火山旅

3521旅之乾［寄生無根, 如過浮雲］釋序卦"窮大者必失其居, 故受之以旅." 寄生：寄生物. ［立本不固, 斯須落去］釋序卦"物不可窮也, 故受之以未濟終焉." ［更為枯樹］釋乾上九"亢龍有悔." ［集注］0530小畜之蠱.

3521 旅之乾[寄生的东西没有根，如同飘过的浮云]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。寄生：指寄生物。[建立的根基不牢固，很快就会掉落]，用来解释《序卦》中 “事物不可以穷尽，所以用未济卦来终结”。[变成了枯树]，用来解释《乾》卦上九爻 “亢奋的龙会有悔恨”。[集注]：参考 0530 条《小畜》变为《蛊》的注解。

Translation:For "Lü turning into Qian" of 3521:["The parasitic thing has no root, like the floating clouds passing by"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." Parasitic means "parasite". ["The established foundation is not firm and will fall off soon"] is used to explain what is said in the "Xugua" that "Things cannot be exhausted, so the hexagram of Weiji is used to end." ["Becoming a withered tree"] is used to explain the top yang line of the hexagram of Qian that "The overexcited dragon will have regret." [Collected Annotations]: Refer to the annotation of the hexagram of Xiaoxu changing into the hexagram of Gu in item 0530.

3522旅之坤［人無足, 法緩除］釋旅初六"旅瑣瑣, 斯其所取災." 尚注”除, 授官也. 言人有疾不能授官也.”［牛出雄, 走羊驚］釋乾九三"君子終日乾乾, 夕惕若, 厲无咎." [陽不制陰,男失其家］釋坤初六"履霜, 堅冰至." ［集注］1235觀之臨, 3971既濟之屯 go.

3522 旅之坤[人没有脚，法律宽松不授官]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。尚氏注解 “除，是授官的意思。说的是人有疾病不能授官”。[牛生出雄性，牛跑羊受惊]，用来解释《乾》卦九三爻 “君子整天勤奋努力，夜晚警惕戒备，虽有危险但没有过错”。[阳不能制约阴，男子失去了他的家]，用来解释《坤》卦初六爻 “踩到霜，坚冰就要到来”。[集注]：参考 1235 条《观》变为《临》、3971 条《既济》变为《屯》的注解。

Translation:For "Lü turning into Kun" of 3522:["The person has no feet, and the law is lenient and no official position is granted"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." Shang's annotation: "Chu means granting an official position. It means that a person cannot be granted an official position because of illness." ["The cow gives birth to a male, and the cow runs and the sheep are frightened"] is used to explain the third yang line of the hexagram of Qian that "The gentleman is diligent all day long and is vigilant at night. Although there is danger, there is no fault." ["The yang cannot restrain the yin, and the man loses his home"] is used to explain the first yin line of the hexagram of Kun that "Stepping on the frost, the solid ice is coming." [Collected Annotations]: Refer to the annotation of the hexagram of Guan changing into the hexagram of Lin in item 1235 and the annotation of the hexagram of Jiji changing into the hexagram of Tun in item 3971.

3523旅之屯［眾鳥所翔, 中有大怪］釋旅初六"旅瑣瑣, 斯其所取災." ［九身無頭, 魂驚魄去］釋六四象"括囊无咎, 慎不害也." ［不可以居］釋屯六三“君子幾, 不如舍, 往吝.”［集注］0088坤之復, 0717否之同人, 3204震之豫, 3332漸之蒙.

3523 旅之屯[众多鸟儿飞翔的地方，其中有大的怪异之事]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[有九个身子却没有头，魂魄都被惊走了]，用来解释《坤》卦六四爻的象辞 “扎紧口袋没有过错，谨慎就不会有危害”。[不可以居住]，用来解释《屯》卦六三爻 “君子见机行事，不如舍弃（当前的行动），前往会有困难”。[集注]：参考 0088 条《坤》变为《复》、0717 条《否》变为《同人》、3204 条《震》变为《豫》、3332 条《渐》变为《蒙》的注解。

Translation:For "Lü turning into Tun" of 3523:["Where many birds are flying, there are great strange things among them"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["Having nine bodies but no head, and the soul is frightened away"] is used to explain the image words of the fourth yin line of the hexagram of Kun that "Tying up the bag, there is no fault. Being cautious will cause no harm." ["Not suitable for living"] is used to explain the third yin line of the hexagram of Tun that "The gentleman acts according to the opportunity, it is better to give up (the current action), going forward will cause difficulties." [Collected Annotations]: Refer to the annotation of the hexagram of Kun changing into the hexagram of Fu in item 0088, the annotation of the hexagram of Pi changing into the hexagram of Tongren in item 0717, the annotation of the hexagram of Zhen changing into the hexagram of Yu in item 3204, and the annotation of the hexagram of Jian changing into the hexagram of Meng in item 3332.

3524旅之蒙［封豕溝瀆, 灌潰國邑］釋旅初六"旅瑣瑣, 斯其所取災." 四部注”春秋昭公七年, 昔有仍氏生女, 樂正后夔取之, 生伯封, 實有豕心, 貪婪無厭, 謂之封豕.” 丁云”史記天官書：奎曰封豕, 為溝瀆. 正義曰：奎, 一名天豕, 亦曰豕封, 主溝瀆. 西南大星所謂天豕.”［火宿口中］釋屯卦名, 艱難. 尚注"火, 熒惑也. 箕為口舌. 火宿口中, 言熒惑守箕也." [民多疾病］釋蒙六四"困蒙, 吝."

3524 旅之蒙[大野猪在沟渠中，淹没冲毁城邑]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。四部注解 “春秋昭公七年，从前有仍氏生了个女儿，乐正后夔娶了她，生下伯封，他实际上有颗猪心，贪婪无厌，被称为封豕”。丁氏说 “《史记・天官书》记载：奎宿叫封豕，主管沟渠。《正义》说：奎，又名天豕，也叫豕封，主管沟渠。西南方的大星就是所说的天豕”。[火停留在口中]，用来解释《屯》卦的卦名（含义），表示艰难。尚氏注解 “火，指荧惑星。箕宿代表口舌。火停留在口中，说的是荧惑星守在箕宿的位置”。[百姓多有疾病]，用来解释《蒙》卦六四爻 “困于蒙昧，有困难”。

Translation:For "Lü turning into Meng" of 3524:["The big wild boar is in the ditch and floods and destroys the city"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." The annotation in the Four Books: "In the seventh year of Duke Zhao of the Spring and Autumn Period, once there was a daughter born to the Youreng family. Houkui, the music official, married her and gave birth to Bofeng. He actually had a heart like a wild boar, being greedy and insatiable, and was called Fengshi." Mr. Ding said: "Recorded in the 'Book of Celestial Officials in the Records of the Grand Historian': The Kui constellation is called Fengshi and is in charge of the ditches. The 'Zhengyi' says: Kui, also known as Tianshi, is also called Shifeng and is in charge of the ditches. The big star in the southwest is the so-called Tianshi." ["The fire stays in the mouth"] is used to explain the meaning of the name of the hexagram of Tun, which means difficulty. Shang's annotation: "Fire refers to the Mars. The Ji constellation represents the mouth and tongue. The fire staying in the mouth means that Mars is in the position of the Ji constellation." ["The common people have a lot of diseases"] is used to explain the fourth yin line of the hexagram of Meng that "Being trapped in ignorance, there are difficulties."

3525旅之需［奮翅鼓翼,翱翔外國］釋旅卦名, 行旅. ［逍遙徙倚］釋蒙六五"童蒙, 吉." 指居尊位, 存柔中之性, 生真鈍之心, 行不二之志, 順以聽命. [來歸溫室］䆁需卦辭"有孚, 光亨, 貞吉, 利涉大川." ［集注］2580損之觀, 3809節之遯.

3525 旅之需[奋力展翅，在外国翱翔]，用来解释《旅》卦的卦名（含义），表示行旅。[自由自在地徘徊]，用来解释《蒙》卦六五爻 “童蒙，吉祥”。指处在尊贵的位置，存有柔和中正的品性，生出纯真愚钝的心性，践行专一不二的志向，顺应而听从命令。[回到温暖的居室]，参照《需》卦的卦辞 “心怀诚信，光明亨通，坚守正道吉祥，有利于涉越大河”。[集注]：参考 2580 条《损》变为《观》、3809 条《节》变为《遁》的注解。

Translation:For "Lü turning into Xu" of 3525:["Flapping the wings vigorously and soaring in a foreign country"] is used to explain the meaning of the name of the hexagram of Lü, which means traveling. ["Wandering freely"] is used to explain the fifth yin line of the hexagram of Meng that "The young and ignorant, it is auspicious." It means being in a noble position, having a gentle and upright character, giving birth to a pure and dull nature, practicing a single-minded aspiration, and conforming to and obeying the order. ["Returning to the warm room"] refers to the hexagram statement of the hexagram of Xu that "Having sincere trust, being bright and prosperous, adhering to the right path is auspicious, it is beneficial to cross the big river." [Collected Annotations]: Refer to the annotation of the hexagram of Sun changing into the hexagram of Guan in item 2580 and the annotation of the hexagram of Jie changing into the hexagram of Dun in item 3809.

3526旅之訟［秋蠶不成, 冬種不生］䆁序卦"窮大者必失其居, 故受之以旅." ［殷王逆理］釋需九三"需于泥, 致寇至." ［棄其寵榮］釋訟上九"或錫之鞶帶, 終朝三褫之." 四部注"殷紂無道, 罷萬民之力, 遂亡其國."

3526 旅之讼[秋天的蚕不能吐丝成茧，冬天种植的东西不能生长]，参照《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。[殷王违背天理]，用来解释《需》卦九三爻 “在泥沼中等待，招致敌寇到来”。[舍弃他的宠信和荣耀]，用来解释《讼》卦上九爻 “有时赐予他大带，一天之内多次剥夺”。四部注解 “殷纣王无道，耗尽万民的力量，最终失去了他的国家”。

Translation:For "Lü turning into Song" of 3526:["The autumn silkworms cannot spin cocoons, and the things planted in winter cannot grow"] refers to what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." ["The King of Yin violates the heavenly principle"] is used to explain the third yang line of the hexagram of Xu that "Waiting in the swamp, causing the arrival of the enemy." ["Giving up his favor and glory"] is used to explain the top yang line of the hexagram of Song that "Sometimes granting him the big belt, depriving him several times within a day." The annotation in the Four Books: "King Zhou of Yin was immoral, exhausting the strength of all the people, and finally losing his country."

3527旅之師［衛侯東遊, 惑於少姬］釋旅初六"旅瑣瑣, 斯其所取災." ［忘我考妣] 䆁訟象"天與水違行, 訟. 君子以作事謀始." [久迷不來] 釋雜卦“師, 憂.” [集注］0046乾之升, 3507豐之震.

3527 旅之师[卫侯向东出游，被年轻的姬妾迷惑]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[忘记了我的父母]，参照《讼》卦的象辞 “天与水相违背而行，象征着讼。君子因此做事要谋划好开始”。[长久迷失不回来]，用来解释《杂卦》中 “师，意味着忧虑”。[集注]：参考 0046 条《乾》变为《升》、3507 条《丰》变为《震》的注解。

Translation:For "Lü turning into Shi" of 3527:["The Marquis of Wei went on an outing to the east and was bewitched by the young concubine"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["Forgetting my parents"] refers to the image words of the hexagram of Song that "Heaven and water move in opposite directions, symbolizing Song. Gentlemen therefore should plan well at the beginning when doing things." ["Being lost for a long time and not coming back"] is used to explain what is said in the "Zagua" that "Shi means worry." [Collected Annotations]: Refer to the annotation of the hexagram of Qian changing into the hexagram of Sheng in item 0046 and the annotation of the hexagram of Feng changing into the hexagram of Zhen in item 3507.

3528旅之比［烏合卒會, 與惡相得］釋旅初六"旅瑣瑣, 斯其所取災." ［鴟鴞相酬］釋雜卦"師, 憂." 四部注"鴟梟, 鵂鶹, 惡鳥, 攫鳥子而食者也." 相酬：唱和.［為心所賊］釋比六三"比之匪人."

3528 旅之比[乌合之众仓促聚集，与恶人相互勾结]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[猫头鹰相互唱和]，用来解释《杂卦》中 “师，意味着忧虑”。四部注解 “鸱枭，就是猫头鹰，是恶鸟，会抓取鸟雏来吃”。相酬：唱和。[被内心的恶念所伤害]，用来解释《比》卦六三爻 “亲近不应当亲近的人”。

Translation:For "Lü turning into Bi" of 3528:["The mob gathers in a hurry and colludes with the evil people"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The owls echo each other"] is used to explain what is said in the "Zagua" that "Shi means worry." The annotation in the Four Books: "Chixiao is the owl, an evil bird that catches the young birds to eat." Xiangchou means "echoing each other". ["Being harmed by the evil thoughts in the heart"] is used to explain the third yin line of the hexagram of Bi that "Getting close to the people who should not be approached."

3529旅之小畜［眵雞無距, 與鵲格鬥］釋旅初六"旅瑣瑣, 斯其所取災." ［翅折目盲］釋比六三象"比之匪人, 不亦傷乎？" [為鳩所傷］釋小畜初九"復自道, 何其咎？吉." ［集注］0033乾之遯, 0336訟之豫.

3529 旅之小畜[瞎眼的鸡没有脚距，与喜鹊搏斗]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[翅膀折断眼睛失明]，用来解释《比》卦六三爻的象辞 “亲近不应当亲近的人，不也是很受伤的吗？”。[被斑鸠所伤害]，用来解释《小畜》卦初九爻 “返回到自己的道路上，有什么过错呢？吉祥”。[集注]：参考 0033 条《乾》变为《遁》、0336 条《讼》变为《豫》的注解。

Translation:For "Lü turning into Xiaoxu" of 3529:["The blind chicken has no spurs and fights with the magpie"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The wings are broken and the eyes are blind"] is used to explain the image words of the third yin line of the hexagram of Bi that "Getting close to the people who should not be approached, isn't it also very hurt?" ["Being harmed by the turtledove"] is used to explain the first yang line of the hexagram of Xiaoxu that "Returning to one's own path, what fault is there? It is auspicious." [Collected Annotations]: Refer to the annotation of the hexagram of Qian changing into the hexagram of Dun in item 0033 and the annotation of the hexagram of Song changing into the hexagram of Yu in item 0336.

