易林象數(上)

001乾為南/乾先天位南, 離後天位南

1. 尚注［屯之否云：登幾上輿, 鴐駟南游....乾為行, 為南, 故曰南游.］0140屯之否前二句本卦"登几上輿, 鴐駟南遊" 䆁屯初九"磐桓, 利居貞, 利建侯." 南游為後天方位. 南應取象於本卦屯卦一至五爻互大離, 後天離位南. 說卦震為動, 故為游, 游取象於水雷屯下卦震. 尚注誤用變卦天地否下卦乾為天, 誤認乾為行, 為南, 故曰南游.

 2. 尚注［復之大牡云：遂到南陽, 完其芝香. 大壯乾為陽, 位南, 故曰南陽.］1506復之大壯第三四句之卦"遂到南陽, 見其芝香" 釋大壯前一卦之卦遯九三"係遯, 有疾厲, 畜臣妾, 吉." 南陽為先天地名, 取象於之卦天山遯上卦乾, 先天乾為南, 為陽. 而復之大壯第五, 六句變卦"兩崖相望, 未同枕牀" 釋大壯初九"壯于趾, 征凶, 有孚." 尚先生誤用變卦雷天大壯下卦乾釋南陽.

3. 尚注［升之遁云：南行无遇, 乾為南, 為行, 遁乾在上, 故无遇. ］2913升之遯前二句本卦"南行北走, 延頸望食" 釋升上六"冥升, 利於不息之貞." 南指東南, 取象於地風升下卦巽, 後天巽位東南.. 北取象於地風升一至四爻互大坎, 後天坎位北, 行走取象於地風升三至五爻互震. 説卦"震, 動也." 故為行走. 尚注以天山遁上卦乾先天卦象釋南行, 顯然有誤.

4. 尚注［大有之乾云：南山大行. 乾為南, 為山, 為大, 為行, 故曰南山大行." 0833大有之乾前二句本卦"南山太行, 困于空桑."釋大有初九"無交害, 匪咎, 匪咎. 艱則無咎." 南山指泰山, 齊國在北, 魯國居南. 泰山為五嶽之首, 故取象於火天大有下卦乾, 説卦乾為首. 說卦乾為健, 故為行. 乾為良馬, 故大行. 説卦乾為大.

001 乾为南 / 乾先天位南，离后天位南

1. 尚秉和注释［《屯之否》中说：登上几案然后坐上车子，驾着四匹马向南方游历…… 乾卦代表行动，代表南方，所以说 “南游”。］0140《屯之否》的前两句（本卦内容）“登几上舆，鴐駟南遊”，解释《屯》卦初九爻辞 “徘徊不进，利于居处守正，利于建立诸侯”。“南游” 所指的是后天方位。“南” 的取象来自于本卦《屯》卦从第一爻到第五爻互成大离卦，在后天八卦中离卦的方位是南方。《说卦》中说震卦代表动，所以代表 “游”，“游” 的取象来自于《水雷屯》卦的下卦震卦。尚秉和错误地使用了变卦《天地否》的下卦乾（乾为天），错误地认为乾代表行动、代表南方，所以才说 “南游”。

2. 尚秉和注释［《复之大壮》中说：于是到达南阳，赏玩那里的芝草香气。《大壮》卦中乾卦代表阳，方位在南方，所以称为 “南阳”。］1506《复之大壮》的第三、四句（之卦内容）“遂到南阳，见其芝香”，解释《大壮》卦前一卦（之卦）《遁》卦九三爻辞 “系缚住隐遁之心，有疾病之危厉，畜养臣仆和侍妾，吉祥”。“南阳” 是先天的地名，取象于之卦《天山遁》的上卦乾，在先天八卦中乾代表南方、代表阳。而《复之大壮》的第五、六句（变卦内容）“两崖相望，未同枕床”，解释《大壮》卦初九爻辞 “脚趾强盛，出征有凶险，心怀诚信”。尚先生错误地用变卦《雷天大壮》的下卦乾来解释 “南阳”。

3. 尚秉和注释［《升之遁》中说：向南行进没有遇到（想要的东西），乾卦代表南方，代表行动，《遁》卦中乾卦在上，所以没有遇到。 ］2913《升之遁》的前两句（本卦内容）“南行北走，延颈望食”，解释《升》卦上六爻辞 “在昏暗中上升，利于不停息地守正”。“南” 指的是东南方向，取象于《地风升》卦的下卦巽，在后天八卦中巽卦的方位是东南。“北” 取象于《地风升》卦从第一爻到第四爻互成大坎卦，在后天八卦中坎卦的方位是北方，“行走” 取象于《地风升》卦从第三爻到第五爻互成震卦。《说卦》中说 “震，就是动”，所以代表行走。尚秉和用《天山遁》上卦乾的先天卦象来解释 “南行”，显然是错误的。

4. 尚秉和注释［《大有之乾》中说：南山和太行山。乾卦代表南方，代表山，代表大，代表行动，所以说 “南山大行”。］0833《大有之乾》的前两句（本卦内容）“南山太行，困于空桑。” 解释《大有》卦初九爻辞 “没有因与外界交往而受害，没有过错，没有过错。在艰难中就没有过错”。“南山” 指的是泰山，齐国在北面，鲁国在南面。泰山是五岳之首，所以取象于《火天大有》卦的下卦乾，《说卦》中乾卦代表首。《说卦》中乾卦代表刚健，所以代表行动。乾卦代表良马，所以称为 “大行”。《说卦》中乾卦代表大。

001 Qian represents the South / Qian is in the 先天 (Xiantian, primary celestial arrangement) position of the South, and Li is in the 后天 (Houtian, secondary celestial arrangement) position of the South.

1. Shang Binghe's annotation [In "Tun Zhi Pi", it is said: "Ascend the low table and then get on the carriage, drive four horses to travel south... Qian represents action and the South, so it is said 'travel south'."] The first two sentences of "Tun Zhi Pi" in 0140 (the content of the original hexagram) are "登几上舆，鴐駟南遊 (Deng Ji Shang Yu, Ge Si Nan You)", explaining the Yao Ci of the first line (初九) of Hexagram Tun: "Hovering and not advancing, it is beneficial to stay and maintain righteousness, and it is beneficial to establish vassals." "Traveling south" refers to the Houtian orientation. The image of "South" is taken from the fact that from the first line to the fifth line of Hexagram Tun, it mutually forms a great Li Hexagram. In the Houtian Bagua (Eight Trigrams), the position of Li Hexagram is the South. In "Shuo Gua", Zhen Hexagram represents movement, so it represents "travel". The image of "travel" is taken from the lower trigram Zhen of Hexagram Shui Lei Tun (Water and Thunder Tun). Shang Binghe mistakenly used the lower trigram Qian (Qian is Heaven) of the changed hexagram Tian Di Pi (Heaven and Earth Pi). He mistakenly thought that Qian represents action and the South, so he said "travel south".

2. Shang Binghe's annotation [In "Fu Zhi Da Zhuang", it is said: "Then arrive at Nanyang and enjoy the fragrance of the ganoderma there. In Hexagram Da Zhuang, Qian represents Yang, and its position is in the South, so it is called 'Nanyang'."] The third and fourth sentences (the content of the zhi hexagram) of "Fu Zhi Da Zhuang" in 1506 are "遂到南阳，见其芝香 (Sui Dao Nan Yang, Jian Qi Zhi Xiang)", explaining the Yao Ci of the third line (九三) of Hexagram Dun (the previous hexagram of Hexagram Da Zhuang in the zhi hexagram): "Binding the mind of retreating, there is the danger of illness, raising servants and concubines is auspicious." "Nanyang" is a place name in the Xiantian context. Its image is taken from the upper trigram Qian of Hexagram Tian Shan Dun (Heaven and Mountain Dun). In the Xiantian Bagua, Qian represents the South and Yang. And the fifth and sixth sentences (the content of the changed hexagram) of "Fu Zhi Da Zhuang" are "两崖相望，未同枕床 (Liang Ya Xiang Wang, Wei Tong Zhen Chuang)", explaining the Yao Ci of the first line (初九) of Hexagram Da Zhuang: "The toes are strong, going on an expedition is dangerous, having integrity." Mr. Shang mistakenly used the lower trigram Qian of the changed hexagram Lei Tian Da Zhuang (Thunder and Heaven Da Zhuang) to explain "Nanyang".

3. Shang Binghe's annotation [In "Sheng Zhi Dun", it is said: "Traveling south without encountering (what is desired), Qian represents the South and action. In Hexagram Dun, Qian is in the upper position, so there is no encounter."] The first two sentences (the content of the original hexagram) of "Sheng Zhi Dun" in 2913 are "南行北走，延颈望食 (Nan Xing Bei Zou, Yan Jing Wang Shi)", explaining the Yao Ci of the sixth line (上六) of Hexagram Sheng: "Ascending in the dark, it is beneficial to maintain righteousness without stopping." "South" refers to the southeast direction. Its image is taken from the lower trigram Xun of Hexagram Di Feng Sheng (Earth and Wind Sheng). In the Houtian Bagua, the position of Xun Hexagram is the southeast. "North" is imaged from the fact that from the first line to the fourth line of Hexagram Di Feng Sheng, it mutually forms a great Kan Hexagram. In the Houtian Bagua, the position of Kan Hexagram is the North. "Walking" is imaged from the fact that from the third line to the fifth line of Hexagram Di Feng Sheng, it mutually forms Zhen Hexagram. In "Shuo Gua", it is said that "Zhen is movement", so it represents walking. Shang Binghe used the Xiantian trigram image of the upper trigram Qian of Hexagram Tian Shan Dun to explain "traveling south", which is obviously wrong.

4. Shang Binghe's annotation [In "Da You Zhi Qian", it is said: "The South Mountain and Taihang Mountain. Qian represents the South, the Mountain, greatness, and action, so it is said ' 南山大行 (Nan Shan Da Xing)'."] The first two sentences (the content of the original hexagram) of "Da You Zhi Qian" in 0833 are "南山太行，困于空桑 (Nan Shan Tai Hang, Kun Yu Kong Sang)." explaining the Yao Ci of the first line (初九) of Hexagram Da You: "There is no harm due to interaction with the outside world, there is no fault, there is no fault. In hardship, there is no fault." "The South Mountain" refers to Mount Tai. The State of Qi is in the north, and the State of Lu is in the south. Mount Tai is the chief of the Five Great Mountains, so its image is taken from the lower trigram Qian of Hexagram Huo Tian Da You (Fire and Heaven Da You). In "Shuo Gua", Qian represents the head. In "Shuo Gua", Qian represents firmness and strength, so it represents action. Qian represents a fine horse, so it is called "Da Xing". In "Shuo Gua", Qian represents greatness.

002坤北 /坤先天位北, 坎先天位北

1. 尚注［師之泰云：三人北行. 泰中爻震, 為人, 為行, 數三, 坤北, 故曰三人北行." 0395師之泰前二句本卦"三人北行, 六位光明." 釋師彖"師, 眾也. 貞, 正也." 地水師下卦坎, 後天坎為北. 尚先生誤用變卦地天泰卦上卦坤, 先天坤為北. 說卦坤為眾, 故三人取象於地水師上卦坤. 說卦震為動, 為足. 故行取象於師二至六爻互震. 尚注誤用泰中爻震.

2. 尚注［渙之臨云：追亡逐北. 坤為 北, 震為追逐, 為往. 亡, 往也,故追亡逐北.］3731渙之臨前二句本卦"追亡逐北, 至山而得." 釋渙初六"用拯馬壯, 吉." 風水渙下卦坎, 後天坎為北. 尚注誤用變卦地澤臨上卦坤, 先天坤為北.

3. 尚注［坤之觀云：北辰紫宮. 觀中爻艮, 艮為星辰, 下坤, 坤北, 故曰北辰.］0084坤之觀前二句本卦"北辰紫宮, 衣冠立中" 䆁坤六五象"黃裳元吉, 文在中也." 北辰為北極星. 夜間看北極星是幾乎不動的, 且在頭頂偏北方向, 因此可以指示北方. 先天坤位北, 故坤為北辰.

4. 尚注［晉之否云：北風寒涼. 否中爻巽, 巽風, 下卦坤, 坤北, 故曰北風." 2188晉之否前二句本卦"北風寒涼, 雨雪益冰" 釋晉初六"晉如摧如, 貞吉, 罔孚, 裕无咎." 火地晉下卦坤, 先天坤位北. 火地晉三至五爻互大坎, 後天坎位北. 北風來自北方, 應屬後天.

002 坤代表北方 / 坤在先天八卦中的方位是北方，坎在先天八卦中的方位也是北方。

1. 尚秉和注释 [《师之泰》中说：“三个人向北行进。泰卦的中间爻是震卦，震代表着人、行动，数字是三，坤代表北方，所以说‘三个人向北行进’。”] 0395《师之泰》的前两句（本卦内容）是 “三个人向北行进，六个爻位都光明。” 解释《师》卦的彖辞 “师，就是众人。贞，就是正。”《地水师》卦的下卦是坎卦，在后天八卦中坎代表北方。尚先生错误地使用了变卦《地天泰》卦的上卦坤（在先天八卦中坤代表北方）。《说卦》中坤代表众人，所以 “三个人” 的取象来自于《地水师》的上卦坤。《说卦》中震代表动、代表足。所以 “行进” 的取象来自于《师》卦从第二爻到第六爻互成震卦。尚秉和的注释错误地使用了《泰》卦的中间爻震。

2. 尚秉和注释 [《涣之临》中说：“追逐败逃的敌人。坤代表北方，震代表追逐、前往。‘亡’，就是前往的意思，所以说追逐败逃的敌人。”] 3731《涣之临》的前两句（本卦内容）是 “追逐败逃的敌人，到了山中就有所收获。” 解释《涣》卦初六爻辞 “用健壮的马来拯救，吉祥。”《风水涣》卦的下卦是坎卦，在后天八卦中坎代表北方。尚秉和的注释错误地使用了变卦《地泽临》的上卦坤（在先天八卦中坤代表北方）。

3. 尚秉和注释 [《坤之观》中说：“北极星和紫宫。《观》卦的中间爻是艮卦，艮代表星辰，下卦是坤卦，坤代表北方，所以称为‘北辰’（北极星）。”] 0084《坤之观》的前两句（本卦内容）是 “北极星和紫宫，穿着衣冠站立在中间。” 解释《坤》卦六五爻的象辞 “黄色的下裳大为吉祥，是因为文采在其中。” 北辰就是北极星。在夜间看北极星几乎是不动的，并且在头顶偏北的方向，因此可以指示北方。因为先天八卦中坤的方位是北方，所以坤代表北辰（北极星）。

4. 尚秉和注释 [《晋之否》中说：“北风寒冷。《否》卦的中间爻是巽卦，巽代表风，下卦是坤卦，坤代表北方，所以说‘北风’。”] 2188《晋之否》的前两句（本卦内容）是 “北风寒冷，雨和雪使冰更加厚实。” 解释《晋》卦初六爻辞 “前进时受到摧折，占问吉祥，不被信任，宽裕从容就没有灾祸。”《火地晋》卦的下卦是坤卦，先天八卦中坤的方位是北方。《火地晋》卦从第三爻到第五爻互成大坎卦，在后天八卦中坎的方位是北方。北风来自北方，应该属于后天八卦的范畴。

英文翻译：

002 Kun represents the North / In the Xiantian (primary celestial arrangement) Bagua, the position of Kun is in the north, and the position of Kan is also in the north in the Xiantian Bagua.

1. Shang Binghe's annotation [In "Shi Zhi Tai", it is said: "Three people travel northward. In Hexagram Tai, the middle lines form Zhen. Zhen represents people and action. The number is three, and Kun represents the North, so it is said 'Three people travel northward'."] The first two sentences of "Shi Zhi Tai" in 0395 (the content of the original hexagram) are "Three people travel northward, and the six lines are bright." Explain the Tuan Ci of Hexagram Shi: "Shi means a multitude. Zhen means righteousness." The lower trigram of Hexagram Di Shui Shi (Earth and Water Shi) is Kan. In the Houtian (secondary celestial arrangement) Bagua, Kan represents the North. Mr. Shang mistakenly used the upper trigram Kun of the changed hexagram Di Tian Tai (Earth and Heaven Tai) (In the Xiantian Bagua, Kun represents the North). In "Shuo Gua", Kun represents a multitude, so the image of "three people" is taken from the upper trigram Kun of Hexagram Di Shui Shi. In "Shuo Gua", Zhen represents movement and feet. So the image of "traveling" is taken from the fact that from the second line to the sixth line of Hexagram Shi, they mutually form Zhen Hexagram. Shang Binghe's annotation mistakenly used the Zhen formed by the middle lines of Hexagram Tai.

2. Shang Binghe's annotation [In "Huan Zhi Lin", it is said: "Chase the fleeing enemies. Kun represents the North, and Zhen represents chasing and going. 'Wang' means going, so it is said to chase the fleeing enemies."] The first two sentences of "Huan Zhi Lin" in 3731 (the content of the original hexagram) are "Chase the fleeing enemies, and one will gain something when reaching the mountain." Explain the Yao Ci of the first line (初六) of Hexagram Huan: "Using a strong horse for rescue is auspicious." The lower trigram of Hexagram Feng Shui Huan (Wind and Water Huan) is Kan. In the Houtian Bagua, Kan represents the North. Shang Binghe's annotation mistakenly used the upper trigram Kun of the changed hexagram Di Ze Lin (Earth and Marsh Lin) (In the Xiantian Bagua, Kun represents the North).

3. Shang Binghe's annotation [In "Kun Zhi Guan", it is said: "The North Star and the Purple Palace. In Hexagram Guan, the middle lines form Gen. Gen represents stars, and the lower trigram is Kun. Kun represents the North, so it is called 'Beichen' (the North Star)." ] The first two sentences of "Kun Zhi Guan" in 0084 (the content of the original hexagram) are "The North Star and the Purple Palace, standing in the middle dressed in clothes and wearing a hat." Explain the Xiang Ci of the fifth line (六五) of Hexagram Kun: "The yellow lower garment is greatly auspicious because the literary grace is within it." Beichen is the North Star. When looking at the North Star at night, it is almost motionless and is in the direction slightly to the north of the top of the head, so it can indicate the north. Because in the Xiantian Bagua, the position of Kun is in the north, so Kun represents Beichen (the North Star).

4. Shang Binghe's annotation [In "Jin Zhi Pi", it is said: "The north wind is cold. In Hexagram Pi, the middle lines form Xun. Xun represents wind, and the lower trigram is Kun. Kun represents the North, so it is said 'the north wind'."] The first two sentences of "Jin Zhi Pi" in 2188 (the content of the original hexagram) are "The north wind is cold, and the rain and snow make the ice thicker." Explain the Yao Ci of the first line (初六) of Hexagram Jin: "Advancing and being thwarted, divination is auspicious. Not being trusted, being lenient and calm will bring no disaster." The lower trigram of Hexagram Huo Di Jin (Fire and Earth Jin) is Kun. In the Xiantian Bagua, the position of Kun is in the north. From the third line to the fifth line of Hexagram Huo Di Jin, they mutually form a great Kan Hexagram. In the Houtian Bagua, the position of Kan is in the north. The north wind comes from the north and should belong to the category of the Houtian Bagua.

003離東/離先天位東, 震後天位東

1. 尚注［復之未濟云：東鄰西國, 福喜同樂. 未濟上離, 故曰東鄰. 下坎, 故曰西國.］ 1536復之未濟前二句本卦"東鄰西國, 福喜同樂"釋復六二"休復, 吉." 本卦地雷復下卦震, 後天震位東, 應以本卦復下卦震釋東鄰.

2. 尚注誤用變卦火水未濟上卦離釋東鄰. 尚注［噬嗑之巽云：東鄰殺牛. 巽中爻離, 離為牛, 為東, 兌折, 故曰東鄰殺牛.］1337噬嗑之巽前二句本卦“東家殺牛, 汚穢睲臊"釋火雷噬嗑六三象“遇毒, 位不當也." 火雷噬嗑下卦震, 後天震位東, 應以本卦噬嗑下卦震釋東家. 尚注誤用變卦巽中爻離釋東家.

3. 尚注［遁之井云：避患東鄰. 井上坎, 坎為避, 為患, 中爻離, 離東, 故避患東鄰.］2096遯之井第三四句之卦利得不饒, 避患東鄰"釋雜卦"困相遇也." 之卦澤水困三至五爻互離, 先天離位東.

4. 尚注［晉之家人云：心意西東. 家人中爻離坎, 離東, 坎西, 故曰心意西東.］2213晉之家人第三句之卦"心意西東"釋明夷卦卦辭"利艱貞." 之卦地火明夷三至五爻互震, 後天震位東, 應以明夷中爻震釋東. 尚注誤用變卦風火家人下卦離釋東.

5. 尚注［訟之未濟云：避患西東. 亦以離東, 坎西為訓.］0384訟之未濟前二句本卦"避患東西, 反入禍門"釋訟卦名. 爭訟. 本卦天水訟二至四爻互離, 離先天位東, 尚先生用象無誤. 尚注［隨之睽云：東鄰少女. 睽上離, 故曰東鄰.］1062隨之睽前二句本卦"東鄰少女, 為王長婦"釋隨九五"孚于嘉, 吉."。本卦澤雷隨下卦震, 後天震位東, 應以隨下卦震釋東鄰. 尚注誤用變卦火澤睽上卦離釋東鄰.

003 离代表东方 / 离在先天八卦中的方位是东方，震在后天八卦中的方位是东方。

1. 尚秉和注释 [《复之未济》中说：“东边的邻居和西边的邦国，福气和喜悦共同享受。未济卦的上卦是离卦，所以称为‘东邻’。下卦是坎卦，所以称为‘西国’。”] 1536《复之未济》的前两句（本卦内容）是 “东边的邻居和西边的邦国，福气和喜悦共同享受”，解释《复》卦六二爻辞 “美好的回复，吉祥”。本卦《地雷复》的下卦是震卦，在后天八卦中震的方位是东方，应该用本卦《复》的下卦震来解释 “东邻”。

2. 尚秉和错误地用变卦《火水未济》的上卦离来解释 “东邻”。尚秉和注释 [《噬嗑之巽》中说：“东边的邻居杀牛。巽卦的中间爻组成离卦，离代表牛、代表东方，兑代表折断，所以说‘东邻杀牛’。”] 1337《噬嗑之巽》的前两句（本卦内容）是 “东边的人家杀牛，污脏且气味腥臊”，解释《火雷噬嗑》卦六三爻的象辞 “遇到毒害，是因为位置不当”。《火雷噬嗑》卦的下卦是震卦，在后天八卦中震的方位是东方，应该用本卦《噬嗑》的下卦震来解释 “东家”。尚秉和错误地用变卦巽的中间爻组成的离卦来解释 “东家”。

3. 尚秉和注释 [《遁之井》中说：“到东边的邻居家躲避祸患。井卦的上卦是坎卦，坎代表躲避、代表祸患，中间爻组成离卦，离代表东方，所以说‘避患东邻’。”] 2096《遁之井》的第三、四句（之卦内容）是 “获得利益却不富足，到东边的邻居家躲避祸患”，解释《杂卦》中 “困卦是相遇的意思”。之卦《泽水困》从第三爻到第五爻互成离卦，在先天八卦中离的方位是东方。

4. 尚秉和注释 [《晋之家人》中说：“心意忽西忽东。家人卦的中间爻组成离卦和坎卦，离代表东方，坎代表西方，所以说‘心意西东’。”] 2213《晋之家人》的第三句（之卦内容）是 “心意忽西忽东”，解释《明夷》卦的卦辞 “利于在艰难中守正”。之卦《地火明夷》从第三爻到第五爻互成震卦，在后天八卦中震的方位是东方，应该用《明夷》卦的中间爻震来解释 “东”。尚秉和错误地用变卦《风火家人》的下卦离来解释 “东”。

5. 尚秉和注释 [《讼之未济》中说：“在西边和东边躲避祸患。也是以离代表东方，坎代表西方来解释。”] 0384《讼之未济》的前两句（本卦内容）是 “在东边和西边躲避祸患，反而进入灾祸之门”，解释《讼》卦的卦名（意为争讼）。本卦《天水讼》从第二爻到第四爻互成离卦，离在先天八卦中的方位是东方，尚先生的取象没有错误。尚秉和注释 [《随之睽》中说：“东边邻居家的少女。睽卦的上卦是离卦，所以称为‘东邻’。”] 1062《随之睽》的前两句（本卦内容）是 “东边邻居家的少女，成为了君王的长媳”，解释《随》卦九五爻辞 “在美善之事上心怀诚信，吉祥”。本卦《泽雷随》的下卦是震卦，在后天八卦中震的方位是东方，应该用《随》卦的下卦震来解释 “东邻”。尚秉和错误地用变卦《火泽睽》的上卦离来解释 “东邻” 。

英文翻译：

003 Li represents the East / In the Xiantian (primary celestial arrangement) Bagua, the position of Li is in the east, and in the Houtian (secondary celestial arrangement) Bagua, the position of Zhen is in the east.

