Zhen represents mouth and food.

說卦兌為口，而頤無兌，象曰自求品食，於是後人以伏兌為口。至飲食象，說卦無明文，於是荀氏以坎為飲食，後儒多從之，乃以坎說需漸之飲食皆當，而於大畜之不家食、頤之口食、節飲食、明夷之不食，皆不合。豈知震亦為口為飲食也。

The *Shuo Gua Zhuan* says that Dui represents the mouth, but the *Yi* hexagram does not contain Dui, and the hexagram statement also mentions seeking food from the mouth. Therefore, later scholars had to take the hidden Dui as the mouth. As for the image of food and drink, the *Shuo Gua Zhuan* does not explicitly mention it, so Xun Shuang interpreted Kan as representing food and drink, and later scholars mostly followed his interpretation. Using Kan to explain the food and drink in the *Xu* and *Jian* hexagrams is quite appropriate, but when applying it to the "not eating at home" in *Da Xu*, the "mouth food" and "regulating food and drink" in *Yi*, and the "not eating" in *Ming Yi*, it does not fit well. In fact, Zhen also represents the mouth and food and drink.

《易林·需之解》云「一指食肉，口無所得」，以解震為口為食，坎為肉；《蒙之艮》云「攫飯把肉，以就口食」，亦以艮中爻震為口為食。自得此象，於是大畜頤明夷之口象食象皆得解。大畜曰不家食，艮為家，震為食，故曰家食，皆在外，故不家食。

The "Forest Statement" in the "Forest of the Book of Changes" under the hexagram "Need" followed by "Release" says, "One finger eats meat, but the mouth gets nothing." Therefore, in the upper trigram of "Release," Zhen (Thunder) represents the mouth and food, while the lower trigram Kan (Water) represents meat. In the "Forest" statement under the hexagram "Meng" followed by "Gen," it says, "Grabbing food and meat to satisfy the mouth," which also uses the trigram Zhen (Thunder) representing the mouth and food, derived from the intermediate lines of Gen (Mountain). Since this image was established, the images of the mouth and food in the hexagrams "Da Xu," "Yi," and "Ming Yi" can all be explained. The hexagram "Da Xu" states, "Not eating at home, auspicious." Since Gen (Mountain) represents home and Zhen (Thunder) represents food, it is said "home eating." However, these images are located in the outer trigram, hence "not eating at home."

頤曰自求口實，阮氏校謂閩本監本汲古本皆作食，非。然詩曰「以就口食」，管子曰「並口而食」，《易林》亦每以口食連文。洪頤煊雲山井鼎《周易考文》作口食，然則汲古等本必有據，未必非。坤為目，艮為求，震為口食。鄭作食，鄭注云「坤載養物，而人所食之物存焉，觀其求可食之物，而貪廉之情可別也」，是鄭原讀為食。食亦震象，故曰自求口食。若作實，則卦無其象。

The hexagram Yi says, "Self-seeking for food." When Ruan Yuan was checking the texts, he said that the versions from Min, Jing, and Jiguge all read "mouth food," which is incorrect. However, the Book of Poetry has the phrase "to obtain food for the mouth," and the Guanzi mentions "eating together from the same mouth." The Jiao's Forest of Changes often uses "mouth food" together. Hong Yixuan said that the Zhou Changes Examination by Yan Jingding in Japan also reads "mouth food," so the versions from Jiguge and others must have their basis, and they may not be wrong. The hexagram Yi has an interchanging trigram of Kun, which represents the eye, the upper trigram is Gen representing seeking, and the lower trigram is Zhen representing the mouth and food. Zheng Xuan's version reads "food," and his commentary says, "Kun can carry and nurture all things; the food people eat is stored within it. By observing what kind of food he seeks, one can discern whether he is greedy or virtuous." Thus, Zheng Xuan originally read it as "food." "Food" is also the image of Zhen, so it is said "self-seeking for mouth food." If it were "real," there would be no corresponding image in the hexagram.

象曰節飲食，亦以震為食。須知頤者口旁肉，必正覆震口相合，然後為頤。虞氏以伏兌為口，取象似得矣，豈知必正覆震口上下相合，方為頤；若大過正覆兌，則不為頤，仍誤也。明夷初九曰三日不食，亦以互震為食，震在外，初離虛，故不食，離卦數三，故曰三日不食。

The Image Commentary of the Hexagram "Yi" says, "The superior man uses caution in speech and regulates his diet." It also uses Zhen as representing food. To understand this, we must note that "Yi" refers to the cheek beside the mouth, which requires a properly positioned Zhen mouth above and an inverted Zhen mouth below to form the complete "Yi." Yu Fan took the hidden Dui as representing the mouth, which seems plausible, but he failed to recognize that two Zhen mouths, one upright and one inverted, must be combined above and below to form "Yi." If, like in the Hexagram "Da Guo," there is only one upright and one inverted Dui, it cannot form "Yi," showing that Yu Fan was still incorrect. The line "Three days without food" in the line "Chu Ji" of the Hexagram "Ming Yi" also uses the Zhen in the mutual structure as representing food: Zhen is located outside (lines three to five), while the line "Chu Ji" is in the lower trigram, which is Li and is empty in the center, hence the statement of not eating. Since Li is numbered three in the Earlier Heaven sequence, it is said "Three days without food."