3530旅之履［木內生蠧］釋序卦"窮大者必失其居, 故受之以旅." ［上下相賊］釋小畜"輿說輻, 夫妻反目." ［禍亂我國］釋履象"上天下澤, 履. 君子以辯上下, 定民志."

3530 旅之履[木头里面生出蛀虫]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。[上下相互伤害]，用来解释《小畜》卦中 “车脱落了辐条，夫妻反目成仇”。[祸乱我的国家]，用来解释《履》卦的象辞 “上是天，下是泽，象征着履。君子因此分辨上下，安定百姓的志向”。

Translation:For "Lü turning into Lü" of 3530:["There are moths inside the wood"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." ["The upper and the lower harm each other"] is used to explain in the hexagram of Xiaoxu that "The spoke of the cart falls off, and the husband and wife turn against each other." ["Bringing chaos to my country"] is used to explain the image words of the hexagram of Lü that "Heaven is above and the marsh is below, symbolizing Lü. Gentlemen therefore distinguish the upper and the lower and stabilize the aspirations of the common people."

3531旅之泰［延陵適魯, 觀樂太史］釋旅彖"旅, 小亨, 旅得中乎外, 而順乎剛, 止而麗乎明, 是以小亨, 旅貞吉也. 旅之時義大矣哉." ［車轔白顛, 知秦興起］釋履九五"夬履, 貞厲." 四部注”白顛. 額有白毛, 是時秦始有車🐎, 故知其興走也.” ［卒兼其國, 一統為主］釋泰象"天地交, 泰. 后以財成天地之道, 輔相天地之宜, 以左右民." ［集注］1630大畜之離, 1815坎之剝.

3531 旅之泰[延陵季子到鲁国去，观赏太史演奏的音乐]，用来解释《旅》卦的彖辞 “旅卦，小有亨通，旅居在外而得中，并且顺从于阳刚，静止而附丽于光明，所以小有亨通，旅卦坚守正道吉祥。旅卦的时势意义太重大了啊”。[车轮碾压白额马，知道秦国将要兴起]，用来解释《履》卦九五爻 “刚断果决地履行职责，坚守正道有危险”。四部注解 “白颠，就是额头有白毛，这时秦国开始有车马，所以知道它将要兴起”。[最终兼并他国，统一成为君主]，用来解释《泰》卦的象辞 “天地相交，象征着泰。君主因此裁节成就天地的规律，辅助天地化生之宜，来左右百姓”。[集注]：参考 1630 条《大畜》变为《离》、1815 条《坎》变为《剥》的注解。

Translation:For "Lü turning into Tai" of 3531:["Jizha of Yanling went to the State of Lu and watched the music played by the Grand Historian"] is used to explain the Tuan commentary of the hexagram of Lü that "The hexagram of Lü, there is a little prosperity. Staying as a traveler and getting the middle position, and conforming to the yang and firmness, being still and attaching to the brightness, so there is a little prosperity. Adhering to the right path in the hexagram of Lü is auspicious. The significance of the time situation of the hexagram of Lü is really great." ["The wheels run over the horse with a white forehead, and it is known that the State of Qin will rise"] is used to explain the fifth yang line of the hexagram of Lü that "Performing the duty resolutely, adhering to the right path is dangerous." The annotation in the Four Books: "Baidian means there is white hair on the forehead. At this time, the State of Qin began to have carriages and horses, so it is known that it will rise." ["Finally annexing other states and unifying to become the monarch"] is used to explain the image words of the hexagram of Tai that "Heaven and earth intersect, symbolizing Tai. The monarch therefore regulates and accomplishes the laws of heaven and earth, assists the appropriate generation of heaven and earth, and influences the common people." [Collected Annotations]: Refer to the annotation of the hexagram of Daxu changing into the hexagram of Li in item 1630 and the annotation of the hexagram of Kan changing into the hexagram of Bo in item 1815.

3532旅之否［輔相之好, 無有休息］釋旅六二"旅即次, 懷其資, 得童僕, 貞." ［時行雲集］釋泰象"天地交, 泰. 后以財成夫地之道, 輔相天地之宜, 以左右民."泰象孔穎違疏”相, 助也. 時行為待時而行, 坤文言永天而時行.” [所在遇福］釋否九四“有命, 无咎, 疇離祉."

3532 旅之否[辅佐相助的友好关系，没有休止]，用来解释《旅》卦六二爻 “旅居得到客舍，怀揣着钱财，得到童仆，坚守正道”。[顺应时势，像云一样聚集]，用来解释《泰》卦的象辞 “天地相交，象征着泰。君主因此裁节成就天地的规律，辅助天地化生之宜，来左右百姓”。《泰》卦象辞孔颖达疏解 “相，是辅助的意思。时行就是等待时机而行动，《坤》卦文言说‘永远顺应天道而按时行动’”。[所到之处都遇到福气]，用来解释《否》卦九四爻 “承受天命，没有过错，同类都获得福祉”。

Translation:For "Lü turning into Pi" of 3532:["The friendly relationship of assisting each other has no end"] is used to explain the second yin line of the hexagram of Lü that "Staying as a traveler and getting the inn, holding the money in the hand, getting the servant, adhering to the right path." ["Conforming to the time situation and gathering like clouds"] is used to explain the image words of the hexagram of Tai that "Heaven and earth intersect, symbolizing Tai. The monarch therefore regulates and accomplishes the laws of heaven and earth, assists the appropriate generation of heaven and earth, and influences the common people." Kong Yingda's annotation of the image words of the hexagram of Tai: "Xiang means assisting. Shixing means acting when the opportunity comes. The 'Wenyan' of the hexagram of Kun says 'Always conforming to the way of heaven and acting on time'." ["Meeting good fortune wherever one goes"] is used to explain the fourth yang line of the hexagram of Pi that "Receiving the mandate of heaven, there is no fault, and the same kind all obtain the happiness."

3533旅之同人［牀傾簣折］釋旅初六“旅瑣瑣, 斯其所取災.” 篢：竹席. ［屋漏垣缺］釋否卦名, 閉阻. ［季姬不愜］釋同人六二"同人于宗, 吝."愜：滿足.

3533 旅之同人[床铺倾斜，竹席折断]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。簣：竹席。[房屋漏雨，墙垣残缺]，用来解释《否》卦的卦名（含义），表示闭塞阻绝。[季姬心中不满足]，用来解释《同人》卦六二爻 “只和同宗的人聚集，有困难”。愜：满足。

Translation:For "Lü turning into Tongren" of 3533:["The bed is tilted and the bamboo mat is broken"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." Kui means "bamboo mat". ["The house leaks and the wall is incomplete"] is used to explain the meaning of the name of the hexagram of Pi, which means being blocked and cut off. ["Lady Ji is not satisfied"] is used to explain the second yin line of the hexagram of Tongren that "Gathering only with the people of the same clan, there are difficulties." Xie means "satisfied".

3534旅之大有［東入海口, 循流北走］釋旅初六"旅瑣瑣, 斯其所取災." ［一高一下, 五邑無主］釋同人九三"伏戎于莽, 升其高陵, 三歲不興." ［七日六夜, 死於水浦］釋大有九四"匪其彭, 无咎." 浦：湖岸.［集注］2407睽之蹇.

3534 旅之大有[向东进入海口，顺着水流向北奔走]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[一高一低，五座城邑没有主人]，用来解释《同人》卦九三爻 “在草丛中埋伏兵戎，登上高高的山陵，三年不兴起战事”。[七天六夜，死在水岸边]，用来解释《大有》卦九四爻 “不过分强盛，没有过错”。浦：湖岸。[集注]：参考 2407 条《睽》变为《蹇》的注解。

Translation:For "Lü turning into Dayou" of 3534:["Entering the estuary to the east and running north along the water flow"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["One high and one low, five cities have no master"] is used to explain the third yang line of the hexagram of Tongren that "Laying an ambush of troops in the grass, climbing the high mountain, there is no war for three years." ["Seven days and six nights, dying on the water bank"] is used to explain the fourth yang line of the hexagram of Dayou that "Not being too powerful, there is no fault." Pu means "the shore of the lake". [Collected Annotations]: Refer to the annotation of the hexagram of Kui changing into the hexagram of Jian in item 2407.

3535旅之謙［羣虎入邑, 求索肉食］釋序卦"窮大者必失其居, 故受之以旅." ［大人守禦］釋大有六五"厥孚交如, 威如, 吉." ［君不失國］釋謙六五象"利用侵伐, 征不服也." ［集注］0631履之豐, 1686頤之賁.

3535 旅之谦[一群老虎进入城邑，寻找肉食]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。[大人守护防御]，用来解释《大有》卦六五爻 “心怀诚信，广泛交应，威严庄重，吉祥”。[君主不失去国家]，用来解释《谦》卦六五爻的象辞 “有利于侵伐，是征伐那些不服从的人”。[集注]：参考 0631 条《履》变为《丰》、1686 条《颐》变为《贲》的注解。

Translation:For "Lü turning into Qian" of 3535:["A group of tigers enter the city and look for meat"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." ["The great man guards and defends"] is used to explain the fifth yin line of the hexagram of Dayou that "Having sincere trust, widely responding, being solemn and majestic, it is auspicious." ["The monarch does not lose the country"] is used to explain the image words of the fifth yin line of the hexagram of Qian that "It is beneficial to attack, which is to attack those who do not obey." [Collected Annotations]: Refer to the annotation of the hexagram of Lü changing into the hexagram of Feng in item 0631 and the annotation of the hexagram of Yi changing into the hexagram of Bi in item 1686.

3536旅之豫［四亂不安, 東西為患］釋序卦"窮大者必失其居, 故受之以旅." ［退身止足, 無出邦域］釋謙初六象"謙謙君子, 卑以自牧也." ［乃得完全, 賴其生福］釋豫九四象"由豫, 大有得, 志大行也." ［集注］0690泰之鼎, 0870大有之睽, 1278觀之小過, 3785節之小畜.

3536 旅之豫[四方混乱不安定，东西两边都成为祸患]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。[退身止步，不走出邦国的疆域]，用来解释《谦》卦初六爻的象辞 “谦谦君子，以谦卑来修养自己”。[于是得以保全，依赖它获得福气]，用来解释《豫》卦九四爻的象辞 “人们依赖他而得到欢乐，大有所得，志向得以广泛施行”。[集注]：参考 0690 条《泰》变为《鼎》、0870 条《大有》变为《睽》、1278 条《观》变为《小过》、3785 条《节》变为《小畜》的注解。

Translation:For "Lü turning into Yu" of 3536:["The four directions are in chaos and unstable, and both the east and the west become disasters"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." ["Retreating and stopping, not going out of the territory of the state"] is used to explain the image words of the first yin line of the hexagram of Qian that "The modest gentleman cultivates himself with humility." ["Then being able to be preserved and relying on it to obtain the good fortune"] is used to explain the image words of the fourth yang line of the hexagram of Yu that "People rely on him to get joy, gain a lot, and the aspiration can be widely implemented." [Collected Annotations]: Refer to the annotation of the hexagram of Tai changing into the hexagram of Ding in item 0690, the annotation of the hexagram of Dayou changing into the hexagram of Kui in item 0870, the annotation of the hexagram of Guan changing into the hexagram of Xiaoguo in item 1278, and the annotation of the hexagram of Jie changing into the hexagram of Xiaoxu in item 3785.

3537旅之隨［叔肸抱寃, 祁子自邑］釋旅初六"旅瑣瑣, 斯其所取災." 叔肸 即叔向羊舌氏. 祁子為祈奚. [乘遽解患, 羊舌以免］釋豫六五“貞疾, 恆不死.” 遽為快馬驛車.［ 賴其生全］釋隨初九"官有渝, 貞吉. 出門交有功." ［集注］2433蹇之乾.

3537 旅之随[叔肸心怀冤屈，祁奚从封邑赶来]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。叔肸即叔向，羊舌氏。祁子是祁奚。[乘着快马驿车解除祸患，羊舌氏因此得以免祸]，用来解释《豫》卦六五爻 “坚守正道，有疾病，但长久不会死亡”。遽是指快马驿车。[依赖它得以保全生命]，用来解释《随》卦初九爻 “官职有变动，坚守正道吉祥。出门交往会有功绩”。[集注]：参考 2433 条《蹇》变为《乾》的注解。

Translation:For "Lü turning into Sui" of 3537:["Shuxi harbors grievances and Qixi comes from his fief"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." Shuxi is Shuxiang of the Yangshe clan. Qizi is Qixi. ["Riding the fast horse and post carriage to relieve the disaster, and the Yangshe clan is thus exempted from the disaster"] is used to explain the fifth yin line of the hexagram of Yu that "Adhering to the right path, having an illness, but not dying for a long time." Ju means the fast horse and post carriage. ["Relying on it to preserve the life"] is used to explain the first yang line of the hexagram of Sui that "There is a change in the official position, adhering to the right path is auspicious. Going out and communicating will bring achievements." [Collected Annotations]: Refer to the annotation of the hexagram of Jian changing into the hexagram of Qian in item 2433.

3538旅之蠱［延頸望酒, 不入我口] 釋旅初六"旅瑣瑣, 斯其所取災." ［深目自苦］釋隨九四”隨有獲, 貞凶. 有孚在道以明, 何咎？” ［利得無有］釋蠱上九"不事王侯, 高尚其事." ［集注］0362訟之益, 0621履之萃, 1562无妄之大畜, 3450歸妹之兌.