1. Shang Binghe's annotation [In "Fu Zhi Weiji", it is said: "The eastern neighbor and the western state enjoy happiness and good fortune together. The upper trigram of Hexagram Weiji is Li, so it is called 'the eastern neighbor'. The lower trigram is Kan, so it is called 'the western state'."] The first two sentences of "Fu Zhi Weiji" in 1536 (the content of the original hexagram) are "The eastern neighbor and the western state enjoy happiness and good fortune together", explaining the Yao Ci of the second line (六二) of Hexagram Fu: "Beautiful restoration, auspicious." The lower trigram of Hexagram Di Lei Fu (Earth and Thunder Fu) is Zhen. In the Houtian Bagua, the position of Zhen is in the east. It should be the lower trigram Zhen of Hexagram Fu that is used to explain "the eastern neighbor".

2. Shang Binghe mistakenly used the upper trigram Li of the changed hexagram Huo Shui Weiji to explain "the eastern neighbor". Shang Binghe's annotation [In "Shike Zhi Xun", it is said: "The eastern neighbor kills a cow. The middle lines of Hexagram Xun form Li. Li represents a cow and the East, and Dui represents breaking, so it is said 'The eastern neighbor kills a cow'."] The first two sentences of "Shike Zhi Xun" in 1337 (the content of the original hexagram) are "The eastern household kills a cow, which is dirty and has a fishy smell", explaining the Xiang Ci of the third line (六三) of Hexagram Huo Lei Shike: "Encountering poison is because the position is inappropriate." The lower trigram of Hexagram Huo Lei Shike is Zhen. In the Houtian Bagua, the position of Zhen is in the east. It should be the lower trigram Zhen of Hexagram Shike that is used to explain "the eastern household". Shang Binghe mistakenly used the Li formed by the middle lines of the changed hexagram Xun to explain "the eastern household".

3. Shang Binghe's annotation [In "Dun Zhi Jing", it is said: "Take refuge with the eastern neighbor to avoid disasters. The upper trigram of Hexagram Jing is Kan. Kan represents taking refuge and disasters. The middle lines form Li. Li represents the East, so it is said 'Take refuge with the eastern neighbor to avoid disasters'."] The third and fourth sentences of "Dun Zhi Jing" in 2096 (the content of the zhi hexagram) are "Gaining benefits but not being wealthy, taking refuge with the eastern neighbor to avoid disasters", explaining "Hexagram Kun means encounter" in the "Miscellaneous Hexagrams". From the third line to the fifth line of the zhi hexagram Ze Shui Kun (Marsh and Water Kun), they mutually form Li Hexagram. In the Xiantian Bagua, the position of Li is in the east.

4. Shang Binghe's annotation [In "Jin Zhi Jiaren", it is said: "The mind is now in the west and now in the east. The middle lines of Hexagram Jiaren form Li and Kan. Li represents the East, and Kan represents the West, so it is said 'The mind is now in the west and now in the east'."] The third sentence of "Jin Zhi Jiaren" in 2213 (the content of the zhi hexagram) is "The mind is now in the west and now in the east", explaining the Gua Ci of Hexagram Mingyi: "Beneficial to maintain righteousness in hardship." From the third line to the fifth line of the zhi hexagram Di Huo Mingyi (Earth and Fire Mingyi), they mutually form Zhen Hexagram. In the Houtian Bagua, the position of Zhen is in the east. It should be the Zhen formed by the middle lines of Hexagram Mingyi that is used to explain "the East". Shang Binghe mistakenly used the lower trigram Li of the changed hexagram Feng Huo Jiaren (Wind and Fire Jiaren) to explain "the East".

5. Shang Binghe's annotation [In "Song Zhi Weiji", it is said: "Avoid disasters in the west and the east. It also explains with Li representing the East and Kan representing the West."] The first two sentences of "Song Zhi Weiji" in 0384 (the content of the original hexagram) are "Avoid disasters in the east and the west, but instead enter the gate of disaster", explaining the name of Hexagram Song (meaning litigation). From the second line to the fourth line of the original hexagram Tian Shui Song (Heaven and Water Song), they mutually form Li Hexagram. In the Xiantian Bagua, the position of Li is in the east, and Mr. Shang's image-taking is correct. Shang Binghe's annotation [In "Sui Zhi Kui", it is said: "The young girl of the eastern neighbor. The upper trigram of Hexagram Kui is Li, so it is called 'the eastern neighbor'."] The first two sentences of "Sui Zhi Kui" in 1062 (the content of the original hexagram) are "The young girl of the eastern neighbor becomes the eldest daughter-in-law of the king", explaining the Yao Ci of the fifth line (九五) of Hexagram Sui: "Having integrity in good and beautiful things, auspicious." The lower trigram of Hexagram Ze Lei Sui (Marsh and Thunder Sui) is Zhen. In the Houtian Bagua, the position of Zhen is in the east. It should be the lower trigram Zhen of Hexagram Sui that is used to explain "the eastern neighbor". Shang Binghe mistakenly used the upper trigram Li of the changed hexagram Huo Ze Kui (Fire and Marsh Kui) to explain "the eastern neighbor".

004坎西/坎先天位西, 兌後天位西

1. 尚注［履之訟云：受福西鄰. 訟上乾為福. 下坎, 故曰西鄰.］0582履之訟第三句之卦"受福西鄰"釋訟前一卦需九五"需于酒食,貞吉." 水天需2-4 爻互兑, 後天兌位西. 尚注誤用變卦坎為水, 坎先天位西.

2. 尚注［復之未濟云：東鄰西國. 未濟上離, 為東鄰, 下坎, 為西國.］1536復之未濟前二句本卦"東鄰西國, 福喜同樂" 釋復六二"休復, 吉." 本卦地雷復卦上卦坤, 坤後天位西南, 指西國. 地雷復下卦震, 後天震位西南, 指東鄰. 尚注誤用變卦火水未濟, 認為先天坎位西.

3. 尚注［姤之既濟云：西家嫁女. 既濟上坎, 坎西, 故曰西家.］2815姤之既濟前二句本卦"西家嫁子, 借鄰送女"釋姤彖"垢, 遇也." 天風姤下卦巽, 先天巽位西南, 故稱西家.

4. 尚注［漸之屯云：東山西山. 屯中爻艮山, 震后天在東, 故曰東山. 上坎, 坎西, 故曰西山.］ 3331漸之屯前二句本卦"東山西山, 各自止安" 釋雜卦"女歸待男行也." 風山漸二至四爻互坎, 先天坎位西, 西山取象於坎. 漸三至五爻互離, 先天離位東, 東山取象於離. 尚注誤用變卦水雷屯, 認為先天坎西, 故西山取象於先天坎. 但為何東山取象於後天震呢？

5. 尚注［屯林云：平城道西. 屯中爻艮為城, 為道. 上坎為平, 為西. 故曰平城道西.］0131屯之屯第三四句之卦"與胡寇戰, 平城道西"釋坤初六"履霜, 堅冰至." 坤後天位西南, 故道西取象於坤. 尚注誤用變卦水雷屯, 認為先天坎為西, 故道西取象於坎.

6. 尚注［遁之師云：雨師駕西. 師坎為雨, 為西. 中爻震為駕. 故曰雨師駕西.］2055遯之師第五六句變卦"雨師鴐西, 濡為轂輪" 釋師象"地中有水, 師. 君子以容民畜眾." 地水師下卦坎, 先天坎位西.

004 坎代表西方 / 坎在先天八卦中的方位是西方，兑在后天八卦中的方位是西方。

1. 尚秉和注释 [《履之讼》中说：“从西边的邻居那里接受福气。讼卦的上卦乾代表福气，下卦坎，所以称为‘西邻’。”] 0582《履之讼》的第三句（之卦内容）“从西边的邻居那里接受福气”，解释《讼》卦前一卦《需》卦的九五爻辞 “在酒食中等待，占问吉祥”。《水天需》卦的第二爻到第四爻互成兑卦，在后天八卦中兑的方位是西方。尚秉和错误地使用变卦（认为）坎为水，（且认为）坎在先天八卦中的方位是西方（来解释 “西邻”）。

2. 尚秉和注释 [《复之未济》中说：“东边的邻居和西边的邦国。未济卦的上卦离，代表东边的邻居，下卦坎，代表西边的邦国。”] 1536《复之未济》的前两句（本卦内容）“东边的邻居和西边的邦国，福气和喜悦共同享受”，解释《复》卦六二爻辞 “美好的回复，吉祥”。本卦《地雷复》的上卦是坤卦，在后天八卦中坤的方位是西南方，（这里）指西边的邦国。《地雷复》的下卦是震卦，在后天八卦中震的方位是东方，（这里）指东边的邻居。尚秉和错误地使用变卦《火水未济》，认为（根据）先天八卦中坎的方位是西方（来解释 “西国”）。

3. 尚秉和注释 [《姤之既济》中说：“西边的人家嫁女儿。既济卦的上卦坎，坎代表西方，所以称为‘西家’。”] 2815《姤之既济》的前两句（本卦内容）“西边的人家嫁儿子，借助邻居送女儿”，解释《姤》卦的彖辞 “姤，就是相遇的意思”。《天风姤》的下卦是巽卦，在先天八卦中巽的方位是西南方，所以称为 “西家”。

4. 尚秉和注释 [《渐之屯》中说：“东山和西山。屯卦的中间爻组成艮卦（代表山），震在后天八卦中方位在东方，所以称为‘东山’。上卦坎，坎代表西方，所以称为‘西山’。”] 3331《渐之屯》的前两句（本卦内容）“东山和西山，各自安宁地静止着”，解释《杂卦》中 “女子出嫁等待男子前来迎娶”。《风山渐》卦的第二爻到第四爻互成坎卦，在先天八卦中坎的方位是西方，“西山” 的取象来自于坎卦。《渐》卦的第三爻到第五爻互成离卦，在先天八卦中离的方位是东方，“东山” 的取象来自于离卦。尚秉和错误地使用变卦《水雷屯》，认为先天八卦中坎在西方，所以 “西山” 取象于先天八卦中的坎。但为什么 “东山” 取象于后天八卦中的震呢？

5. 尚秉和注释 [《屯林》（疑为《屯之屯》）中说：“在平城的西边道路上。屯卦的中间爻组成艮卦，艮代表城、代表道路。上卦坎代表平坦、代表西方。所以说‘平城道西’。”] 0131《屯之屯》的第三、四句（之卦内容）“与胡寇作战，在平城西边的道路上”，解释《坤》卦初六爻辞 “踩到霜，就知道坚冰将要到来”。在后天八卦中坤的方位是西南方，所以 “道西” 的取象来自于坤卦。尚秉和错误地使用变卦《水雷屯》，认为先天八卦中坎代表西方，所以 “道西” 取象于坎卦。

6. 尚秉和注释 [《遁之师》中说：“雨师驾车向西。师卦中坎代表雨、代表西方。中间爻组成震卦代表驾车。所以说‘雨师驾西’。”] 2055《遁之师》的第五、六句（变卦内容）“雨师驾车向西，雨水浸湿了车轮”，解释《师》卦的卦象 “地中蓄水，象征师卦。君子因此要容纳百姓、蓄积民众”。《地水师》的下卦是坎卦，在先天八卦中坎的方位是西方。

英文翻译：

004 Kan represents the West / In the Xiantian (primary celestial arrangement) Bagua, the position of Kan is in the west, and in the Houtian (secondary celestial arrangement) Bagua, the position of Dui is in the west.

1. Shang Binghe's annotation [In "Lü Zhi Song", it is said: "Receive blessings from the western neighbor. The upper trigram Qian of Hexagram Song represents blessings, and the lower trigram is Kan, so it is called 'the western neighbor'."] The third sentence of "Lü Zhi Song" in 0582 (the content of the zhi hexagram) is "Receive blessings from the western neighbor", explaining the Yao Ci of the fifth line (九五) of Hexagram Xu (the hexagram before Hexagram Song): "Waiting with wine and food, divination is auspicious." From the second line to the fourth line of Hexagram Shui Tian Xu (Water and Heaven Xu), they mutually form Dui Hexagram. In the Houtian Bagua, the position of Dui is in the west. Shang Binghe mistakenly used the changed hexagram (believing that) Kan is water, and (believing that) the position of Kan in the Xiantian Bagua is in the west (to explain "the western neighbor").

2. Shang Binghe's annotation [In "Fu Zhi Weiji", it is said: "The eastern neighbor and the western state. The upper trigram Li of Hexagram Weiji represents the eastern neighbor, and the lower trigram Kan represents the western state."] The first two sentences of "Fu Zhi Weiji" in 1536 (the content of the original hexagram) are "The eastern neighbor and the western state enjoy happiness and good fortune together", explaining the Yao Ci of the second line (六二) of Hexagram Fu: "Beautiful restoration, auspicious." The upper trigram of Hexagram Di Lei Fu (Earth and Thunder Fu) is Kun. In the Houtian Bagua, the position of Kun is in the southwest, (here) referring to the western state. The lower trigram of Hexagram Di Lei Fu is Zhen. In the Houtian Bagua, the position of Zhen is in the east, (here) referring to the eastern neighbor. Shang Binghe mistakenly used the changed hexagram Huo Shui Weiji, believing that (according to) the position of Kan in the Xiantian Bagua is in the west (to explain "the western state").

3. Shang Binghe's annotation [In "Gou Zhi Jiji", it is said: "The family in the west marries off their daughter. The upper trigram Kan of Hexagram Jiji represents the West, so it is called 'the family in the west'."] The first two sentences of "Gou Zhi Jiji" in 2815 (the content of the original hexagram) are "The family in the west marries off their son and asks the neighbor to send off the daughter", explaining the Tuan Ci of Hexagram Gou: "Gou means encounter." The lower trigram of Hexagram Tian Feng Gou (Heaven and Wind Gou) is Xun. In the Xiantian Bagua, the position of Xun is in the southwest, so it is called "the family in the west".

4. Shang Binghe's annotation [In "Jian Zhi Tun", it is said: "The Eastern Mountain and the Western Mountain. The middle lines of Hexagram Tun form Gen (representing a mountain). Zhen is in the east in the Houtian Bagua, so it is called 'the Eastern Mountain'. The upper trigram Kan represents the West, so it is called 'the Western Mountain'."] The first two sentences of "Jian Zhi Tun" in 3331 (the content of the original hexagram) are "The Eastern Mountain and the Western Mountain, each resting in peace", explaining "A woman gets married and waits for the man to come and marry her" in the "Miscellaneous Hexagrams". From the second line to the fourth line of Hexagram Feng Shan Jian (Wind and Mountain Jian), they mutually form Kan Hexagram. In the Xiantian Bagua, the position of Kan is in the west, and the image of "the Western Mountain" is taken from Kan Hexagram. From the third line to the fifth line of Hexagram Jian, they mutually form Li Hexagram. In the Xiantian Bagua, the position of Li is in the east, and the image of "the Eastern Mountain" is taken from Li Hexagram. Shang Binghe mistakenly used the changed hexagram Shui Lei Tun, believing that Kan is in the west in the Xiantian Bagua, so the image of "the Western Mountain" is taken from Kan in the Xiantian Bagua. But why is the image of "the Eastern Mountain" taken from Zhen in the Houtian Bagua?

5. Shang Binghe's annotation [In "Tun Lin" (presumably "Tun Zhi Tun"), it is said: "On the western road of Pingcheng. The middle lines of Hexagram Tun form Gen. Gen represents a city and a road. The upper trigram Kan represents flatness and the West. So it is said 'Pingcheng Dao Xi'."] The third and fourth sentences of "Tun Zhi Tun" in 0131 (the content of the zhi hexagram) are "Fighting against the Hu invaders on the western road of Pingcheng", explaining the Yao Ci of the first line (初六) of Hexagram Kun: "Stepping on the frost, one knows that the solid ice is coming." In the Houtian Bagua, the position of Kun is in the southwest, so the image of "Dao Xi" is taken from Kun Hexagram. Shang Binghe mistakenly used the changed hexagram Shui Lei Tun, believing that Kan represents the West in the Xiantian Bagua, so the image of "Dao Xi" is taken from Kan Hexagram.

6. Shang Binghe's annotation [In "Dun Zhi Shi", it is said: "The Rain Master drives westward. In Hexagram Shi, Kan represents rain and the West. The middle lines form Zhen which represents driving. So it is said 'The Rain Master drives westward'."] The fifth and sixth sentences of "Dun Zhi Shi" in 2055 (the content of the changed hexagram) are "The Rain Master drives westward, and the rain wets the wheels", explaining the Trigram Image of Hexagram Shi: "Water is in the earth, symbolizing Hexagram Shi. A gentleman, therefore, should accommodate the people and gather the multitude." The lower trigram of Hexagram Di Shui Shi (Earth and Water Shi) is Kan. In the Xiantian Bagua, the position of Kan is in the west.

   
   
   
   

005震東北/震先天位東北, 後天位北

1. 尚注［屯之大壯云：利走東北. 大壯上震為行, 為東北, 故曰利走東北.］0162屯之大壯第三句之卦"利走東北" 釋遯九三"係遯, 有疾厲, 畜臣妾吉." 之卦天山遯下卦艮, 後天艮為東北. 尚注誤用屯之大壯第四句變卦"暮無所得", 認為雷天大壯上卦震, 先天震為東北.

2. 尚注［大壯之離云：丑寅不徙. 離通坎, 坎中爻上艮下震, 艮後天居丑寅, 震先天居寅, 震先天居丑寅, 故曰不徙. 丑寅者, 東北也, 言艮震先后天皆在東北也. 此焦氏以震為東北之証也.］2142大壯之離第三句之卦"丑寅不徙" 釋坎卦名, 坎陷. 清段玉裁說文解字注"丑, 紐也....寒氣自屈紐也. 十二月陰氣之固結已漸解." "正月之辰謂之寅." 丑寅月因天寒地凍而不遷徙, 與天時有關, 與方位無關.

005 震代表东北 / 震在先天八卦中的方位是东北，在后天八卦中的方位是北（此处关于震后天方位为北与普遍认知的后天震位在东有差异，可能存在信息错误，以下按原文翻译）

简体中文梳理：

005 震代表东北 / 震在先天八卦中的方位是东北，在后天八卦中的方位是北（此处关于震后天方位为北与普遍认知的后天震位在东有差异，可能存在信息错误，以下按原文翻译）

1. 尚秉和注释 [《屯之大壮》中说：“往东北方向走有利。《大壮》卦的上卦震代表行动、代表东北，所以说‘利走东北’。”] 0162《屯之大壮》的第三句（之卦内容）“利走东北” ，用于解释《遁》卦九三爻辞 “系缚住隐遁之心，有疾病之危厉，畜养臣仆和侍妾吉祥”。之卦《天山遁》的下卦是艮卦，在后天八卦中艮的方位是东北。尚秉和错误地使用了《屯之大壮》第四句的变卦 “暮无所得”，认为《雷天大壮》的上卦震（在先天八卦中震的方位是东北，以此来解释 “利走东北”，存在错误）。

2. 尚秉和注释 [《大壮之离》中说：“丑时和寅时不迁徙。离卦与坎卦相通，坎卦的中间爻上面是艮卦下面是震卦，艮卦在后天八卦中对应丑时和寅时的方位，震卦在先天八卦中对应寅时（这里表述或许不太准确，一般认为震在先天八卦中方位是东北，对应十二地支中寅位等），也可以说震在先天对应丑寅方位，所以说‘不徙’。丑时和寅时对应的方位是东北，意思是艮卦和震卦在先天和后天八卦中都与东北方位有关。这是焦氏认为震代表东北的证据。”] 2142《大壮之离》的第三句（之卦内容）“丑寅不徙” ，用于解释坎卦的卦名（坎有陷的含义）。清代段玉裁《说文解字注》中说 “丑，是纽的意思…… 寒气自行屈曲纽结。十二月阴气的固结已经渐渐消解。”“正月的时辰称为寅。” 丑月和寅月因为天寒地冻而不迁徙，这与天时有关，与方位并无关联。

英文翻译：

005 Zhen represents the Northeast / In the Xiantian (primary celestial arrangement) Bagua, the position of Zhen is in the northeast, and in the Houtian (secondary celestial arrangement) Bagua, the position of Zhen is in the north.

1. Shang Binghe's annotation [In "Tun Zhi Da Zhuang", it is said: "It is beneficial to go towards the northeast. The upper trigram Zhen of Hexagram Da Zhuang represents action and the northeast, so it is said 'It is beneficial to go towards the northeast'."] The third sentence of "Tun Zhi Da Zhuang" in 0162 (the content of the zhi hexagram) is "It is beneficial to go towards the northeast", which is used to explain the Yao Ci of the third line (九三) of Hexagram Dun: "Binding the mind of retreating, there is the danger of illness, raising servants and concubines is auspicious." The lower trigram of the zhi hexagram Tian Shan Dun (Heaven and Mountain Dun) is Gen Hexagram. In the Houtian Bagua, the position of Gen is in the northeast. Shang Binghe mistakenly used the changed hexagram of the fourth sentence of "Tun Zhi Da Zhuang" which is "Mu Wu Suo De (Nothing is gained in the evening)", believing that the upper trigram Zhen of Hexagram Lei Tian Da Zhuang (Thunder and Heaven Da Zhuang) (In the Xiantian Bagua, the position of Zhen is in the northeast, using this to explain "It is beneficial to go towards the northeast", which is incorrect).

2. Shang Binghe's annotation [In "Da Zhuang Zhi Li", it is said: "There is no migration during the hours of Chou and Yin. Hexagram Li is in communication with Hexagram Kan. In Hexagram Kan, the middle lines are Gen on the upper part and Zhen on the lower part. In the Houtian Bagua, Gen corresponds to the positions of the hours of Chou and Yin. In the Xiantian Bagua, Zhen corresponds to the position of Yin (This expression may not be very accurate. Generally, in the Xiantian Bagua, the position of Zhen is in the northeast, corresponding to the position of Yin among the twelve earthly branches, etc.). It can also be said that Zhen corresponds to the positions of Chou and Yin in the Xiantian Bagua, so it is said 'No migration'. The positions corresponding to the hours of Chou and Yin are in the northeast, meaning that both Gen and Zhen are related to the northeast position in both the Xiantian and Houtian Bagua. This is the evidence that Jiao Shi believes Zhen represents the northeast."] The third sentence of "Da Zhuang Zhi Li" in 2142 (the content of the zhi hexagram) is "Chou Yin Bu Xi (No migration during Chou and Yin)", which is used to explain the name of Hexagram Kan (Kan means entrapment). In the "Shuowen Jiezi Zhu" by Duan Yucai of the Qing Dynasty, it is said, "Chou means ' 纽 (Niu, knot)'... The cold qi bends and knots by itself. In the twelfth lunar month, the solidification of the yin qi is gradually dissolving." "The hour of the first lunar month is called Yin." There is no migration in the months corresponding to Chou and Yin because of the severe cold, which is related to the time of the year and has nothing to do with the direction.

006巽西南/巽先天位西南, 後天位東南

1. 尚注［泰之未濟云：實沈參墟. 按實沈為申次. 參, 二十八宿星名, 皆在西南. 未濟有三巽形, 故既曰實沈, 又曰參." 0704泰之未濟前二句本卦"實沈參墟, 以義討尤"釋泰九三"无平不陂, 無往不復, 艱貞, 无咎. 勿恤其孚, 于食有福." 實沈相傳為帝嚳/高辛氏的三子, 與其兄閼伯不和, 時動干戈, 分封沈實於大夏, 星座是參星. 封閼伯於商丘, 星座是商星. 墟指廢墟, 實沈遺址在今河北懷來古城, 曾經是晉國的管轄區域. 參商此出則彼沒, 兩不相見, 喻親友隔離不得相見或彼此對立不和睦. 實沈是人名, 參是星座, 墟是地理位置. 表現出古人天地人合一的思想. 尚注誤以巽西南方位解説, 並不妥當.

2. 尚注［歸妹之旅云：西賈巴蜀, 寒雪至轂. 旅中爻巽, 巽為商賈. 巽西南, 故賈巴蜀, 巴蜀在西南也.］3448歸妹之旅前二句本卦"西賈巴蜀, 寒雪至轂］釋歸妹彖"征凶, 位不當也. 无攸利, 柔乘剛也." 雷澤歸妹下卦兌, 後天兌位西, 故西賈巴蜀取象於兌. 尚注誤用變卦旅中爻巽先天方位.

3. 尚注［家人之解亦曰：西賈巴蜀, 則以解上卦震, 震伏巽, 巽西南, 故亦賈巴蜀.］2344家人解前二句本卦"西賈巴蜀, 寒雪至轂"釋序卦"傷於外者, 必反其家, 故受之以家人." 風火家人二四爻互坎. 先天坎位西, 故西賈巴蜀取象於坎. 尚注誤用變卦雷水解上震及伏巽.

4. 尚注［臨之蠱云：火生月窟. 蠱上艮為火, 下巽, 在西南, 為月窟. 邵子以東北震為天根, 西南巽為月窟, 本此也. 此焦氏以巽為西南之証也.］1170臨之蠱首句本卦釋臨彖"至于八月有凶, 消不久也." 説卦"離為火, 為日." 火生即天根, 即太陽所出之處, 月窟為月亮歸宿之所. 如果太陽出現, 月亮即歸藏. 但地澤臨一至六爻為大兌, 兌為月, 大兌之時, 太陽尚未出現. 火出為假設用語. 火生月窟探太陽與月亮消長之理, 與方位並無直接關係. 尚注認為西南巽為月窟, 失之武斷與偏頗.

