't choose either", this is used to explain the fourth line (Jiusi) of the Guai hexagram: "The buttocks have no skin (Describing hardship), walking is difficult, holding the sheep will make the regret disappear, but not believing what others say." "Being abandoned on the road", this is used to explain the third line (Jiusan) of the Gou hexagram: "The buttocks have no skin, walking is difficult, there is danger, but there is no great disaster." Mr. Shang's annotation says: "The meaning of the hexagram lines here is not very clear, and the rhythm is not harmonious. The first sentence seems to say that the armor is not ordinary clothes, and the second sentence is that the broken basket is not a container for precious items, so people all ignore it and abandon it on the road." This poem seems to describe the 窘迫 situation after a defeat.

1069隨之萃［燕雀銜茅, 以生孳乳］䆁隨九五"孚于嘉, 吉." ［兄弟六人, 姣好孝悌］釋姤九五"以杞包瓜, 含章, 有隕自天." ［得心歡欣, 和悅相樂］䆁萃九四"大吉, 無咎." ［集注］0570小畜之兌, 1982咸之小過.

1069 随之萃

简体白话文：对于随卦中变出的萃卦，“燕雀衔着茅草，用来生育繁殖后代”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“有兄弟六人，容貌姣好，孝顺友爱”，这是用来解释姤卦九五爻 “用高大的杞树庇护着甜瓜，蕴含着美好的品德，有从天而降的福运” 。“内心得到满足而欢欣喜悦，和睦愉悦相互欢乐”，这是用来解释萃卦九四爻 “非常吉祥，没有灾祸” 。【集注】0570 小畜之兑，1982 咸之小过（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Cui hexagram transformed from the Sui hexagram, "The swallows and sparrows hold the thatch in their mouths and use it to give birth to and reproduce offspring", this is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "There are six brothers, with good looks, filial piety and fraternity", this is used to explain the fifth line (Jiuwu) of the Gou hexagram: "Sheltering the muskmelon with the tall qi tree, containing beautiful virtues, there is good fortune falling from the sky." "The heart is satisfied and joyful, harmonious and pleasant, and everyone is happy with each other", this is used to explain the fourth line (Jiusi) of the Cui hexagram: "Extremely auspicious, there is no disaster." [Collected Annotations] 0570 Xiaoxu Zhi Dui, 1982 Xian Zhi Xiaoguo (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1070隨之升［登几上輿, 駕駟南游］釋隨九五"孚于嘉, 吉." ［合從散橫］釋萃彖"萃, 聚也." ［燕齊以強］釋升初六"允升, 大吉." ［集注］0140屯之否, 0675泰之晉, 2527解之咸.

1070 随之升

简体白话文：对于随卦中变出的升卦，“登上矮桌然后坐上车子，驾着四匹马向南出游”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“联合六国对抗秦国（合纵）或分化六国服从秦国（连横）”，这是用来解释萃卦的彖辞 “萃卦，是聚集的意思” 。“燕国和齐国因此变得强大”，这是用来解释升卦初六爻 “前进上升是正当的，非常吉祥” 。【集注】0140 屯之否，0675 泰之晋，2527 解之咸（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Sheng hexagram transformed from the Sui hexagram, "Climbing onto the low table and then getting into the carriage, driving four horses and traveling south", this is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "Uniting the six states to resist the State of Qin (Hezong) or dividing the six states to submit to the State of Qin (Lianheng)", this is used to explain the Tuan statement of the Cui hexagram: "The Cui hexagram means gathering." "The State of Yan and the State of Qi become powerful because of this", this is used to explain the first line (Chuliu) of the Sheng hexagram: "Advancing and rising is proper, extremely auspicious." [Collected Annotations] 0140 Tun Zhi Pi, 0675 Tai Zhi Jin, 2527 Jie Zhi Xian (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1071隨之困［黷黷許許, 仇偶相得］釋隨卦名, 隨從. 黷, 輕慢. 尚注"許許, 同力合作之貌. 詩伐木許許是也." ［冰入炭室］釋升上六"冥升, 利于不息之貞." ［消亡不息］釋雜卦"困, 相遇也." ［集注］3168鼎之恆.

1071 随之困

简体白话文：对于随卦中变出的困卦，“轻率又相互协作（黷黷许许，黷是轻慢的意思。尚氏注释说‘许许’是同力合作的样子，就像《诗经・伐木》里的‘伐木许许’），仇敌或配偶相互投合”，这是用来解释随卦的卦名，即随从的意思。“冰块进入放有木炭的房间”，这是用来解释升卦上六爻 “在昏暗中上升，有利于坚持不懈地坚守正道” 。“不断地消亡而不停止”，这是用来解释《杂卦传》中 “困卦，是相遇的意思” 。【集注】3168 鼎之恒（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Kun hexagram transformed from the Sui hexagram, "Being rash and collaborating with each other (Du Du Xu Xu, Du means being disrespectful. Mr. Shang's annotation says that 'Xu Xu' is the appearance of working together with the same strength, just like 'Fa Mu Xu Xu' in the Shi Jing, Famu), the enemy or the spouse get along with each other", this is used to explain the name of the Sui hexagram, that is, the meaning of following. "The ice enters the room with charcoal", this is used to explain the sixth line (Shangliu) of the Sheng hexagram: "Rising in the darkness, it is beneficial to adhere to the right path unremittingly." "Constantly perishing without stopping", this is used to explain in the Zagua Zhuan: "The Kun hexagram means encountering." [Collected Annotations] 3168 Ding Zhi Heng (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1072隨之井 ［䲭鴞破斧, 邦人危殆］釋隨初九"官有渝, 貞吉. 出門交有功." ［賴其忠德, 轉禍為福］釋困九二"困于酒食, 朱紱方來, 利用享祀, 征凶, 無咎." ［傾亡復立］釋井九三"王明, 並受其福." ［集注］0097坤之遯, 0727否之蠱, 3126革之歸妺.