3538 旅之蛊[伸长脖子盼望美酒，却不能进入我的口中]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[眼睛深陷，自寻苦恼]，用来解释《随》卦九四爻 “随从他人而有所收获，坚守正道有凶险。心怀诚信走在正道上以彰显，有什么过错呢？”。[没有获得利益]，用来解释《蛊》卦上九爻 “不侍奉王侯，以自己所做的事为高尚”。[集注]：参考 0362 条《讼》变为《益》、0621 条《履》变为《萃》、1562 条《无妄》变为《大畜》、3450 条《归妹》变为《兑》的注解。

Translation:For "Lü turning into Gu" of 3538:["Stretching the neck and longing for the fine wine, but it can't enter my mouth"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The eyes are sunken and seeking trouble for oneself"] is used to explain the fourth yang line of the hexagram of Sui that "Following others and gaining something, adhering to the right path is dangerous. Having sincere trust and walking on the right path to show it, what fault is there?" ["Not obtaining the benefits"] is used to explain the top yang line of the hexagram of Gu that "Not serving the princes and marquises, regarding what one does as noble." [Collected Annotations]: Refer to the annotation of the hexagram of Song changing into the hexagram of Yi in item 0362, the annotation of the hexagram of Lü changing into the hexagram of Cui in item 0621, the annotation of the hexagram of Wuwang changing into the hexagram of Daxu in item 1562, and the annotation of the hexagram of Guimei changing into the hexagram of Dui in item 3450.

3539旅之臨［仁政之德, 參參日息］釋旅六五象"終以譽命, 上逮也." 參參：長貌.［成都就邑］釋蠱象"山下有風. 蠱. 君子以振民育德." ［人受厥福］釋臨六五"知臨, 大君之宜, 吉.”［集注］3587巽之屯.

3539 旅之临[施行仁政的品德，一天天增长]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。參參：是长长的样子。[成就都城，建立城邑]，用来解释《蛊》卦的象辞 “山下有风吹过，象征着蛊。君子因此振奋百姓，培育品德”。[人们受到那福泽]，用来解释《临》卦六五爻 “以明智治理，是伟大君主适宜的做法，吉祥”。[集注]：参考 3587 条《巽》变为《屯》的注解。

Translation:For "Lü turning into Lin" of 3539:["The virtue of implementing benevolent government grows day by day"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." Can can means "the long appearance". ["Accomplishing the capital city and establishing the town"] is used to explain the image words of the hexagram of Gu that "There is wind blowing under the mountain, symbolizing Gu. Gentlemen therefore inspire the common people and cultivate their virtues." ["The people receive that blessing"] is used to explain the fifth yin line of the hexagram of Lin that "Governing with wisdom, it is the appropriate practice of the great monarch, it is auspicious." [Collected Annotations]: Refer to the annotation of the hexagram of Xun changing into the hexagram of Tun in item 3587.

3540旅之觀［牽頭繫尾, 屈折幾死］釋旅初六"旅瑣瑣, 斯其所取災." ［周世無人］釋臨象"至于八月有凶, 消不久也." ［不知所歸］䆁觀六三"觀我生, 進退." [集注］2906升之大畜.

3540 旅之观[牵着头部又系着尾巴，曲折艰难几乎致死]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[周朝的时代没有贤人]，用来解释《临》卦的象辞 “到了八月会有凶险，是因为阳气消减不能长久”。[不知道归向何处]，参照《观》卦六三爻 “观察自我的行为，决定是前进还是后退”。[集注]：参考 2906 条《升》变为《大畜》的注解。

Translation:For "Lü turning into Guan" of 3540:["Holding the head and tying the tail, it is so tortuous that it is almost deadly"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["There are no worthy people in the era of the Zhou Dynasty"] is used to explain the image words of the hexagram of Lin that "There will be danger in the eighth month, because the yang qi declines and cannot last long." ["Not knowing where to return"] refers to the third yin line of the hexagram of Guan that "Observing one's own behavior and deciding whether to move forward or backward." [Collected Annotations]: Refer to the annotation of the hexagram of Sheng changing into the hexagram of Daxu in item 2906.

3541旅之噬嗑［教羊逐兔, 使魚捕鼠］釋旅初六象"旅瑣瑣, 志窮災也." ［任非其人］䆁觀初六"童觀, 小人无咎, 君子吝." ［費日無功］釋噬嗑六三象"遇毒, 位不當也."

3541 旅之噬嗑[教羊去追逐兔子，让鱼去捕捉老鼠]，用来解释《旅》卦初六爻的象辞 “旅居时猥琐卑微，是因为志向穷窘而招灾”。[任用了不恰当的人]，参照《观》卦初六爻 “像孩童一样观看事物，对于小人没有过错，对于君子来说有困难”。[耗费时日却没有功效]，用来解释《噬嗑》卦六三爻的象辞 “遇到毒害，是因为位置不当”。

Translation:For "Lü turning into Shike" of 3541:["Teaching the sheep to chase the rabbit and letting the fish catch the mouse"] is used to explain the image words of the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, because the aspiration is poor and brings the disaster." ["Appointing the inappropriate person"] refers to the first yin line of the hexagram of Guan that "Looking at things like a child, there is no fault for the small man, but there are difficulties for the gentleman." ["Spending time but having no effect"] is used to explain the image words of the third yin line of the hexagram of Shike that "Encountering the poison, because the position is inappropriate."

3542旅之賁［生角有尾, 張孽制家］釋旅初六"旅瑣瑣, 斯其所取災." 張：展開. 制：制約. 尚注"左傳昭十年藴利生孽. 注孽：妖害也." ［排羊逐狐, 張氏易公］釋噬嗑六三"遇毒, 位不當也." ［憂禍復凶］釋賁九三"賁如, 濡如, 永貞吉." [集注] 3758渙之升.

3542 旅之贲[长出角又有尾巴，张扬妖孽来制约家庭]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。张：展开。制：制约。尚氏注解 “《左传・昭公十年》说‘蕴利生孽’。注释：孽，是妖害的意思”。[排挤羊而追逐狐狸，张氏容易公正]，用来解释《噬嗑》卦六三爻 “遇到毒害，是因为位置不当”。[忧愁灾祸又有凶险]，用来解释《贲》卦九三爻 “文饰得很华美，润泽的样子，长久坚守正道吉祥”。[集注]：参考 3758 条《涣》变为《升》的注解。

Translation:For "Lü turning into Bi" of 3542:["Growing horns and having a tail, spreading the evil to restrict the family"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." Zhang means "spreading". Zhi means "restricting". Shang's annotation: "It is said in the 'Zuo Zhuan·the Tenth Year of Duke Zhao' that 'Gathering benefits gives birth to evil'. Annotation: Nie means the meaning of evil and harm." ["Squeezing out the sheep and chasing the fox, the Zhang family is easy to be just"] is used to explain the third yin line of the hexagram of Shike that "Encountering the poison, because the position is inappropriate." ["Worrying about the disaster and there is danger again"] is used to explain the third yang line of the hexagram of Bi that "Being beautifully decorated, looking moist, adhering to the right path for a long time is auspicious." [Collected Annotations]: Refer to the annotation of the hexagram of Huan changing into the hexagram of Sheng in item 3758.

3543旅之剝［去安就危］釋旅九三"旅焚其次, 喪其童僕, 貞厲." 言所住旅舍被焚毀, 跟隨的僕人也不見. 有危險. 李疏”應離為火, 體艮為僮僕. 三欲應上故動, 動則艮體壞, 艮舍為次, 故焚其次. 卦唯二三得正, 故皆言次. 坤喪于乙為喪. 三動艮僮滅而入坤喪, 故喪其僮僕. 正不當動, 動而失正, 故貞厲也.” 次, 旅次. 旅行時停留的處所. 艮彖”艮, 止也.” 故次取象於旅下卦艮, 焦氏易詁第113頁稱”旅九三云：旅焚其次. 次者. 舍也. 艮為舍, 為火, 故焚其次. 離火在上, 非艮火, 不能焚次也.” 尚注用象有誤. 離火在上, 艮舍在下, 為離火焚艮次, 合情合理. 由此亦可知旅九三以離為火, 並非以艮為火.［墜陷井池］釋賁九三"賁如, 濡如, 永貞吉." ［破我玉螭］䆁剝卦名, 剝落. 螭: 龍生九子之一.

3543 旅之剥[离开安全的地方走向危险]，用来解释《旅》卦九三爻 “旅居的客舍被焚烧，失去了童仆，坚守正道有危险”。意思是所住的旅舍被焚毁，跟随的仆人也不见了，有危险。李氏疏解 “对应离卦为火，卦体中艮卦代表僮仆。九三爻想要应和上九爻所以发动变化，一变动艮卦的卦体就毁坏了，艮卦所代表的房舍就是旅舍，所以说焚烧了旅舍。这个卦只有二、三爻得正，所以都提到旅舍。坤卦在十二地支中对应乙位，‘丧’与乙有关。三爻变动后艮卦所代表的僮仆消失而进入坤卦所代表的‘丧’的状态，所以说失去了僮仆。坚守正道不应当变动，变动就失去了正道，所以说坚守正道有危险”。次，就是旅舍，是旅行时停留的处所。艮卦的彖辞说 “艮，就是止的意思”。所以旅舍的取象来自旅卦的下卦艮卦，焦氏《易诂》第 113 页称 “旅卦九三爻说：旅焚其次。次，就是房舍。艮卦代表房舍，又代表火，所以说焚烧了旅舍。离火在上面，不是艮火，不能焚烧旅舍”。尚氏注解对于卦象的使用有误。离火在上面，艮卦所代表的房舍在下面，是离火焚烧艮卦所代表的旅舍，合情合理。由此也可以知道旅卦九三爻是以离卦为火，并不是以艮卦为火。[坠入陷阱或井池中]，用来解释《贲》卦九三爻 “文饰得很华美，润泽的样子，长久坚守正道吉祥”。[打破了我的玉螭]，参照《剥》卦的卦名（含义），表示剥落。螭：是龙生九子之一。

Translation:For "Lü turning into Bo" of 3543:["Leaving the safe place and going to the dangerous place"] is used to explain the third yang line of the hexagram of Lü that "The inn where staying as a traveler is burned, losing the servant, adhering to the right path is dangerous." It means that the inn where one lives is burned down and the following servant is also missing, and there is danger. Li's annotation: "Corresponding to the hexagram of Li as fire, the hexagram of Gen in the hexagram body represents the servant. The third yang line wants to respond to the top yang line, so it changes. Once it changes, the hexagram body of Gen is destroyed. The house represented by the hexagram of Gen is the inn, so it is said that the inn is burned. Only the second and third lines of this hexagram are in the right position, so the inn is mentioned both times. The hexagram of Kun corresponds to the position of Yi among the Twelve Earthly Branches, and 'death' is related to Yi. After the third line changes, the servant represented by the hexagram of Gen disappears and enters the state of 'death' represented by the hexagram of Kun, so it is said that the servant is lost. Adhering to the right path should not change, and changing will lose the right path, so it is said that adhering to the right path is dangerous." Ci means the inn, which is the place to stay when traveling. The Tuan commentary of the hexagram of Gen says "Gen means stopping." So the image of the inn comes from the lower hexagram of Gen in the hexagram of Lü. It is said on page 113 of Jiao's "Yigu": "The third yang line of the hexagram of Lü says: The inn where staying as a traveler is burned. Ci means the house. The hexagram of Gen represents the house and also represents fire, so it is said that the inn is burned. The fire of the hexagram of Li is above, not the fire of the hexagram of Gen, and the inn cannot be burned." Shang's annotation for the use of the hexagram image is wrong. The fire of the hexagram of Li is above and the house represented by the hexagram of Gen is below, and it is the fire of the hexagram of Li that burns the inn represented by the hexagram of Gen, which is reasonable. From this, it can also be known that the third yang line of the hexagram of Lü takes the hexagram of Li as fire, not the hexagram of Gen as fire. ["Falling into the trap or the well"] is used to explain the third yang line of the hexagram of Bi that "Being beautifully decorated, looking moist, adhering to the right path for a long time is auspicious." ["Breaking my jade Chi"] refers to the meaning of the name of the hexagram of Bo, which means peeling off. Chi is one of the nine sons of the dragon.

3544旅之復［茹芝餌黃, 塗飲玉英］釋旅六五象"終以譽命, 上逮也." ［與神通流］釋剝彖"君子尚息盈虛, 天行也." ［長無憂凶］釋復初九"不遠復, 无祗悔, 元吉." ［集注］0978豫之蠱, 1237觀之噬嗑, 4007既濟之蹇.

3544 旅之复[吃灵芝，服地黄，饮玉的精华]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。[与神灵相通，气息流转]，用来解释《剥》卦的彖辞 “君子崇尚知晓盈满和亏虚的道理，这是自然的运行规律”。[长久没有忧愁和凶险]，用来解释《复》卦初九爻 “走出去不远就返回，没有大的悔恨，非常吉祥”。[集注]：参考 0978 条《豫》变为《蛊》、1237 条《观》变为《噬嗑》、4007 条《既济》变为《蹇》的注解。

Translation:For "Lü turning into Fu" of 3544:["Eating the ganoderma lucidum, taking the rehmannia root, and drinking the essence of jade"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["Connecting with the gods and the breath flowing"] is used to explain the Tuan commentary of the hexagram of Bo that "Gentlemen advocate knowing the principles of fullness and deficiency, and this is the operation law of nature." ["Having no worry and danger for a long time"] is used to explain the first yang line of the hexagram of Fu that "Going out not far and then returning, having no great regret, it is very auspicious." [Collected Annotations]: Refer to the annotation of the hexagram of Yu changing into the hexagram of Gu in item 0978, the annotation of the hexagram of Guan changing into the hexagram of Shike in item 1237, and the annotation of the hexagram of Jiji changing into the hexagram of Jian in item 4007.

3545旅之无妄［體重難飛］釋旅初六"旅瑣瑣, 斯其所取災." ［未能越關］釋復六三"頻復, 厲无咎." ［不離室垣］釋无妄九四"可貞, 无咎." ［集注］0246蒙之歸妹, 3250震之鼎.

3545 旅之无妄[身体沉重难以飞翔]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[没能越过关卡]，用来解释《复》卦六三爻 “频繁地回复，有危险但没有过错”。[不离开房屋的围墙]，用来解释《无妄》卦九四爻 “可以坚守正道，没有过错”。[集注]：参考 0246 条《蒙》变为《归妹》、3250 条《震》变为《鼎》的注解。

Translation:For "Lü turning into Wuwang" of 3545:["The body is heavy and it is difficult to fly"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["Not being able to cross the pass"] is used to explain the third yin line of the hexagram of Fu that "Frequently returning, there is danger but no fault." ["Not leaving the wall of the house"] is used to explain the fourth yang line of the hexagram of Wuwang that "It is possible to adhere to the right path, there is no fault." [Collected Annotations]: Refer to the annotation of the hexagram of Meng changing into the hexagram of Guimei in item 0246 and the annotation of the hexagram of Zhen changing into the hexagram of Ding in item 3250.