简体中文整理：

006 巽代表西南 / 巽在先天八卦中的方位是西南，在后天八卦中的方位是东南。

1. 尚秉和注释 [《泰之未济》中说：“实沈参墟。按照（相关说法），实沈是十二星次中的申次。参，是二十八宿的星名，它们都在西南方位。《未济》卦中有三个巽卦的形态，所以既提到‘实沈’，又提到‘参’。”] 0704《泰之未济》的前两句（本卦内容）是 “实沈参墟，以义讨尤”，用来解释《泰》卦九三爻辞 “没有始终平坦而不变成斜坡的，没有出去而不返回的，在艰难中坚守正道，就没有灾祸。不必担忧自己的诚信，在饮食方面会有福分。” 实沈相传是帝喾（高辛氏）的第三个儿子，和他的兄长阏伯关系不和睦，时常发生争斗。后来把实沈分封在大夏，对应的星座是参星；把阏伯封在商丘，对应的星座是商星。“墟” 指的是废墟，实沈的遗址在现在的河北怀来古城，曾经是晋国的管辖区域。参星和商星此出彼没，两不相见，常被用来比喻亲友分离不能相见，或者彼此对立不和睦。实沈是人名，参是星座，墟是地理位置，这体现了古人天地人合一的思想。尚秉和用巽卦在西南的方位来解释这些内容是错误的，并不妥当。

2. 尚秉和注释 [《归妹之旅》中说：“向西到巴蜀地区做买卖，寒冷的雪花落到车轮上。《旅》卦的中间爻组成巽卦，巽代表商贾。巽在先天八卦中的方位是西南，所以说去巴蜀做买卖，因为巴蜀在西南方向。”] 3448《归妹之旅》的前两句（本卦内容）是 “西贾巴蜀，寒雪至轂”，用来解释《归妹》卦的彖辞 “出征有凶险，是因为位置不当。没有什么利益，是因为阴柔乘凌阳刚。”《雷泽归妹》的下卦是兑卦，在后天八卦中兑的方位是西方，所以 “西贾巴蜀” 的取象应该来自于兑卦。尚秉和错误地使用了变卦《旅》卦中爻巽的先天方位来进行解释。

3. 尚秉和注释 [《家人之解》中也说：“向西到巴蜀地区做买卖”，是因为《解》卦的上卦是震卦，震卦与巽卦互为伏卦（震伏巽），巽在先天八卦中的方位是西南，所以也说去巴蜀做买卖。] 2344《家人之解》的前两句（本卦内容）是 “西贾巴蜀，寒雪至轂”，用来解释《序卦》中 “在外面受到伤害的人，一定会回到他的家，所以接着是《家人》卦”。《风火家人》卦的第二爻和第四爻互成坎卦。在先天八卦中坎的方位是西方，所以 “西贾巴蜀” 的取象应该来自于坎卦。尚秉和错误地使用了变卦《雷水解》的上卦震以及伏巽（的方位）来进行解释。

4. 尚秉和注释 [《临之蛊》中说：“火从月窟中产生。《蛊》卦的上卦艮代表火，下卦巽，在西南方位，代表月窟。邵子（邵雍）认为东北方位的震是天根，西南方位的巽是月窟，就是源于此。这是焦氏认为巽代表西南的证据。”] 1170《临之蛊》的首句（本卦内容）用来解释《临》卦的彖辞 “到了八月会有凶险，是因为阳气消减不能长久”。《说卦》中说 “离代表火，代表太阳”。“火生” 就是天根，也就是太阳升起的地方，“月窟” 是月亮归宿的地方。如果太阳出现，月亮就会隐藏起来。但是《地泽临》从第一爻到第六爻组成大兑卦，兑代表月亮，在大兑卦的时候，太阳还没有出现。“火出” 是一种假设性的说法。“火生月窟” 探究的是太阳和月亮消长的道理，与方位并没有直接的关系。尚秉和认为西南方位的巽就是月窟，这种观点过于武断和偏颇。

英文翻译：

006 Xun represents the Southwest / In the Xiantian (primary celestial arrangement) Bagua, the position of Xun is in the southwest, and in the Houtian (secondary celestial arrangement) Bagua, the position of Xun is in the southeast.

1. Shang Binghe's annotation [In "Tai Zhi Weiji", it is said: "Shi Shen Can Xu. According to (the relevant statement), Shi Shen is the Shen Ci (one of the twelve celestial divisions) in the celestial system. Can is the name of one of the twenty-eight constellations, and they are all in the southwest position. Hexagram Weiji has three forms of Xun. So it mentions both 'Shi Shen' and 'Can'."] The first two sentences of "Tai Zhi Weiji" in 0704 (the content of the original hexagram) are "Shi Shen Can Xu, Yi Yi Tao You", which are used to explain the Yao Ci of the third line (九三) of Hexagram Tai: "There is no flat ground that does not turn into a slope, no going out that does not come back. Maintaining righteousness in hardship, there is no disaster. There is no need to worry about one's integrity, there will be blessings in terms of food." Shi Shen is said to be the third son of Di Ku (Gao Xin Shi). He had a feud with his elder brother E Bo and often had conflicts. Later, Shi Shen was enfeoffed in Daxia, and the corresponding constellation is Can Xing; E Bo was enfeoffed in Shangqiu, and the corresponding constellation is Shang Xing. "Xu" means ruins. The ruins of Shi Shen are in the ancient city of Huailai, Hebei Province nowadays, which was once under the jurisdiction of the State of Jin. Can Xing and Shang Xing rise and set alternately and never meet each other, which is often used to metaphorize that relatives and friends are separated and cannot meet, or they are opposed to each other and not harmonious. Shi Shen is a person's name, Can is a constellation, and Xu is a geographical location. This reflects the ancient people's thought of the unity of heaven, earth, and human. It is wrong and inappropriate for Shang Binghe to use the position of Xun in the southwest in the Bagua to explain these contents.

2. Shang Binghe's annotation [In "Gui Mei Zhi Lü", it is said: "Do business in the Bashu region to the west. The cold snow falls on the wheels. The middle lines of Hexagram Lü form Xun. Xun represents merchants. In the Xiantian Bagua, the position of Xun is in the southwest, so it is said to do business in Bashu because the Bashu region is in the southwest direction."] The first two sentences of "Gui Mei Zhi Lü" in 3448 (the content of the original hexagram) are "Xi Jia Ba Shu, Han Xue Zhi Gu", which are used to explain the Tuan Ci of Hexagram Gui Mei: "Going on an expedition is dangerous because the position is inappropriate. There is no benefit because the yin is overriding the yang." The lower trigram of Hexagram Lei Ze Gui Mei (Thunder and Marsh Gui Mei) is Dui Hexagram. In the Houtian Bagua, the position of Dui is in the west. So the image of "Xi Jia Ba Shu" should be taken from Dui Hexagram. Shang Binghe mistakenly used the Xiantian position of Xun formed by the middle lines of the changed hexagram Lü to explain this.

3. Shang Binghe's annotation [In "Jia Ren Zhi Jie", it is also said: "Do business in the Bashu region to the west." This is because the upper trigram of Hexagram Jie is Zhen Hexagram. Zhen Hexagram and Xun Hexagram are mutually latent hexagrams (Zhen Fu Xun). In the Xiantian Bagua, the position of Xun is in the southwest, so it is also said to do business in Bashu.] The first two sentences of "Jia Ren Zhi Jie" in 2344 (the content of the original hexagram) are "Xi Jia Ba Shu, Han Xue Zhi Gu", which are used to explain "Those who are hurt outside will surely return to their homes, so it is followed by Hexagram Jia Ren" in the "Sequence of Hexagrams". From the second line to the fourth line of Hexagram Feng Huo Jia Ren (Wind and Fire Jia Ren), they mutually form Kan Hexagram. In the Xiantian Bagua, the position of Kan is in the west. So the image of "Xi Jia Ba Shu" should be taken from Kan Hexagram. Shang Binghe mistakenly used the upper trigram Zhen of the changed hexagram Lei Shui Jie (Thunder and Water Jie) and the latent Xun (its position) to explain this.

4. Shang Binghe's annotation [In "Lin Zhi Gu", it is said: "Fire is born from the Moon Cave. The upper trigram Gen of Hexagram Gu represents fire, and the lower trigram Xun, in the southwest position, represents the Moon Cave. Shao Zi (Shao Yong) believes that Zhen in the northeast position is the Tian Gen (the root of heaven), and Xun in the southwest position is the Yue Ku (the cave of the moon), which is derived from this. This is the evidence that Jiao Shi believes Xun represents the southwest."] The first sentence of "Lin Zhi Gu" in 1170 (the content of the original hexagram) is used to explain the Tuan Ci of Hexagram Lin: "There will be danger in the eighth month because the yang qi will decline and not last long." In "Shuo Gua", it is said, "Li represents fire and the sun." "Huosheng (Fire is born)" is Tian Gen, that is, the place where the sun rises, and "Yue Ku" is the place where the moon returns. If the sun appears, the moon will hide. However, from the first line to the sixth line of Hexagram Di Ze Lin (Earth and Marsh Lin), they form a great Dui Hexagram. Dui represents the moon. When it is in the state of the great Dui Hexagram, the sun has not yet appeared. "Huochu (Fire appears)" is a hypothetical statement. "Huosheng Yue Ku" explores the principle of the waxing and waning of the sun and the moon, which has no direct relation to the direction. Shang Binghe believes that Xun in the southwest position is the Yue Ku, and this view is too arbitrary and one-sided.

007艮西北/艮先天位西北, 後天位東北

1. 尚注［既濟之損：天門地戶. 按損上艮, 故曰天門. 下兌, 故曰地戶. 內經以戌亥為天門, 辰已為地戶. 戌亥者, 西北也.］4009既濟之損首句本卦" 天門地戶"釋既濟卦名, 水火相濟調和. 究竟何謂天門地戶？ 易林作者並不確知. 因此4009既濟之第二句稱"幽冥不覩." 連山易以艮為首/天門, 歸藏易以坤為首卦/天門, 周易以乾為首卦/天門. 如天門為乾/西北, 則地戶為巽/東南, 地戶可參見巽上九象"巽在牀下, 上窮也. 喪其資斧, 正乎凶者也. 如天門為坤/西南, 地戶為艮/東北, 坤卦辭稱"西南得朋, 東北喪朋, 安貞吉." 如天門為艮/東北, 則地戶為坤/西南. 奇門遁甲即以艮為生門, 坤為死門. 尚注以既濟變卦損上艮, 為天門, 位西北, 失之武斷與偏頗.

2. 尚注［睽之晉云：斗戰天門. 晉中爻艮, 故曰天門.］2403睽之晉前二句本卦"鬥戰天門, 身有何患"釋睽九四"睽孤, 遇元夫, 交孚, 厲无咎." 此處天門似應為戰鬥地點, 並非為萬物始生之處, 與4009之天門不能混為一談.

3. 尚注［井之鼎云：娵訾開門. 鼎通屯, 屯中爻艮, 故曰娵訾. 娵訾者, 亥次.］3058前二句本卦"娵訾開門, 鶴鳴彈冠"釋井九三"求王明, 受福也." 娵訾為午夜亥時, 指依奇門遁甲之術, 找到開門. 乾為開門位於西北. 娵訾為時辰, 並非方位.

4. 尚注［未濟之困云：辰次降婁. 困通賁, 賁上艮, 艮為辰. 降婁者, 戌次. 戌亥皆西北.］0538小畜之大畜前二句本卦"辰次降婁, 王駕巡狩." 釋小畜九五"有孚攣如, 富以其鄰." 降婁為十二星次之一, 對應西方星宮為白羊宮. 星次日期約陰曆三月初六至四月初四. 辰次降婁為時辰, 並非方位.

5. 尚注［革之賁云：亥午相錯. 賁上艮, 故曰亥. 下離, 故曰午. 其余以艮為天門者尚多. 不可勝數也.］3094革之賁首句本卦"亥午相錯"釋革九三"征凶, 貞厲."亥午相錯指時辰, 並非方位.

简体中文梳理：

007 艮代表西北 / 艮在先天八卦中的方位是西北，在后天八卦中的方位是东北。

1. 尚秉和注释 [《既济之损》中说：“天门地户。按照（解释），《损》卦的上卦是艮卦，所以称为‘天门’。下卦是兑卦，所以称为‘地户’。《内经》中把戌、亥的方位当作天门，辰、巳的方位当作地户。戌、亥所在的方位是西北。”] 4009《既济之损》的首句（本卦内容）是 “天门地户”，用于解释《既济》卦的卦名（意思是水火相互接济调和）。但究竟什么是天门地户呢？《易林》的作者其实并不确切知道。因此在 4009《既济》的第二句中说 “幽冥不覩（幽暗不明，无法看见）” 。《连山易》以艮卦作为首卦 / 天门，《归藏易》以坤卦作为首卦 / 天门，《周易》以乾卦作为首卦 / 天门 。如果天门是乾卦 / 方位在西北，那么地户就是巽卦 / 方位在东南，地户的解释可以参考《巽》卦上九爻的象辞 “巽在床下，上穷也。丧其资斧，正乎凶者也” 。如果天门是坤卦 / 方位在西南，地户就是艮卦 / 方位在东北，《坤》卦的卦辞说 “往西南方向可以得到朋友，往东北方向会失去朋友，安于守正就吉祥” 。如果天门是艮卦 / 方位在东北，那么地户就是坤卦 / 方位在西南。奇门遁甲中就把艮卦当作生门，坤卦当作死门。尚秉和注释认为《既济》的变卦《损》的上卦艮是天门，且方位在西北，这种观点过于武断和偏颇。

2. 尚秉和注释 [《睽之晋》中说：“在天门战斗。《晋》卦的中间爻组成艮卦，所以称为‘天门’。”] 2403《睽之晋》的前两句（本卦内容）是 “鬥戰天門，身有何患（在天门战斗，自身又有什么忧患呢）”，用于解释《睽》卦九四爻辞 “睽孤，遇元夫，交孚，厲无咎（处于乖离孤独的状态，遇到大丈夫，彼此交心诚信，虽有危险但没有灾祸）” 。这里的天门似乎应该是战斗的地点，并不是万物开始生发的地方，和 4009 中所说的天门不能混为一谈。

3. 尚秉和注释 [《井之鼎》中说：“娵訾开门。《鼎》卦与《屯》卦相通，《屯》卦的中间爻组成艮卦，所以称为‘娵訾’。娵訾，是亥次（十二星次之一）。”] 3058（《井之鼎》）的前两句（本卦内容）是 “娵訾開門，鶴鳴彈冠（在娵訾的时辰找到开门，鹤鸣叫时人们弹去帽子上的灰尘准备出仕）”，用于解释《井》卦九三爻辞 “求王明，受福也（祈求君王圣明，就能承受福泽）” 。娵訾指的是午夜亥时，意思是依照奇门遁甲之术，找到开门。乾卦代表开门，其方位位于西北。娵訾是时辰，并非方位。

4. 尚秉和注释 [《未济之困》中说：“辰次降娄。《困》卦与《贲》卦相通，《贲》卦的上卦是艮卦，艮代表辰。降娄，是戌次（十二星次之一）。戌、亥的方位都在西北。”] 0538（《小畜之大畜》）的前两句（本卦内容）是 “辰次降婁，王駕巡狩（在辰次降娄的时间，君王驾车去巡视狩猎）”，用于解释《小畜》卦九五爻辞 “有孚攣如，富以其鄰（心怀诚信，牵连紧密，与邻居一同富有）” 。降娄是十二星次之一，对应的西方星宫为白羊宫。星次的日期大约是阴历三月初六至四月初四。辰次降娄指的是时辰，并非方位。

5. 尚秉和注释 [《革之贲》中说：“亥午相错。《贲》卦的上卦是艮卦，所以称为‘亥’。下卦是离卦，所以称为‘午’。其余把艮当作天门的情况还有很多，不可胜数。”] 3094《革之贲》的首句（本卦内容）是 “亥午相錯”，用于解释《革》卦九三爻辞 “征凶，貞厲（出征有凶险，占问有危险）” 。亥午相错指的是时辰，并非方位。

英文翻译：

007 Gen represents the Northwest / In the Xiantian (primary celestial arrangement) Bagua, the position of Gen is in the northwest, and in the Houtian (secondary celestial arrangement) Bagua, the position of Gen is in the northeast.

1. Shang Binghe's annotation [In "Ji Ji Zhi Sun", it is said: "Tian Men (the Gate of Heaven) and Di Hu (the Gate of Earth). According to (the explanation), the upper trigram of Hexagram Sun is Gen Hexagram, so it is called 'Tian Men'. The lower trigram is Dui Hexagram, so it is called 'Di Hu'. In 'Nei Jing (Inner Canon)', the positions of Xu and Hai are regarded as Tian Men, and the positions of Chen and Si are regarded as Di Hu. The positions of Xu and Hai are in the northwest."] The first sentence of "Ji Ji Zhi Sun" in 4009 (the content of the original hexagram) is "Tian Men Di Hu", which is used to explain the name of Hexagram Ji Ji (meaning that water and fire mutually assist and harmonize). But what exactly are Tian Men and Di Hu? The author of 'Yi Lin (Book of Changes Forest)' actually doesn't know for sure. Therefore, in the second sentence of "Ji Ji" in 4009, it is said "幽冥不覩 (It is dark and unclear, and cannot be seen)". In 'Lianshan Yi (Lianshan Book of Changes)', Gen Hexagram is taken as the first hexagram/Tian Men. In 'Guizang Yi (Guizang Book of Changes)', Kun Hexagram is taken as the first hexagram/Tian Men. In 'Zhou Yi (Zhou Book of Changes)', Qian Hexagram is taken as the first hexagram/Tian Men. If Tian Men is Qian Hexagram/the position is in the northwest, then Di Hu is Xun Hexagram/the position is in the southeast. The explanation of Di Hu can refer to the Xiang Ci of the top line (上九) of Hexagram Xun: "Xun is under the bed, it is in a state of extremity at the top. Losing the axe of assets, it is truly ominous." If Tian Men is Kun Hexagram/the position is in the southwest, then Di Hu is Gen Hexagram/the position is in the northeast. The Gua Ci of Hexagram Kun says, "Going towards the southwest can gain friends, going towards the northeast will lose friends. Being at peace and maintaining righteousness will be auspicious." If Tian Men is Gen Hexagram/the position is in the northeast, then Di Hu is Kun Hexagram/the position is in the southwest. In 'Qi Men Dun Jia (The Strange Gates and the Secluded Paths)', Gen Hexagram is regarded as the Sheng Men (the Gate of Life), and Kun Hexagram is regarded as the Si Men (the Gate of Death). Shang Binghe's annotation believes that the upper trigram Gen of the changed hexagram Sun of Hexagram Ji Ji is Tian Men, and the position is in the northwest. This view is too arbitrary and one-sided.

2. Shang Binghe's annotation [In "Kui Zhi Jin", it is said: "Fight at Tian Men. The middle lines of Hexagram Jin form Gen Hexagram, so it is called 'Tian Men'."] The first two sentences of "Kui Zhi Jin" in 2403 (the content of the original hexagram) are "鬥戰天門，身有何患 (Fight at Tian Men, what kind of trouble will there be for oneself)", which are used to explain the Yao Ci of the fourth line (九四) of Hexagram Kui: "Kui Gu, Yu Yuan Fu, Jiao Fu, Li Wu Jiu (In a state of isolation and estrangement, meeting a great man, having mutual trust, there is danger but no disaster)." Here, Tian Men seems to be the location of the battle, not the place where all things begin to grow, and it cannot be confused with the Tian Men mentioned in 4009.

3. Shang Binghe's annotation [In "Jing Zhi Ding", it is said: "Ju Zi (a celestial term) and the opening of the gate. Hexagram Ding is in communication with Hexagram Tun. The middle lines of Hexagram Tun form Gen Hexagram, so it is called 'Ju Zi'. Ju Zi is one of the twelve celestial divisions (Xing Ci) corresponding to the hour of Hai."] The first two sentences of (Hexagram "Jing Zhi Ding") in 3058 (the content of the original hexagram) are "娵訾開門，鶴鳴彈冠 (At the hour of Ju Zi, find the opening of the gate. When the crane cries, people flick the dust off their hats in preparation for taking office)", which are used to explain the Yao Ci of the third line (九三) of Hexagram Jing: "Qiu Wang Ming, Shou Fu Ye (Pray for the king to be wise, and one can receive blessings)." Ju Zi refers to the midnight hour of Hai. It means finding the opening of the gate according to the technique of 'Qi Men Dun Jia'. Qian Hexagram represents the opening of the gate, and its position is in the northwest. Ju Zi is an hour, not a direction.

4. Shang Binghe's annotation [In "Wei Ji Zhi Kun", it is said: "Chen Ci (a term related to celestial divisions) Jiang Lou (a celestial term). Hexagram Kun is in communication with Hexagram Ben. The upper trigram of Hexagram Ben is Gen Hexagram, and Gen represents Chen. Jiang Lou is one of the twelve celestial divisions (Xing Ci) corresponding to the position of Xu. The positions of Xu and Hai are both in the northwest."] The first two sentences of (Hexagram "Xiao Xu Zhi Da Xu") in 0538 (the content of the original hexagram) are "辰次降婁，王駕巡狩 (At the time of Chen Ci Jiang Lou, the king drives out for inspection and hunting)", which are used to explain the Yao Ci of the fifth line (九五) of Hexagram Xiao Xu: "You Fu Luan Ru, Fu Yi Qi Lin (Having integrity and being closely connected, becoming wealthy together with the neighbor)." Jiang Lou is one of the twelve celestial divisions, and the corresponding western constellation is Aries. The date of the celestial division is approximately from the sixth day of the third lunar month to the fourth day of the fourth lunar month. Chen Ci Jiang Lou refers to the time, not the direction.

5. Shang Binghe's annotation [In "Ge Zhi Ben", it is said: "Hai and Wu are in opposition. The upper trigram of Hexagram Ben is Gen Hexagram, so it is called 'Hai'. The lower trigram is Li Hexagram, so it is called 'Wu'. There are still many other cases where Gen is regarded as Tian Men, which are countless."] The first sentence of "Ge Zhi Ben" in 3094 (the content of the original hexagram) is "亥午相錯", which is used to explain the Yao Ci of the third line (九三) of Hexagram Ge: "Zheng Xiong, Zhen Li (Going on an expedition is dangerous, divination shows danger)." Hai Wu Xiang Cuo refers to the time, not the direction.

008兌東南/兌先天位東南, 後天位西.

1. 尚注［既濟之損：天門地戶. 損下兌, 故曰地戶. 內經以辰巳為地戶. 辰巳者, 東南.］請參考007艮西北既濟之損注釋.

2. 尚注［大壯之離云：辰巳有咎. 離中爻上兌下巽. 兌先天辰巳, 巽後天居辰巳, 澤風相值為大過, 大過死, 故曰有咎. 此焦氏以兌為東南之証也.］2142大壯之離第三句之卦"丑寅不徙" 釋坎卦名, 險陷. 第四句變卦"辰巳有咎" 釋離九四象"突如其來如, 无所容也." 丑寅不徙及辰巳有咎兩相對照可知丑寅及辰巳均指時間而言, 辰巳指7-11時, 丑寅指1-5時, 均非指方位而言.

简体中文梳理：

008 兑代表东南 / 兑在先天八卦中的方位是东南，在后天八卦中的方位是西。

1. 尚秉和注释 [《既济之损》中说：“天门地户。《损》卦的下卦是兑卦，所以称为‘地户’。《内经》中把辰、巳的方位当作地户。辰、巳所在的方位是东南。”] 请参考 007 中关于 “艮西北《既济之损》” 的注释内容。

2. 尚秉和注释 [《大壮之离》中说：“辰时和巳时会有灾祸。《离》卦的中间爻上面是兑卦下面是巽卦。兑卦在先天八卦中对应辰、巳的方位，巽卦在后天八卦中处于辰、巳的方位，泽（兑）与风（巽）相遇形成《大过》卦，《大过》卦有死亡、凶险之意，所以说‘有咎（有灾祸）’。这是焦氏认为兑代表东南的证据。”] 2142《大壮之离》的第三句（之卦内容）是 “丑寅不徙（丑时和寅时不迁徙）”，用于解释坎卦的卦名（坎有险陷的含义）。第四句（变卦内容）是 “辰巳有咎（辰时和巳时会有灾祸）”，用于解释《离》卦九四爻的象辞 “突如其来如，无所容也（突然出现，没有地方可以容纳）” 。将 “丑寅不徙” 和 “辰巳有咎” 两相比较可以知道，丑寅和辰巳都是指时间而言，辰巳指的是 7 点到 11 点，丑寅指的是 1 点到 5 点，都不是指方位。

英文翻译：

008 Dui represents the Southeast / In the Xiantian (primary celestial arrangement) Bagua, the position of Dui is in the southeast, and in the Houtian (secondary celestial arrangement) Bagua, the position of Dui is in the west.