1072 随之井

简体白话文：对于随卦中变出的井卦，“猫头鹰毁坏了斧头，国人处于危险之中”，这是用来解释随卦初九爻 “官职有变动，坚守正道吉祥。出门与人交往会有功劳” 。“依靠他的忠诚和品德，把灾祸转化为福气”，这是用来解释困卦九二爻 “为酒食所困（有酒食之享但也有困扰），红色的祭服刚刚送来，有利于举行祭祀，出征有凶险，但没有灾祸” 。“倾覆灭亡后又重新站立起来（复兴）”，这是用来解释井卦九三爻 “君王圣明，大家都能受到福泽” 。【集注】0097 坤之遁，0727 否之蛊，3126 革之归妹（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jing hexagram transformed from the Sui hexagram, "The owl has damaged the axe, and the people of the state are in danger", this is used to explain the first line (Chujiu) of the Sui hexagram: "There is a change in the official position, adhering to the right path is auspicious. Going out and interacting with people will bring credit." "Relying on his loyalty and virtue, turning the disaster into good fortune", this is used to explain the second line (Jiuer) of the Kun hexagram: "Being trapped by wine and food (There is the enjoyment of wine and food but also some troubles), the red sacrificial clothes have just been sent. It is beneficial to hold a sacrifice. Going on an expedition is dangerous, but there is no disaster." "Overturning and perishing and then rising again (reviving)", this is used to explain the third line (Jiusan) of the Jing hexagram: "The king is wise and virtuous, and everyone can receive the blessing." [Collected Annotations] 0097 Kun Zhi Dun, 0727 Pi Zhi Gu, 3126 Ge Zhi Guimei (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1073隨之革［載金販狗, 利棄我走］釋隨九四"隨有獲, 貞凶. 有孚在道以明, 何咎？" ［藏匿淵底］䆁序卦"困乎上者必反下, 故受之井." ［悔折為咎］釋革九四"悔亡, 有孚改命, 吉." ［集注］0376訟之旅, 3224震之復.

1073 随之革

简体白话文：对于随卦中变出的革卦，“载着金子去贩卖狗，利益抛弃我而走（指得不到利益）”，这是用来解释随卦九四爻 “随从做事有所收获，坚守正道却有凶险。心怀诚信，在行事过程中保持光明磊落，又有什么过错呢？” 。“隐藏在深渊底部”，这是用来解释《序卦传》中 “在上面被困住的必然会返回到下面，所以接着是井卦” 。“悔恨转变为灾祸”，这是用来解释革卦九四爻 “悔恨消失，心怀诚信改变命运，吉祥” 。【集注】0376 讼之旅，3224 震之复（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Ge hexagram transformed from the Sui hexagram, "Carrying gold to sell dogs, the benefits abandon me and leave (Meaning not getting the benefits)", this is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following and doing things to get something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity during the process, what is the fault?" "Hiding at the bottom of the abyss", this is used to explain in the Xugua Zhuan: "Those who are trapped above will surely return below, so the Jing hexagram follows." "The regret turns into a disaster", this is used to explain the fourth line (Jiusi) of the Ge hexagram: "The regret disappears, having integrity in mind and changing the fate, it is auspicious." [Collected Annotations] 0376 Song Zhi Lv, 3224 Zhen Zhi Fu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1074隨之鼎［淵坑復平, 宇室安寧］䆁隨九五"孚于嘉, 吉." ［憂患解除］釋革九四"悔亡, 有孚改命, 吉." ［頼福長生］䆁鼎上九"鼎玉鉉, 大吉, 無不利." ［集注］0740否之明夷.