3546旅之大畜［巢成樹折, 傷我彝器］釋旅初六"旅瑣瑣, 斯其所取災." 彝器：青銅器的祭器. ［伯踒叔跌］釋无妄上九"无妄, 行有眚, 无攸利." ［亡羊乃追］釋大畜初九“有厲, 利己."

3546 旅之大畜[鸟巢筑成了，树却折断了，损伤了我的祭器]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。彝器：指青铜器的祭器。[哥哥扭伤，弟弟跌倒]，用来解释《无妄》卦上九爻 “不妄为，行动却有灾祸，没有什么有利的”。[羊丢了才去追]，用来解释《大畜》卦初九爻 “有危险，有利于自己（停止行动）”。

Translation:For "Lü turning into Daxu" of 3546:["The bird's nest is built, but the tree is broken, damaging my sacrificial vessel"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." Yiqi refers to the bronze sacrificial vessels. ["The elder brother sprains and the younger brother falls"] is used to explain the top yang line of the hexagram of Wuwang that "Not acting recklessly, but there is a disaster in the action, there is nothing beneficial." ["Chasing the sheep after it is lost"] is used to explain the first yang line of the hexagram of Daxu that "There is danger, it is beneficial to oneself (stop acting)."

3547旅之頤［六人俱行, 各遺其囊］釋序卦"窮大者必失其居, 故受之以旅." ［黃鶴失珠］釋大畜初九"有厲, 利已." ［無以為明］釋頤六二"顛頤, 拂經于丘頤, 征凶." ［集注］1159臨之師, 1365賁之噬嗑, 3165鼎之坎.

3547 旅之颐[六个人一起行走，各自丢失了他们的包裹]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。[黄鹤丢失了宝珠]，用来解释《大畜》卦初九爻 “有危险，有利于自己（停止行动）”。[没有什么可以用来彰显明智]，用来解释《颐》卦六二爻 “颠倒求养，违背常理向高丘求养，出征有凶险”。[集注]：参考 1159 条《临》变为《师》、1365 条《贲》变为《噬嗑》、3165 条《鼎》变为《坎》的注解。

Translation:For "Lü turning into Yi" of 3547:["Six people walk together and each loses their package"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." ["The yellow crane loses the precious pearl"] is used to explain the first yang line of the hexagram of Daxu that "There is danger, it is beneficial to oneself (stop acting)." ["There is nothing to show the wisdom"] is used to explain the second yin line of the hexagram of Yi that "Reversing the way of seeking support, going against the common sense and seeking support from the high hill, going on an expedition is dangerous." [Collected Annotations]: Refer to the annotation of the hexagram of Lin changing into the hexagram of Shi in item 1159, the annotation of the hexagram of Bi changing into the hexagram of Shike in item 1365, and the annotation of the hexagram of Ding changing into the hexagram of Kan in item 3165.

3548旅之大過［播梅折枝］釋旅卦名, 行旅. [與母分離］釋頤卦名, 頣養. ［絕不相知］釋大過卦名, 大有所過.［集注]0335訟之謙, 0836大有之坤, 3343漸之謙, 4079未濟之困.

3548 旅之大过[播撒梅花，折断树枝]，用来解释《旅》卦的卦名（含义），表示行旅。[与母亲分离]，用来解释《颐》卦的卦名（含义），表示颐养。[完全不知道彼此的情况]，用来解释《大过》卦的卦名（含义），表示大有所过。[集注]：参考 0335 条《讼》变为《谦》、0836 条《大有》变为《坤》、3343 条《渐》变为《谦》、4079 条《未济》变为《困》的注解。

Translation:For "Lü turning into Daxu" of 3548:["Sowing the plum blossoms and breaking the branches"] is used to explain the meaning of the name of the hexagram of Lü, which means traveling. ["Separating from the mother"] is used to explain the meaning of the name of the hexagram of Yi, which means nourishing. ["Completely not knowing each other's situation"] is used to explain the meaning of the name of the hexagram of Daxu, which means having a great excess. [Collected Annotations]: Refer to the annotation of the hexagram of Song changing into the hexagram of Qian in item 0335, the annotation of the hexagram of Dayou changing into the hexagram of Kun in item 0836, the annotation of the hexagram of Jian changing into the hexagram of Qian in item 3343, and the annotation of the hexagram of Weiji changing into the hexagram of Kun in item 4079.

3549旅之坎［迎福開戶, 喜隨我後］釋旅六五象"終以譽命, 上逮也." ［曹伯愷悌］釋大過初六"藉用白茅, 无咎." [為宋國主] 釋坎九五"坎不盈, 祗既平, 无咎." 尚注”元本舊注：宋以曹師殺公子游, 立桓公. 依此注則國際字似為立字方適.” 公元前682年, 宋大夫南宮長萬, 殺人宋后閔公, 立宋子游為君. 宋國公族借曹國軍隊反擊, 殺掉子游, 立宋閔公之弟禦説, 即宋前桓公.”［集注］2939升之渙.

3549 旅之坎[迎接福气，打开门户，喜悦跟随在我后面]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。[曹伯温和善良]，用来解释《大过》卦初六爻 “用白茅衬垫，没有过错”。[成为宋国的君主]，用来解释《坎》卦九五爻 “坎险没有满盈，小丘已经平了，没有过错”。尚氏注解 “原本旧注：宋国借助曹国的军队杀死公子游，立了桓公。按照这个注解，那么‘國際’字似乎为‘立’字才合适”。公元前 682 年，宋国大夫南宫长万，杀死宋闵公，立宋子游为君。宋国公族借助曹国军队反击，杀掉子游，立宋闵公之弟御说，即宋前桓公。[集注]：参考 2939 条《升》变为《涣》的注解。

Translation:For "Lü turning into Kan" of 3549:["Welcoming the good fortune, opening the door, and joy following behind me"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["Lord Cao is gentle and kind"] is used to explain the first yin line of the hexagram of Daxu that "Lining with the white cogon grass, there is no fault." ["Becoming the monarch of the State of Song"] is used to explain the fifth yang line of the hexagram of Kan that "The danger of Kan is not full, the small hill is already flat, there is no fault." Shang's annotation: "The original old annotation: The State of Song used the army of the State of Cao to kill Gongzi You and established Duke Huan. According to this annotation, then the character ' 國際 ' seems to be the character ' 立 ' to be appropriate." In 682 BC, Nan Gong Changwan, a senior official of the State of Song, killed Duke Min of Song and established Gongzi You as the monarch. The noble clan of the State of Song counterattacked with the army of the State of Cao, killed You and established Yu Shuo, the younger brother of Duke Min of Song, that is, the former Duke Huan of Song. [Collected Annotations]: Refer to the annotation of the hexagram of Sheng changing into the hexagram of Huan in item 2939.

3550旅之離［既痴且狂, 兩目又盲］釋旅初六"旅瑣瑣, 斯其所取災." ［箕踞喑啞］釋坎初六”習坎, 入于坎窞, 凶.” 箕踞：兩腿舒展而坐, 形如畚箕, 是一種隨意不拘禮節的坐法. ［名為無中］釋離初九"履錯然, 敬之, 无咎."

3550 旅之离[既痴呆又疯狂，两只眼睛又失明]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[伸开两腿坐着，又哑口无言]，用来解释《坎》卦初六爻 “重复面临坎险，陷入坎中的陷坑，有凶险”。箕踞：两腿舒展而坐，形如畚箕，是一种随意不拘礼节的坐法。[名字叫做无中]，用来解释《离》卦初九爻 “脚步错乱，恭敬对待，没有过错”。

Translation:For "Lü turning into Li" of 3550:["Being both demented and crazy, and both eyes are blind"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["Sitting with the legs stretched out and being speechless"] is used to explain the first yin line of the hexagram of Kan that "Repeatedly facing the danger of Kan, falling into the pit in the danger of Kan, there is danger." Jiju means sitting with the legs stretched out, looking like a dustpan, which is a casual and unceremonious sitting posture. ["The name is Wuzhong"] is used to explain the first yang line of the hexagram of Li that "The steps are in disorder, treating it with respect, there is no fault."

3551旅之咸［金梁鉄柱, 千年牢固］䆁旅六五象"終以譽命, 上逮也." ［完全不腐］釋離彖"離. 麗也." ［聖人安處］釋咸彖"天地感而萬物化生, 聖人感人心而天下和平."

3551 旅之咸[金色的房梁，铁铸的柱子，千年牢固]，参照《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。[完整而不腐朽]，用来解释《离》卦的彖辞 “离，就是附丽的意思”。[圣人安然居住]，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”。

Translation:For "Lü turning into Xian" of 3551:["The golden beam and the iron pillar are firm for thousands of years"] refers to the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["Complete and not decaying"] is used to explain the Tuan commentary of the hexagram of Li that "Li means attaching." ["The sage lives peacefully"] is used to explain the Tuan commentary of the hexagram of Xian that "Heaven and earth 感应 each other, all things change and grow, the sage 感应 the hearts of the people, and the world will be peaceful."

3552旅之恆［裏糗荷糧, 與跖相逢］釋旅初六"旅瑣瑣, 斯其所取災." ［欲飛不得］釋咸六二"咸其腓, 凶, 居吉." ［為罔所獲］釋恆上六"振恆, 凶." ［集注］2512解之豫.

3552 旅之恒[包裹着干粮，背着粮食，与盗跖相遇]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[想要飞却飞不起来]，用来解释《咸》卦六二爻 “感应到小腿肚，有凶险，安居则吉祥”。[被罗网捕获]，用来解释《恒》卦上六爻 “振动于恒常之道，有凶险”。[集注]：参考 2512 条《解》变为《豫》的注解。

Translation:For "Lü turning into Heng" of 3552:["Wrapping the dry food and carrying the grain, meeting the robber Zhi"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["Wanting to fly but unable to fly"] is used to explain the second yin line of the hexagram of Xian that "Feeling the calf, there is danger, staying at home is auspicious." ["Caught in the net"] is used to explain the top yin line of the hexagram of Heng that "Vibrating on the constant path, there is danger." [Collected Annotations]: Refer to the annotation of the hexagram of Jie changing into the hexagram of Yu in item 2512.

3553旅之遯［彭生為豕, 暴龍作災］釋旅九三"旅焚其次. 喪其童僕, 貞厲." ［盜堯衣裳, 聚跖荷兵］釋恆九三"不恆其德. 或承之羞, 貞吝." ［青禽照夜, 三日夷亡］釋遯初六"遯尾, 厲. 勿用有攸往." ［集注］0452比之蒙, 3100革之大過, 3169鼎之遯.

3553 旅之遁[彭生变成了猪，暴虐的龙带来灾祸]，用来解释《旅》卦九三爻 “旅居的客舍被焚烧，失去了童仆，坚守正道有危险”。[盗窃尧的衣裳，聚集盗跖，拿着兵器]，用来解释《恒》卦九三爻 “不能长久保持自己的品德，或许会受到羞辱，坚守正道有困难”。[青鸟照亮黑夜，三天后东夷灭亡]，用来解释《遁》卦初六爻 “退避在后，有危险。不要有所前往”。[集注]：参考 0452 条《比》变为《蒙》、3100 条《革》变为《大过》、3169 条《鼎》变为《遁》的注解。

Translation:For "Lü turning into Dun" of 3553:["Peng Sheng turned into a pig and the violent dragon brought the disaster"] is used to explain the third yang line of the hexagram of Lü that "The inn where staying as a traveler is burned, losing the servant, adhering to the right path is dangerous." ["Stealing Yao's clothes, gathering the robber Zhi and holding the weapons"] is used to explain the third yang line of the hexagram of Heng that "Not being able to maintain one's own virtue for a long time, perhaps being humiliated, adhering to the right path is difficult." ["The green bird illuminates the night and the Dongyi perishes after three days"] is used to explain the first yin line of the hexagram of Dun that "Retreating at the back, there is danger. Don't go anywhere." [Collected Annotations]: Refer to the annotation of the hexagram of Bi changing into the hexagram of Meng in item 0452, the annotation of the hexagram of Ge changing into the hexagram of Daxu in item 3100, and the annotation of the hexagram of Ding changing into the hexagram of Dun in item 3169.

3554旅之大壯［獨夫老婦］釋雜卦"親寡, 旅也." 李疏”旅而無所容, 無交, 故親寡也. 雜卦皆先舉其卦, 後及其指. 旅自四至上體離. 離四焚棄無所容, 以無所容之人, 而又在旅家, 故先言親寡, 而後及其卦也. 乾坤鑿度坿載孔子筮其命, 得旅, 請益于商瞿氏, 曰子有聖智而無位. 孔子泣而曰天也, 命也. 鳳鳥不來, 河無圖至. 嗚呼！天命之也. 雜卦傳于旅, 獨變其文, 蓋傷之也.” 焦氏易林注”震為夫, 兌為老婦, 震為子, 兌折, 故不能生子. 伏巽為寡, 故曰獨夫. 伙艮為鰥.” 尚注用象有誤, 因而武斷推論”兌為老婦”, 與説卦兌為少女相反. 象數仍應以周易集解篡疏為圭臬. 而焦氏易林注治絲益紛, 莫衷一是. 獨夫老婦應取象於離四. 旅自四至上體離, 離四焚棄無所容, 以無所容之人, 而又在旅家, 故言親寡.［不能生子］釋遯卦名, 義為逃脫, 隱居, 明哲保身. ［鰥寡居處］釋雜卦"大壯則止."