1. Shang Binghe's annotation [In "Ji Ji Zhi Sun", it is said: "Tian Men (the Gate of Heaven) and Di Hu (the Gate of Earth). The lower trigram of Hexagram Sun is Dui Hexagram, so it is called 'Di Hu'. In 'Nei Jing (Inner Canon)', the positions of Chen and Si are regarded as Di Hu. The positions of Chen and Si are in the southeast."] Please refer to the annotation of "Gen in the Northwest, Ji Ji Zhi Sun" in 007.

2. Shang Binghe's annotation [In "Da Zhuang Zhi Li", it is said: "There will be disasters during the hours of Chen and Si. In the middle lines of Hexagram Li, there is Dui Hexagram on the upper part and Xun Hexagram on the lower part. In the Xiantian Bagua, Dui Hexagram corresponds to the positions of Chen and Si. In the Houtian Bagua, Xun Hexagram is in the positions of Chen and Si. When Ze (Dui) and Feng (Xun) meet, they form Hexagram Da Guo. Hexagram Da Guo implies death and danger, so it is said 'You Jiu (There will be disasters)'. This is the evidence that Jiao Shi believes Dui represents the southeast."] The third sentence of "Da Zhuang Zhi Li" in 2142 (the content of the zhi hexagram) is "Chou Yin Bu Xi (There is no migration during the hours of Chou and Yin)", which is used to explain the name of Hexagram Kan (Kan means danger and entrapment). The fourth sentence (the content of the changed hexagram) is "辰巳有咎 (There will be disasters during the hours of Chen and Si)", which is used to explain the Xiang Ci of the fourth line (九四) of Hexagram Li: "Tu Ru Qi Lai Ru, Wu Suo Rong Ye (Suddenly appearing, there is no place to accommodate)". By comparing "Chou Yin Bu Xi" and "辰巳有咎", it can be known that both Chou and Yin and Chen and Si refer to time. Chen and Si refer to the time from 7 o'clock to 11 o'clock, and Chou and Yin refer to the time from 1 o'clock to 5 o'clock, and neither of them refers to the direction.

   
   
   
   

009乾一/乾先天卦數一, 後天卦數六.

1. 尚注［恆之泰云：一身兩頭. 泰坤為身, 乾一, 故曰一身.］1995恆之泰首句本卦"一身兩頭" 釋雷風恆九三"不恆其德, 或承之羞, 貞吝." 雷風恆二至四互乾先天卦數一. 恆之泰第三句變卦"亂不可治"釋泰上六象"城復于隍, 其命亂矣." 尚注用地天泰釋一身兩頭不妥.

2. 尚注［同人之乾云：一臂六手. 乾先天一, 故曰一臂. 后天數六, 故曰六手.］0769 同人之乾首二句本卦"一臂六手, 不便於口"釋同人象"天與火, 同人. 君子以類族辨物." 天火同人上卦乾, 乾先天數一, 後天數六.

3. 尚注［巽之訟云：一簧兩舌. 訟上乾, 故曰一. 下坎, 坎上下正反兌, 兌為口舌, 故曰兩舌." 3590巽之訟首二句本卦"一簧兩舌, 佞言諂語"釋巽初六"進退, 利武人之貞." 巽為風一至四爻互大坎, 後天坎數一. 巽二至四爻互兌, 兌後天數二. 巽之訟第三句變卦"曾母投杼" 釋訟初六"不永所事, 小有言, 終吉." 尚注用天水訟釋一簧兩舌不妥.

4. 尚注［剝之咸云：一人輦車. 咸中爻乾, 乾為人, 居一, 故曰一人. 乾伏坤, 坤為車也. 此乾一之見于易林者也. 此乾一之見于易林者也.］1439剝之咸"三人輦車" 而尚注誤為"一人輦車."

简体中文释义：

009 乾为一 / 乾在先天八卦中的卦数是一，在后天八卦中的卦数是六。

1. 尚秉和注释 [《恒之泰》中说：“一个身体两个头。《泰》卦中坤代表身体，乾的先天卦数是一，所以说‘一身’（一个身体）。”] 1995《恒之泰》的首句（本卦内容）“一身两头”，用于解释《雷风恒》卦九三爻辞 “不能长久保持自己的德行，或许会受到羞辱，占问结果是艰难的” 。《雷风恒》卦的第二爻到第四爻互成乾卦，乾的先天卦数是一。《恒之泰》的第三句（变卦内容）“乱不可治（混乱无法治理）”，用于解释《泰》卦上六爻的象辞 “城墙又倒塌到城壕里，这是因为政令混乱了” 。尚秉和用地天泰卦来解释 “一身两头” 是不恰当的。

2. 尚秉和注释 [《同人之乾》中说：“一只手臂六只手。乾的先天卦数是一，所以说‘一臂’（一只手臂）。乾的后天卦数是六，所以说‘六手’（六只手）。”] 0769《同人之乾》的前两句（本卦内容）“一臂六手，不便於口（一只手臂六只手，不利于用口表达）”，用于解释《同人》卦的象辞 “天与火，象征着和同于人。君子因此要区分事物的类别” 。《天火同人》的上卦是乾卦，乾的先天卦数是一，后天卦数是六。

3. 尚秉和注释 [《巽之讼》中说：“一个乐器簧片两张嘴舌。《讼》卦的上卦是乾，所以说‘一’。下卦是坎，坎卦的上下是正反相对的兑卦，兑代表口舌，所以说‘两舌’（两张嘴舌）。”] 3590《巽之讼》的前两句（本卦内容）“一簧两舌，佞言谄语（一个乐器簧片两张嘴舌，说的是花言巧语和谄媚的话）”，用于解释《巽》卦初六爻辞 “或进或退，有利于武人占问” 。巽为风，《巽》卦的第一爻到第四爻互成大坎卦，后天坎的卦数是一。《巽》卦的第二爻到第四爻互成兑卦，兑的后天卦数是二。《巽之讼》的第三句（变卦内容）“曾母投杼（曾参的母亲听到多次谣言后就相信了，扔下手中的梭子）”，用于解释《讼》卦初六爻辞 “不长久地处理事情，会有小的言语纷争，但最终吉祥” 。尚秉和用《天水讼》卦来解释 “一簧两舌” 是不恰当的。

4. 尚秉和注释 [《剥之咸》中说：“一个人拉车。《咸》卦的中间爻组成乾卦，乾代表着人，乾的卦数是一，所以说‘一人’（一个人）。乾卦与坤卦互为伏卦，坤代表车。这是乾的卦数为一在《易林》中的体现。但《剥之咸》原文是 “三人輦車” ，而尚秉和错误地写成了 “一人輦車”。

英文翻译：

009 Qian is One / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Qian is one, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Qian is six.

1. Shang Binghe's annotation [In "Heng Zhi Tai", it is said: "One body with two heads. In Hexagram Tai, Kun represents the body. The Xiantian hexagram number of Qian is one, so it is said 'One body'."] The first sentence of "Heng Zhi Tai" in 1995 (the content of the original hexagram) is "One body with two heads", which is used to explain the Yao Ci of the third line (九三) of Hexagram Lei Feng Heng: "Not maintaining one's virtue constantly, perhaps one will be shamed. Divination shows hardship." From the second line to the fourth line of Hexagram Lei Feng Heng, they mutually form Qian Hexagram, and the Xiantian hexagram number of Qian is one. The third sentence of "Heng Zhi Tai" (the content of the changed hexagram) is "乱不可治 (The chaos cannot be governed)", which is used to explain the Xiang Ci of the top line (上六) of Hexagram Tai: "The city wall collapses back into the moat because the government order is in chaos." It is inappropriate for Shang Binghe to use Hexagram Di Tian Tai to explain "One body with two heads".

2. Shang Binghe's annotation [In "Tong Ren Zhi Qian", it is said: "One arm with six hands. The Xiantian hexagram number of Qian is one, so it is said 'One arm'. The Houtian hexagram number of Qian is six, so it is said 'Six hands'."] The first two sentences of "Tong Ren Zhi Qian" in 0769 (the content of the original hexagram) are "One arm with six hands, not convenient for speaking", which are used to explain the Xiang Ci of Hexagram Tong Ren: "Heaven and Fire symbolize harmony with people. A gentleman should distinguish the categories of things accordingly." The upper trigram of Hexagram Tian Huo Tong Ren (Heaven and Fire Tong Ren) is Qian Hexagram. The Xiantian hexagram number of Qian is one, and the Houtian hexagram number of Qian is six.

3. Shang Binghe's annotation [In "Xun Zhi Song", it is said: "One reed of a wind instrument with two tongues. The upper trigram of Hexagram Song is Qian, so it is said 'One'. The lower trigram is Kan. The upper and lower parts of Kan Hexagram are opposite Dui Hexagrams. Dui represents the mouth and tongue, so it is said 'Two tongues'."] The first two sentences of "Xun Zhi Song" in 3590 (the content of the original hexagram) are "One reed of a wind instrument with two tongues, speaking flattering and deceptive words", which are used to explain the Yao Ci of the first line (初六) of Hexagram Xun: "Advancing or retreating, it is beneficial for a warrior to divinate." Xun represents the wind. From the first line to the fourth line of Hexagram Xun, they mutually form a great Kan Hexagram, and the Houtian hexagram number of Kan is one. From the second line to the fourth line of Hexagram Xun, they mutually form Dui Hexagram, and the Houtian hexagram number of Dui is two. The third sentence of "Xun Zhi Song" (the content of the changed hexagram) is "Zeng Mu Tou Zhu (Zeng Shen's mother believed the rumors after hearing them several times and dropped the shuttle in her hand)", which is used to explain the Yao Ci of the first line (初六) of Hexagram Song: "Not dealing with things for a long time, there will be small verbal disputes, but in the end, it will be auspicious." It is inappropriate for Shang Binghe to use Hexagram Tian Shui Song (Heaven and Water Song) to explain "One reed of a wind instrument with two tongues".

4. Shang Binghe's annotation [In "Bo Zhi Xian", it is said: "One person pulling a cart. The middle lines of Hexagram Xian form Qian Hexagram. Qian represents a person, and the hexagram number of Qian is one, so it is said 'One person'. Qian Hexagram and Kun Hexagram are mutually latent hexagrams, and Kun represents a cart. This is the manifestation of the hexagram number of Qian being one in 'Yi Lin (Book of Changes Forest)'. However, the original text of 'Bo Zhi Xian' is ' 三人輦車 (Three people pulling a cart)', but Shang Binghe mistakenly wrote ' 一人輦車 (One person pulling a cart)'.

010兌二/兌先天卦數二, 後天卦數七

1. 尚注［比之損云：二人共路. 損中爻震, 震為人, 兌二, 故曰二人.］0489比之損前二句本卦"二人共路, 東趨西步"釋比上六"比之無首, 凶." 水地比下卦坤, 坤後天卦數為二. 尚注捨本卦, 誤用變卦山澤損下卦兌, 兌先天卦數為二.

2. 尚注［夬之大壯云：兩戰不勝. 大壯上震, 震為戰. 中爻兌, 兌二, 故兩戰.］2722夬之大壯第三四句變卦"兩戰不勝, 敗於東楚" 釋大壯九三"小人用壯, 君子用罔, 貞厲. 羝羊觸藩, 驘其角." 雷天大壯三至五爻互兌, 兌先天卦數為二.

3. 尚注［小畜之節云：兩人相距. 節中爻震為人, 下兌, 故曰二人.］0572小畜之節首二句本卦"兩人相距, 止不同舍"。釋小畜九三"輿説輻, 夫妻反目." 風天小畜二至四爻互兌, 兌先天卦數為二. 尚注捨本卦, 誤用變卦水澤節下卦兌 , 兌先天卦數為二.

4. 尚注［比之歸妹：一身兩頭. 歸妹中爻坎, 坎為大首, 兌二, 故曰兩頭. 此兌二之証也.］0502比之歸妹"一身兩頭, 莫適其軀"釋比上六"比之無首, 凶."。水地比下卦坤, 坤後天卦數為二. 尚注捨本卦, 誤用變卦雷澤歸妹下卦兌, 兌先天卦數為二.

简体中文梳理：

010 兑为二 / 兑在先天八卦中的卦数是二，在后天八卦中的卦数是七。

1. 尚秉和注释 [《比之损》中说：“两个人同走一条路。《损》卦的中间爻组成震卦，震代表着人，兑的先天卦数是二，所以说‘二人’（两个人）。”] 0489《比之损》的前两句（本卦内容）“二人共路，东趋西步（两个人同走一条路，一个往东一个往西走）”，用于解释《比》卦上六爻辞 “比之无首，凶（亲附于人却没有首领，凶险）” 。《水地比》的下卦是坤卦，坤在后天八卦中的卦数是二。尚秉和舍弃了本卦，错误地使用变卦《山泽损》的下卦兑（来解释 “二人”），兑的先天卦数是二。

2. 尚秉和注释 [《夬之大壮》中说：“两次战斗都不能取胜。《大壮》卦的上卦是震卦，震代表战斗。中间爻组成兑卦，兑的先天卦数是二，所以说是‘两战’（两次战斗）。”] 2722《夬之大壮》的第三、四句（变卦内容）“两战不胜，败于东楚（两次战斗都不能取胜，在东楚之地战败）”，用于解释《大壮》卦九三爻辞 “小人用壮，君子用罔，贞厉。羝羊触藩，羸其角（小人恃强好胜，君子则不用其强壮而用智谋，占问结果是危险的。公羊用角去触藩篱，结果角被挂住而无法摆脱）” 。《雷天大壮》从第三爻到第五爻互成兑卦，兑的先天卦数是二。

3. 尚秉和注释 [《小畜之节》中说：“两个人相互对峙。《节》卦的中间爻组成震卦，震代表着人，下卦是兑卦，所以说‘二人’（两个人）。”] 0572《小畜之节》的首二句（本卦内容）“两人相距，止不同舍（两个人相互对峙，停留在不同的地方）”，用于解释《小畜》卦九三爻辞 “舆说辐，夫妻反目（车轮的辐条脱落，夫妻之间反目成仇）” 。《风天小畜》从第二爻到第四爻互成兑卦，兑的先天卦数是二。尚秉和舍弃了本卦，错误地使用变卦《水泽节》的下卦兑（来解释 “二人”），兑的先天卦数是二。

4. 尚秉和注释 [《比之归妹》中说：“一个身体两个头。《归妹》卦的中间爻组成坎卦，坎代表着大的头部，兑的先天卦数是二，所以说‘两头’（两个头）。这是兑的卦数为二的证据。”] 0502《比之归妹》（的内容）“一身两头，莫适其躯（一个身体两个头，不知道这个身体该如何行动）”，用于解释《比》卦上六爻辞 “比之无首，凶（亲附于人却没有首领，凶险）” 。《水地比》的下卦是坤卦，坤在后天八卦中的卦数是二。尚秉和舍弃了本卦，错误地使用变卦《雷泽归妹》的下卦兑（来解释 “两头”），兑的先天卦数是二。

英文翻译：

010 Dui is Two / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Dui is two, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Dui is seven.

1. Shang Binghe's annotation [In "Bi Zhi Sun", it is said: "Two people are walking on the same road. The middle lines of Hexagram Sun form Zhen Hexagram. Zhen represents a person. The Xiantian hexagram number of Dui is two, so it is said 'Two people'."] The first two sentences of "Bi Zhi Sun" in 0489 (the content of the original hexagram) are "二人共路，东趋西步 (Two people are walking on the same road, one is going east and the other is going west)", which are used to explain the Yao Ci of the top line (上六) of Hexagram Bi: "Bi Zhi Wu Shou, Xiong (Attaching to others without a leader, it is ominous)." The lower trigram of Hexagram Shui Di Bi (Water and Earth Bi) is Kun Hexagram. In the Houtian Bagua, the hexagram number of Kun is two. Shang Binghe abandoned the original hexagram and mistakenly used the lower trigram Dui of the changed hexagram Shan Ze Sun (Mountain and Marsh Sun) (to explain "Two people"). The Xiantian hexagram number of Dui is two.

2. Shang Binghe's annotation [In "Guai Zhi Da Zhuang", it is said: "Two battles and both are not victorious. The upper trigram of Hexagram Da Zhuang is Zhen Hexagram. Zhen represents battle. The middle lines form Dui Hexagram. The Xiantian hexagram number of Dui is two, so it is said 'Two battles'."] The third and fourth sentences of "Guai Zhi Da Zhuang" in 2722 (the content of the changed hexagram) are "两战不胜，败于东楚 (Two battles and both are not victorious, being defeated in the land of Dong Chu)", which are used to explain the Yao Ci of the third line (九三) of Hexagram Da Zhuang: "Xiao Ren Yong Zhuang, Jun Zi Yong Wang, Zhen Li. Di Yang Chu Fan, Lei Qi Jiao (The petty man relies on his strength, while the gentleman uses his wisdom instead of his strength. Divination shows danger. The ram butts against the fence and gets its horn stuck and can't get free)." From the third line to the fifth line of Hexagram Lei Tian Da Zhuang (Thunder and Heaven Da Zhuang), they mutually form Dui Hexagram. The Xiantian hexagram number of Dui is two.

3. Shang Binghe's annotation [In "Xiao Xu Zhi Jie", it is said: "Two people are confronting each other. The middle lines of Hexagram Jie form Zhen Hexagram. Zhen represents a person, and the lower trigram is Dui Hexagram, so it is said 'Two people'."] The first two sentences of "Xiao Xu Zhi Jie" in 0572 (the content of the original hexagram) are "两人相距，止不同舍 (Two people are confronting each other and staying in different places)", which are used to explain the Yao Ci of the third line (九三) of Hexagram Xiao Xu: "Yu Shuo Fu, Fu Qi Fan Mu (The spokes of the cart fall off, and the husband and wife turn against each other)." From the second line to the fourth line of Hexagram Feng Tian Xiao Xu (Wind and Heaven Xiao Xu), they mutually form Dui Hexagram. The Xiantian hexagram number of Dui is two. Shang Binghe abandoned the original hexagram and mistakenly used the lower trigram Dui of the changed hexagram Shui Ze Jie (Water and Marsh Jie) (to explain "Two people"). The Xiantian hexagram number of Dui is two.

4. Shang Binghe's annotation [In "Bi Zhi Gui Mei", it is said: "One body with two heads. The middle lines of Hexagram Gui Mei form Kan Hexagram. Kan represents a big head. The Xiantian hexagram number of Dui is two, so it is said 'Two heads'."] The content of "Bi Zhi Gui Mei" in 0502 "一身两头，莫适其躯 (One body with two heads, not knowing how this body should move)" is used to explain the Yao Ci of the top line (上六) of Hexagram Bi: "Bi Zhi Wu Shou, Xiong (Attaching to others without a leader, it is ominous)." The lower trigram of Hexagram Shui Di Bi (Water and Earth Bi) is Kun Hexagram. In the Houtian Bagua, the hexagram number of Kun is two. Shang Binghe abandoned the original hexagram and mistakenly used the lower trigram Dui of the changed hexagram Lei Ze Gui Mei (Thunder and Marsh Gui Mei) (to explain "Two heads"). The Xiantian hexagram number of Dui is two.

011離三/離先天卦數三, 後天卦數九

1. 尚注 [需林云：久旱三年. 需下卦乾, 乾為年. 中爻離, 居三, 故曰三年.］0261需之需首二句本卦"久旱三年, 草木不生"釋序卦"物稺不可不養, 故受之以需. 需者, 飲食之道." 水天需三至五爻互離, 離先天卦數為三.

2. 尚注［夬之睽云：三羊上山. 聧下兌, 兌為羊, 離位三, 故曰三羊.］2726 夬之睽首二句本卦"三羊上山, 馳至太原"釋夬九五"莧陸夬夬, 中行无咎." 陽與羊同音, 羊即為陽. 三陽即早陽, 正陽, 晚陽. 朝陽啓明, 其台光熒. 正陽中天, 其台宣朗. 夕陽輝照, 其台騰射, 三陽均含勃勃生機之意. 故三羊取象於澤天夬下乾三陽.

3. 尚注［同人之大有云：三翼飛來. 大有上離, 離為飛, 為翼, 居三, 故曰三冀.］0782同人之大有首二句本卦"三翼飛來, 是我逢時"釋同人卦辭"同人于野, 亨." 天火同人下卦離, 離先天卦數為三. 尚注誤用變卦火天大有上卦離釋三翼, 並不妥當.

4. 尚注［噬嗑之需云：三聖茂功.］1285噬嗑之需第三句之卦"三聖茂功"釋蒙九二"包蒙吉, 納婦吉, 子黨家." 山水蒙二至六爻互大離, 離先天卦數為三.

5. 尚注［臨之同人曰"三言.］1165臨之同人第三句之卦"三言相桓"釋否上九"傾否, 先否後喜." 三言是指多項建言, 不是剛剛好三句話. 參見管晏列傳"倉廩實而知禮節, 衣食足而知榮辱, 上服變則六親固. 四維不張, 國乃滅亡. 下令如流水之原, 令順名心.". 天地否下卦坤釋三言, 說卦"坤為眾."。

6.尚注［之大有曰三十, 皆謂離三. 此易林以離居三之確證也.］1366臨之大有首二句本卦"三十無室, 長女獨宿" 釋臨六三甘臨, 无攸利. 既憂之, 无咎." 地澤臨二至六爻互大震, 震後天卦數為三. 大震釋三十. 尚注張冠李戴, 並不妥當.

简体中文梳理：

011 离为三 / 离在先天八卦中的卦数是三，在后天八卦中的卦数是九。

1. 尚秉和注释 [《需林》（疑为《需之需》）中说：“长久干旱三年。《需》卦的下卦是乾卦，乾代表年。中间爻组成离卦，离的卦数是三，所以说‘三年’。”] 0261《需之需》的前两句（本卦内容）“久旱三年，草木不生（长久干旱了三年，草木都无法生长）”，用于解释《序卦》中 “事物幼稚的时候不能不加以养育，所以接着是《需》卦。需，就是饮食的道理” 。《水天需》从第三爻到第五爻互成离卦，离的先天卦数是三。

2. 尚秉和注释 [《夬之睽》中说：“三只羊上山。《睽》卦的下卦是兑卦，兑代表羊，离的卦数是三，所以说‘三羊’（三只羊）。”] 2726《夬之睽》的前两句（本卦内容）“三羊上山，驰至太原（三只羊上山，奔驰到太原）”，用于解释《夬》卦九五爻辞 “苋陆夬夬，中行无咎（像铲除苋陆草一样果断地决断，居中行正就没有灾祸）” 。“阳” 与 “羊” 同音，羊就代表阳。“三阳” 即早阳、正阳、晚阳。朝阳初升，光芒闪耀。正阳中天，光明宣朗。夕阳辉照，光芒腾射，“三阳” 都包含着勃勃生机的意思。所以 “三羊” 的取象来自于《泽天夬》下卦乾的三个阳爻。

3. 尚秉和注释 [《同人之大有》中说：“三只翅膀飞来。《大有》卦的上卦是离卦，离代表飞翔、代表翅膀，离的卦数是三，所以说‘三翼’（三只翅膀）。”] 0782《同人之大有》的前两句（本卦内容）“三翼飞来，是我逢时（三只翅膀飞来，这是我遇到好时机的时候）”，用于解释《同人》卦的卦辞 “同人于野，亨（和同于人在旷野，亨通）” 。《天火同人》的下卦是离卦，离的先天卦数是三。尚秉和错误地用变卦《火天大有》的上卦离来解释 “三翼”，这种解释并不妥当。

4. 尚秉和注释 [《噬嗑之需》中说：“三位圣人建立丰功伟绩。”] 1285《噬嗑之需》的第三句（之卦内容）“三圣茂功（三位圣人建立丰功伟绩）”，用于解释《蒙》卦九二爻辞 “包蒙吉，纳妇吉，子克家（包容蒙昧的幼童，吉祥；娶媳妇，吉祥；儿子能够担负起家庭的责任）” 。《山水蒙》从第二爻到第六爻互成大离卦，离的先天卦数是三。

5. 尚秉和注释 [《临之同人》中说 “三言（多次建言）”] 1165《临之同人》的第三句（之卦内容）“三言相桓（多次建言相互权衡）”，用于解释《否》卦上九爻辞 “倾否，先否后喜（使闭塞的局面倾覆，先经历闭塞然后欢喜）” 。“三言” 是指多项建言，并不是刚好三句话。可参见《管晏列传》中 “仓廪实而知礼节，衣食足而知荣辱，上服度则六亲固。四维不张，国乃灭亡。下令如流水之原，令顺民心” 。《天地否》的下卦是坤卦，《说卦》中说 “坤为众（坤代表众多）”，用坤卦来解释 “三言”。

6. 尚秉和注释 [《临之大有》中说 “三十”，都认为是指离卦的卦数为三。这是《易林》中认为离卦的卦数是三的确切证据。] 1366《临之大有》的前两句（本卦内容）“三十无室，长女独宿（三十岁还没有妻室，长女独自居住）”，用于解释《临》卦六三爻辞 “甘临，无攸利。既忧之，无咎（以甜言蜜语临治众人，没有什么利益。已经感到忧虑，就没有灾祸）” 。《地泽临》从第二爻到第六爻互成大震卦，震的后天卦数是三。用大震卦来解释 “三十”。尚秉和这种解释属于张冠李戴，并不妥当。

英文翻译：

011 Li is Three / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Li is three, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Li is nine.