1074 随之鼎

简体白话文：对于随卦中变出的鼎卦，“深渊和坑洼又恢复平整，房屋居室安宁平静”，这是用来解释随卦九五爻 “心怀诚信，与美好（的事物）相应，吉祥” 。“忧患得以解除”，这是用来解释革卦九四爻 “悔恨消失，心怀诚信改变命运，吉祥” 。“依靠福气得以长生”，这是用来解释鼎卦上九爻 “鼎配上玉制的鼎铉（鼎杠），非常吉祥，没有什么不利的” 。【集注】0740 否之明夷（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Ding hexagram transformed from the Sui hexagram, "The abyss and the pit are leveled again, and the house and the residence are peaceful and quiet", this is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Having integrity in mind and corresponding with the beautiful (things), it is auspicious." "The worries and disasters are removed", this is used to explain the fourth line (Jiusi) of the Ge hexagram: "The regret disappears, having integrity in mind and changing the fate, it is auspicious." "Relying on good fortune to live a long life", this is used to explain the ninth line (Shangjiu) of the Ding hexagram: "The ding is equipped with a jade dingxuan (the handle of the ding), extremely auspicious, there is nothing disadvantageous." [Collected Annotations] 0740 Pi Zhi Mingyi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1075隨之震［驪姬讒喜, 與二嬖謀］釋隨六三"係小子, 失丈夫." ［譖我恭子, 賊害忠孝］釋鼎九四"鼎折足, 覆公餗, 其形渥, 凶." ［申生以縊, 重耳奔逃］釋震上六"震索索, 視矍矍, 征凶. 震不于其躬, 于其鄰, 無咎, 婚媾有言." ［集注］0458比之履.

1075 随之震

简体白话文：对于随卦中变出的震卦，“骊姬进谗言而暗自欢喜，和她的两个宠臣谋划（坏事）”，这是用来解释随卦六三爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。“诋毁我们恭敬的公子，残害忠诚和孝顺的人”，这是用来解释鼎卦九四爻 “鼎的脚折断了，把鼎中的美食倒翻了，（场面）湿淋淋的，有凶险” 。“申生因此上吊自杀，重耳则出逃奔命”，这是用来解释震卦上六爻 “震动得瑟瑟发抖，眼睛惊恐地张望，出征有凶险。震动不发生在自己身上，而发生在邻居那里，没有灾祸，但在婚姻嫁娶方面会有闲言碎语” 。【集注】0458 比之履（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Zhen hexagram transformed from the Sui hexagram, "Li Ji is secretly happy after slandering and conspires (bad things) with her two favored ministers", this is used to explain the third line (Liusan) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." "Slandering our respectful prince and harming the loyal and filial people", this is used to explain the fourth line (Jiusi) of the Ding hexagram: "The legs of the ding are broken, and the delicious food in the ding is overturned, (The scene) is wet, there is danger." "Shen Sheng hanged himself because of this, and Chong Er fled for his life", this is used to explain the sixth line (Shangliu) of the Zhen hexagram: "Shaking and shivering, looking around in fear, going on an expedition is dangerous. The shaking does not happen to oneself but to the neighbor, there is no disaster, but there will be gossip in marriage." [Collected Annotations] 0458 Bi Zhi Lv (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1076隨之艮［刲羊不當, 血少無羮］釋隨上六象”拘係之, 上窮也.”［女執空筐］釋震九四"震遂泥." ［不得採桑］釋艮彖"艮, 止也." [集注］3490豐之大壯.

1076 随之艮

简体白话文：对于随卦中变出的艮卦，“杀羊不恰当，血太少无法做成羹汤”，这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。“女子拿着空的筐子”，这是用来解释震卦九四爻 “震动就陷入泥中” 。“不能去采摘桑叶”，这是用来解释艮卦的彖辞 “艮卦，是停止的意思” 。【集注】3490 丰之大壮（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Gen hexagram transformed from the Sui hexagram, "Killing the sheep inappropriately, there is too little blood to make the soup", this is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." "The woman holds an empty basket", this is used to explain the fourth line (Jiusi) of the Zhen hexagram: "Shaking and falling into the mud." "Not being able to pick the mulberry leaves", this is used to explain the Tuan statement of the Gen hexagram: "The Gen hexagram means stopping." [Collected Annotations] 3490 Feng Zhi Dazhuang (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1077隨之漸［牧羊稻園, 聞虎喧讙］釋隨九四”隨有獲, 貞凶. 有孚在道德以明, 何咎？" ［畏懼悚息］釋艮初六"艮其趾, 無咎, 利永貞." ［終無禍患］釋漸六四象”或得其桷, 順以巽也.“ 桷：平展的樹枝.［集注］0152屯之復, 0764否之節, 0857大有之無妄, 1409剝之損, 1749大過之噬嗑, 3020井之否, 3902中孚之小過, 4094未濟之小過.