3554 旅之大壮[孤独的男子和年老的妇人]，用来解释《杂卦》中 “亲人少，就是旅卦所表达的”。李氏疏解 “旅居在外而没有容身之处，没有交往，所以亲人少。《杂卦》都是先列举卦象，然后提及它的含义。旅卦从四爻到上爻组成离卦卦体。离卦的第四爻被焚烧抛弃没有容身之所，以没有容身之所的人，又处在旅居的状态，所以先讲亲人少，然后提到旅卦。《乾坤凿度》附录记载孔子为自己的命运占筮，得到旅卦，向商瞿请教，说你有圣明的智慧却没有地位。孔子哭泣着说这是天意，是命运。凤凰不飞来，黄河没有河图出现。唉！这是天命啊。《杂卦传》对于旅卦，唯独改变了文字表述，大概是为其感到悲伤吧”。焦氏《易林》注解 “震卦代表丈夫，兑卦代表年老的妇人，震卦代表儿子，兑卦有折损之象，所以不能生子。伏藏的巽卦代表寡，所以说孤独的男子。伏藏的艮卦代表鳏夫”。尚氏对于卦象的使用有误，因此武断地推论 “兑卦代表年老的妇人”，这与《说卦》中兑卦代表少女相矛盾。象数仍然应该以《周易集解纂疏》为准则。而焦氏《易林》的注解使问题更加纷乱，众说纷纭。孤独的男子和年老的妇人应该从离卦的第四爻取象。旅卦从四爻到上爻组成离卦卦体，离卦的第四爻被焚烧抛弃没有容身之所，以没有容身之所的人，又处在旅居的状态，所以说亲人少。[不能生子]，用来解释《遁》卦的卦名，含义是逃脱、隐居、明哲保身。[鳏夫寡妇居住的地方]，用来解释《杂卦》中 “大壮卦就意味着停止”。

Translation:For "Lü turning into Dazhuang" of 3554:["The lonely man and the old woman"] is used to explain what is said in the "Zagua" that "Having few relatives means what the hexagram of Lü expresses." Li's annotation: "Staying as a traveler and having no place to live, having no communication, so there are few relatives. In the 'Zagua', the hexagram image is listed first, and then its meaning is mentioned. In the hexagram of Lü, from the fourth line to the top line forms the hexagram body of the Li hexagram. The fourth line of the Li hexagram is burned and abandoned and has no place to live. For the person with no place to live and in the state of traveling, so it first talks about having few relatives and then mentions the hexagram of Lü. Recorded in the appendix of 'Qiankun Zaodu': Confucius divined his own fate and got the hexagram of Lü, and consulted Shang Qu. It was said that you have the wisdom of a sage but no status. Confucius cried and said this is the will of heaven and the fate. The phoenix does not come, and the River Map does not appear in the Yellow River. Alas! This is the destiny. In the 'Zagua Zhuan', for the hexagram of Lü, the text expression is uniquely changed, probably feeling sad for it." The annotation of Jiao's "Yilin": "The Zhen hexagram represents the husband, the Dui hexagram represents the old woman, the Zhen hexagram represents the son, and the Dui hexagram has the image of damage, so there is no childbirth. The hidden Xun hexagram represents being widowed, so it is said the lonely man. The hidden Gen hexagram represents the widower." Shang's use of the hexagram image is wrong, so he arbitrarily infers that "the Dui hexagram represents the old woman", which contradicts that the Dui hexagram represents the young girl in the "Shuogua". The hexagram image and numbers should still take the "Collected Annotations and Compilation of the Zhouyi Jijie" as the criterion. And the annotation of Jiao's "Yilin" makes the problem more confused and there are diverse opinions. The lonely man and the old woman should take the image from the fourth line of the Li hexagram. In the hexagram of Lü, from the fourth line to the top line forms the hexagram body of the Li hexagram. The fourth line of the Li hexagram is burned and abandoned and has no place to live. For the person with no place to live and in the state of traveling, so it says having few relatives. ["No childbirth"] is used to explain the meaning of the name of the hexagram of Dun, which means escaping, living in seclusion, and preserving oneself with wisdom. ["The place where the widower and the widow live"] is used to explain what is said in the "Zagua" that "The hexagram of Dazhuang means stopping."

3555旅之晉 [鷦鷯竊脂, 巢於小枝］釋旅初六"旅瑣瑣, 斯其所取災." [搖動不安, 為風所吹］釋雜卦"大壯則止." [心寒慄慄, 常憂殆危］釋晉初六"晉如摧如,貞吉." ［集注］0929謙之遯, 1339噬嗑之渙, 2619損之渙, 3861中孚之噬嗑.

3555 旅之晋[鹪鹩和窃脂鸟，在小树枝上筑巢]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[摇晃不安，被风所吹]，用来解释《杂卦》中 “大壮卦就意味着停止”。[心中寒冷颤抖，常常担忧危险]，用来解释《晋》卦初六爻 “前进时受到摧折，坚守正道吉祥”。[集注]：参考 0929 条《谦》变为《遁》、1339 条《噬嗑》变为《涣》、2619 条《损》变为《涣》、3861 条《中孚》变为《噬嗑》的注解。

Translation:For "Lü turning into Jin" of 3555:["The wren and the eurasian penduline tit build their nests on the small branches"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["Shaking uneasily and being blown by the wind"] is used to explain what is said in the "Zagua" that "The hexagram of Dazhuang means stopping." ["The heart is cold and trembling, and often worrying about the danger"] is used to explain the first yin line of the hexagram of Jin that "When advancing, being damaged, adhering to the right path is auspicious." [Collected Annotations]: Refer to the annotation of the hexagram of Qian changing into the hexagram of Dun in item 0929, the annotation of the hexagram of Shike changing into the hexagram of Huan in item 1339, the annotation of the hexagram of Sun changing into the hexagram of Huan in item 2619, and the annotation of the hexagram of Zhongfu changing into the hexagram of Shike in item 3861.

3556旅之明夷［素車木馬, 不任負重］釋旅初六"旅瑣瑣, 斯其所取災." ［王子出征］釋晉彖"晉, 進也." [憂危為咎］釋明夷九三"明夷于南狩, 得其大首, 不可疾貞." ［集注］1869離之同人.

3556 旅之明夷[朴素的车子和木制的马，不能承受重负]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[王子出征]，用来解释《晋》卦的彖辞 “晋，就是前进的意思”。[担忧危险成为灾祸]，用来解释《明夷》卦九三爻 “在南方狩猎时光明受到损伤，擒获了敌方的首领，不可以过于急切地坚守正道”。[集注]：参考 1869 条《离》变为《同人》的注解。

Translation:For "Lü turning into Mingyi" of 3556:["The simple cart and the wooden horse cannot bear the heavy load"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The prince goes on an expedition"] is used to explain the Tuan commentary of the hexagram of Jin that "Jin means advancing." ["Worrying about the danger and it becoming a disaster"] is used to explain the third yang line of the hexagram of Mingyi that "When the light is damaged during the hunting in the south, capturing the leader of the enemy, it is not possible to adhere to the right path too eagerly." [Collected Annotations]: Refer to the annotation of the hexagram of Li changing into the hexagram of Tongren in item 1869.

3557旅之家人［土陷四維, 安平不危］釋旅明夷六五"終以譽命, 上逮也." [利以居住］釋明夷六五"箕子之明夷, 利貞." ［保有玉女］釋家人卦辭"利女貞." ［集注］2343家人之蹇.

3557 旅之家人[土地在四方塌陷，平安稳定没有危险]，用来解释《旅》卦六五爻 “最终得到赞誉和任命，是因为向上受到恩宠”。[有利于居住]，用来解释《明夷》卦六五爻 “箕子在光明受损时的行为，有利于坚守正道”。[保有美丽的女子]，用来解释《家人》卦的卦辞 “有利于女子坚守正道”。[集注]：参考 2343 条《家人》变为《蹇》的注解。

Translation:For "Lü turning into Jiaren" of 3557:["The land collapses in the four directions, being peaceful and stable without danger"] is used to explain the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["It is beneficial to live"] is used to explain the fifth yin line of the hexagram of Mingyi that "The behavior of Jizi when the light is damaged is beneficial to adhering to the right path." ["Keeping the beautiful woman"] is used to explain the hexagram statement of the hexagram of Jiaren that "It is beneficial for the woman to adhere to the right path." [Collected Annotations]: Refer to the annotation of the hexagram of Jiaren changing into the hexagram of Jian in item 2343.

3558旅之睽［負牛上山, 力劣行難］釋旅初六"旅瑣瑣, 斯其所取災." ［烈風雨雪, 遮遏我前］釋家人初九"閑有家, 悔亡." ［中道復還］釋睽九二"遇主于巷, 未失道也." ［集注］0343訟之剝, 0793同人之无妄, 3519豐之既濟.

3558 旅之睽[背着牛上山，力气弱小行动艰难]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[狂风夹杂着雨雪，在我面前阻挡]，用来解释《家人》卦初九爻 “在家庭开始时防范，悔恨就会消失”。[在中途返回]，用来解释《睽》卦九二爻 “在小巷中遇到主人，没有迷失道路”。[集注]：参考 0343 条《讼》变为《剥》、0793 条《同人》变为《无妄》、3519 条《丰》变为《既济》的注解。

Translation:For "Lü turning into Kui" of 3558:["Carrying the cow up the mountain, being weak in strength and having difficulty in moving"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The strong wind is mixed with rain and snow and blocks in front of me"] is used to explain the first yang line of the hexagram of Jiaren that "Guarding at the beginning of the family, the regret will disappear." ["Returning on the way"] is used to explain the second yang line of the hexagram of Kui that "Meeting the master in the alley, not losing the way." [Collected Annotations]: Refer to the annotation of the hexagram of Song changing into the hexagram of Bo in item 0343, the annotation of the hexagram of Tongren changing into the hexagram of Wuwang in item 0793, and the annotation of the hexagram of Feng changing into the hexagram of Jiji in item 3519.

3559旅之蹇［金城鉄郭, 上下同力］釋旅六五象"終以譽命, 上逮也." [政平民親］釋睽象"上火下澤, 睽. 君子以同而異." [寇不敢賊］釋蹇六四"往䞿, 來連." ［集注］1877離之噬嗑, 2901升之噬嗑.

3559 旅之蹇[金属铸造的城墙和铁打的外城，上下同心协力]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。[政治清平，百姓亲近]，用来解释《睽》卦的象辞 “上面是火，下面是泽，象征着睽。君子因此求同存异”。[敌寇不敢侵犯]，用来解释《蹇》卦六四爻 “前往有困难，归来有所牵连”。[集注]：参考 1877 条《离》变为《噬嗑》、2901 条《升》变为《噬嗑》的注解。

Translation:For "Lü turning into Jian" of 3559:["The city wall made of metal and the outer city made of iron, the upper and the lower work together with one heart"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["The politics is clear and the people are close"] is used to explain the image words of the hexagram of Kui that "Fire is above and the marsh is below, symbolizing Kui. Gentlemen therefore seek common ground while reserving differences." ["The enemy dare not invade"] is used to explain the fourth yin line of the hexagram of Jian that "Going forward has difficulties, and coming back has some connections." [Collected Annotations]: Refer to the annotation of the hexagram of Li changing into the hexagram of Shike in item 1877 and the annotation of the hexagram of Sheng changing into the hexagram of Shike in item 2901.

3560旅之解［清潔淵塞, 為人所言］釋旅初六象"旅瑣瑣, 志窮災也." 精潔：精粹純潔, 國語周語上. 塞淵：篤厚誠實而思慮深沈.［證訊詰情, 繫於枳溫］釋蹇彖"利見大人, 往有功也." [甘棠聽斷, 昭然蒙恩］釋解象"雷雨作, 解. 君子以赦過宥罪." ［集注］0402師之蠱.

3560 旅之解[纯洁深邃诚实，被人们称赞]，用来解释《旅》卦初六爻的象辞 “旅居时猥琐卑微，是因为志向穷窘而招灾”。精洁：精粹纯洁，出自《国语・周语上》。塞渊：笃厚诚实而思虑深沉。[验证讯问，追问实情，被拘系在枳木编成的囚笼中]，用来解释《蹇》卦的彖辞 “有利于拜见大人，前往会有功劳”。[在甘棠树下听讼断案，清楚地蒙受恩泽]，用来解释《解》卦的象辞 “雷雨兴起，象征着解。君子因此赦免过错，宽恕罪行”。[集注]：参考 0402 条《师》变为《蛊》的注解。

ranslation:For "Lü turning into Jie" of 3560:["Pure, profound and honest, being praised by the people"] is used to explain the image words of the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, because the aspiration is poor and brings the disaster." Jingjie means "pure and refined", from "The Discourses of Zhou, Part 1 in the Guoyu". Saiyuan means "sincere and honest and having deep consideration". ["Verifying and interrogating, pursuing the truth, being imprisoned in the cage made of trifoliate orange wood"] is used to explain the Tuan commentary of the hexagram of Jian that "It is beneficial to meet the great man, going forward will bring achievements." ["Hearing the lawsuit and making the judgment under the Chinese flowering crabapple tree, clearly receiving the favor"] is used to explain the image words of the hexagram of Jie that "The thunder and rain rise, symbolizing Jie. Gentlemen therefore pardon the faults and forgive the crimes." [Collected Annotations]: Refer to the annotation of the hexagram of Shi changing into the hexagram of Gu in item 0402.

3561旅之損［皋陶聽理, 岐伯悅喜］釋旅象"山下有火, 旅. 君子以明慎用刑而不留獄." ［西登華首］釋解卦辭"利西南, 无所往, 其來復吉, 有攸往, 夙吉." 尚注”本草經黃金帝問題岐伯, 漢書人物表上古之時有山友伯. 中古有扁鵲, 盞與會黃帝故里創制醫藥者. 華, 華山, 首, 雷首山, 在蒲阪.”［集注］1561无妄之无妄.