1. Shang Binghe's annotation [In "Xu Lin" (presumably "Xu Zhi Xu"), it is said: "There has been a long drought for three years. The lower trigram of Hexagram Xu is Qian Hexagram. Qian represents years. The middle lines form Li Hexagram. The hexagram number of Li is three, so it is said 'Three years'."] The first two sentences of "Xu Zhi Xu" in 0261 (the content of the original hexagram) are "久旱三年，草木不生 (There has been a long drought for three years, and the plants and trees cannot grow)", which are used to explain "When things are young, they cannot but be nourished, so it is followed by Hexagram Xu. Xu means the principle of food and drink" in the "Sequence of Hexagrams". From the third line to the fifth line of Hexagram Shui Tian Xu (Water and Heaven Xu), they mutually form Li Hexagram. The Xiantian hexagram number of Li is three.

2. Shang Binghe's annotation [In "Guai Zhi Kui", it is said: "Three sheep go up the mountain. The lower trigram of Hexagram Kui is Dui Hexagram. Dui represents sheep. The hexagram number of Li is three, so it is said 'Three sheep'."] The first two sentences of "Guai Zhi Kui" in 2726 (the content of the original hexagram) are "三羊上山，驰至太原 (Three sheep go up the mountain and gallop to Taiyuan)", which are used to explain the Yao Ci of the fifth line (九五) of Hexagram Guai: "Xian Lu Guai Guai, Zhong Xing Wu Jiu (Resolutely resolve like removing the Xian Lu grass. Acting in the middle and being upright, there will be no disaster)." "Yang (Sunshine)" has the same pronunciation as "Yang (Sheep)", and sheep represents Yang. "Three Yang" refer to the early Yang (morning sun), the Zheng Yang (noon sun), and the late Yang (evening sun). The rising morning sun shines brightly. The noon sun is in the middle of the sky, and its light is clear and bright. The evening sun shines with radiance, and its light is resplendent. "Three Yang" all contain the meaning of vigorous vitality. So the image of "Three Sheep" is taken from the three Yang lines of the lower trigram Qian of Hexagram Ze Tian Guai (Marsh and Heaven Guai).

3. Shang Binghe's annotation [In "Tong Ren Zhi Da You", it is said: "Three wings fly here. The upper trigram of Hexagram Da You is Li Hexagram. Li represents flying and wings. The hexagram number of Li is three, so it is said 'Three Wings'."] The first two sentences of "Tong Ren Zhi Da You" in 0782 (the content of the original hexagram) are "三翼飞来，是我逢时 (Three wings fly here. This is the time when I encounter good luck)", which are used to explain the Gua Ci of Hexagram Tong Ren: "Tong Ren Yu Ye, Heng (Harmonizing with people in the wilderness, it is prosperous)." The lower trigram of Hexagram Tian Huo Tong Ren (Heaven and Fire Tong Ren) is Li Hexagram. The Xiantian hexagram number of Li is three. Shang Binghe mistakenly used the upper trigram Li of the changed hexagram Huo Tian Da You (Fire and Heaven Da You) to explain "Three Wings", and this explanation is not appropriate.

4. Shang Binghe's annotation [In "Shi He Zhi Xu", it is said: "Three sages establish great achievements."] The third sentence of "Shi He Zhi Xu" in 1285 (the content of the zhi hexagram) is "三圣茂功 (Three sages establish great achievements)", which is used to explain the Yao Ci of the second line (九二) of Hexagram Meng: "Bao Meng Ji, Na Fu Ji, Zi Ke Jia (Embracing the ignorant children, it is auspicious. Marrying a wife, it is auspicious. The son can take on the responsibility of the family)." From the second line to the sixth line of Hexagram Shan Shui Meng (Mountain and Water Meng), they mutually form a great Li Hexagram. The Xiantian hexagram number of Li is three.

5. Shang Binghe's annotation [In "Lin Zhi Tong Ren", it is said "Three Words (multiple suggestions)" ] The third sentence of "Lin Zhi Tong Ren" in 1165 (the content of the zhi hexagram) is "三言相桓 (Multiple suggestions are mutually weighed)", which is used to explain the Yao Ci of the top line (上九) of Hexagram Pi: "Qing Pi, Xian Pi Hou Xi (Overturning the 闭塞 situation, first experiencing the occlusion and then being happy)." "Three Words" refer to multiple suggestions, not exactly three sentences. It can be referred to in "Guan Yan Lie Zhuan (Biography of Guan Zhong and Yan Ying)": "When the granaries are full, people will know the rules of propriety. When food and clothing are sufficient, people will know honor and disgrace. When the rulers follow the proper standards, the six relations will be harmonious. If the four dimensions (propriety, righteousness, integrity, and shame) are not promoted, the country will perish. Issuing orders should be like the source of flowing water, making the orders conform to the will of the people." The lower trigram of Hexagram Tian Di Pi (Heaven and Earth Pi) is Kun Hexagram. In "Shuo Gua", it is said "Kun Wei Zhong (Kun represents multitude)", using Kun Hexagram to explain "Three Words".

6. Shang Binghe's annotation [In "Lin Zhi Da You", it is said "Thirty", all believing that it refers to the hexagram number of Li being three. This is the conclusive evidence in 'Yi Lin (Book of Changes Forest)' that the hexagram number of Li is three.] The first two sentences of "Lin Zhi Da You" in 1366 (the content of the original hexagram) are "三十无室，长女独宿 (At the age of thirty, there is no wife. The eldest daughter lives alone)", which are used to explain the Yao Ci of the third line (六三) of Hexagram Lin: "Gan Lin, Wu You Li. Ji You Zhi, Wu Jiu (Governing the multitude with sweet words, there is no benefit. Once feeling worried, there will be no disaster)." From the second line to the sixth line of Hexagram Di Ze Lin (Earth and Marsh Lin), they mutually form a great Zhen Hexagram. The Houtian hexagram number of Zhen is three. Using the great Zhen Hexagram to explain "Thirty". Shang Binghe's this explanation is a case of misattribution and is not appropriate.

012震四/震先天卦數四, 後天卦數三.

1. 尚注 ［大有之革云：山陵四塞. 革通蒙, 蒙上艮, 故曰山陵. 中爻震居四, 故曰四震.］ 0817同人之革首二句本卦"山陵四塞, 遏我徑路." 釋同人九四"山陵四塞, 遏我徑路." 天火同人二至四爻互巽, 巽後天卦數為四. 尚注張冠李戴, 並不妥當.

2. 尚注［小畜之損云：功加四海. 損中爻坤為海, 震居四, 故曰四海.] 0553小畜之損首二句本卦"身載百里, 功加四海."釋小畜九五"有孚攣如, 富以其鄰." 風天小畜上卦巽, 巽後天卦數為四. 尚注張冠李戴, 並不妥當.

3. 尚注［困之震云：四足俱走. 震為足, 居四, 故曰四足.］ 2995困之震首二句本卦"四足俱走, 駑疲在後"釋雜卦“困相遇也. 澤水困三至五爻互巽, 巽後天卦數為四. 尚注張冠李戴,並不妥當.

4. 尚注［夬之大壯云：四足俱行. 大壯上震為只, 為行, 位四, 故曰四足俱行.］2722夬之大壯首句本卦"四足俱走."釋夬初九"壯于前趾, 往不勝為咎. 四足似指馬. 説卦"乾為馬." 澤天夬下卦乾, 釋馬.

5. 尚注［ 渙之豐云：四馬共轅, 豐上震為馬, 為轅, 居四, 故曰四馬共轅.］3767渙之豐首二句本卦"四馬共轅, 東上太山"釋渙初六"用拯馬壯, 吉." 風水渙上卦巽, 巽後天卦數為四, 尚注張冠李戴, 並不妥當.

6. 尚注［觀之小過：四亂不安.］1278觀之小過首二句本卦"四亂不安, 東西為患"釋觀六三"觀我生, 進退." 風地觀上卦巽, 巽後天卦數為四.

7. 尚注［旅之豫亦云：四亂不安, 皆指上震四言世.］3536旅之豫首二句本卦"四亂不安, 東西為患." 釋序卦"窮大者必失其居, 故受之以旅." 火山旅二至四爻互𢁉, 巽後天卦數為四. 尚注張冠李戴, 並不妥當.

简体中文梳理：

012 震为四 / 震在先天八卦中的卦数是四，在后天八卦中的卦数是三。

1. 尚秉和注释 [《大有之革》中说：“山陵四面阻塞。《革》卦与《蒙》卦相通，《蒙》卦的上卦是艮卦，所以称为‘山陵’。中间爻组成震卦，震的卦数是四，所以说‘四震’（四面阻塞如震的状态，这里表述可能不太准确，按原文理解）。”] 0817《同人之革》的前两句（本卦内容）“山陵四塞，遏我径路（山陵四面阻塞，阻挡了我的道路）”，用于解释《同人》卦九四爻辞 “山陵四塞，遏我径路” 。《天火同人》从第二爻到第四爻互成巽卦，巽在后天八卦中的卦数是四。尚秉和这种解释属于张冠李戴，并不妥当。

2. 尚秉和注释 [《小畜之损》中说：“功劳施加到四海。《损》卦的中间爻组成坤卦，坤代表海，震的卦数是四，所以说‘四海’（四个方向的海，即天下各处）。”] 0553《小畜之损》的前两句（本卦内容）“身载百里，功加四海（自身能承载百里的功绩，功劳施加到天下各处）”，用于解释《小畜》卦九五爻辞 “有孚挛如，富以其邻（心怀诚信，牵连紧密，与邻居一同富有）” 。《风天小畜》的上卦是巽卦，巽在后天八卦中的卦数是四。尚秉和这种解释属于张冠李戴，并不妥当。

3. 尚秉和注释 [《困之震》中说：“四只脚一起奔跑。震代表脚，震的卦数是四，所以说‘四足’（四只脚）。”] 2995《困之震》的前两句（本卦内容）“四足俱走，驽疲在后（四只脚一起奔跑，劣马疲惫落在后面）”，用于解释《杂卦》中 “困相遇也（困卦表示遭遇困境）” 。《泽水困》从第三爻到第五爻互成巽卦，巽在后天八卦中的卦数是四。尚秉和这种解释属于张冠李戴，并不妥当。

4. 尚秉和注释 [《夬之大壮》中说：“四只脚一起行走。《大壮》卦的上卦是震卦，震代表脚、代表行动，震处于第四的位置（这里的‘位四’含义不太明确，按原文理解），所以说‘四足俱行’（四只脚一起行走）。”] 2722《夬之大壮》的首句（本卦内容）“四足俱走（四只脚一起行走）”，用于解释《夬》卦初九爻辞 “壮于前趾，往不胜为咎（脚趾前端强盛，前往而不能取胜就会有灾祸）” 。“四足” 似乎指的是马。《说卦》中说 “乾为马（乾代表马）” 。《泽天夬》的下卦是乾卦，用乾卦来解释 “马”。

5. 尚秉和注释 [《涣之丰》中说：“四匹马共用一个车辕。《丰》卦的上卦是震卦，震代表马、代表车辕，震的卦数是四，所以说‘四马共辕’（四匹马共用一个车辕）。”] 3767《涣之丰》的前两句（本卦内容）“四马共辕，东上太山（四匹马共用一个车辕，向东登上泰山）”，用于解释《涣》卦初六爻辞 “用拯马壮，吉（借助强壮的马来拯救，吉祥）” 。《风水涣》的上卦是巽卦，巽在后天八卦中的卦数是四，尚秉和这种解释属于张冠李戴，并不妥当。

6. 尚秉和注释 [《观之小过》中说：“四处混乱不安宁。”] 1278《观之小过》的前两句（本卦内容）“四乱不安，东西为患（四处混乱不安宁，东方和西方都带来祸患）”，用于解释《观》卦六三爻辞 “观我生，进退（观察自我的行为，决定是前进还是后退）” 。《风地观》的上卦是巽卦，巽在后天八卦中的卦数是四。

7. 尚秉和注释 [《旅之豫》中也说：“四处混乱不安宁”，都指的是上卦震的卦数为四来说的（这里的解释逻辑较难理解，按原文翻译）。] 3536《旅之豫》的前两句（本卦内容）“四乱不安，东西为患（四处混乱不安宁，东方和西方都带来祸患）”，用于解释《序卦》中 “穷大者必失其居，故受之以旅（穷极盛大的人必定会失去他的居所，所以接着是旅卦）” 。《火山旅》从第二爻到第四爻互成巽卦，巽在后天八卦中的卦数是四。尚秉和这种解释属于张冠李戴，并不妥当。

英文翻译：

012 Zhen is Four / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Zhen is four, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Zhen is three.

1. Shang Binghe's annotation [In "Da You Zhi Ge", it is said: "The mountains and hills are blocked on all four sides. Hexagram Ge is in communication with Hexagram Meng. The upper trigram of Hexagram Meng is Gen Hexagram, so it is called 'Mountains and Hills'. The middle lines form Zhen Hexagram. The hexagram number of Zhen is four, so it is said 'Four Zhen' (The blockage on all four sides is like the state of Zhen, the expression here may not be very accurate, understood according to the original text)."] The first two sentences of "Tong Ren Zhi Ge" in 0817 (the content of the original hexagram) are "山陵四塞，遏我径路 (The mountains and hills are blocked on all four sides, blocking my path)", which are used to explain the Yao Ci of the fourth line (九四) of Hexagram Tong Ren: "The mountains and hills are blocked on all four sides, blocking my path". From the second line to the fourth line of Hexagram Tian Huo Tong Ren (Heaven and Fire Tong Ren), they mutually form Xun Hexagram. In the Houtian Bagua, the hexagram number of Xun is four. Shang Binghe's this explanation is a case of misattribution and is not appropriate.

2. Shang Binghe's annotation [In "Xiao Xu Zhi Sun", it is said: "Merits are exerted on the four seas. The middle lines of Hexagram Sun form Kun Hexagram. Kun represents the sea. The hexagram number of Zhen is four, so it is said 'Four Seas' (The seas in four directions, that is, everywhere in the world)."] The first two sentences of "Xiao Xu Zhi Sun" in 0553 (the content of the original hexagram) are "身载百里，功加四海 (One's body can bear the merits of a hundred li, and the merits are exerted everywhere in the world)", which are used to explain the Yao Ci of the fifth line (九五) of Hexagram Xiao Xu: "You Fu Luan Ru, Fu Yi Qi Lin (Having integrity and being closely connected, becoming wealthy together with the neighbor)". The upper trigram of Hexagram Feng Tian Xiao Xu (Wind and Heaven Xiao Xu) is Xun Hexagram. In the Houtian Bagua, the hexagram number of Xun is four. Shang Binghe's this explanation is a case of misattribution and is not appropriate.

3. Shang Binghe's annotation [In "Kun Zhi Zhen", it is said: "Four feet run together. Zhen represents feet. The hexagram number of Zhen is four, so it is said 'Four Feet' (Four feet)."] The first two sentences of "Kun Zhi Zhen" in 2995 (the content of the original hexagram) are "四足俱走，驽疲在后 (Four feet run together, and the inferior horse is tired and falls behind)", which are used to explain "Kun Xiang Yu Ye (Hexagram Kun represents encountering difficulties)" in the "Miscellaneous Hexagrams". From the third line to the fifth line of Hexagram Ze Shui Kun (Marsh and Water Kun), they mutually form Xun Hexagram. In the Houtian Bagua, the hexagram number of Xun is four. Shang Binghe's this explanation is a case of misattribution and is not appropriate.

4. Shang Binghe's annotation [In "Guai Zhi Da Zhuang", it is said: "Four feet walk together. The upper trigram of Hexagram Da Zhuang is Zhen Hexagram. Zhen represents feet and action. Zhen is in the fourth position (The meaning of 'Wei Si' here is not very clear, understood according to the original text), so it is said 'Four Feet Walk Together' (Four feet walk together)."] The first sentence of "Guai Zhi Da Zhuang" in 2722 (the content of the original hexagram) is "四足俱走 (Four feet walk together)", which is used to explain the Yao Ci of the first line (初九) of Hexagram Guai: "Zhuang Yu Qian Zhi, Wang Bu Sheng Wei Jiu (The front toe is strong. If going forward and not being able to succeed, there will be a disaster)". "Four Feet" seems to refer to a horse. In "Shuo Gua", it is said "Qian Wei Ma (Qian represents a horse)". The lower trigram of Hexagram Ze Tian Guai (Marsh and Heaven Guai) is Qian Hexagram, using Qian Hexagram to explain "Horse".

5. Shang Binghe's annotation [In "Huan Zhi Feng", it is said: "Four horses share one cart shaft. The upper trigram of Hexagram Feng is Zhen Hexagram. Zhen represents horses and the cart shaft. The hexagram number of Zhen is four, so it is said 'Four Horses Share One Cart Shaft' (Four horses share one cart shaft)."] The first two sentences of "Huan Zhi Feng" in 3767 (the content of the original hexagram) are "四马共辕，东上太山 (Four horses share one cart shaft and go eastward to Mount Tai)", which are used to explain the Yao Ci of the first line (初六) of Hexagram Huan: "Yong Zheng Ma Zhuang, Ji (With the help of strong horses for rescue, it is auspicious)". The upper trigram of Hexagram Feng Shui Huan (Wind and Water Huan) is Xun Hexagram. In the Houtian Bagua, the hexagram number of Xun is four. Shang Binghe's this explanation is a case of misattribution and is not appropriate.

6. Shang Binghe's annotation [In "Guan Zhi Xiao Guo", it is said: "There is chaos and uneasiness in four places."] The first two sentences of "Guan Zhi Xiao Guo" in 1278 (the content of the original hexagram) are "四乱不安，东西为患 (There is chaos and uneasiness in four places, and both the east and the west bring troubles)", which are used to explain the Yao Ci of the third line (六三) of Hexagram Guan: "Guan Wo Sheng, Jin Tui (Observe my actions and decide whether to advance or retreat)". The upper trigram of Hexagram Feng Di Guan (Wind and Earth Guan) is Xun Hexagram. In the Houtian Bagua, the hexagram number of Xun is four.

7. Shang Binghe's annotation [In "Lü Zhi Yu", it is also said: "There is chaos and uneasiness in four places", all referring to the hexagram number of the upper trigram Zhen being four (The explanation logic here is difficult to understand, translated according to the original text)."] The first two sentences of"Lü Zhi Yu"in 3536 (the content of the original hexagram) are" 四乱不安，东西为患 (There is chaos and uneasiness in four places, and both the east and the west bring troubles)", which are used to explain"Qiong Da Zhe Bi Shi Qi Ju, Gu Shou Zhi Yi Lü (Those who are extremely grand will surely lose their residence, so it is followed by Hexagram Lü)"in the"Sequence of Hexagrams". From the second line to the fourth line of Hexagram Huo Shan Lü (Fire and Mountain Lü), they mutually form Xun Hexagram. In the Houtian Bagua, the hexagram number of Xun is four. Shang Binghe's this explanation is a case of misattribution and is not appropriate.

013巽五/巽先天卦數五, 後天卦數四

1. 尚注［大壯之觀云：五石示象. 觀中爻艮, 艮為石, 上巽居五, 故曰五石.］2132大壯之觀第三句之卦"五石示象" 釋臨彖"至于八月有凶, 消不久也." 地澤臨上卦坤, 後天坤卦數為二及五. 尚注張冠李戴, 並不妥當.

2. 尚注. [ 大有之觀云：三涂五岳. 觀中爻艮為岳, 巽五, 故曰五岳.］0852大有之觀首二句本卦"三塗五岳, 陽城大室"釋大有上九"自天祐之, 吉無不利." 火天大有上卦離, 下卦乾. 先天離卦數為三. 三涂指太行, 轘轅, 崤澠, 皆在今河南省境內, 為險要之地. 説卦"離, 麗也." 故三涂取象於離. 五岳是五大名山的總稱. 說卦"乾為首." 故五岳取象於乾.

3. 尚注［遁林云：三塗五岳. 義同.］ 2081遯之遯首二句本卦" 釋遯九五"嘉遯, 貞吉." 天山遯上卦乾下卦艮, 説卦"乾為首, 艮為山." 故三涂五岳取象於乾及艮.

4. 尙注［師之大畜：一身五心. 大畜通萃, 下坤為身, 中爻𢁉五, 故曰一身五心. 坎為心也.］0410師之大畜第三句之卦"一身五心 "釋無妄上九"無妄, 行有眚, 無攸利." 天雷无妄三至五爻互巽, 先天卦數為五, 上卦為乾, 先天卦數為一.

5. 尚注［師之解云：三德五才. 解上震, 伏巽, 巽五, 故曰五才.］0424師之解首二句本卦"三德五才, 和合四時"釋師上六"大君有命, 開國承家."地水上卦坤. 坤後天卦數為五. 二至四爻互震, 震後天卦數為三.

6. 尚注［同人之蒙云：三羖五牂. 蒙通革. 革中爻𢁉, 巽五, 故曰五牂. 此焦氏以𢁉為五之確証也.］ 0772同人之蒙首二句本卦"三羖五牂, 相隨俱行"釋同人卦辭"同人于野." 天火同人下卦離, 離先天卦數為三. 同人二至四爻互巽, 巽先天卦數為五.

简体中文梳理：

013 巽为五 / 巽在先天八卦中的卦数是五，在后天八卦中的卦数是四。

1. 尚秉和注释 [《大壮之观》中说：“五块石头显示出某种征象。《观》卦的中间爻组成艮卦，艮代表石头，上卦是巽卦，巽的卦数是五，所以说‘五石’（五块石头）。”] 2132《大壮之观》的第三句（之卦内容）“五石示象（五块石头显示出某种征象）”，用于解释《临》卦的彖辞 “至于八月有凶，消不久也（到了八月会有凶险，阳气消减不能长久）” 。《地泽临》的上卦是坤卦，坤在后天八卦中的卦数是二和五。尚秉和这种解释属于张冠李戴，并不妥当。

2. 尚秉和注释 [《大有之观》中说：“三涂五岳。《观》卦的中间爻组成艮卦，艮代表山岳，巽的卦数是五，所以说‘五岳’（五座名山）。”] 0852《大有之观》的前两句（本卦内容）“三塗五岳，阳城大室（三涂山和五岳，阳城和大室山）”，用于解释《大有》卦上九爻辞 “自天祐之，吉无不利（得到上天的保佑，吉祥而没有不利的事情）” 。《火天大有》的上卦是离卦，下卦是乾卦。离在先天八卦中的卦数是三。“三涂” 指的是太行、轘辕、崤渑，都在现在的河南省境内，是险要之地。《说卦》中说 “离，丽也（离有附着、美丽的意思）” ，所以 “三涂” 的取象来自于离卦。“五岳” 是五大名山的总称。《说卦》中说 “乾为首（乾代表头，可引申为首位、重要的山等）” ，所以 “五岳” 的取象来自于乾卦。

3. 尚秉和注释 [《遁林》（疑为《遁之遁》）中说：“三涂五岳。含义与前面相同。”] 2081《遁之遁》的前两句（本卦内容）（此处未提及具体内容，按原文理解）用于解释《遁》卦九五爻辞 “嘉遁，贞吉（美好地隐遁，占问结果是吉祥的）” 。《天山遁》的上卦是乾卦，下卦是艮卦，《说卦》中说 “乾为首，艮为山（乾代表头，艮代表山）” ，所以 “三涂五岳” 的取象来自于乾卦和艮卦。

4. 尚秉和注释 [《师之大畜》中说：“一个身体有五个心思。《大畜》卦与《萃》卦相通，下卦是坤卦，坤代表身体，中间爻组成巽卦，巽的卦数是五，所以说‘一身五心’（一个身体有五个心思）。坎代表心思。”] 0410《师之大畜》的第三句（之卦内容）“一身五心（一个身体有五个心思）”，用于解释《无妄》卦上九爻辞 “无妄，行有眚，无攸利（不妄为，但行动会有灾祸，没有什么利益）” 。《天雷无妄》从第三爻到第五爻互成巽卦，巽在先天八卦中的卦数是五，上卦是乾卦，乾在先天八卦中的卦数是一。

5. 尚秉和注释 [《师之解》中说：“三种品德和五种才能。《解》卦的上卦是震卦，震卦与巽卦互为伏卦（震伏巽），巽的卦数是五，所以说‘五才’（五种才能）。”] 0424《师之解》的前两句（本卦内容）“三德五才，和合四时（三种品德和五种才能，与四季相和谐）”，用于解释《师》卦上六爻辞 “大君有命，开国承家（国君发布命令，封邦建国，任命卿大夫）” 。《地水》（疑为《地水师》）的上卦是坤卦，坤在后天八卦中的卦数是五。从第二爻到第四爻互成震卦，震在后天八卦中的卦数是三。

6. 尚秉和注释 [《同人之蒙》中说：“三只公羊和五只母羊。《蒙》卦与《革》卦相通。《革》卦的中间爻组成巽卦，巽的卦数是五，所以说‘五牂’（五只母羊）。这是焦氏认为巽的卦数是五的确切证据。”] 0772《同人之蒙》的前两句（本卦内容）“三羖五牂，相随俱行（三只公羊和五只母羊，相互跟随一起行走）”，用于解释《同人》卦的卦辞 “同人于野（和同于人在旷野）” 。《天火同人》的下卦是离卦，离在先天八卦中的卦数是三。《同人》卦从第二爻到第四爻互成巽卦，巽在先天八卦中的卦数是五。

英文翻译：

013 Xun is Five / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Xun is five, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Xun is four.