1077 随之渐

简体白话文：对于随卦中变出的渐卦，“在稻田里牧羊，听到老虎的喧闹声”，这是用来解释随卦九四爻 “随从做事有所收获，坚守正道却有凶险。心怀诚信，在道德方面保持光明磊落，又有什么过错呢？” 。“畏惧得屏住呼吸”，这是用来解释艮卦初六爻 “止住脚趾（不前行），没有灾祸，有利于长久坚守正道” 。“最终没有灾祸忧患”，这是用来解释渐卦六四爻的象辞 “有的人得到了平展的树枝（桷，平展的树枝），是因为柔顺又谦逊（顺以巽也）” 。【集注】0152 屯之复，0764 否之节，0857 大有之无妄，1409 剥之损，1749 大过之噬嗑，3020 井之否，3902 中孚之小过，4094 未济之小过（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jian hexagram transformed from the Sui hexagram, "Shepherding sheep in the paddy field and hearing the noise of the tiger", this is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following and doing things to get something, adhering to the right path but there is danger. Having integrity in mind and being upright in terms of morality, what is the fault?" "Being so afraid that one holds one's breath", this is used to explain the first line (Chuliu) of the Gen hexagram: "Stopping the toes (not moving forward), there is no disaster, and it is beneficial to adhere to the right path for a long time." "Finally having no disaster and worry", this is used to explain the image statement of the fourth line (Liusi) of the Jian hexagram: "Some people get the flat branches (Jue, flat branches), because of being gentle and modest (Shun Yi Xun Ye)." [Collected Annotations] 0152 Tun Zhi Fu, 0764 Pi Zhi Jie, 0857 Dayou Zhi Wuwang, 1409 Bo Zhi Sun, 1749 Daguo Zhi Shike, 3020 Jing Zhi Pi, 3902 Zhongfu Zhi Xiaoguo, 4094 Weiji Zhi Xiaoguo (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1078隨之歸妹［明德隱伏, 麟鳳逺匿］䆁隨九四"隨有獲, 貞凶. 有孚在道以明, 何咎？" ［周室傾側］釋漸九三”夫征不復, 離羣醜也. 婦孕不育, 失其道也. 利用禦寇, 順相保也.”［不知所息］釋歸妹象"澤上有雷, 歸妹. 君子以永終知敝." 四部注”孔子作春秋, 絕筆於獲麟之復, 周室衰焉. 語言云：鳳鳥不至, 吾已矣夫.”

1078 随之归妹

简体白话文：对于随卦中变出的归妹卦，“光明的品德隐藏潜伏起来，麒麟和凤凰远远地躲藏起来”，这是用来解释随卦九四爻 “随从做事有所收获，坚守正道却有凶险。心怀诚信，在行事过程中保持光明磊落，又有什么过错呢？” 。“周王室倾斜（衰落）”，这是用来解释渐卦九三爻 “丈夫出征没有回来，是因为离开了众人（离群醜也）。妇女怀孕却没有生育，是因为失去了常道。有利于抵御敌寇，是因为顺应形势相互保护” 。“不知道在哪里安身休息”，这是用来解释归妹卦的象辞 “泽水之上有雷，象征归妹卦。君子因此要长久地保持善终并知道自身的弊病” 。四部注释说：“孔子作《春秋》，在捕获麒麟后就停笔了，周王室也由此衰落。有句话说：‘凤鸟不出现，我的一生也就这样了吧。’”

英文：For the Guimei hexagram transformed from the Sui hexagram, "The bright virtues are hidden and latent, and the unicorn and the phoenix hide far away", this is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following and doing things to get something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity during the process, what is the fault?" "The royal family of the Zhou Dynasty is declining", this is used to explain the third line (Jiusan) of the Jian hexagram: "The husband goes on an expedition and doesn't come back because he leaves the crowd (Li Qun Chou Ye). The woman is pregnant but doesn't give birth because she has lost the normal way. It is beneficial to resist the enemy because of conforming to the situation and protecting each other." "Not knowing where to rest", this is used to explain the image statement of the Guimei hexagram: "There is thunder above the marsh, symbolizing the Guimei hexagram. A gentleman should thus maintain a good end for a long time and know his own shortcomings." The annotation in Sibu says: "Confucius wrote the Chunqiu and stopped writing after catching the unicorn, and the royal family of the Zhou Dynasty declined from then on. There is a saying: 'The phoenix doesn't appear, and my life is probably like this.' "

1079隨之豐［鄰不我顧, 而求玉女］釋隨六二”係小子, 失丈夫.” 言隨順於人當善擇對象, 並心正專一. ［身多禿癩］釋歸妹象"澤上有雷, 歸妹. 君子以永終知敝." ［誰肯媚者］釋豐六二”豐其部, 日7中見斗, 往得疑疾, 有孚發若, 吉.” 言心懷誠信方能消除猜疑.［集注］0446師之小過, 1318噬嗑, 2621損之中孚.

1079 随之丰

简体白话文：对于随卦中变出的丰卦，“邻居不照顾我，却去追求美丽的女子”，这是用来解释随卦六二爻 “系恋着小子（年轻之人），就会失去丈夫（有能力的人）” 。意思是随顺他人时应当善于选择对象，并且心思要端正专一。“身上长满了秃疮和癞疮”，这是用来解释归妹卦的象辞 “泽水之上有雷，象征归妹卦。君子因此要长久地保持善终并知道自身的弊病” 。“谁肯来献媚呢”，这是用来解释丰卦六二爻 “光明被遮蔽，中午能看到北斗星，前往会产生猜疑的毛病，心怀诚信并表现出来，吉祥” 。意思是心怀诚信才能消除猜疑。【集注】0446 师之小过，1318 噬嗑，2621 损之中孚（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Feng hexagram transformed from the Sui hexagram, "The neighbor doesn't care about me but goes to pursue the beautiful woman", this is used to explain the second line (Liuer) of the Sui hexagram: "Clinging to the young man (the young person), one will lose the husband (the capable person)." It means that when following others, one should be good at choosing the object and have a correct and focused mind. "There are many bald sores and scabies on the body", this is used to explain the image statement of the Guimei hexagram: "There is thunder above the marsh, symbolizing the Guimei hexagram. A gentleman should thus maintain a good end for a long time and know his own shortcomings." "Who is willing to flatter?" This is used to explain the second line (Liuer) of the Feng hexagram: "The light is obscured, and the Big Dipper can be seen at noon. Going there will cause the problem of suspicion. Having integrity in mind and showing it, it is auspicious." It means that having integrity in mind can eliminate suspicion. [Collected Annotations] 0446 Shi Zhi Xiaoguo, 1318 Shike, 2621 Sun Zhi Zhongfu (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1080隨之旅［初雖無輿, 後得戰車］釋隨九四"隨有獲, 貞凶. 有孚在道以明, 何咎？"［賴幸逢福］釋豐六五"來章, 有慶礜, 吉." ［得離兵革］䆁旅卦名, 行旅.