3561 旅之损[皋陶审理案件，岐伯喜悦高兴]，用来解释《旅》卦的象辞 “山下有火，象征着旅。君子因此明察慎重地使用刑罚，而不滞留案件”。[向西登上华山和雷首山]，用来解释《解》卦的卦辞 “有利于往西南方向，没有地方可去，返回是吉祥的，有所前往，早去吉祥”。尚氏注解 “《本草经》记载黄帝向岐伯提问，《汉书・人物表》记载上古时代有山友伯。中古时代有扁鹊，大概是与黄帝在故里一起创制医药的人。华，指华山，首，指雷首山，在蒲阪”。[集注]：参考 1561 条《无妄》变为《无妄》的注解。

Translation:For "Lü turning into Sun" of 3561:["Gao Yao hearing and judging cases, Qi Bo being joyful and happy"] is used to explain the image words of the hexagram of Lü that "There is fire under the mountain, symbolizing Lü. Gentlemen therefore use the punishment carefully with clear observation and do not detain the cases." ["Climbing Mount Hua and Leishou Mountain to the west"] is used to explain the hexagram statement of the hexagram of Jie that "It is beneficial to go to the southwest direction. If there is no place to go, returning is auspicious. If there is somewhere to go, going early is auspicious." Shang's annotation: "Recorded in the 'Ben Cao Jing': The Yellow Emperor asked Qi Bo questions. Recorded in the 'Table of Personages in the Book of Han': In the ancient times, there was Shan Youbo. In the middle ancient times, there was Bian Que. Presumably, he was the person who created medicine together with the Yellow Emperor in their hometown. Hua refers to Mount Hua, and Shou refers to Leishou Mountain, which is in Puban." [Collected Annotations]: Refer to the annotation of the hexagram of Wuwang changing into the hexagram of Wuwang in item 1561.

3562旅之益［低頭竊視, 有所畏避］釋旅初六象"旅瑣瑣, 志窮災也." ［行作不利] 釋損九二"利貞, 征凶, 弗損益之." ［酒酸魚敗, 眾莫貪嗜］釋益上九"莫益之, 或擊之. 立心勿恆, 凶." ［ 集注］0315訟之豐, 3176鼎之解, 3871中孚之咸, 3920小過之豫.

3562 旅之益[低下头偷偷地看，有所畏惧而躲避]，用来解释《旅》卦初六爻的象辞 “旅居时猥琐卑微，是因为志向穷窘而招灾”。[行动起来没有好处]，用来解释《损》卦九二爻 “有利于坚守正道，出征有凶险，不减少反而增益它”。[酒变酸了，鱼腐烂了，众人都不喜欢吃]，用来解释《益》卦上九爻 “没有人增益它，有人攻击它。树立心思不持久，有凶险”。[集注]：参考 0315 条《讼》变为《丰》、3176 条《鼎》变为《解》、3871 条《中孚》变为《咸》、3920 条《小过》变为《豫》的注解。

Translation:For "Lü turning into Yi" of 3562:["Lowering the head and peeking secretly, fearing and avoiding"] is used to explain the image words of the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, because the aspiration is poor and brings the disaster." ["Taking action is not beneficial"] is used to explain the second yang line of the hexagram of Sun that "It is beneficial to adhere to the right path, going on an expedition is dangerous, not reducing but increasing it." ["The wine turns sour and the fish rots, and everyone doesn't like to eat it"] is used to explain the top yang line of the hexagram of Yi that "No one increases it, and someone attacks it. Establishing the aspiration without persistence, there is danger." [Collected Annotations]: Refer to the annotation of the hexagram of Song changing into the hexagram of Feng in item 0315, the annotation of the hexagram of Ding changing into the hexagram of Jie in item 3176, the annotation of the hexagram of Zhongfu changing into the hexagram of Xian in item 3871, and the annotation of the hexagram of Xiaoguo changing into the hexagram of Yu in item 3920.

3563旅之夬［十雞百雛, 常與母俱］釋旅初六"旅瑣瑣, 斯其所取災." ［抱雞捕虎］釋益六三家"益用凶事, 固有之也." ［誰肯為侶］釋雜卦"夬, 決也. 剛決柔也. 君子道長, 小人道憂也." ［集注］0918謙之賁, 3698兌之鼎.

3563 旅之夬[十只鸡和百只小鸡，常常与母鸡在一起]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[抱着鸡去捕捉老虎]，用来解释《益》卦六三爻 “增益用于救凶平灾之事，本来就应该如此”。[谁肯成为伴侣]，用来解释《杂卦》中 “夬卦，就是决断的意思。阳刚决断阴柔。君子的正道增长，小人的邪道就会有忧患”。[集注]：参考 0918 条《谦》变为《贲》、3698 条《兑》变为《鼎》的注解。

Translation:For "Lü turning into Kuai" of 3563:["Ten chickens and a hundred chicks often stay with the hen"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["Holding the chicken and catching the tiger"] is used to explain the third yin line of the hexagram of Yi that "Increasing is used for rescuing the disasters and pacifying the calamities, and it should be so originally." ["Who is willing to be the partner"] is used to explain what is said in the "Zagua" that "The hexagram of Kuai means making a decision. The yang and firmness decide the yin and softness. The right path of the gentleman grows, and the evil path of the small man will have worries." [Collected Annotations]: Refer to the annotation of the hexagram of Qian changing into the hexagram of Bi in item 0918 and the annotation of the hexagram of Dui changing into the hexagram of Ding in item 3698.

3564旅之姤［高阜山陵, 陂陁顛崩］釋序卦"窮大者必失其居, 故受之以旅." 陂：山坡. 陁: 不平. ［為國妖祥］釋夬上六"无號, 終有凶." ［元后以薨］釋姤上九"姤其角, 上窮吝也." 元后：天子.

3564 旅之姤[高高的土山和丘陵，山坡不平而崩塌]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。陂：山坡。陁：不平。[成为国家的妖异不祥之兆]，用来解释《夬》卦上六爻 “不必号啕大哭，最终还是有凶险”。[天子去世]，用来解释《姤》卦上九爻 “遇到角，处在上位而困穷，有困难”。元后：指天子。

Translation:For "Lü turning into Gou" of 3564:["The high mounds and hills, the slope is uneven and collapses"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." Bei means "slope". Tuo means "uneven". ["Becoming the ominous omen of the country"] is used to explain the top yin line of the hexagram of Kuai that "There is no need to wail, and there is still danger in the end." ["The Son of Heaven passes away"] is used to explain the top yang line of the hexagram of Gou that "Meeting the horn, being in the upper position and being poor, there are difficulties." Yuanhou refers to the Son of Heaven.

3565旅之萃［六鷁退飛, 為襄敗祥］釋旅上九"鳥焚其巢, 旅人先笑後號咷. 喪牛于易, 凶." ［陳師合戰, 左股夷傷］䆁姤初六擊于金抳, 貞吉, 有攸往, 見凶, 籝豕孚, 蹢躅." ［ 遂以崩薨, 霸功不成］䆁萃上六象"齎咨涕洟, 未安上也." ［集注］2450蹇之蠱, 2946困之坤.

3565 旅之萃[六只鹢鸟倒退着飞，是宋襄公失败的征兆]，用来解释《旅》卦上九爻 “鸟焚烧了自己的巢，旅人先欢笑后号啕大哭。在易地丢失了牛，有凶险”。[摆开军队进行合战，左腿受伤]，参照《姤》卦初六爻 “牵制于金属制动器，坚守正道吉祥，有所前往，会出现凶险，雌猪躁动不安”。[于是就去世了，称霸的功业没有成就]，参照《萃》卦上六爻的象辞 “叹息流泪，是因为未能安居于上位”。[集注]：参考 2450 条《蹇》变为《蛊》、2946 条《困》变为《坤》的注解。

Translation:For "Lü turning into Cui" of 3565:["Six yi birds fly backward, which is the omen of the failure of Duke Xiang of Song"] is used to explain the top yang line of the hexagram of Lü that "The bird burns its own nest, and the traveler laughs first and then wails. Losing the cow in Yi, there is danger." ["Deploying the army for the joint battle and the left leg is injured"] refers to the first yin line of the hexagram of Gou that "Restraining by the metal brake, adhering to the right path is auspicious, going somewhere, there will be danger, and the female pig is restless." ["Then passing away and the great cause of hegemony is not accomplished"] refers to the image words of the top yin line of the hexagram of Cui that "Sighing and shedding tears, because not being able to live in the upper position peacefully." [Collected Annotations]: Refer to the annotation of the hexagram of Jian changing into the hexagram of Gu in item 2450 and the annotation of the hexagram of Kun changing into the hexagram of Kun in item 2946.

3566旅之升［異國殊俗, 情不相得］釋旅初六“旅瑣瑣, 斯其所取災.”［金木為仇］釋萃初六象"乃亂乃萃, 其志亂也." ［百賊擅殺］釋升上六"冥升." ［集注] 2368家人之未濟, 2696夬之比.

3566 旅之升[不同的国家有不同的风俗，情感上彼此不合]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[金属和木材相互敌对]，用来解释《萃》卦初六爻的象辞 “既混乱又聚集，是因为心志混乱”。[众多的盗贼擅自杀人]，用来解释《升》卦上六爻 “在黑暗中上升”。[集注]：参考 2368 条《家人》变为《未济》、2696 条《夬》变为《比》的注解。

Translation:For "Lü turning into Sheng" of 3566:["Different countries have different customs, and the emotions are not in harmony with each other"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The metal and the wood are hostile to each other"] is used to explain the image words of the first yin line of the hexagram of Cui that "Being both chaotic and gathering, because the aspiration is chaotic." ["Many thieves kill people without permission"] is used to explain the top yin line of the hexagram of Sheng that "Rising in the dark." [Collected Annotations]: Refer to the annotation of the hexagram of Jiaren changing into the hexagram of Weiji in item 2368 and the annotation of the hexagram of Kuai changing into the hexagram of Bi in item 2696.

3567旅之困［鴉噪庭中, 以戒災凶］釋序卦"窮大者必失其居, 故受之以旅." ［重門擊柝］釋雜卦"升, 不來也."［備憂暴客］釋雜卦"困, 相遇也." 左傳襄十三年“有鳥口鬥口鬥口呌于宋太廟, 曰譆譆出出, 後果災.” [集注］0411師之頤, 1787大過之渙.

3567 旅之困[乌鸦在庭院中聒噪，以此警戒灾祸凶险]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。[层层设门，敲击木梆]，用来解释《杂卦》中 “升卦，意味着不回来”。[防备凶恶的强盗]，用来解释《杂卦》中 “困卦，意味着相遇”。《左传・襄公十三年》记载 “有鸟在宋国太庙鸣叫，说‘譆譆出出’，后来果然发生了灾祸”。[集注]：参考 0411 条《师》变为《颐》、1787 条《大过》变为《涣》的注解。

Translation:For "Lü turning into Kun" of 3567:["The crows are making noise in the courtyard, warning of the disaster and danger with this"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." ["Setting up doors layer by layer and knocking the wooden clapper"] is used to explain what is said in the "Zagua" that "The hexagram of Sheng means not coming back." ["Preventing the fierce robbers"] is used to explain what is said in the "Zagua" that "The hexagram of Kun means meeting." Recorded in the "Zuo Zhuan·the Thirteenth Year of Duke Xiang": "There are birds singing in the Grand Temple of the State of Song, saying 'Xi Xi Chu Chu', and then there was really a disaster later." [Collected Annotations]: Refer to the annotation of the hexagram of Shi changing into the hexagram of Yi in item 0411 and the annotation of the hexagram of Daxu changing into the hexagram of Huan in item 1787.

3568旅之井［慈母念子, 享賜得士］釋旅六五象"終以譽命, 上逮也." ［蠻夷來服]. 釋困九四"來徐徐, 困于金車, 吝, 有終." ［以安王室］釋井象"木上有水, 井. 君子以勞民勸相." ［側陋逢時］衍文. ［集注］0575小畜之既濟, 3359漸之咸.

3568 旅之井[慈祥的母亲思念儿子，享受恩赐得到贤士]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。[蛮夷前来归服]，用来解释《困》卦九四爻 “缓缓而来，受困于金车，有困难，但有好的结局”。[使王室得以安定]，用来解释《井》卦的象辞 “木上有水，象征着井。君子因此使百姓劳作并劝勉互相帮助”。[侧陋逢时] 是多余的文字。[集注]：参考 0575 条《小畜》变为《既济》、3359 条《渐》变为《咸》的注解。

Translation:For "Lü turning into Jing" of 3568:["The kind mother misses her son, enjoys the gift and gets the worthy scholar"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["The barbarians come to submit"] is used to explain the fourth yang line of the hexagram of Kun that "Coming slowly, being trapped by the golden cart, there are difficulties, but there is a good ending." ["Making the royal family stable"] is used to explain the image words of the hexagram of Jing that "There is water on the wood, symbolizing Jing. Gentlemen therefore make the common people work and encourage them to help each other." ["Meeting the opportunity in a humble position"] is redundant text. [Collected Annotations]: Refer to the annotation of the hexagram of Xiaoxu changing into the hexagram of Jiji in item 0575 and the annotation of the hexagram of Jian changing into the hexagram of Xian in item 3359.

3569旅之革 [遷延惡人, 使德不通］釋旅象"山上有火, 旅. 君子以明慎用刑而不留獄." ［炎旱為殃］釋井六四"井甃, 无咎." 言整修水井以待養人, 必無禍害.［年穀大傷］釋序卦"井道不可不革, 故受之以革." ［集注］0078坤之大有, 1447剝之蹇, 2665益之損.

3569 旅之革[拖延处置恶人，使道德不能通行]，用来解释《旅》卦的象辞 “山上有火，象征着旅。君子因此明察慎重地使用刑罚，而不滞留案件”。[炎热干旱成为灾祸]，用来解释《井》卦六四爻 “修整井壁，没有过错”。意思是整修水井用来养人，一定没有祸害。[年成粮食受到很大损害]，用来解释《序卦》中 “井的道理不可以不变革，所以接着是革卦”。[集注]：参考 0078 条《坤》变为《大有》、1447 条《剥》变为《蹇》、2665 条《益》变为《损》的注解。

Translation:For "Lü turning into Ge" of 3569:["Delaying the punishment of the evil person, making the morality unable to pass"] is used to explain the image words of the hexagram of Lü that "There is fire on the mountain, symbolizing Lü. Gentlemen therefore use the punishment carefully with clear observation and do not detain the cases." ["The heat and drought become the disaster"] is used to explain the fourth yin line of the hexagram of Jing that "Repairing the well wall, there is no fault." It means repairing the well to support people, and there will be no harm. ["The harvest of the year is greatly damaged"] is used to explain what is said in the "Xugua" that "The principle of the well cannot but be changed, so the hexagram of Ge follows." [Collected Annotations]: Refer to the annotation of the hexagram of Kun changing into the hexagram of Dayou in item 0078, the annotation of the hexagram of Bo changing into the hexagram of Jian in item 1447, and the annotation of the hexagram of Yi changing into the hexagram of Sun in item 2665.