1. Shang Binghe's annotation [In "Da Zhuang Zhi Guan", it is said: "Five stones show a certain omen. The middle lines of Hexagram Guan form Gen Hexagram. Gen represents stones. The upper trigram is Xun Hexagram. The hexagram number of Xun is five, so it is said 'Five Stones' (Five stones)."] The third sentence of "Da Zhuang Zhi Guan" in 2132 (the content of the zhi hexagram) is "五石示象 (Five stones show a certain omen)", which is used to explain the Tuan Ci of Hexagram Lin: "Zhi Yu Ba Yue You Xiong, Xiao Bu Jiu Ye (There will be danger in the eighth month, and the yang qi will decline and not last long)". The upper trigram of Hexagram Di Ze Lin (Earth and Marsh Lin) is Kun Hexagram. In the Houtian Bagua, the hexagram numbers of Kun are two and five. Shang Binghe's this explanation is a case of misattribution and is not appropriate.

2. Shang Binghe's annotation [In "Da You Zhi Guan", it is said: "San Tu (Three Passes) and Wu Yue (Five Great Mountains). The middle lines of Hexagram Guan form Gen Hexagram. Gen represents mountains. The hexagram number of Xun is five, so it is said 'Wu Yue' (Five Great Mountains)."] The first two sentences of "Da You Zhi Guan" in 0852 (the content of the original hexagram) are "三塗五岳，阳城大室 (San Tu and Wu Yue, Yangcheng and Dashi Mountain)", which are used to explain the Yao Ci of the top line (上九) of Hexagram Da You: "Zi Tian You Zhi, Ji Wu Bu Li (Being blessed by heaven, it is auspicious and there is nothing unfavorable)". The upper trigram of Hexagram Huo Tian Da You (Fire and Heaven Da You) is Li Hexagram, and the lower trigram is Qian Hexagram. In the Xiantian Bagua, the hexagram number of Li is three. "San Tu" refers to Taihang, Huanyuan, and Xiaomian, all of which are in present-day Henan Province and are strategic locations. In "Shuo Gua", it is said "Li, Li Ye (Li means attachment and beauty)", so the image of "San Tu" is taken from Li Hexagram. "Wu Yue" is the general term for the five great mountains. In "Shuo Gua", it is said "Qian Wei Shou (Qian represents the head, which can be extended to mean the primary or important mountain, etc.)", so the image of "Wu Yue" is taken from Qian Hexagram.

3. Shang Binghe's annotation [In "Dun Lin" (presumably "Dun Zhi Dun"), it is said: "San Tu and Wu Yue. The meaning is the same as before."] The first two sentences of "Dun Zhi Dun" in 2081 (the content of the original hexagram) (The specific content is not mentioned here, understood according to the original text) are used to explain the Yao Ci of the fifth line (九五) of Hexagram Dun: "Jia Dun, Zhen Ji (Beautifully retreating, divination shows it is auspicious)". The upper trigram of Hexagram Tian Shan Dun (Heaven and Mountain Dun) is Qian Hexagram, and the lower trigram is Gen Hexagram. In "Shuo Gua", it is said "Qian Wei Shou, Gen Wei Shan (Qian represents the head, and Gen represents mountains)", so the image of "San Tu and Wu Yue" is taken from Qian Hexagram and Gen Hexagram.

4. Shang Binghe's annotation [In "Shi Zhi Da Xu", it is said: "One body with five minds. Hexagram Da Xu is in communication with Hexagram Cui. The lower trigram is Kun Hexagram. Kun represents the body. The middle lines form Xun Hexagram. The hexagram number of Xun is five, so it is said 'One Body with Five Minds' (One body with five minds). Kan represents the mind."] The third sentence of "Shi Zhi Da Xu" in 0410 (the content of the zhi hexagram) is "一身五心 (One body with five minds)", which is used to explain the Yao Ci of the top line (上九) of Hexagram Wu Wang: "Wu Wang, Xing You Sheng, Wu You Li (Not acting recklessly, but there will be disasters in action, there is no benefit)". From the third line to the fifth line of Hexagram Tian Lei Wu Wang (Heaven and Thunder Wu Wang), they mutually form Xun Hexagram. In the Xiantian Bagua, the hexagram number of Xun is five, and the upper trigram is Qian Hexagram. In the Xiantian Bagua, the hexagram number of Qian is one.

5. Shang Binghe's annotation [In "Shi Zhi Jie", it is said: "Three virtues and five talents. The upper trigram of Hexagram Jie is Zhen Hexagram. Zhen Hexagram and Xun Hexagram are mutually latent hexagrams (Zhen Fu Xun). The hexagram number of Xun is five, so it is said 'Five Talents' (Five talents)."] The first two sentences of "Shi Zhi Jie" in 0424 (the content of the original hexagram) are "三德五才，和合四时 (Three virtues and five talents, in harmony with the four seasons)", which are used to explain the Yao Ci of the top line (上六) of Hexagram Shi: "Da Jun You Ming, Kai Guo Cheng Jia (The king issues an order, establishing states and appointing officials)". The upper trigram of (presumably "Di Shui Shi") is Kun Hexagram. In the Houtian Bagua, the hexagram number of Kun is five. From the second line to the fourth line, they mutually form Zhen Hexagram. In the Houtian Bagua, the hexagram number of Zhen is three.

6. Shang Binghe's annotation [In "Tong Ren Zhi Meng", it is said: "Three rams and five ewes. Hexagram Meng is in communication with Hexagram Ge. The middle lines of Hexagram Ge form Xun Hexagram. The hexagram number of Xun is five, so it is said 'Five Ewes' (Five ewes). This is the conclusive evidence that Jiao Shi believes the hexagram number of Xun is five."] The first two sentences of "Tong Ren Zhi Meng" in 0772 (the content of the original hexagram) are "三羖五牂，相随俱行 (Three rams and five ewes, following each other and walking together)", which are used to explain the Gua Ci of Hexagram Tong Ren: "Tong Ren Yu Ye (Harmonizing with people in the wilderness)". The lower trigram of Hexagram Tian Huo Tong Ren (Heaven and Fire Tong Ren) is Li Hexagram. In the Xiantian Bagua, the hexagram number of Li is three. From the second line to the fourth line of Hexagram Tong Ren, they mutually form Xun Hexagram. In the Xiantian Bagua, the hexagram number of Xun is five.

014坎六/坎先天卦數為六, 後天卦數為一

1. 尚注［賁之噬嗑云：六人俱行, 各遺其囊. 噬嗑下震為人, 為行, 中爻坎, 坎六, 故曰六人俱行.］1365賁之噬嗑首二句"六人俱行, 各遺其囊"釋賁九三象"賁如濡如, 永貞吉." 山火賁二至四爻互坎, 坎先天卦數為六.

2. 尚注張冠李戴. 尚注［臨之旅云：三身六目. 旅通節, 節中爻震, 后天數三, 故曰三身. 上坎通離, 離目, 居六, 故曰六目.］1144蠱之旅首二句本卦"南山黃竹, 三身六目"釋蠱卦名, 惑亂. 山風蠱一至四爻互坎, 坎先天卦數為六. 尚注張冠李戴.

3. 尚注［遁之師云：六體不易, 師上坤為身, 為體, 下坎, 居六, 故曰六體.］2055遯之師第三四句之卦"六體不易, 執以安全"釋訟九四"不克訟, 復即命, 渝, 安貞吉." 天水訟下卦坎, 坎先天卦數為六. 尚注張冠李戴.

4. 尚注［睽之困云：當夏六月. 困中爻離, 故曰夏. 下坎為月, 數六, 故曰六月.］2415睽之困第三四句之卦"當夏六月, 枝葉茂盛"釋升初六"允升, 大吉." 地風升一至四爻互坎, 坎先天卦數為六. 尚注張冠李戴.

5. 尚注［睽之蹇：十日六夜. 蹇通睽, 睽中爻離為日, 兌數十, 故曰十日. 坎為夜, 居六, 故曰六夜.］2407睽之蹇第五六句變卦"十日六夜, 死於水涘" 釋蹇彖"蹇, 難也." 水山蹇下卦坎, 坎先天卦數為六.

6. 尚注［中孚之明夷云：蘇氏六國. 明夷坤為國, 坎六, 故曰六國也.］3876中孚之明夷第三句之卦"蘇氏六國"釋晉六三"眾允, 悔亡." 火地晉三至五爻互坎, 坎先天卦數為六. 尚注張冠李戴.

简体中文梳理：

014 坎为六 / 坎在先天八卦中的卦数是六，在后天八卦中的卦数是一。

1. 尚秉和注释 [《贲之噬嗑》中说：“六个人一起行走，各自遗失了他们的袋子。《噬嗑》卦的下卦是震卦，震代表着人、代表行动，中间爻组成坎卦，坎的卦数是六，所以说‘六人俱行’（六个人一起行走）。”] 1365《贲之噬嗑》的前两句（本卦内容）“六人俱行，各遗其囊（六个人一起行走，各自遗失了他们的袋子）”，用于解释《贲》卦九三爻的象辞 “贲如濡如，永贞吉（文饰得很华美而且润泽，长久守正则吉祥）” 。《山火贲》从第二爻到第四爻互成坎卦，坎在先天八卦中的卦数是六。

2. 尚秉和注释存在张冠李戴的情况。尚秉和注释 [《临之旅》中说：“三个身体六只眼睛。《旅》卦与《节》卦相通，《节》卦的中间爻组成震卦，震在后天八卦中的卦数是三，所以说‘三身’（三个身体）。上卦是坎卦，坎与离相通，离代表眼睛，坎的卦数是六，所以说‘六目’（六只眼睛）。”] 1144《蛊之旅》（疑原文此处有误，应为《临之旅》）的前两句（本卦内容）“南山黄竹，三身六目（南山的黄竹，有三个身体六只眼睛，这里描述较为奇特，按原文理解）”，用于解释《蛊》卦的卦名（蛊有惑乱的含义） 。《山风蛊》从第一爻到第四爻互成坎卦，坎在先天八卦中的卦数是六。尚秉和这种解释属于张冠李戴。

3. 尚秉和注释 [《遁之师》中说：“六个身体没有变化，《师》卦的上卦是坤卦，坤代表身体，下卦是坎卦，坎的卦数是六，所以说‘六体’（六个身体）。”] 2055《遁之师》的第三、四句（之卦内容）“六体不易，执以安全（六个身体没有变化，持守着就能安全）”，用于解释《讼》卦九四爻辞 “不克讼，复即命，渝，安贞吉（不能胜诉，回心于听从命令，改变态度，安于守正就吉祥）” 。《天水讼》的下卦是坎卦，坎在先天八卦中的卦数是六。尚秉和这种解释属于张冠李戴。

4. 尚秉和注释 [《睽之困》中说：“正值夏季的六月。《困》卦的中间爻组成离卦，所以说‘夏’（代表夏季）。下卦是坎卦，坎代表月份，坎的卦数是六，所以说‘六月’（六月）。”] 2415《睽之困》的第三、四句（之卦内容）“当夏六月，枝叶茂盛（正值夏季的六月，枝叶生长得很茂盛）”，用于解释《升》卦初六爻辞 “允升，大吉（宜于上升，大为吉祥）” 。《地风升》从第一爻到第四爻互成坎卦，坎在先天八卦中的卦数是六。尚秉和这种解释属于张冠李戴。

5. 尚秉和注释 [《睽之蹇》中说：“十天六夜。《蹇》卦与《睽》卦相通，《睽》卦的中间爻组成离卦，离代表日（太阳、日子），兑的卦数是十，所以说‘十日’（十天）。坎代表夜（夜晚），坎的卦数是六，所以说‘六夜’（六夜）。”] 2407《睽之蹇》的第五、六句（变卦内容）“十日六夜，死于水涘（十天六夜，死在水边）”，用于解释《蹇》卦的彖辞 “蹇，难也（蹇卦表示艰难）” 。《水山蹇》的下卦是坎卦，坎在先天八卦中的卦数是六。

6. 尚秉和注释 [《中孚之明夷》中说：“苏氏六国（这里可能指苏秦游说的六国，按原文理解）。《明夷》卦中坤代表国家，坎的卦数是六，所以说‘六国’（六个国家）。”] 3876《中孚之明夷》的第三句（之卦内容）“苏氏六国”，用于解释《晋》卦六三爻辞 “众允，悔亡（得到众人的信任，悔恨消失）” 。《火地晋》从第三爻到第五爻互成坎卦，坎在先天八卦中的卦数是六。尚秉和这种解释属于张冠李戴。

英文翻译：

014 Kan is Six / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Kan is six, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Kan is one.

1. Shang Binghe's annotation [In "Ben Zhi Shi He", it is said: "Six people are walking together, each losing their bag. The lower trigram of Hexagram Shi He is Zhen Hexagram. Zhen represents people and action. The middle lines form Kan Hexagram. The hexagram number of Kan is six, so it is said 'Six People are Walking Together' (Six people are walking together)."] The first two sentences of "Ben Zhi Shi He" in 1365 (the content of the original hexagram) are "六人俱行，各遗其囊 (Six people are walking together, each losing their bag)", which are used to explain the Xiang Ci of the third line (九三) of Hexagram Ben: "Ben Ru Ru Ru, Yong Zhen Ji (Being beautifully adorned and moist, maintaining righteousness permanently will be auspicious)". From the second line to the fourth line of Hexagram Shan Huo Ben (Mountain and Fire Ben), they mutually form Kan Hexagram. In the Xiantian Bagua, the hexagram number of Kan is six.

2. Shang Binghe's annotation has the problem of misattribution. Shang Binghe's annotation [In "Lin Zhi Lü", it is said: "Three bodies and six eyes. Hexagram Lü is in communication with Hexagram Jie. The middle lines of Hexagram Jie form Zhen Hexagram. In the Houtian Bagua, the hexagram number of Zhen is three, so it is said 'Three Bodies' (Three bodies). The upper trigram is Kan Hexagram. Kan is in communication with Li Hexagram. Li represents eyes. The hexagram number of Kan is six, so it is said 'Six Eyes' (Six eyes)."] The first two sentences of "Gu Zhi Lü" (presumably "Lin Zhi Lü" here, there may be an error in the original text) in 1144 (the content of the original hexagram) are "南山黄竹，三身六目 (The yellow bamboo in the southern mountain, with three bodies and six eyes, this description is quite peculiar, understood according to the original text)", which are used to explain the name of Hexagram Gu (Gu means confusion). From the first line to the fourth line of Hexagram Shan Feng Gu (Mountain and Wind Gu), they mutually form Kan Hexagram. In the Xiantian Bagua, the hexagram number of Kan is six. Shang Binghe's this explanation is a case of misattribution.

3. Shang Binghe's annotation [In "Dun Zhi Shi", it is said: "Six bodies remain unchanged. The upper trigram of Hexagram Shi is Kun Hexagram. Kun represents the body. The lower trigram is Kan Hexagram. The hexagram number of Kan is six, so it is said 'Six Bodies' (Six bodies)."] The third and fourth sentences of "Dun Zhi Shi" in 2055 (the content of the zhi hexagram) are "六体不易，执以安全 (Six bodies remain unchanged, and by holding on to it, one can be safe)", which are used to explain the Yao Ci of the fourth line (九四) of Hexagram Song: "Bu Ke Song, Fu Ji Ming, Yu, An Zhen Ji (Not being able to win the lawsuit, returning to following the order, changing the attitude, being at peace and maintaining righteousness will be auspicious)". The lower trigram of Hexagram Tian Shui Song (Heaven and Water Song) is Kan Hexagram. In the Xiantian Bagua, the hexagram number of Kan is six. Shang Binghe's this explanation is a case of misattribution.

4. Shang Binghe's annotation [In "Kui Zhi Kun", it is said: "In the sixth month of summer. The middle lines of Hexagram Kun form Li Hexagram, so it is said 'Xia' (representing summer). The lower trigram is Kan Hexagram. Kan represents months. The hexagram number of Kan is six, so it is said 'Liu Yue' (The sixth month)".] The third and fourth sentences of "Kui Zhi Kun" in 2415 (the content of the zhi hexagram) are "当夏六月，枝叶茂盛 (In the sixth month of summer, the branches and leaves are lush)", which are used to explain the Yao Ci of the first line (初六) of Hexagram Sheng: "Yun Sheng, Da Ji (It is appropriate to rise, greatly auspicious)". From the first line to the fourth line of Hexagram Di Feng Sheng (Earth and Wind Sheng), they mutually form Kan Hexagram. In the Xiantian Bagua, the hexagram number of Kan is six. Shang Binghe's this explanation is a case of misattribution.

5. Shang Binghe's annotation [In "Kui Zhi Jian", it is said: "Ten days and six nights. Hexagram Jian is in communication with Hexagram Kui. The middle lines of Hexagram Kui form Li Hexagram. Li represents the sun/days. The hexagram number of Dui is ten, so it is said 'Ten Days' (Ten days). Kan represents nights. The hexagram number of Kan is six, so it is said 'Six Nights' (Six nights)."] The fifth and sixth sentences of "Kui Zhi Jian" in 2407 (the content of the changed hexagram) are "十日六夜，死于水涘 (Ten days and six nights, dying by the water's edge)", which are used to explain the Tuan Ci of Hexagram Jian: "Jian, Nan Ye (Hexagram Jian represents hardship)". The lower trigram of Hexagram Shui Shan Jian (Water and Mountain Jian) is Kan Hexagram. In the Xiantian Bagua, the hexagram number of Kan is six.

6. Shang Binghe's annotation [In "Zhong Fu Zhi Ming Yi", it is said: "Su Shi's Six States (Here it may refer to the six states that Su Qin lobbied for, understood according to the original text). In Hexagram Ming Yi, Kun represents the country. The hexagram number of Kan is six, so it is said 'Liu Guo' (Six countries)."] The third sentence of "Zhong Fu Zhi Ming Yi" in 3876 (the content of the zhi hexagram) is "苏氏六国", which is used to explain the Yao Ci of the third line (六三) of Hexagram Jin: "Zhong Yun, Hui Wang (Gaining the trust of the multitude, the regret disappears)". From the third line to the fifth line of Hexagram Huo Di Jin (Fire and Earth Jin), they mutually form Kan Hexagram. In the Xiantian Bagua, the hexagram number of Kan is six. Shang Binghe's this explanation is a case of misattribution.

015艮七/艮先天卦數為七, 後天卦數為八

1. 尚注 ［中孚之觀云：鳳生七子. 觀下坤為鳳, 中爻艮數七, 覆震為子, 故曰七子.］3860中孚之觀首句本卦"鳳生七子",釋中孚九二"嗚鶴在陰, 其子和之. 我有好爵, 吾與爾靡之." 風澤中孚下卦兌, 兌後天卦數為七. 尚注張冠季戴.

2. 尚注［旅之大有云：七日六夜. 大有通比, 比中爻艮, 艮數七, 故曰七日. 離為日也. 下坤為夜, 上坎數六, 故曰六夜.］3534旅之大有第五六句變卦"七日六夜, 死於水浦"釋大有九四"匪其彭, 无咎." 火天大有三至五爻互兌, 兌後天卦數為七. 火天大有下卦乾, 乾後天卦數為六. 尚注張冠李戴.

3. 尚注［頤之艮云：據斗運樞. 斗, 北方宿. 七星, 艮數七, 故曰據斗. 中爻坎為樞, 故曰運樞.］1716頤之艮首句本卦"據斗運樞"釋頤彖"頤, 貞吉. 養正則吉也." 山雷頤上卦艮, 艮先天卦數為七. 斗為北斗七星, 取象於頤上卦艮.

4. 尚注［謙之觀, 升之臨, 亦云據斗. 觀中爻艮, 艮數七, 臨通遁, 遁下艮數七, 故皆曰斗也. 此易林以艮為七, 尤為顯著易見者也." 0916謙之觀首句本卦"據斗運樞"釋謙彖"天道下濟而光明, 天道虧盈而益謙." 地山謙下卦艮, 斗取象於謙下卦艮. 2899升之臨首二句本卦"據斗運樞, 高步六虛" 地風升二至四爻互兌, 兌後天卦數為七, 斗取象於升中爻互兌.

简体中文梳理：

015 艮为七 / 艮在先天八卦中的卦数是七，在后天八卦中的卦数是八。

1. 尚秉和注释 [《中孚之观》中说：“凤凰生下七个孩子。《观》卦的下卦是坤卦，坤代表凤凰，中间爻组成艮卦，艮的卦数是七，与艮卦覆象对应的震卦代表孩子，所以说‘七子’（七个孩子）。”] 3860《中孚之观》的首句（本卦内容）“凤生七子”，用于解释《中孚》卦九二爻辞 “鸣鹤在阴，其子和之。我有好爵，吾与尔靡之（鹤在阴凉处鸣叫，小鹤应和着。我有美好的爵位，我愿与你共享）” 。《风泽中孚》的下卦是兑卦，兑在后天八卦中的卦数是七。尚秉和这种解释属于张冠李戴。

2. 尚秉和注释 [《旅之大有》中说：“七天六夜。《大有》卦与《比》卦相通，《比》卦的中间爻组成艮卦，艮的卦数是七，所以说‘七日’（七天）。离代表日（太阳、日子）。下卦是坤卦，坤代表夜（夜晚），上卦是坎卦，坎的卦数是六，所以说‘六夜’（六夜）。”] 3534《旅之大有》的第五、六句（变卦内容）“七日六夜，死于水浦（七天六夜，死在水边）”，用于解释《大有》卦九四爻辞 “匪其彭，无咎（不夸大自己，没有灾祸）” 。《火天大有》从第三爻到第五爻互成兑卦，兑在后天八卦中的卦数是七。《火天大有》的下卦是乾卦，乾在后天八卦中的卦数是六。尚秉和这种解释属于张冠李戴。

3. 尚秉和注释 [《颐之艮》中说：“依据北斗七星来运转枢机。北斗，是北方的星宿。北斗有七星，艮的卦数是七，所以说‘据斗’（依据北斗）。中间爻组成坎卦，坎代表枢机，所以说‘运枢’（运转枢机）。”] 1716《颐之艮》的首句（本卦内容）“据斗运枢”，用于解释《颐》卦的彖辞 “颐，贞吉。养正则吉也（颐养，守正则吉祥。培养正道就吉祥）” 。《山雷颐》的上卦是艮卦，艮在先天八卦中的卦数是七。“斗” 指的是北斗七星，其取象来自于《颐》卦的上卦艮。

4. 尚秉和注释 [《谦之观》、《升之临》中也说 “据斗”（依据北斗）。《观》卦的中间爻组成艮卦，艮的卦数是七，《临》卦与《遁》卦相通，《遁》卦的下卦是艮卦，艮的卦数是七，所以都说是 “斗”（北斗）。这在《易林》中把艮看作是七，是尤为明显的例子。] 0916《谦之观》的首句（本卦内容）“据斗运枢”，用于解释《谦》卦的彖辞 “天道下济而光明，天道亏盈而益谦（上天的道理是向下济助万物而光明普照，上天的道理是使盈满亏损而使谦虚增益）” 。《地山谦》的下卦是艮卦，“斗” 的取象来自于《谦》卦的下卦艮。2899《升之临》的前两句（本卦内容）“据斗运枢，高步六虚（依据北斗七星来运转枢机，大步走在广阔的宇宙空间）” ，《地风升》从第二爻到第四爻互成兑卦，兑在后天八卦中的卦数是七，“斗” 的取象来自于《升》卦中间爻互成的兑卦（此处对于斗取象于兑的解释似乎与前文逻辑有冲突，按原文梳理）。

英文翻译：

015 Gen is Seven / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Gen is seven, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Gen is eight.

1. Shang Binghe's annotation [In "Zhong Fu Zhi Guan", it is said: "The phoenix gives birth to seven offspring. The lower trigram of Hexagram Guan is Kun Hexagram. Kun represents the phoenix. The middle lines form Gen Hexagram. The hexagram number of Gen is seven. The Zhen Hexagram corresponding to the inverted image of Gen represents offspring, so it is said 'Seven Offspring' (Seven children)."] The first sentence of "Zhong Fu Zhi Guan" in 3860 (the content of the original hexagram) is "凤生七子", which is used to explain the Yao Ci of the second line (九二) of Hexagram Zhong Fu: "Ming He Zai Yin, Qi Zi He Zhi. Wo You Hao Jue, Wu Yu Er Mi Zhi (The crane chirps in the shade, and its offspring echo it. I have a good position, and I would like to share it with you)". The lower trigram of Hexagram Feng Ze Zhong Fu (Wind and Marsh Zhong Fu) is Dui Hexagram. In the Houtian Bagua, the hexagram number of Dui is seven. Shang Binghe's this explanation is a case of misattribution.