1080 随之旅

简体白话文：对于随卦中变出的旅卦，“起初虽然没有车子，后来得到了战车”，这是用来解释随卦九四爻 “随从做事有所收获，坚守正道却有凶险。心怀诚信，在行事过程中保持光明磊落，又有什么过错呢？” 。“依靠幸运遇到福分”，这是用来解释丰卦六五爻 “带来文采，有喜庆之事，吉祥” 。“得以脱离战争（兵革，指代战争）”，这是用来解释旅卦的卦名，旅有行旅的意思。

英文：For the Lv hexagram transformed from the Sui hexagram, "At first, there was no carriage, but later a war chariot was obtained", this is used to explain the fourth line (Jiusi) of the Sui hexagram: "Following and doing things to get something, adhering to the right path but there is danger. Having integrity in mind and acting with integrity during the process, what is the fault?" "Relying on luck to encounter good fortune", this is used to explain the fifth line (Liuwu) of the Feng hexagram: "Bringing elegance and having festive events, it is auspicious." "Being able to get away from the war (Bing Ge refers to the war)", this is used to explain the name of the Lv hexagram. Lv means traveling.

1081隨之巽［水壞我里, 東流為海］䆁隨初九”官有渝, 貞吉, 出門交有功.”［龜鳧歡囂］釋旅初六"旅瑣瑣, 斯其所取災." ［不睹王母］䆁雜卦“巽, 伏也.” 言人伏於下.［集注］0698泰之兌, 0941謙之萃, 3514豐之兑, 3574旅之歸妹.

1081 随之巽

简体白话文：对于随卦中变出的巽卦，“洪水毁坏了我的乡里，向东流去汇聚成海”，这是用来解释随卦初九爻 “官职有变动，坚守正道吉祥，出门与人交往会有功劳” 。“乌龟和野鸭喧闹不止”，这是用来解释旅卦初六爻 “行旅时琐琐碎碎，这是自己招来的灾祸” 。“见不到王母（这里可能象征尊贵或重要的人）”，这是用来解释《杂卦传》中 “巽卦，是潜伏的意思” 。意思是人潜伏在下面（地位低下等）。【集注】0698 泰之兑，0941 谦之萃，3514 丰之兑，3574 旅之归妹（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xun hexagram transformed from the Sui hexagram, "The flood has damaged my hometown and flows eastward to converge into the sea", this is used to explain the first line (Chujiu) of the Sui hexagram: "There is a change in the official position, adhering to the right path is auspicious, and going out and interacting with people will bring credit." "The tortoise and the wild duck are making a lot of noise", this is used to explain the first line (Chuliu) of the Lv hexagram: "Being trivial during the journey, this is the disaster brought on by oneself." "Not being able to see the Queen Mother (Here it may symbolize an honorable or important person)", this is used to explain in the Zagua Zhuan: "The Xun hexagram means lurking." It means that people are lurking below (in a low position, etc.). [Collected Annotations] 0698 Tai Zhi Dui, 0941 Qian Zhi Cui, 3514 Feng Zhi Dui, 3574 Lv Zhi Guimei (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1082隨之兌［兩心不同, 或欲西東］釋隨上六象”拘係之, 上窮也.”［明論終始］釋巽初六"進退, 利武人之貞." ［莫適所從］釋兌六三"來兌, 凶."言曲意取悅於人, 必致凶險.［集注］0347訟之頤.

1082 随之兑

简体白话文：对于随卦中变出的兑卦，“两个人心思不同，有的想要往西，有的想要往东”，这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。“明白地论述事情的始终”，这是用来解释巽卦初六爻 “或进或退，有利于勇武之人坚守正道” 。“不知道该听从谁”，这是用来解释兑卦六三爻 “前来献媚取悦，有凶险” 。意思是曲意迎合取悦他人，必然会招致凶险。【集注】0347 讼之颐（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Dui hexagram transformed from the Sui hexagram, "Two people have different minds. Some want to go west, and some want to go east", this is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." "Clearly expounding the beginning and the end of the matter", this is used to explain the first line (Chuliu) of the Xun hexagram: "Either advancing or retreating, it is beneficial for the brave person to adhere to the right path." "Not knowing whom to follow", this is used to explain the third line (Liusan) of the Dui hexagram: "Coming to flatter and please, there is danger." It means that deliberately catering to and pleasing others will surely lead to danger. [Collected Annotations] 0347 Song Zhi Yi (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1083隨之𠗫［天帝懸車, 廢禮不朝］釋隨六五"貞疾, 恆不死." 懸車, 退休. 翟云”天帝, 天王之訛也.”［攘服不制］釋兌九五"孚于剝, 有厲."言欣賞悅那些諂媚的小人, 必有凶險. 攘服, 征服. 尚注”攘服者, 蓋遠於要服荒服, 必待攘而後服也.”［失其寵家］釋渙卦名, 渙散.