3570旅之鼎［躬履孔德, 以待束帛］釋旅六五象"終以譽命, 上逮也." [文君燎獵, 呂尚獲福］釋革九五象"大人虎變, 其文炳也." ［號稱太師, 封建齊國］釋鼎上九"鼎玉鉉, 大吉, 无不利." 四部注"史記：西伯出獵, 呂望釣于渭水, 載之以歸, 尊為太公, 武王立為師, 後伐紂, 有天下, 遂封于齊."

3570 旅之鼎[亲身践行高尚的道德，等待着束帛之聘]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。[周文王打猎，吕尚获得福运]，用来解释《革》卦九五爻的象辞 “大人像老虎一样变革，他的文采显耀”。[号称太师，受封建立齐国]，用来解释《鼎》卦上九爻 “鼎配有玉制的鼎铉，非常吉祥，没有不利的”。四部注解 “《史记》记载：西伯出去打猎，吕望在渭水钓鱼，西伯用车载着他回去，尊他为太公，武王即位后封他为太师，后来讨伐商纣，拥有天下，于是封他在齐国”。

Translation:For "Lü turning into Ding" of 3570:["Practicing the noble morality personally and waiting for the appointment with the bundled silk"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["King Wen of Zhou goes hunting and Lü Shang gains the good fortune"] is used to explain the image words of the fifth yang line of the hexagram of Ge that "The great man changes like a tiger, and his literary grace is shining." ["Being called the Grand Preceptor and being enfeoffed to establish the State of Qi"] is used to explain the top yang line of the hexagram of Ding that "The Ding is equipped with the jade handle of the tripod, it is very auspicious and there is nothing unfavorable." The annotation in the Four Books: "Recorded in the 'Records of the Grand Historian': Xibo goes out hunting, Lü Wang is fishing in the Wei River. Xibo takes him back in the cart and honors him as Taigong. After King Wu ascends the throne, he appoints him as the Grand Preceptor. Later, they attack King Zhou of Shang and possess the whole country, and then enfeoff him in the State of Qi."

3571旅之震［征將止惡, 鼓鞞除賊］釋旅六五象"終以譽命, 上逮也." 鞞：刀劍柄或鞘上近口處的裝飾.［慶仲奔莒] 釋鼎九三象"鼎耳革, 失其義也." ［子般獲福］䆁震彖"出可以守宗廟社稷, 以為祭主也." 翟云"慶仲, 即魯共仲慶父也. 賊子般, 見左傳莊三十二年, 此言成季若能止惡除賊, 早逐慶父, 使出奔, 則子般得立矣.”

3571 旅之震[出征的将领制止恶行，击鼓挥剑去除盗贼]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。鞞：刀剑柄或鞘上近口处的装饰。[庆仲逃奔到莒国]，用来解释《鼎》卦九三爻的象辞 “鼎耳发生变化，失去了它的意义”。[子般获得福运]，参照《震》卦的彖辞 “外出可以守护宗庙社稷，成为祭祀的主持者”。翟氏说 “庆仲，就是鲁国的共仲庆父。他杀害了子般，见于《左传・庄公三十二年》，这里说如果成季能够制止恶行、去除盗贼，早点驱逐庆父，让他出逃，那么子般就能够即位了”。

Translation:For "Lü turning into Zhen" of 3571:["The general on the expedition stops the evil deeds and beats the drum and wields the sword to get rid of the thieves"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." Bi means the decoration near the mouth of the handle or sheath of the sword. ["Qing Zhong flees to the State of Ju"] is used to explain the image words of the third yang line of the hexagram of Ding that "The ear of the Ding changes and loses its meaning." ["Zi Ban gains the good fortune"] refers to the Tuan commentary of the hexagram of Zhen that "Going out can guard the ancestral temple and the country and become the host of the sacrifice." Mr. Zhai said: "Qing Zhong is Gong Zhong Qingfu of the State of Lu. He killed Zi Ban, which is recorded in the 'Zuo Zhuan·the Thirty-second Year of Duke Zhuang'. Here it is said that if Cheng Ji can stop the evil deeds and get rid of the thieves, expel Qing Fu early and let him flee, then Zi Ban can ascend the throne."

3572旅之艮［ 良夫淑女, 配合相保］釋旅彖"旅, 小亨. 柔得中乎外, 而順乎剛, 止而麗乎明, 是以小亨, 旅貞吉也." ［多孫眾子］釋震彖"出可以守宗廟社稷, 以為祭主." ［懽樂長久］釋艮上九象"敦艮之吉, 以厚終也."

3572 旅之艮[优秀的男子和贤淑的女子，相互配合相互保护]，用来解释《旅》卦的彖辞 “旅卦，小有亨通。柔顺者在外得中，并且顺从于阳刚，静止而附丽于光明，所以小有亨通，旅卦坚守正道吉祥”。[子孙众多]，用来解释《震》卦的彖辞 “外出可以守护宗庙社稷，成为祭祀的主持者”。[欢乐长久]，用来解释《艮》卦上九爻的象辞 “敦厚于艮道的吉祥，是因为以敦厚终结”。

Translation:For "Lü turning into Gen" of 3572:["The excellent man and the virtuous woman cooperate with each other and protect each other"] is used to explain the Tuan commentary of the hexagram of Lü that "The hexagram of Lü, there is a little prosperity. The gentle and yielding one gets the middle position outside and conforms to the yang and firmness, being still and attaching to the brightness, so there is a little prosperity. Adhering to the right path in the hexagram of Lü is auspicious." ["Having many descendants"] is used to explain the Tuan commentary of the hexagram of Zhen that "Going out can guard the ancestral temple and the country and become the host of the sacrifice." ["The joy lasts long"] is used to explain the image words of the top yang line of the hexagram of Gen that "The auspiciousness of being honest and sincere in the way of Gen is because it ends with honesty and sincerity."

3573旅之漸［蜲蛇四牡, 思念父母］釋旅初六象"旅瑣瑣, 志窮災也." 蜲蜲蜲蛇：回旋曲折. 四牡：四匹公馬.［王事靡盬］釋艮象"兼山, 艮. 君子以思不出其位."指辛勤王事不止息.［ 不得安處］釋漸九三"鴻漸于陸, 夫征不復, 婦孕不育, 凶. 利禦寇." 四部注"詩小雅四牡篇云：四牡騑騑, 周道倭遲. 又曰王事靡盬, 不遑將父, 不遑將母." 尚注“盬, 惡也.” [集注］3736渙之復.

3573 旅之渐[四匹公马曲折前行，思念着父母]，用来解释《旅》卦初六爻的象辞 “旅居时猥琐卑微，是因为志向穷窘而招灾”。蜲蜲蜲蛇：回旋曲折。四牡：四匹公马。[为王事辛勤劳作没有止息]，用来解释《艮》卦的象辞 “两山相重，象征着艮。君子因此思虑不超出自己的职位”。指辛勤王事不止息。[不能得到安定的居所]，用来解释《渐》卦九三爻 “鸿雁渐进于陆地，丈夫出征不返回，妇人怀孕却不能生育，有凶险。有利于抵御敌寇”。四部注解 “《诗・小雅・四牡》篇说：‘四牡騑騑，周道倭遲。’又说‘王事靡盬，不遑将父，不遑将母。’” 尚氏注解 “盬，是恶的意思”。[集注]：参考 3736 条《涣》变为《复》的注解。

Translation:For "Lü turning into Jian" of 3573:["The four male horses move forward tortuously and miss their parents"] is used to explain the image words of the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, because the aspiration is poor and brings the disaster." Wei wei wei she means "tortuous". Si mu means "four male horses". ["Working hard for the king's affairs without stopping"] is used to explain the image words of the hexagram of Gen that "Two mountains overlap, symbolizing Gen. Gentlemen therefore think without going beyond their positions." It means working hard for the king's affairs without stopping. ["Not being able to get a stable residence"] is used to explain the third yang line of the hexagram of Jian that "The wild geese gradually approach the land. The husband goes on an expedition and does not return. The woman is pregnant but cannot give birth, there is danger. It is beneficial to resist the enemy." The annotation in the Four Books: "Said in the 'Si Mu' chapter of the 'Minor Odes of the Xiaoya' in the 'Book of Songs': 'The four horses are galloping, and the Zhou Road is winding.' And it also says 'There is no end to the king's affairs, and there is no time to serve the father and no time to serve the mother.' " Shang's annotation: "Gu means the meaning of evil." [Collected Annotations]: Refer to the annotation of the hexagram of Huan changing into the hexagram of Fu in item 3736.

3574旅之歸妹［水壞我里, 東流為海］釋旅初六"旅瑣瑣, 斯其所取災." [龜鳧讙囂］釋漸六二"鴻漸于磐, 飲食衎衎, 吉." ［不得安居］釋歸妹象"澤上有雷, 歸妹. 君子以永終知敝." ［集注］0698泰之兌, 0941謙之萃, 1081隨之巽, 3514豐之兌.

3574 旅之归妹[洪水冲毁我的乡里，向东流淌汇聚成海]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[龟和野鸭喧闹不止]，用来解释《渐》卦六二爻 “鸿雁渐进于磐石之上，饮食和乐，吉祥”。[不能得到安稳的居住之所]，用来解释《归妹》卦的象辞 “泽上有雷，象征着归妹。君子因此长久保持善终并知晓弊端”。[集注]：参考 0698 条《泰》变为《兑》、0941 条《谦》变为《萃》、1081 条《随》变为《巽》、3514 条《丰》变为《兑》的注解。

Translation:For "Lü turning into Guimei" of 3574:["The flood destroys my hometown, and it flows eastward and converges into the sea"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The tortoise and the wild duck are making a lot of noise"] is used to explain the second yin line of the hexagram of Jian that "The wild geese gradually approach the huge rock, eating and drinking happily, it is auspicious." ["Not being able to get a stable residence"] is used to explain the image words of the hexagram of Guimei that "There is thunder above the marsh, symbolizing Guimei. Gentlemen therefore maintain a good end for a long time and know the disadvantages." [Collected Annotations]: Refer to the annotation of the hexagram of Tai changing into the hexagram of Dui in item 0698, the annotation of the hexagram of Qian changing into the hexagram of Cui in item 0941, the annotation of the hexagram of Sui changing into the hexagram of Xun in item 1081, and the annotation of the hexagram of Feng changing into the hexagram of Dui in item 3514.

3575旅之豐［束帛戔戔, 賻我孟宣］䆁旅六二"旅即次, 懷其資, 得童僕, 貞." 翟云"此言賢士應聘而仕也. 盂空, 當作空廬. 送君, 當作從君. 説文：賻, 助也." ［徴召送君］釋序卦"進必有所歸, 故受之以歸妹." ［變號易字］䆁豐六五"來章, 有慶譽, 吉."

3575 旅之丰[成捆的束帛数量众多，用来赠送助我孟宣]，参照《旅》卦六二爻 “旅居得到客舍，怀揣着钱财，得到童仆，坚守正道”。翟氏说 “这是说贤能的士人接受征聘去出仕。盂空，应当写作空庐。送君，应当写作从君。《说文》解释：賻，是帮助的意思”。[征召并送别君主]，用来解释《序卦》中 “前进必然有所归附，所以接着是归妹卦”。[改变名号和文字]，参照《丰》卦六五爻 “带来文采，有喜庆和赞誉，吉祥”。

Translation:For "Lü turning into Feng" of 3575:["There are a large number of bundled silk, used to give help to my Meng Xuan"] refers to the second yin line of the hexagram of Lü that "Staying as a traveler and getting the inn, holding the money in the hand, getting the servant, adhering to the right path." Mr. Zhai said: "This means that the worthy scholar accepts the recruitment and goes to take office. Yu Kong should be written as Kong Lu. Song Jun should be written as Cong Jun. Explained in the 'Shuowen': Fu means helping." ["Summoning and seeing off the monarch"] is used to explain what is said in the "Xugua" that "Advancing must have something to attach to, so the hexagram of Guimei follows." ["Changing the name and the characters"] refers to the fifth yin line of the hexagram of Feng that "Bringing the literary grace, there are celebration and praise, it is auspicious."

3576旅之旅［羅網四張, 鳥無所翔...饑渴不食］釋旅初六"旅瑣瑣, 斯其所取災." ［征伐窮極］䆁豐彖"日中則昃, 月盈則食, 天地盈虛, 與時消息, 而況於人乎？" ［集注］3083革之泰, 3710兌之小過.

3576 旅之旅[四面张开罗网，鸟无处可飞翔…… 饥饿口渴却不吃东西]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[征伐到了穷途末路]，参照《丰》卦的彖辞 “太阳到了中午就会西斜，月亮盈满就会亏缺，天地的盈满和亏虚，随着时间而消长，更何况是人呢？”[集注]：参考 3083 条《革》变为《泰》、3710 条《兑》变为《小过》的注解。

Translation:For "Lü turning into Lü" of 3576:["Spreading the net in all four directions, the bird has nowhere to fly... being hungry and thirsty but not eating"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The expedition reaches the end"] refers to the Tuan commentary of the hexagram of Feng that "When the sun reaches the noon, it will incline to the west. When the moon is full, it will wane. The fullness and deficiency of heaven and earth ebb and flow with time, not to mention people?" [Collected Annotations]: Refer to the annotation of the hexagram of Ge changing into the hexagram of Tai in item 3083 and the annotation of the hexagram of Dui changing into the hexagram of Xiaoguo in item 3710.

3577旅之巽［乾行天德, 覆贍六合, 嘔喣成熟］釋旅彖"柔得中乎外, 而順乎剛, 止而麗乎明, 是以小亨. 旅貞吉也." ［使我福德］釋巽九五"貞吉, 悔亡, 无不利." ［集注］0844大有之否.