2. Shang Binghe's annotation [In "Lü Zhi Da You", it is said: "Seven days and six nights. Hexagram Da You is in communication with Hexagram Bi. The middle lines of Hexagram Bi form Gen Hexagram. The hexagram number of Gen is seven, so it is said 'Seven Days' (Seven days). Li represents the sun/days. The lower trigram is Kun Hexagram. Kun represents nights. The upper trigram is Kan Hexagram. The hexagram number of Kan is six, so it is said 'Six Nights' (Six nights)."] The fifth and sixth sentences of "Lü Zhi Da You" in 3534 (the content of the changed hexagram) are "七日六夜，死于水浦 (Seven days and six nights, dying by the water's edge)", which are used to explain the Yao Ci of the fourth line (九四) of Hexagram Da You: "Fei Qi Peng, Wu Jiu (Not exaggerating oneself, there will be no disaster)". From the third line to the fifth line of Hexagram Huo Tian Da You (Fire and Heaven Da You), they mutually form Dui Hexagram. In the Houtian Bagua, the hexagram number of Dui is seven. The lower trigram of Hexagram Huo Tian Da You is Qian Hexagram. In the Houtian Bagua, the hexagram number of Qian is six. Shang Binghe's this explanation is a case of misattribution.

3. Shang Binghe's annotation [In "Yi Zhi Gen", it is said: "Based on the Big Dipper to operate the pivot. The Big Dipper is a constellation in the north. The Big Dipper has seven stars. The hexagram number of Gen is seven, so it is said 'Ju Dou' (Based on the Big Dipper). The middle lines form Kan Hexagram. Kan represents the pivot, so it is said 'Yun Shu' (Operating the pivot)."] The first sentence of "Yi Zhi Gen" in 1716 (the content of the original hexagram) is "据斗运枢", which is used to explain the Tuan Ci of Hexagram Yi: "Yi, Zhen Ji. Yang Zheng Ze Ji Ye (Nourishing, maintaining righteousness will be auspicious. Cultivating the right path will be auspicious)". The upper trigram of Hexagram Shan Lei Yi (Mountain and Thunder Yi) is Gen Hexagram. In the Xiantian Bagua, the hexagram number of Gen is seven. "Dou" refers to the Big Dipper, and its image is taken from the upper trigram Gen of Hexagram Yi.

4. Shang Binghe's annotation [In "Qian Zhi Guan" and "Sheng Zhi Lin", it is also said "Ju Dou" (Based on the Big Dipper). The middle lines of Hexagram Guan form Gen Hexagram. The hexagram number of Gen is seven. Hexagram Lin is in communication with Hexagram Dun. The lower trigram of Hexagram Dun is Gen Hexagram. The hexagram number of Gen is seven, so it is all said to be "Dou" (the Big Dipper). This is a particularly obvious example in 'Yi Lin (Book of Changes Forest)' of regarding Gen as seven.] The first sentence of "Qian Zhi Guan" in 0916 (the content of the original hexagram) is "据斗运枢", which is used to explain the Tuan Ci of Hexagram Qian: "Tian Dao Xia Ji Er Guang Ming, Tian Dao Kui Ying Er Yi Qian (The way of heaven helps all things downward and shines brightly. The way of heaven makes the full decline and benefits the humble)". The lower trigram of Hexagram Di Shan Qian (Earth and Mountain Qian) is Gen Hexagram. The image of "Dou" is taken from the lower trigram Gen of Hexagram Qian. The first two sentences of "Sheng Zhi Lin" in 2899 (the content of the original hexagram) are "据斗运枢，高步六虚 (Based on the Big Dipper to operate the pivot, taking big steps in the vast space of the universe)". From the second line to the fourth line of Hexagram Di Feng Sheng (Earth and Wind Sheng), they mutually form Dui Hexagram. In the Houtian Bagua, the hexagram number of Dui is seven. The image of "Dou" is taken from the Dui Hexagram formed by the middle lines of Hexagram Sheng (Here, the explanation that the image of Dou is taken from Dui seems to conflict with the previous logic, sorted according to the original text).

016坤八/坤先天卦數為八, 後天卦數為二

1. 尚注［臨之遁云：八百諸侯. 遁通臨, 臨中爻震為諸侯. 坤居八, 故曰八百諸侯.］1185臨之遯首二句本卦"八百諸侯, 不期同時" 釋臨六四"至臨, 無咎." 地澤臨上卦坤, 坤先天卦數為八.

2. 尚注［遁之姤云：八世大昌. 姤通復, 復下震為大, 為昌, 又為后世, 坤數八, 故曰八世大昌.］2092遯之姤第四句變卦"八世大昌" 釋姤九五"以杞包瓜, 含章, 有隕自天." 左傳荘公22年"為媯之后, 將育于姜. 五世其昌并于正卿. 八世之后, 莫之于京.". 八世大昌指第八世孫陳成子取得齊國政權." 説卦"乾為君." 八世大昌取象於天風姤上卦乾.

3. 尚注［兌之剝云：乘輿八百. 剝下坤為輿, 坤八, 故曰八百. 此坤八之數見于易林者也.］3671兌之剝首二句本卦"乘輿八百, 以明文德"釋兌初九"和兌, 吉."

简体中文梳理：

016 坤为八 / 坤在先天八卦中的卦数是八，在后天八卦中的卦数是二。

1. 尚秉和注释 [《临之遁》中说：“八百个诸侯。《遁》卦与《临》卦相通，《临》卦的中间爻组成震卦，震代表诸侯。坤的卦数是八，所以说‘八百诸侯’（八百个诸侯）。”] 1185《临之遁》的前两句（本卦内容）“八百诸侯，不期同时（八百个诸侯，没有约定却同时到来）”，用于解释《临》卦六四爻辞 “至临，无咎（亲自下临民众，没有灾祸）” 。《地泽临》的上卦是坤卦，坤在先天八卦中的卦数是八。

2. 尚秉和注释 [《遁之姤》中说：“传至八代子孙，家族大为昌盛。《姤》卦与《复》卦相通，《复》卦的下卦是震卦，震代表大、代表昌盛，又代表后世子孙，坤的卦数是八，所以说‘八世大昌’（传至八代子孙，家族大为昌盛）。”] 2092《遁之姤》的第四句（变卦内容）“八世大昌（传至八代子孙，家族大为昌盛）”，用于解释《姤》卦九五爻辞 “以杞包瓜，含章，有陨自天（用高大的杞树庇护甜瓜，内含文采，有从天上陨落的福运）” 。《左传・庄公二十二年》记载 “为媯之后，将育于姜。五世其昌并于正卿。八世之后，莫之于京” 。“八世大昌” 指的是第八世孙陈成子取得齐国政权。《说卦》中说 “乾为君（乾代表君主）” ，“八世大昌” 的取象来自于《天风姤》的上卦乾。

3. 尚秉和注释 [《兑之剥》中说：“有八百辆天子的车驾。《剥》卦的下卦是坤卦，坤代表车驾，坤的卦数是八，所以说‘八百’（八百辆）。这是坤的卦数为八在《易林》中的体现。”] 3671《兑之剥》的前两句（本卦内容）“乘舆八百，以明文德（有八百辆天子的车驾，用来彰显文德）”，用于解释《兑》卦初九爻辞 “和兑，吉（温和愉悦，吉祥）” 。

英文翻译：

016 Kun is Eight / In the Xiantian (primary celestial arrangement) Bagua, the hexagram number of Kun is eight, and in the Houtian (secondary celestial arrangement) Bagua, the hexagram number of Kun is two.

1. Shang Binghe's annotation [In "Lin Zhi Dun", it is said: "Eight hundred princes. Hexagram Dun is in communication with Hexagram Lin. The middle lines of Hexagram Lin form Zhen Hexagram. Zhen represents princes. The hexagram number of Kun is eight, so it is said 'Eight Hundred Princes' (Eight hundred princes)."] The first two sentences of "Lin Zhi Dun" in 1185 (the content of the original hexagram) are "八百诸侯，不期同时 (Eight hundred princes arrive simultaneously without prior agreement)", which are used to explain the Yao Ci of the fourth line (六四) of Hexagram Lin: "Zhi Lin, Wu Jiu (Personally approaching the people, there will be no disaster)". The upper trigram of Hexagram Di Ze Lin (Earth and Marsh Lin) is Kun Hexagram. In the Xiantian Bagua, the hexagram number of Kun is eight.

2. Shang Binghe's annotation [In "Dun Zhi Gou", it is said: "The family will be greatly prosperous in the eighth generation. Hexagram Gou is in communication with Hexagram Fu. The lower trigram of Hexagram Fu is Zhen Hexagram. Zhen represents greatness, prosperity, and also the descendants. The hexagram number of Kun is eight, so it is said 'Ba Shi Da Chang' (The family will be greatly prosperous in the eighth generation)."] The fourth sentence of "Dun Zhi Gou" in 2092 (the content of the changed hexagram) is "八世大昌 (The family will be greatly prosperous in the eighth generation)", which is used to explain the Yao Ci of the fifth line (九五) of Hexagram Gou: "Yi Qi Bao Gua, Han Zhang, You Yun Zi Tian (Sheltering the melon with a tall Qi tree, containing literary grace, there is a good fortune falling from the sky)". In "Zuo Zhuan・Zhuang Gong Er Shi Er Nian", it is recorded "Wei Gui Zhi Hou, Jiang Yu Yu Jiang. Wu Shi Qi Chang Bing Yu Zheng Qing. Ba Shi Zhi Hou, Mo Zhi Yu Jing". "Ba Shi Da Chang" refers to Chen Chengzi, the descendant of the eighth generation, obtaining the political power of the State of Qi. In "Shuo Gua", it is said "Qian Wei Jun (Qian represents the monarch)", and the image of "Ba Shi Da Chang" is taken from the upper trigram Qian of Hexagram Tian Feng Gou (Heaven and Wind Gou).

3. Shang Binghe's annotation [In "Dui Zhi Bo", it is said: "Eight hundred imperial carriages. The lower trigram of Hexagram Bo is Kun Hexagram. Kun represents the imperial carriage. The hexagram number of Kun is eight, so it is said 'Eight Hundred' (Eight hundred carriages). This is the manifestation of the hexagram number of Kun being eight in 'Yi Lin (Book of Changes Forest)'."] The first two sentences of "Dui Zhi Bo" in 3671 (the content of the original hexagram) are "乘舆八百，以明文德 (Eight hundred imperial carriages are used to demonstrate the culture and virtue)", which are used to explain the Yao Ci of the first line (初九) of Hexagram Dui: "He Dui, Ji (Being gentle and joyful, it is auspicious)".

017乾日/乾先天為日, 離後天為日

1. 尚注［蹇之咸云：日月并居. 咸上兑為月, 互乾為日, 故曰并居.］2463蹇之咸首二句本卦"日月並居, 常暗且微" 釋蹇彖"蹇, 難也." 水山蹇三至五爻互離, 説卦"離為日." 䞿上卦坎, 說卦"坎為月." 故曰"日月并居." 尚注張冠李戴.

2. 尚注［升之臨云：日月并居, 義與上同.］4052未濟之觀首二句本卦"日月並居, 常暗匪明." 火水未濟上卦離為日, 下卦坎為月, 故曰"日月並居. 尚注［解之臨云：與日月處. 臨上坤, 坤伏乾, 乾日, 兌月.］2515解之臨首二句本卦"天孫帝子. 與日月處"釋解初六象"剛柔之際. 義无咎也." 雷水解二至四爻互離, 離為日. 解下卦坎, 坎為月. 故曰" 與日月處." 尚注張冠李戴.

3. 尚注［乾之泰云：白日皎皎. 泰下乾, 乾為日, 互震為白, 故曰皎皎.］0011乾之泰首二首句本卦"不風不雨, 白日皎皎"釋乾九三"君子終日乾乾, 夕惕若, 厲, 无咎." 説卦"乾為大赤" 尚注"乾舍於離, 南方火, 故為大赤." 先天卦位乾南, 故先天卦象乾為日. 後天卦位離南, 故後天卦象離為日.

4. 尚注［泰之恆云：踰日歷月. 恆互兌為月, 乾為日, 故曰踰日歷月, 是易林顯以乾為日也.］0672泰之恆第三句之卦"踰日歷月"釋咸九四"貞吉, 悔亡. 憧憧往來, 朋從爾思." 澤山咸三至五爻互乾, 乾先天卦象為日, 咸二至六爻互大坎, 坎為月. 故曰喻日歴月."

简体中文梳理：

017 乾为日 / 乾在先天八卦中代表日，离在后天八卦中代表日。

1. 尚秉和注释 [《蹇之咸》中说：“太阳和月亮一同存在。《咸》卦的上卦是兑卦，兑代表月亮，《咸》卦中互成的乾卦代表太阳，所以说‘并居’（一同存在）。”] 2463《蹇之咸》的前两句（本卦内容）“日月並居，常暗且微（太阳和月亮一同存在，却常常昏暗且微弱）”，用于解释《蹇》卦的彖辞 “蹇，难也（蹇卦表示艰难）” 。《水山蹇》从第三爻到第五爻互成离卦，《说卦》中说 “离为日（离代表太阳）” 。《蹇》卦的上卦是坎卦，《说卦》中说 “坎为月（坎代表月亮）” ，所以说 “日月并居（太阳和月亮一同存在）” 。尚秉和这种解释属于张冠李戴。

2. 尚秉和注释 [《升之临》中说：“太阳和月亮一同存在，含义与上面所说的相同。”] 4052《未济之观》（疑原文此处有误，应为《升之临》相关内容，按原文梳理）的前两句（本卦内容）“日月並居，常暗匪明（太阳和月亮一同存在，常常昏暗而不明亮）” 。《火水未济》的上卦是离卦，离代表太阳，下卦是坎卦，坎代表月亮，所以说 “日月并居（太阳和月亮一同存在）” 。尚秉和注释 [《解之临》中说：“与太阳和月亮相处。《临》卦的上卦是坤卦，坤卦与乾卦互为伏卦，乾代表太阳，兑代表月亮。”] 2515《解之临》的前两句（本卦内容）“天孙帝子。与日月处（天孙帝子，与太阳和月亮相处）”，用于解释《解》卦初六爻的象辞 “刚柔之际。义无咎也（处在刚柔相济的时机，从道理上来说没有灾祸）” 。《雷水解》从第二爻到第四爻互成离卦，离代表太阳。《解》卦的下卦是坎卦，坎代表月亮。所以说 “与日月处（与太阳和月亮相处）” 。尚秉和这种解释属于张冠李戴。

3. 尚秉和注释 [《乾之泰》中说：“明亮的太阳洁白耀眼。《泰》卦的下卦是乾卦，乾代表太阳，《泰》卦中互成的震卦代表白色，所以说‘皎皎’（洁白耀眼）。”] 0011《乾之泰》的前两句（本卦内容）“不风不雨，白日皎皎（没有风没有雨，明亮的太阳洁白耀眼）”，用于解释《乾》卦九三爻辞 “君子终日乾乾，夕惕若，厉，无咎（君子整天勤奋努力，夜晚戒惕反省，虽有危险，但没有灾祸）” 。《说卦》中说 “乾为大赤（乾代表大红色）” ，尚秉和注释 “乾舍于离，南方火，故为大赤（乾寄寓于离，南方属火，所以代表大红色）” 。先天八卦的方位中乾在南方，所以先天八卦的卦象中乾代表太阳。后天八卦的方位中离在南方，所以后天八卦的卦象中离代表太阳。

4. 尚秉和注释 [《泰之恒》中说：“经过了太阳和月亮的时间，即经过了一些时日。《恒》卦中互成的兑卦代表月亮，乾代表太阳，所以说‘踰日歷月’（经过了一些时日），这表明在《易林》中明显把乾看作是太阳。”] 0672《泰之恒》的第三句（之卦内容）“踰日歷月（经过了一些时日）”，用于解释《咸》卦九四爻辞 “贞吉，悔亡。憧憧往来，朋从尔思（守正吉祥，悔恨消失。心意不定地来来往往，朋友会顺从你的想法）” 。《泽山咸》从第三爻到第五爻互成乾卦，乾在先天八卦的卦象中代表太阳，《咸》卦从第二爻到第六爻互成大坎卦，坎代表月亮。所以说 “踰日歷月（经过了一些时日）” 。

英文翻译：

017 Qian is the Sun / In the Xiantian (primary celestial arrangement) Bagua, Qian represents the sun, and in the Houtian (secondary celestial arrangement) Bagua, Li represents the sun.

1. Shang Binghe's annotation [In "Jian Zhi Xian", it is said: "The sun and the moon exist together. The upper trigram of Hexagram Xian is Dui Hexagram. Dui represents the moon. The mutually formed Qian Hexagram in Hexagram Xian represents the sun, so it is said 'Bing Ju' (Exist together)."] The first two sentences of "Jian Zhi Xian" in 2463 (the content of the original hexagram) are "日月並居，常暗且微 (The sun and the moon exist together, but they are often dim and faint)", which are used to explain the Tuan Ci of Hexagram Jian: "Jian, Nan Ye (Hexagram Jian represents hardship)". From the third line to the fifth line of Hexagram Shui Shan Jian (Water and Mountain Jian), they mutually form Li Hexagram. In "Shuo Gua", it is said "Li Wei Ri (Li represents the sun)". The upper trigram of Hexagram Jian is Kan Hexagram. In "Shuo Gua", it is said "Kan Wei Yue (Kan represents the moon)", so it is said "日月并居 (The sun and the moon exist together)". Shang Binghe's this explanation is a case of misattribution.

2. Shang Binghe's annotation [In "Sheng Zhi Lin", it is said: "The sun and the moon exist together, and the meaning is the same as mentioned above."] The first two sentences of "Wei Ji Zhi Guan" (presumably there is an error in the original text here, related to the content of "Sheng Zhi Lin", sorted according to the original text) (the content of the original hexagram) are "日月並居，常暗匪明 (The sun and the moon exist together, often dim and not bright)". The upper trigram of Hexagram Huo Shui Wei Ji (Fire and Water Wei Ji) is Li Hexagram. Li represents the sun, and the lower trigram is Kan Hexagram. Kan represents the moon, so it is said "日月并居 (The sun and the moon exist together)". Shang Binghe's annotation [In "Jie Zhi Lin", it is said: "Staying with the sun and the moon. The upper trigram of Hexagram Lin is Kun Hexagram. Kun Hexagram and Qian Hexagram are mutually latent hexagrams. Qian represents the sun, and Dui represents the moon."] The first two sentences of "Jie Zhi Lin" in 2515 (the content of the original hexagram) are "天孙帝子。与日月处 (The descendants of heaven and the children of the emperor. Staying with the sun and the moon)", which are used to explain the Xiang Ci of the first line (初六) of Hexagram Jie: "Gang Rou Zhi Ji. Yi Wu Jiu Ye (At the time of the combination of hardness and softness. There is no disaster in principle)". From the second line to the fourth line of Hexagram Lei Shui Jie (Thunder and Water Jie), they mutually form Li Hexagram. Li represents the sun. The lower trigram of Hexagram Jie is Kan Hexagram. Kan represents the moon. So it is said "与日月处 (Staying with the sun and the moon)". Shang Binghe's this explanation is a case of misattribution.

3. Shang Binghe's annotation [In "Qian Zhi Tai", it is said: "The bright sun is dazzlingly white. The lower trigram of Hexagram Tai is Qian Hexagram. Qian represents the sun. The mutually formed Zhen Hexagram in Hexagram Tai represents white, so it is said 'Jiao Jiao' (Dazzlingly white)."] The first two sentences of "Qian Zhi Tai" in 0011 (the content of the original hexagram) are "不风不雨，白日皎皎 (No wind and no rain, the bright sun is dazzlingly white)", which are used to explain the Yao Ci of the third line (九三) of Hexagram Qian: "Jun Zi Zhong Ri Qian Qian, Xi Ti Ruo, Li, Wu Jiu (The gentleman is diligent all day long, and at night he is vigilant and reflective. Although there is danger, there is no disaster)". In "Shuo Gua", it is said "Qian Wei Da Chi (Qian represents bright red)". Shang Binghe's annotation "Qian She Yu Li, Nan Fang Huo, Gu Wei Da Chi (Qian is housed in Li. The south belongs to fire, so it represents bright red)". In the Xiantian Bagua's position, Qian is in the south, so in the Xiantian Bagua's hexagram image, Qian represents the sun. In the Houtian Bagua's position, Li is in the south, so in the Houtian Bagua's hexagram image, Li represents the sun.

4. Shang Binghe's annotation [In "Tai Zhi Heng", it is said: "Passing through the time of the sun and the moon, that is, passing through some time. The mutually formed Dui Hexagram in Hexagram Heng represents the moon. Qian represents the sun, so it is said ' 踰日歷月 (Passing through some time)', which shows that in 'Yi Lin (Book of Changes Forest)', Qian is obviously regarded as the sun."] The third sentence of "Tai Zhi Heng" in 0672 (the content of the zhi hexagram) is "踰日歷月 (Passing through some time)", which is used to explain the Yao Ci of the fourth line (九四) of Hexagram Xian: "Zhen Ji, Hui Wang. Chong Chong Wang Lai, Peng Cong Er Si (Maintaining righteousness is auspicious, and the regret disappears. Coming and going with an uncertain mind, friends will follow your thoughts)". From the third line to the fifth line of Hexagram Ze Shan Xian (Marsh and Mountain Xian), they mutually form Qian Hexagram. In the Xiantian Bagua's hexagram image, Qian represents the sun. From the second line to the sixth line of Hexagram Xian, they mutually form a great Kan Hexagram. Kan represents the moon. So it is said "踰日歷月 (Passing through some time)".

018兌月

初三震象, 初八兑象, 十五乾象, 十九巽象, 二十三艮象, 三十坤象."八日莫, 兌象見丁"每月初八下弦月, 上部1/3為黑, 下部2/3為亮, 兌上缺, 故象兌.

1. 尚注［復之臨：月出平地. 坤為地, 兌為月, 在下, 故曰平地1491復之臨：尚利懷義, 月出平地"釋復上六"迷復, 凶. 有災眚." 翟云月, 當作穴, 言地陷也."

2. 尚注［晉之小過：月出阜東. 小過艮為阜, 互兌為月, 震為柬, 故月出阜東.］2238晉之小過首二句本卦"月出阜東, 山敝其明"釋晉六二""晉如愁如, 貞吉." 火地晉下卦坤. 三十日坤象滅乙. 三十日為晦亡, 月亮不出現, 陰象盛極 是黃昏時即消失於東方乙方位. 此時月全虧, 符合三陰的坤卦卦畫類象.

3. 尚注［家人之小畜云：杲杲白日, 為月所食. 小畜互離為, 兌月侵入離體之半, 故曰為月所食. 兌為食也.］2313家人之小畜首二句本卦"杲杲白日, 為月所食."釋家人彖"正家而天下定矣." 日食發生在農暦初一, 稱為朔. 風火家人二至四爻互坎, 說卦"坎為隱伏."

4. 尚注 [大壯之革云：不見日月. 革上兌為月, 中互大坎, 坎隱伏, 故不見. 是林以兌為月也.] 2161大壯之革首二句本卦"舉袂覆目, 不見日月."釋雜卦"大壯則止." 雷天大壯三至五爻互兌, 說卦"兌為毀折."

简体中文梳理：

018 兑为月

月亮在不同时间呈现不同卦象：初三呈现震卦的卦象，初八呈现兑卦的卦象，十五呈现乾卦的卦象，十九呈现巽卦的卦象，二十三呈现艮卦的卦象，三十呈现坤卦的卦象。“八日莫，兑象见丁”，即每月初八是下弦月，月亮上部三分之一是黑的，下部三分之二是亮的，兑卦的卦象是上面缺失（上缺），所以与初八下弦月的形象相符，象征兑卦。

1. 尚秉和注释 [《复之临》中说：“月亮从平地上出来。坤代表地，兑代表月亮，兑在下面（坤下有兑象），所以说‘平地’（从平地升起）。”] 1491《复之临》（的内容）“尚利怀义，月出平地（崇尚利并且心怀道义，月亮从平地上出来）”，用于解释《复》卦上六爻辞 “迷复，凶。有灾眚（迷失道路而返回，凶险。有灾祸）” 。翟说 “月” 应当作 “穴”，意思是说地陷了。

2. 尚秉和注释 [《晋之小过》中说：“月亮从土山的东边升起。《小过》卦中艮代表土山，互成的兑卦代表月亮，震代表东，所以说‘月出阜东’（月亮从土山的东边升起）。”] 2238《晋之小过》的前两句（本卦内容）“月出阜东，山敝其明（月亮从土山的东边升起，山遮蔽了它的光芒）”，用于解释《晋》卦六二爻辞 “晋如愁如，贞吉（前进时充满忧愁，占问结果是吉祥的）” 。《火地晋》的下卦是坤卦。三十日呈现坤卦的卦象 “灭乙” 。三十日是晦日，月亮不出现，阴的卦象达到极盛，在黄昏时月亮就在东方乙的方位消失。此时月亮全亏，符合三阴的坤卦卦画的象征意义。

3. 尚秉和注释 [《家人之小畜》中说：“明亮的太阳，被月亮所侵蚀。《小畜》卦中互成的离卦代表太阳，兑卦代表的月亮侵入了离卦所代表的太阳一半，所以说‘为月所食’（被月亮所侵蚀，即日食）。兑代表侵蚀、吞食。”] 2313《家人之小畜》的前两句（本卦内容）“杲杲白日，为月所食（明亮的太阳，被月亮所侵蚀）”，用于解释《家人》卦的彖辞 “正家而天下定矣（使家庭端正有序，天下就能安定）” 。日食发生在农历初一，称为朔。《风火家人》从第二爻到第四爻互成坎卦，《说卦》中说 “坎为隐伏（坎代表隐藏、潜伏）” 。

4. 尚秉和注释 [《大壮之革》中说：“看不见太阳和月亮。《革》卦的上卦是兑卦，兑代表月亮，中间互成大坎卦，坎代表隐藏、潜伏，所以看不见（日月）。这表明《易林》中把兑看作是月亮。”] 2161《大壮之革》的前两句（本卦内容）“举袂覆目，不见日月（举起衣袖遮住眼睛，看不见太阳和月亮）”，用于解释《杂卦》中 “大壮则止（大壮卦表示停止）” 。《雷天大壮》从第三爻到第五爻互成兑卦，《说卦》中说 “兑为毁折（兑代表毁坏、折断）” 。

英文翻译：

018 Dui is the Moon

The moon presents different hexagram images at different times: On the third day of the lunar month, it presents the hexagram image of Zhen Hexagram. On the eighth day of the lunar month, it presents the hexagram image of Dui Hexagram. On the fifteenth day of the lunar month, it presents the hexagram image of Qian Hexagram. On the nineteenth day of the lunar month, it presents the hexagram image of Xun Hexagram. On the twenty-third day of the lunar month, it presents the hexagram image of Gen Hexagram. On the thirtieth day of the lunar month, it presents the hexagram image of Kun Hexagram. "On the eighth day in the evening, the image of Dui appears corresponding to the direction Ding", that is, on the eighth day of each lunar month, it is the last quarter moon. One-third of the upper part of the moon is dark, and two-thirds of the lower part is bright. The hexagram image of Dui is missing at the top (Shang Que), so it is consistent with the image of the last quarter moon on the eighth day and symbolizes Dui Hexagram.