1083 随之涣（原文中 “隨之𠗫” 推测为 “随之涣” ）

简体白话文：对于随卦中变出的涣卦，“天帝（这里可能是‘天王’的误写，翟氏说）告老退休，废弃礼仪不再上朝”，这是用来解释随卦六五爻 “坚守正道却有疾病，长久却不会死亡” 。“悬车” 指退休。“不能制服远方的不服者（攘服不制，攘服指征服，这里说不能征服那些原本需要征服才会归服的人，如处于要服、荒服之地的人）”，这是用来解释兑卦九五爻 “对那些巧言令色、谄媚的小人怀有诚信（孚于剥，这里‘剥’可指谄媚的小人），有危险” 。意思是欣赏、亲近那些谄媚的小人，必然有凶险。“失去了他受宠的家族（或家庭）”，这是用来解释涣卦的卦名，涣有涣散的意思。

英文：For the Huan hexagram transformed from the Sui hexagram, "The Heavenly Emperor (Here it may be a miswriting of 'Heavenly King', as Mr. Zhai said) retires and abandons the etiquette and no longer goes to court", this is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Adhering to the right path but having an illness, living for a long time but not dying." "Xuan Che" means retirement. "Not being able to subdue those who do not submit from afar (Rang Fu Bu Zhi, Rang Fu means conquest. Here it means not being able to conquer those who originally need to be conquered to submit, such as the people in the Yaofu and Huangfu regions)", this is used to explain the fifth line (Jiuwu) of the Dui hexagram: "Having integrity towards those glib-tongued and flattering villains (Fu Yu Bo, here 'Bo' can refer to the flattering villains), there is danger." It means that admiring and getting close to those flattering villains will surely bring danger. "Losing his favored family", this is used to explain the name of the Huan hexagram. Huan means dispersing.

1084隨之節［交川合浦, 遠濕難處］釋隨初九”官有渝, 貞吉, 出門交有功.” 丁云”交川即交州. 漢書地理志：交趾郡屬交州. 又合浦郡, 武帝元鼎六年開.［水土不同］䆁渙卦名, 離散. ［思吾皇祖］釋節象"澤上有水, 節. 君子以制數度, 議德行."

1084 随之节

简体白话文：对于随卦中变出的节卦，“交川（交州，丁氏说交川即交州，《汉书・地理志》记载交趾郡属交州）与合浦（汉武帝元鼎六年设立合浦郡），远离陆地且潮湿，难以居住”，这是用来解释随卦初九爻 “官职有变动，坚守正道吉祥，出门与人交往会有功劳” 。“水土情况与原来不同（这里结合涣卦名，涣有离散之意，可能指环境变化等）”，这是用来解释涣卦的卦名，涣有离散的意思 。“思念我的皇祖”，这是用来解释节卦的象辞 “泽水之上有水，象征节卦。君子因此要制定礼数法度，评议道德品行” 。

英文：For the Jie hexagram transformed from the Sui hexagram, "Jiao Chuan (Jiao Zhou, Mr. Ding said that Jiao Chuan is Jiao Zhou. According to the records in the Hanshu, Dili Zhi, Jiaozhi County belongs to Jiao Zhou) and Hepu (Hepu County was established in the sixth year of Yuanding of Emperor Wu of the Han Dynasty)", it is far from the land and humid, making it difficult to live there, this is used to explain the first line (Chujiu) of the Sui hexagram: "There is a change in the official position, adhering to the right path is auspicious, and going out and interacting with people will bring credit." "The soil and water conditions are different from the original ones (Here, combined with the name of the Huan hexagram, Huan means dispersing. It may refer to environmental changes, etc.)", this is used to explain the name of the Huan hexagram. Huan means dispersing. "Missing my imperial ancestor", this is used to explain the image statement of the Jie hexagram: "There is water above the marsh, symbolizing the Jie hexagram. A gentleman should thus formulate the etiquette and laws and evaluate the moral character."

1085隨之中孚［勾踐之危, 棲於會稽］釋隨六五"貞疾, 恆不死."［太宰機言］釋節卦名, 適可而止. 機, 道藏本, 汲古本作譏. 譏諷的言論, 巧詐. ［越國復存］釋中孚六三”得敵, 或鼓或罷, 或泣或歌.” 尚注”史記：越王兵敗, 棲會稽山, 賂太宰, 説吳王, 王竟許越平.”