3577 旅之巽[乾卦践行上天的德行，覆盖庇护天下，抚育万物使其成熟]，用来解释《旅》卦的彖辞 “柔顺者在外得中，并且顺从于阳刚，静止而附丽于光明，所以小有亨通。旅卦坚守正道吉祥”。[使我获得福气和品德]，用来解释《巽》卦九五爻 “坚守正道吉祥，悔恨消失，没有不利的”。[集注]：参考 0844 条《大有》变为《否》的注解。

Translation:For "Lü turning into Xun" of 3577:["The hexagram of Qian practices the virtue of heaven, covering and protecting the whole world, nurturing all things and making them mature"] is used to explain the Tuan commentary of the hexagram of Lü that "The gentle and yielding one gets the middle position outside and conforms to the yang and firmness, being still and attaching to the brightness, so there is a little prosperity. Adhering to the right path in the hexagram of Lü is auspicious." ["Making me gain the good fortune and the virtue"] is used to explain the fifth yang line of the hexagram of Xun that "Adhering to the right path is auspicious, the regret disappears, and there is nothing unfavorable." [Collected Annotations]: Refer to the annotation of the hexagram of Dayou changing into the hexagram of Pi in item 0844.

3578旅之兌［秦晉大國, 更相尅賊］釋旅初六象"旅瑣瑣, 志窮災也." ［獲惠質圉］釋巽九三"頻巽, 吝." ［鄭被其咎］釋兌九五"孚于剝, 有厲." 尚注"詩大雅：孔棘我圉. 左傳：亦聊以固吾圉. 惠, 晉惠公. 僖十五年為秦所獲, 後秦放惠公歸, 以子圉質于秦. 鄭, 慶鄭也. 慶鄭以惠公違諌, 不救惠公, 及被釋, 殺慶鄭而後人."

3578 旅之兑[秦国和晋国是大国，相互攻伐残害]，用来解释《旅》卦初六爻的象辞 “旅居时猥琐卑微，是因为志向穷窘而招灾”。[获得晋惠公和他的儿子子圉作为人质]，用来解释《巽》卦九三爻 “频频表示顺从，有困难”。[郑国遭受了那灾祸]，用来解释《兑》卦九五爻 “对小人讲诚信，有危险”。尚氏注解 “《诗・大雅》说：‘孔棘我圉。’《左传》说：‘亦聊以固吾圉。’惠，指晋惠公。僖公十五年他被秦国俘获，后来秦国放晋惠公回国，让他的儿子子圉到秦国做人质。郑，指庆郑。庆郑因为晋惠公不听劝谏，没有去救晋惠公，等到晋惠公被释放后，杀了庆郑然后回国”。

Translation:For "Lü turning into Dui" of 3578:["The State of Qin and the State of Jin are big countries and attack and harm each other"] is used to explain the image words of the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, because the aspiration is poor and brings the disaster." ["Capturing Duke Hui of Jin and his son Yu as hostages"] is used to explain the third yang line of the hexagram of Xun that "Frequently showing compliance, there are difficulties." ["The State of Zheng suffers that disaster"] is used to explain the fifth yang line of the hexagram of Dui that "Having sincere trust in the small man, there is danger." Shang's annotation: "Said in the 'Major Odes of the Da Ya' in the 'Book of Songs': 'Kong Ji Wo Yu.' Said in the 'Zuo Zhuan': 'Also just to strengthen my defense.' Hui refers to Duke Hui of Jin. In the fifteenth year of Duke Xi, he was captured by the State of Qin. Later, the State of Qin released Duke Hui of Jin to return to his country and let his son Yu be a hostage in the State of Qin. Zheng refers to Qing Zheng. Qing Zheng didn't rescue Duke Hui of Jin because Duke Hui of Jin didn't listen to the advice. After Duke Hui of Jin was released, he killed Qing Zheng and then returned to his country."

3579旅之渙［ 晦昧昏冥, 君無紀綱］釋旅象"山上有火, 旅. 君子以明慎用刑而不留獄." ［甲午成亂］釋兌九五"兌于剝, 有厲." ［簡公喪亡］釋雜卦"渙, 離也." 尚注"春秋哀十四年：甲午, 齊陳恆弒其君壬于舒州. 壬, 簡公名也. 陳恆, 陳成子也. 甲午成亂者, 言成子作亂, 弒簡公也."

3579 旅之涣[昏暗不明，君主没有法纪纲常]，用来解释《旅》卦的象辞 “山上有火，象征着旅。君子因此明察慎重地使用刑罚，而不滞留案件”。[甲午年发生动乱]，用来解释《兑》卦九五爻 “对小人讲诚信，有危险”。[齐简公丧身亡国]，用来解释《杂卦》中 “涣卦，意味着离散”。尚氏注解 “《春秋・哀公十四年》记载：甲午日，齐国的陈恒在舒州杀死了他的君主齐简公壬。壬，是齐简公的名字。陈恒，就是陈成子。甲午年发生动乱，是说陈成子发动叛乱，杀死了齐简公”。

Translation:For "Lü turning into Huan" of 3579:["Dark and unclear, the monarch has no laws and disciplines"] is used to explain the image words of the hexagram of Lü that "There is fire on the mountain, symbolizing Lü. Gentlemen therefore use the punishment carefully with clear observation and do not detain the cases." ["There is chaos in the year of Jiawu"] is used to explain the fifth yang line of the hexagram of Dui that "Having sincere trust in the small man, there is danger." ["Duke Jian of Qi loses his life and his country"] is used to explain what is said in the "Zagua" that "The hexagram of Huan means separation." Shang's annotation: "Recorded in the 'Spring and Autumn Annals·the Fourteenth Year of Duke Ai': On the day of Jiawu, Chen Heng of the State of Qi killed his monarch Ren, Duke Jian of Qi, in Shuzhou. Ren is the name of Duke Jian of Qi. Chen Heng is Chen Chengzi. There is chaos in the year of Jiawu, which means that Chen Chengzi launches a rebellion and kills Duke Jian of Qi."

3580旅之節［三足無頭, 莫知所之］釋旅初六"旅瑣瑣, 斯其所取災." ［心狂睛傷, 莫使為明］釋雜卦"渙, 離也." ［不見日光］釋節上六象"苦節貞凶, 其道窮也." ［集注］0536小畜之復, 3437歸妹之萃.

3580 旅之节[三条腿没有头，不知道往哪里去]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[心发狂眼睛受伤，不能使其明亮]，用来解释《杂卦》中 “涣卦，意味着离散”。[见不到阳光]，用来解释《节》卦上六爻的象辞 “过分节制，坚守正道有凶险，是因为这种道路已经走不通了”。[集注]：参考 0536 条《小畜》变为《复》、3437 条《归妹》变为《萃》的注解。

Translation:For "Lü turning into Jie" of 3580:["Three legs and no head, not knowing where to go"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["The heart goes crazy and the eyes are injured, unable to make them bright"] is used to explain what is said in the "Zagua" that "The hexagram of Huan means separation." ["Not seeing the sunlight"] is used to explain the image words of the top yin line of the hexagram of Jie that "Excessive restraint, adhering to the right path is dangerous, because this path can no longer be followed." [Collected Annotations]: Refer to the annotation of the hexagram of Xiaoxu changing into the hexagram of Fu in item 0536 and the annotation of the hexagram of Guimei changing into the hexagram of Cui in item 3437.

3581旅之中孚［長夜短日, 陰為陽賊］釋旅初六"旅瑣瑣, 斯其所取災." [萬物空枯］釋節初九"不出戶庭, 无咎." ［藏於北陸］釋中孚初九"虞吉, 有它不燕." ［集注］0949謙之漸, 2724夬之明夷.

3581 旅之中孚[黑夜漫长白昼短暂，阴气成为阳气的祸害]，用来解释《旅》卦初六爻 “旅居时猥琐卑微，这是自己招来的灾祸”。[万物空荡枯萎]，用来解释《节》卦初九爻 “不走出门户庭院，没有过错”。[隐藏在北方之地]，用来解释《中孚》卦初九爻 “安于现状吉祥，有其他变故则不安宁”。[集注]：参考 0949 条《谦》变为《渐》、2724 条《夬》变为《明夷》的注解。

Translation:For "Lü turning into Zhongfu" of 3581:["The night is long and the day is short, and the yin qi becomes the scourge of the yang qi"] is used to explain the first yin line of the hexagram of Lü that "Being wretched and humble when staying as a traveler, this is the disaster brought upon oneself." ["All things are empty and withered"] is used to explain the first yang line of the hexagram of Jie that "Not going out of the door and the courtyard, there is no fault." ["Hiding in the northern land"] is used to explain the first yang line of the hexagram of Zhongfu that "Being content with the status quo is auspicious, and there is uneasiness if there are other changes." [Collected Annotations]: Refer to the annotation of the hexagram of Qian changing into the hexagram of Jian in item 0949 and the annotation of the hexagram of Kuai changing into the hexagram of Mingyi in item 2724.

3582旅之小過［依宵夜遊, 與君相遭］釋旅卦名, 行旅. ［ 除煩解惑］釋中孚九五"有孚攣如, 无咎." [使我無憂］釋小過九四"无咎, 弗過遇之, 往厲必戒, 勿用, 永貞." [集注］3406歸妹之大有, 3916小過之否.

3582 旅之小过[借着夜色出行游历，与君主相遇]，用来解释《旅》卦的卦名（含义），表示行旅。[消除烦恼，解开疑惑]，用来解释《中孚》卦九五爻 “心怀诚信紧紧牵系，没有过错”。[使我没有忧愁]，用来解释《小过》卦九四爻 “没有过错，不要过分而要适当地相遇，前往有危险必须警戒，不要有所行动，长久坚守正道”。[集注]：参考 3406 条《归妹》变为《大有》、3916 条《小过》变为《否》的注解。

Translation:For "Lü turning into Xiaoguo" of 3582:["Traveling by night and meeting the monarch"] is used to explain the meaning of the name of the hexagram of Lü, which means traveling. ["Removing the annoyance and solving the confusion"] is used to explain the fifth yang line of the hexagram of Zhongfu that "Having sincere trust and tightly connecting, there is no fault." ["Making me have no worry"] is used to explain the fourth yang line of the hexagram of Xiaoguo that "There is no fault. Don't go too far but meet appropriately. There is danger when going forward and must be vigilant. Don't take any action and adhere to the right path for a long time." [Collected Annotations]: Refer to the annotation of the hexagram of Guimei changing into the hexagram of Dayou in item 3406 and the annotation of the hexagram of Xiaoguo changing into the hexagram of Pi in item 3916.

3583旅之既濟［逐鹿南山, 利入我門］釋旅六五象"終以譽命, 上逮也." [陰陽和調, 國無災殘］釋小過九四"无咎, 弗過遇也, 往厲必戒, 勿用, 永貞." ［長子出遊, 須其仁君］釋既濟象"水在火上, 既濟. 君子以思患而豫防之." ［集注］1599无妄之既濟.

3583 旅之既济[在南山追逐鹿，利益进入我的家门]，用来解释《旅》卦六五爻的象辞 “最终得到赞誉和任命，是因为向上受到恩宠”。[阴阳和谐协调，国家没有灾害和残缺]，用来解释《小过》卦九四爻 “没有过错，不要过分而要适当地相遇，前往有危险必须警戒，不要有所行动，长久坚守正道”。[大儿子外出游历，等待他的仁德君主]，用来解释《既济》卦的象辞 “水在火上，象征着既济。君子因此思考祸患并预先防范”。[集注]：参考 1599 条《无妄》变为《既济》的注解。

Translation:For "Lü turning into Jiji" of 3583:["Chasing the deer in the Southern Mountain, and the benefits enter my home"] is used to explain the image words of the fifth yin line of the hexagram of Lü that "Finally getting the praise and appointment, because of receiving the favor from above." ["The yin and the yang are harmonious and coordinated, and the country has no disasters and deficiencies"] is used to explain the fourth yang line of the hexagram of Xiaoguo that "There is no fault. Don't go too far but meet appropriately. There is danger when going forward and must be vigilant. Don't take any action and adhere to the right path for a long time." ["The eldest son goes out for traveling and waits for his benevolent monarch"] is used to explain the image words of the hexagram of Jiji that "Water is above fire, symbolizing Jiji. Gentlemen therefore think about the disasters and prevent them in advance." [Collected Annotations]: Refer to the annotation of the hexagram of Wuwang changing into the hexagram of Jiji in item 1599.

3584旅之未濟［請騁左耳］釋序卦"窮大者必失其居, 故受之以旅." 騁：奔馳. 綠耳為周穆王八駿之一. ［嗇不我與］釋既濟六四象"終日戒, 有所疑也." 嗇：小氣. ［驅我父母］釋雜卦"未濟, 男之窮也." 尚注”按周禮夏官大司馬：大獸公之, 小獸私之, 獲者取左耳以計功. 然曰騁. 則左耳或為綠耳.”

3584 旅之未济[请求让绿耳马尽情奔驰]，用来解释《序卦》中 “穷极盛大的必然会失去其居所，所以接着是旅卦”。騁：奔驰。绿耳是周穆王八骏之一。[吝啬不给予我]，用来解释《既济》卦六四爻的象辞 “整天警戒，是因为有所疑虑”。嗇：小气。[驱赶我的父母]，用来解释《杂卦》中 “未济卦，意味着男子陷入困境”。尚氏注解 “按照《周礼・夏官・大司马》记载：大的野兽归公家，小的野兽归私人，捕获者割取野兽的左耳来计算功劳。然而说‘騁’，那么‘左耳’或许是‘绿耳’（指马）” 。

Translation:For "Lü turning into Weiji" of 3584:["Requesting to let the Lü'er horse gallop freely"] is used to explain what is said in the "Xugua" that "The one who is extremely great will surely lose his residence, so the hexagram of Lü follows." Cheng means "galloping". Lü'er is one of the eight famous horses of King Mu of Zhou. ["Being stingy and not giving to me"] is used to explain the image words of the fourth yin line of the hexagram of Jiji that "Being vigilant all day long, because there are some doubts." Se means "stingy". ["Driving away my parents"] is used to explain what is said in the "Zagua" that "The hexagram of Weiji means that the man is in a difficult situation." Shang's annotation: "According to the record in the 'Rites of Zhou·the Minister of War in the Summer Official': The big wild animals belong to the public, and the small wild animals belong to the private. The catcher cuts off the left ear of the wild animal to calculate the merit. However, when it says 'Cheng', then 'Zuo Er' may be 'Lü'er' (referring to the horse)."