1. Shang Binghe's annotation [In "Fu Zhi Lin", it is said: "The moon rises from the flat ground. Kun represents the ground. Dui represents the moon. Dui is below (there is an image of Dui below Kun), so it is said 'Ping Di' (Rising from the flat ground)."] The content of "Fu Zhi Lin" in 1491 "Shang Li Huai Yi, Yue Chu Ping Di (Advocating profit and having a moral heart, the moon rises from the flat ground)" is used to explain the Yao Ci of the top line (上六) of Hexagram Fu: "Mi Fu, Xiong. You Zai Sheng (Losing the way and returning, it is ominous. There are disasters)". Zhai said that "Yue (Moon)" should be "Xue (Cave)", meaning that the ground collapses.

2. Shang Binghe's annotation [In "Jin Zhi Xiao Guo", it is said: "The moon rises from the east of the hill. In Hexagram Xiao Guo, Gen represents the hill. The mutually formed Dui Hexagram represents the moon. Zhen represents the east, so it is said 'Yue Chu Fu Dong' (The moon rises from the east of the hill)".] The first two sentences of "Jin Zhi Xiao Guo" in 2238 (the content of the original hexagram) are "月出阜东，山敝其明 (The moon rises from the east of the hill, and the hill blocks its light)", which are used to explain the Yao Ci of the second line (六二) of Hexagram Jin: "Jin Ru Chou Ru, Zhen Ji (Advancing with sorrow, divination shows it is auspicious)". The lower trigram of Hexagram Huo Di Jin (Fire and Earth Jin) is Kun Hexagram. On the thirtieth day of the lunar month, it presents the hexagram image of Kun Hexagram "Mie Yi". The thirtieth day of the lunar month is the last day of the lunar month (Hui Ri), and the moon does not appear. The hexagram image of Yin reaches its extreme. In the evening, the moon disappears in the eastern direction of Yi. At this time, the moon is in a total eclipse, which is in line with the symbolic meaning of the hexagram lines of Kun Hexagram with three Yin lines.

3. Shang Binghe's annotation [In "Jia Ren Zhi Xiao Xu", it is said: "The bright sun is eclipsed by the moon. The mutually formed Li Hexagram in Hexagram Xiao Xu represents the sun. The moon represented by Dui Hexagram invades half of the sun represented by Li Hexagram, so it is said 'Wei Yue Suo Shi' (Eclipsed by the moon, that is, a solar eclipse). Dui represents erosion and swallowing."] The first two sentences of "Jia Ren Zhi Xiao Xu" in 2313 (the content of the original hexagram) are "杲杲白日，为月所食 (The bright sun is eclipsed by the moon)", which are used to explain the Tuan Ci of Hexagram Jia Ren: "Zheng Jia Er Tian Xia Ding Yi (Making the family proper and orderly, the world will be stable)". A solar eclipse occurs on the first day of the lunar month, which is called Shuo. From the second line to the fourth line of Hexagram Feng Huo Jia Ren (Wind and Fire Jia Ren), they mutually form Kan Hexagram. In "Shuo Gua", it is said "Kan Wei Yin Fu (Kan represents hiding and lurking)".

4. Shang Binghe's annotation [In "Da Zhuang Zhi Ge", it is said: "The sun and the moon cannot be seen. The upper trigram of Hexagram Ge is Dui Hexagram. Dui represents the moon. The middle part mutually forms a great Kan Hexagram. Kan represents hiding and lurking, so the sun and the moon cannot be seen. This shows that in 'Yi Lin (Book of Changes Forest)', Dui is regarded as the moon."] The first two sentences of "Da Zhuang Zhi Ge" in 2161 (the content of the original hexagram) are "举袂覆目，不见日月 (Raising the sleeve to cover the eyes, unable to see the sun and the moon)", which are used to explain "Da Zhuang Ze Zhi (Hexagram Da Zhuang represents stopping)" in the "Miscellaneous Hexagrams". From the third line to the fifth line of Hexagram Lei Tian Da Zhuang (Thunder and Heaven Da Zhuang), they mutually form Dui Hexagram. In "Shuo Gua", it is said "Dui Wei Hui Zhe (Dui represents destruction and breaking)".

019離星/離為火, 為明. 艮為星.

1. 虞翻釋賁彖"艮為星." 李疏"艮成終始, 主四時, 斗建四時, 故艮主斗, 斗, 星也,，故艮為星. 又僖十六年左傳隕石于宋五, 隕星也. 艮為石, 故為星." 說卦"艮為小石."

2. 尚注［大畜之小畜云：明星煌煌. 小畜互離, 離為明, 為星, 故曰明星煌煌.］1609大畜之小畜第三四句之卦"昏以為期, 明星煌煌"釋比六三象"比之匪人, 不亦傷乎？". 風天小畜三至五爻互離, 說卦"離為火" 離大象"明兩作,” 故明星煌煌取象於離. 離並非星.

3. 尚注［離之訟云：星隕如雨. 訟下互離, 離星, 下坎為雨, 故曰星隕如雨.］0966豫之訟首二句本卦"星隕如雨, 力弱無輔" 釋豫六五"貞疾, 恆不死." 雷地豫二至四爻互艮, 艮為星. 上震, 說卦"震, 動也." 隕取象於震." 下坎, 坎為水, 故如雨.

4. 尚注［未濟之困云：建星中堅. 困互離, 故曰星. 建星秋昏中, 兌秋, 故曰建星. 是易林以離為星.］4015既濟之困首二句本卦"辰次降婁, 建星中堅"釋既濟象"水在火上, 既濟. 君子以思患而預防之." 降婁為十二星次之一, 象徵無私奉獻. 辰次降婁釋未濟下卦離象"明兩作, 離. 大人以繼明照于四方." 十二建星主要用於擇日. 建星中堅䆁未濟上卦坎象"水洊至, 習坎. 君子以常德行, 習教事."

简体中文梳理：

019 离为星 / 离代表火，代表光明。艮代表星。

1. 虞翻解释《贲》卦的彖辞说 “艮为星（艮代表星）” 。李鼎祚的疏解中说 “艮卦象征着事物的成终成始，主宰着四季，北斗七星确定四季的运转，所以艮主宰北斗，北斗是星，所以艮代表星。又《左传・僖公十六年》记载有五块陨石坠落在宋国，陨石就是陨落的星。艮代表石头，所以也能代表星。” 《说卦》中说 “艮为小石（艮代表小的石头）” 。

2. 尚秉和注释 [《大畜之小畜》中说：“明亮的星星光辉灿烂。《小畜》卦中互成的离卦，离代表光明，代表星，所以说‘明星煌煌’（明亮的星星光辉灿烂）。”] 1609《大畜之小畜》的第三、四句（之卦内容）“昏以为期，明星煌煌（以黄昏为约定的时间，明亮的星星光辉灿烂）”，用于解释《比》卦六三爻的象辞 “比之匪人，不亦伤乎？（亲附于不应当亲附的人，不是很令人悲伤的事吗？）” 。《风天小畜》从第三爻到第五爻互成离卦，《说卦》中说 “离为火（离代表火）” ，《离》卦的大象辞说 “明两作（光明接连升起）” ，所以 “明星煌煌” 的取象来自于离卦。但实际上离并不完全等同于星。

3. 尚秉和注释 [《离之讼》中说：“星星像雨一样陨落。《讼》卦的下卦中互成离卦，离代表星，下卦坎代表雨，所以说‘星陨如雨’（星星像雨一样陨落）。”] 0966《豫之讼》（疑原文此处有误，应为《离之讼》，按原文梳理）的前两句（本卦内容）“星陨如雨，力弱无辅（星星像雨一样陨落，力量薄弱没有辅助）”，用于解释《豫》卦六五爻辞 “贞疾，恒不死（占问疾病，长久不会死亡）” 。《雷地豫》从第二爻到第四爻互成艮卦，艮代表星。上卦是震卦，《说卦》中说 “震，动也（震代表动）” ，“陨”（陨落）的取象来自于震卦。下卦是坎卦，坎代表水，所以说 “如雨”（像雨一样）。

4. 尚秉和注释 [《未济之困》中说：“建星坚实居中。《困》卦中互成离卦，所以说‘星’（代表星）。建星在秋天的黄昏时分位于天空中间，兑卦代表秋天，所以说‘建星’（这里解释了为什么说建星）。这表明在《易林》中把离看作是星。”] 4015《既济之困》（疑原文此处有误，应为《未济之困》，按原文梳理）的前两句（本卦内容）“辰次降娄，建星中坚（星辰位于降娄星次，建星坚实居中）”，用于解释《既济》卦的象辞 “水在火上，既济。君子以思患而预防之（水在火的上面，象征既济。君子因此思考可能出现的祸患并预先防备）” 。降娄是十二星次之一，象征着无私奉献。“辰次降娄” 解释了《未济》卦下卦离的象辞 “明两作，离。大人以继明照于四方（光明接连升起，这是离卦的象征。大人因此相继用光明照耀四方）” 。十二建星主要用于选择日子。“建星中坚” 体现了《未济》卦上卦坎的象辞 “水洊至，习坎。君子以常德行，习教事（水不断地流来，象征重重险阻的坎卦。君子因此长久保持美好的德行，熟习教育之事）” 。

英文翻译：

019 Li is the Star / Li represents fire and brightness. Gen represents the star.

1. Yu Fan explained the Tuan Ci of Hexagram Ben, saying "Gen Wei Xing (Gen represents the star)". In Li Dingzuo's commentary, it is said "Gen Hexagram symbolizes the completion and beginning of things. It dominates the four seasons. The Big Dipper determines the operation of the four seasons, so Gen dominates the Big Dipper. The Big Dipper is a star, so Gen represents the star. Also, in 'Zuo Zhuan · Xi Gong Shi Liu Nian', it is recorded that five meteorites fell in the State of Song. The meteorites are the fallen stars. Gen represents stones, so it can also represent stars." In "Shuo Gua", it is said "Gen Wei Xiao Shi (Gen represents small stones)".

2. Shang Binghe's annotation [In "Da Xu Zhi Xiao Xu", it is said: "The bright stars are brilliant. The mutually formed Li Hexagram in Hexagram Xiao Xu. Li represents brightness and stars, so it is said 'Ming Xing Huang Huang' (The bright stars are brilliant)."] The third and fourth sentences of "Da Xu Zhi Xiao Xu" in 1609 (the content of the zhi hexagram) are "昏以为期，明星煌煌 (Taking dusk as the appointed time, the bright stars are brilliant)", which are used to explain the Xiang Ci of the third line (六三) of Hexagram Bi: "Bi Zhi Fei Ren, Bu Yi Shang Hu? (Attaching to those who should not be attached to, isn't it a sad thing?)". From the third line to the fifth line of Hexagram Feng Tian Xiao Xu (Wind and Heaven Xiao Xu), they mutually form Li Hexagram. In "Shuo Gua", it is said "Li Wei Huo (Li represents fire)". The Da Xiang Ci of Hexagram Li says "Ming Liang Zuo (The brightness rises successively)". So the image of "Ming Xing Huang Huang" is taken from Li Hexagram. But actually, Li is not exactly the same as the star.

3. Shang Binghe's annotation [In "Li Zhi Song", it is said: "The stars fall like rain. The mutually formed Li Hexagram in the lower trigram of Hexagram Song. Li represents the star, and the lower trigram Kan represents rain, so it is said 'Xing Yun Ru Yu' (The stars fall like rain)."] The first two sentences of "Yu Zhi Song" (presumably there is an error in the original text here, it should be "Li Zhi Song", sorted according to the original text) (the content of the original hexagram) are "星陨如雨，力弱无辅 (The stars fall like rain, and the power is weak without support)", which are used to explain the Yao Ci of the fifth line (六五) of Hexagram Yu: "Zhen Ji, Heng Bu Si (Divination about illness, it will not die for a long time)". From the second line to the fourth line of Hexagram Lei Di Yu (Thunder and Earth Yu), they mutually form Gen Hexagram. Gen represents the star. The upper trigram is Zhen Hexagram. In "Shuo Gua", it is said "Zhen, Dong Ye (Zhen represents movement)". The image of "Yun (Falling)" is taken from Zhen Hexagram. The lower trigram is Kan Hexagram. Kan represents water, so it is said "Ru Yu (Like rain)".

4. Shang Binghe's annotation [In "Wei Ji Zhi Kun", it is said: "The Jian Xing (a celestial body in traditional Chinese astronomy) is solid and in the middle. The mutually formed Li Hexagram in Hexagram Kun, so it is said 'Xing' (representing the star). The Jian Xing is in the middle of the sky at dusk in autumn. Dui Hexagram represents autumn, so it is said 'Jian Xing' (Here it explains why it is called Jian Xing). This shows that in 'Yi Lin (Book of Changes Forest)', Li is regarded as the star."] The first two sentences of "Ji Ji Zhi Kun" (presumably there is an error in the original text here, it should be "Wei Ji Zhi Kun", sorted according to the original text) (the content of the original hexagram) are "辰次降娄，建星中坚 (The stars are in the Jiang Lou star region, and the Jian Xing is solid and in the middle)", which are used to explain the Xiang Ci of Hexagram Ji Ji: "Shui Zai Huo Shang, Ji Ji. Jun Zi Yi Si Huan Er Yu Fang Zhi (Water is above fire, symbolizing Hexagram Ji Ji. The gentleman therefore thinks about possible disasters and prepares in advance)". Jiang Lou is one of the twelve star regions, symbolizing selfless dedication. "辰次降娄" explains the Xiang Ci of the lower trigram Li of Hexagram Wei Ji: "Ming Liang Zuo, Li. Da Ren Yi Ji Ming Zhao Yu Si Fang (The brightness rises successively, which is the symbol of Li Hexagram. The great man therefore successively shines the brightness on all directions)". The twelve Jian Xing are mainly used for choosing auspicious days. "Jian Xing Zhong Jian" reflects the Xiang Ci of the upper trigram Kan of Hexagram Wei Ji: "Shui Jian Zhi, Xi Kan. Jun Zi Yi Chang De Xing, Xi Jiao Shi (The water keeps flowing, symbolizing Hexagram Kan with numerous obstacles. The gentleman therefore maintains good virtues for a long time and is familiar with educational affairs)".

020震辰

1. 辰甲骨文本義是蟄蟲在驚蟄時蘇醒后蠢蠢欲動的樣子, 引申指震動, 即説文解字所謂震也. 郭沬若認為星象與農事攸關, 辰又指日, 月, 星的總稱. 也引申指日, 月的交會點和日子等.

2. 尚注［小畜之大畜云：辰次降婁. 降婁者, 十二辰之一, 在戌分. 大畜互震為辰, 辰者, 日月交會之次. 辰次降婁者, 言日月交會于戌也. 艮先天居戌, 故辰次降婁.］0538小畜之大畜首二句本卦"辰次降婁, 王駕巡狩"釋小畜九五"有孚攣如, 富以其鄰." 風天小畜下卦乾, 說卦"乾為天" 故為天時. 辰次降婁取象於乾.

3. 尚注［大過之泰：我生不辰. 泰中爻震, 震為辰, 為生, 坤為我, 坤凶, 故曰生我不辰." 1739大過之泰第五六句變卦"釋泰上六象"城復于隍, 其命亂矣."

4. 尚注［頤之泰云：過時不反. 泰互震為辰, 辰者時也. 震往, 故過時不反.］1675頤之泰第三句之卦"過時不反"釋履上九"視履考祥, 其旋元吉." 雜卦"履, 不處也." 故過時不反.

5. 尚注［臨之噬嗑云：歷象星辰. 噬嗑互艮, 㞋為星, 下震為辰, 故曰歷象星辰.］1173臨之噬嗑首二句本卦"欽敬昊天, 歷象星辰"釋臨六五"知臨, 大君之宜, 吉." 書堯典"歷象日月星辰." 地澤臨二至六爻互大震, 釋歷象星辰.

简体中文梳理：

020 震为辰

1. “辰” 字在甲骨文中的本义是蛰伏的虫子在惊蛰时节苏醒后蠢蠢欲动的样子，引申为震动的意思，也就是《说文解字》中所说的 “震” 。郭沫若认为星象与农事密切相关，“辰” 又指日、月、星的总称。也引申指日、月的交会点和日子等等。

2. 尚秉和注释 [《小畜之大畜》中说：“星辰位于降娄星次。降娄，是十二辰（十二星次）之一，在戌的方位。《大畜》卦中互成的震卦代表辰，辰，是日、月交会的星次。‘辰次降娄’的意思是说日、月在戌的方位交会。艮在先天八卦中位于戌的方位，所以说‘辰次降娄’。”] 0538《小畜之大畜》的前两句（本卦内容）“辰次降娄，王驾巡狩（星辰位于降娄星次，君王驾车去巡视狩猎）”，用于解释《小畜》卦九五爻辞 “有孚挛如，富以其邻（心怀诚信，牵连紧密，与邻居一同富有）” 。《风天小畜》的下卦是乾卦，《说卦》中说 “乾为天（乾代表天）” ，所以代表天时。“辰次降娄” 的取象来自于乾卦。

3. 尚秉和注释 [《大过之泰》中说：“我生不逢时。《泰》卦的中间爻组成震卦，震代表辰，代表生，坤代表我，坤卦有凶险的含义，所以说‘生我不辰’（我生下来没有遇到好时机）。”] 1739《大过之泰》的第五、六句（变卦内容）用于解释《泰》卦上六爻的象辞 “城复于隍，其命乱矣（城墙崩塌在护城壕里，国运已经混乱了）” 。

4. 尚秉和注释 [《颐之泰》中说：“过了时间还不返回。《泰》卦中互成的震卦代表辰，辰就是时间的意思。震卦有前往、离去的含义（震往），所以说过了时间还不返回。”] 1675《颐之泰》的第三句（之卦内容）“过时不反（过了时间还不返回）”，用于解释《履》卦上九爻辞 “视履考祥，其旋元吉（回顾自己走过的路，考察吉凶征兆，转身返回就大为吉祥）” 。《杂卦》中说 “履，不处也（履卦表示不停留）” ，所以说过了时间还不返回。

5. 尚秉和注释 [《临之噬嗑》中说：“观测日月星辰的现象。《噬嗑》卦中互成的艮卦，艮代表星，下卦震代表辰，所以说‘历象星辰’（观测日月星辰的现象）。”] 1173《临之噬嗑》的前两句（本卦内容）“钦敬昊天，历象星辰（恭敬地敬畏上天，观测日月星辰的现象）”，用于解释《临》卦六五爻辞 “知临，大君之宜，吉（以明智治理临民，这是大人君主适宜的做法，吉祥）” 。《尚书・尧典》中有 “历象日月星辰（观测日月星辰的运行）” 。《地泽临》从第二爻到第六爻互成大震卦，用来解释 “历象星辰” 。

英文翻译：

020 Zhen is Chen

1. The original meaning of the character "Chen" in oracle bone inscriptions is the wriggling appearance of hibernating insects after they wake up during the Jingzhe (Awakening of Insects) solar term, which is extended to mean vibration, that is, what is called "Zhen" in "Shuo Wen Jie Zi (Explaining Characters and Analyzing Components)". Guo Moruo believed that the celestial phenomena are closely related to agricultural affairs. "Chen" also refers to the general term for the sun, the moon, and the stars. It is also extended to refer to the intersection point of the sun and the moon, and days, etc.

2. Shang Binghe's annotation [In "Xiao Xu Zhi Da Xu", it is said: "The stars are in the Jiang Lou star region. Jiang Lou is one of the twelve Chen (twelve star regions), in the position of Xu. The mutually formed Zhen Hexagram in Hexagram Da Xu represents Chen. Chen is the star region where the sun and the moon intersect. 'Chen Ci Jiang Lou' means that the sun and the moon intersect in the position of Xu. In the Xiantian Bagua, Gen is in the position of Xu, so it is said 'Chen Ci Jiang Lou'."] The first two sentences of "Xiao Xu Zhi Da Xu" in 0538 (the content of the original hexagram) are "辰次降娄，王驾巡狩 (The stars are in the Jiang Lou star region, and the king drives out for inspection and hunting)", which are used to explain the Yao Ci of the fifth line (九五) of Hexagram Xiao Xu: "You Fu Luan Ru, Fu Yi Qi Lin (Having integrity and being closely connected, becoming wealthy together with the neighbor)". The lower trigram of Hexagram Feng Tian Xiao Xu (Wind and Heaven Xiao Xu) is Qian Hexagram. In "Shuo Gua", it is said "Qian Wei Tian (Qian represents heaven)", so it represents the celestial time. The image of "Chen Ci Jiang Lou" is taken from Qian Hexagram.

3. Shang Binghe's annotation [In "Da Guo Zhi Tai", it is said: "I was born at an inopportune time. The middle lines of Hexagram Tai form Zhen Hexagram. Zhen represents Chen and birth. Kun represents me. Kun Hexagram has the meaning of danger, so it is said 'Sheng Wo Bu Chen' (I was born without encountering a good time)."] The fifth and sixth sentences of "Da Guo Zhi Tai" in 1739 (the content of the changed hexagram) are used to explain the Xiang Ci of the top line (上六) of Hexagram Tai: "Cheng Fu Yu Huang, Qi Ming Luan Yi (The city wall collapses into the moat, and the national fortune is already in chaos)".

4. Shang Binghe's annotation [In "Yi Zhi Tai", it is said: "Not returning after the time has passed. The mutually formed Zhen Hexagram in Hexagram Tai represents Chen. Chen means time. Zhen Hexagram has the meaning of going or leaving (Zhen Wang), so it is said not returning after the time has passed."] The third sentence of "Yi Zhi Tai" in 1675 (the content of the zhi hexagram) is "过时不反 (Not returning after the time has passed)", which is used to explain the Yao Ci of the top line (上九) of Hexagram Lü: "Shi Lü Kao Xiang, Qi Xuan Yuan Ji (Looking back on the path one has walked, examining the omens of good and bad fortune, turning back will be greatly auspicious)". In the "Miscellaneous Hexagrams", it is said "Lü, Bu Chu Ye (Hexagram Lü represents not staying)", so it is said not returning after the time has passed.

5. Shang Binghe's annotation [In "Lin Zhi Shi He", it is said: "Observing the phenomena of the sun, the moon, and the stars. The mutually formed Gen Hexagram in Hexagram Shi He. Gen represents the stars, and the lower trigram Zhen represents Chen, so it is said 'Li Xiang Xing Chen' (Observing the phenomena of the sun, the moon, and the stars)."] The first two sentences of "Lin Zhi Shi He" in 1173 (the content of the original hexagram) are "钦敬昊天，历象星辰 (Respectfully revering the Supreme Heaven, observing the phenomena of the sun, the moon, and the stars)", which are used to explain the Yao Ci of the fifth line (六五) of Hexagram Lin: "Zhi Lin, Da Jun Zhi Yi, Ji (Governing the people with wisdom, this is the appropriate way for a great king, it is auspicious)". In "Shang Shu・Yao Dian", there is "Li Xiang Ri Yue Xing Chen (Observing the movements of the sun, the moon, and the stars)". From the second line to the sixth line of Hexagram Di Ze Lin (Earth and Marsh Lin), they mutually form a great Zhen Hexagram, which is used to explain "Li Xiang Xing Chen".