1085 随之中孚

简体白话文：对于随卦中变出的中孚卦，“越王勾践面临危险，栖身在会稽山上”，这是用来解释随卦六五爻 “坚守正道却有疾病，长久却不会死亡” 。“太宰（伯嚭）进献巧诈、讥讽的言论（太宰机言，‘机’在道藏本、汲古本作‘讥’，指讥讽的言论、巧诈）”，这是用来解释节卦的卦名，节有适可而止的意思 。“越国又得以保存下来”，这是用来解释中孚卦六三爻 “遇到敌人，有的击鼓进攻，有的疲惫败退，有的哭泣，有的歌唱” 。尚氏注释说：“《史记》记载：越王兵败，栖身于会稽山，贿赂太宰（伯嚭），说服吴王，吴王最终答应越国讲和。”

英文：For the Zhongfu hexagram transformed from the Sui hexagram, "King Goujian of Yue faced danger and took refuge on Kuaiji Mountain", this is used to explain the fifth line (Jiuwu) of the Sui hexagram: "Adhering to the right path but having an illness, living for a long time but not dying." "The Grand Tutor (Bo Pi) offered cunning and sarcastic remarks (Tai Zai Ji Yan, 'Ji' in the Daocang Ben and the Jigu Ben means sarcastic remarks and cunning), this is used to explain the name of the Jie hexagram. Jie means stopping at the right time. "The State of Yue was preserved again", this is used to explain the third line (Liusan) of the Zhongfu hexagram: "Encountering the enemy, some beat the drums to attack, some are tired and retreat, some cry, and some sing." Mr. Shang's annotation says: "According to the records in the Shiji: King Goujian of Yue was defeated in the war and took refuge on Kuaiji Mountain. He bribed the Grand Tutor (Bo Pi) and persuaded King Wu of Wu. King Wu finally agreed to make peace with the State of Yue."

1086隨之小過［慈烏尸鳩, 執一無尤］釋隨卦名, 隨從. ［寢門內治］釋中孚初九"虞吉, 有它不燕." ［君子悅喜］釋小過九四"無咎, 弗過遇之, 往厲必戒, 勿用永貞." 尚注”詩曹風：鳵鳩在桑, 其子七兮. 淑人君子, 其儀一兮. 爾雅注：布榖也.” [集注］2189晉之同人.

1086 随之小过

简体白话文：对于随卦中变出的小过卦，“慈爱的乌鸦和布谷鸟，坚持始终如一没有过错”，这是用来解释随卦的卦名，即随从的意思 。“在寝室之内整治家政（寝门内治，可理解为处理好内部事务）”，这是用来解释中孚卦初九爻 “安于现状吉祥，有其他变故就不安静了” 。“君子喜悦欢喜”，这是用来解释小过卦九四爻 “没有灾祸，不要过分，遇到（合适的时机等），前往有危险时一定要警戒，不要过于长久地坚守（某种状态）” 。尚氏注释说：“《诗经・曹风》记载：‘布谷鸟在桑树上，它的七个孩子啊。善良的君子，他的行为始终如一啊。’《尔雅》注释：‘（鳵鸠）就是布谷鸟。’” 【集注】2189 晋之同人（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Xiaoguo hexagram transformed from the Sui hexagram, "The loving crows and cuckoos adhere to being consistent without fault", this is used to explain the name of the Sui hexagram, that is, the meaning of following. "Managing the family affairs within the bedroom (Qin Men Nei Zhi can be understood as handling internal affairs well)", this is used to explain the first line (Chujiu) of the Zhongfu hexagram: "Being content with the status quo is auspicious, and if there are other changes, it will not be peaceful." "The gentleman is joyful", this is used to explain the fourth line (Jiusi) of the Xiaoguo hexagram: "There is no disaster. Don't go too far. When encountering (the right opportunity, etc.), when going there is dangerous, one must be on guard. Don't adhere to (a certain state) for too long." Mr. Shang's annotation says: "According to the records in the Shi Jing, Caofeng: 'The cuckoo is on the mulberry tree, and its seven children. The kind gentleman, his behavior is consistent.' The annotation in the Erya: '(Zhanjiu) is the cuckoo.' " [Collected Annotations] 2189 Jin Zhi Tongren (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1087隨之既濟［富年早寡, 獨立孤居］䆁隨初九”官有渝, 貞吉, 出門交有功.”［鷄鳴犬吠, 無敢問諸］釋小過九三"弗過防之, 從或戕之, 凶." ［我生不遇, 獨罹寒苦］釋既濟象"水在火上, 既濟. 君子以思患而豫防之." ［集注］1739大過之泰.

1087 随之既济

简体白话文：对于随卦中变出的既济卦，“在青春美好的年华就早早地守寡，独自一人孤独地居住”，这是用来解释随卦初九爻 “官职有变动，坚守正道吉祥，出门与人交往会有功劳” 。“鸡在鸣叫，狗在吠叫，却没有人敢去询问发生了什么事”，这是用来解释小过卦九三爻 “不要过分而要加以防备，随从（错误的行为等）就可能会伤害自己，有凶险” 。“我生不逢时，独自遭受寒冷和困苦”，这是用来解释既济卦的象辞 “水在火的上面，象征既济卦。君子因此要思考可能出现的祸患并预先做好防备” 。【集注】1739 大过之泰（此处 “集注” 后的内容可能是相关注释的编号等，较难确切理解其完整意义，暂按原文保留）。

英文：For the Jiji hexagram transformed from the Sui hexagram, "Becoming a widow at a young and beautiful age and living alone and in solitude", this is used to explain the first line (Chujiu) of the Sui hexagram: "There is a change in the official position. Adhering to the right path is auspicious, and going out to interact with others will bring merits." "The chickens are crowing and the dogs are barking, but no one dares to ask what has happened", this is used to explain the third line (Jiusan) of the Xiaoguo hexagram: "Don't go to extremes but take precautions. Following (wrong behaviors, etc.) may harm oneself, and there is danger." "I was born at an unfortunate time and alone suffer from cold and hardship", this is used to explain the image statement of the Jiji hexagram: "Water is above fire, symbolizing the Jiji hexagram. A gentleman should thus consider potential disasters and take precautions in advance." [Collected Annotations] 1739 Daguo Zhi Tai (The content after "Collected Annotations" here may be the numbering, etc. of relevant annotations. It is difficult to precisely understand its complete meaning, so it is temporarily retained as the original text).

1088隨之未濟［江海變服, 淫湎無側］釋隨上六象”拘係之, 上窮也.” 淫湎, 沈湎于酒色.［高位顛崩］釋既濟上六"濡其首, 厲."［寵祿反覆］釋未濟卦名, 事未成. 翟云”此言商紂也. 江淮, 謂南國. 易服, 易服色也. 淫湎, 即書泰誓所謂沈湎冒色. 詩蕩詩無背無側傳：無側, 側無人也. 紂時, 南國已歸於周, 而紂猶淫湎於酒色, 傍側無賢人, 故至於顛覆也. 或據張衡東京賦白龍魚服, 見困豫且之語, 謂此用説宛正諫伍子胥諫吳王欲從民飲酒事.” 尚注”書洪範無反無側注：不偏邪也.”

1088 随之未济

简体白话文：对于随卦中变出的未济卦，“长江和大海一带改变了服饰（这里可能象征着社会或时代的变化等），（有人）沉迷于酒色，没有操守（淫湎无侧，无侧可指没有正直的人或没有操守）”，这是用来解释随卦上六爻的象辞 “被拘束系缚，是因为处于上位已到穷尽的境地” 。“处于高位的人（或政权）崩塌颠覆”，这是用来解释既济卦上六爻 “沾湿了头部，有危险” 。“恩宠和俸禄反复无常（指不稳定）”，这是用来解释未济卦的卦名，未济表示事情没有成功。翟氏说：“这里说的是商纣王。‘江淮’指的是南方的国家。‘易服’是改变服色的意思。‘淫湎’，就是《尚书・泰誓》中所说的沉迷于酒色。《诗经・荡》中‘无背无侧’的传文解释说：‘无侧’，就是身边没有正直的人。在商纣王的时候，南方的国家已经归属于周朝了，然而纣王仍然沉迷于酒色，身边没有贤人，所以最终导致了覆灭。有人根据张衡《东京赋》中‘白龙鱼服，见困豫且’的语句，认为这里用的是（类似）宛正谏言以及伍子胥劝谏吴王想要和民众一起饮酒这件事的典故。” 尚氏注释说：“《尚书・洪范》中‘无反无侧’的注释为：不偏邪。”

英文：For the Weiji hexagram transformed from the Sui hexagram, "The areas along the Yangtze River and the sea have changed their costumes (Here it may symbolize social or temporal changes, etc.), and (some people) are indulged in wine and lust and have no moral principles (Yin Mian Wu Ce, Wu Ce can mean there are no upright people or no moral principles)", this is used to explain the image statement of the sixth line (Shangliu) of the Sui hexagram: "Being constrained and tied up because being in the upper position has reached the limit." "The person in a high position (or the regime) collapses and is overthrown", this is used to explain the sixth line (Shangliu) of the Jiji hexagram: "Wetting the head, there is danger." "Favors and emoluments are capricious (Meaning unstable)", this is used to explain the name of the Weiji hexagram. Weiji means that things are not accomplished. Mr. Zhai said: "Here it refers to King Zhou of Shang. 'Jiang Huai' refers to the southern states. 'Yi Fu' means changing the color of the costumes. 'Yin Mian' is what is said in the Shangshu, Taishi, that is, being indulged in wine and lust. The annotation of 'Wu Bei Wu Ce' in the Shi Jing, Dang says: 'Wu Ce' means there are no upright people around. During the time of King Zhou of Shang, the southern states had already belonged to the Zhou Dynasty. However, King Zhou was still indulged in wine and lust and had no worthy men around him, so he eventually led to his downfall. Some people, according to the sentence 'Bai Long Yu Fu, Jian Kun Yu Qie' in Zhang Heng's Dongjing Fu, think that here the allusions of (similar to) Wan Zheng's admonition and the event that Wu Zixu admonished King Wu of Wu about wanting to drink with the people are used." Mr. Shang's annotation says: "The annotation of 'Wu Fan Wu Ce' in the Shangshu, Hongfan is: Not being biased or evil."