說卦離為目，故為觀。乃頤曰觀頤，曰觀我，曰虎視，觀六爻皆言觀，而皆無離象。按《易林·蒙之謙》云「日月相望」，則以艮為望，謙正反艮，故曰相望；又《蒙之大壯》云「千里望城」，大壯通觀，觀艮為城為望；又《坤之渙》云「舉首望城」，《乾之隨》云「遊觀四海」，亦皆以艮為觀望。乃知頤卦觀卦之方觀言視，皆取象於艮。蓋艮陽在上，故為明為觀，能居高以視下也。《易林》如此等逸象，遇之多年，皆不知其所謂，今以《易林》注易耶，抑以易注《易林》耶，吾亦不知也。

The *Say of the Trigrams* says that *Li* represents the eye, so it is used for "observation." However, the *Yi* hexagram's statement says "Observing the nourishment," the *Initial Nine* says "Observing my plump cheek," and the *Sixth Four* says "The tiger stares intently." The *Guan* hexagram's six lines all mention "observation," yet neither the *Yi* nor the *Guan* hexagram has the *Li* image. According to the *Forest of Changes* from *Jiao's Forest of Changes*, in the *Meng* to *Qian* forest statement, it says "the sun and moon gaze at each other," using *Gen* to represent "gazing." The *Qian* hexagram has one upright and one inverted *Gen*, so it says "gazing at each other." The *Meng* to *Da Zhuang* says "looking from a thousand miles at a city," and since *Da Zhuang* is opposite *Guan*, the third to fifth lines of *Guan* form an intercalary *Gen*, which represents a city and "gazing." The *Kun* to *Huan* says "raising one's head to gaze at a city," and the *Qian* to *Sui* says "wandering and observing the four seas," all using *Gen* to represent "observation" and "gazing." Thus, we know that wherever the *Yi* and *Guan* hexagrams speak of "observation" or "viewing," they use the *Gen* image. Probably because *Gen* has a yang line at the top, it represents brightness and observation, enabling it to look down from a high position. These kinds of unusual images from *Jiao's Forest of Changes* I have encountered for many years without understanding what they mean. Now I am unsure whether to use *Forest of Changes* to explain *Classic of Changes* or use *Classic of Changes* to explain *Forest of Changes*. I myself cannot clarify this.

離為日為光明，乾為大明，故坤曰光大，謂伏乾也；需曰光亨，履曰光明，謂互離也。泰九二象曰光大，同人彖傳曰文明以健，夬彖傳曰其危乃光，皆謂乾也。大有九四象曰明辨，噬嗑象曰明罰，賁曰文明，晉彖傳曰大明，此為乾日之確解，故乾彖傳曰大明，與此以離為大明同。明夷曰明，井九三曰王明，皆謂離也。屯九五曰未光，困初六曰幽不明，謂離伏也。漢魏人皆知也。

The trigram Li represents the sun and brightness, and Qian represents great brightness. Therefore, the Commentary on the Judgment of the Hexagram Kun says "embracing magnificence and radiance," referring to the hidden Qian. The Commentary on the Judgment of the Hexagram Xu says "radiant and smooth," and the Commentary on the Judgment of the Hexagram Li says "brightness," referring to the trigram Li in the interacting trigrams. The Image Commentary of line nine two in the Hexagram Tai says "because of radiance and magnificence," the Commentary on the Judgment of the Hexagram Tongren says "civilization with strength," and the Commentary on the Judgment of the Hexagram Guai says "its danger leads to radiance," all referring to Qian. The Image Commentary of line nine four in the Hexagram Dàyǒu says "clear discernment," the Image Commentary of the Hexagram Shìkē says "the former kings used brightness to enforce punishment and regulate laws," the Commentary on the Judgment of the Hexagram Ben says "civilization," and the Commentary on the Judgment of the Hexagram Jin says "smooth and attached to great brightness," all of these are correct interpretations of Qian as the sun, so the Commentary on the Judgment of the Hexagram Qian also says "great brightness from beginning to end," which is consistent with taking Li as great brightness. The Hexagram Mingyi mentions "brightness," and line nine three of the Hexagram Jing says "the king is bright," referring to Li. The Image Commentary of line nine five in the Hexagram Tun says "the application is not yet bright," and the Image Commentary of line six one in the Hexagram Kun says "darkness and not bright," referring to Li being hidden and not visible. These were all understood by the Han and Wei scholars.

乃《隨》九四曰「在道以明」，《大畜》彖傳曰「輝光」，《頤》九四象曰「上施光也」，《益》彖傳曰「其道大光」，《謙》《艮》彖傳皆曰「光明」，《觀》《渙》六四皆曰「光」。卦無干離，而亦曰光明。虞翻求其象不得，遂曰：謂某爻已變成離，故曰光明。凡清儒解易者皆宗之。此端一開，易尚有不解者哉？甚矣其自欺也。愚初解易，而知其為曲說，謂《隨》《益》《艮》《渙》之言光明之皆以大離也。

But the "Nine in the Fourth" of the "Following" hexagram says, "There is sincerity in the path, and thus there is clarity." The "Commentary on the Judgment" of the "Great Accumulation" hexagram says, "Strong and vigorous, firm and solid, radiating brilliance." The "Nine in the Fourth" image text of the "Nourishing" hexagram says, "The superior one spreads light." The "Commentary on the Judgment" of the "Increase" hexagram says, "Its way is great brightness." Both the "Humility" and "Stillness" hexagrams' commentaries on the judgment mention "brightness." The "Observing" hexagram's "Six in the Fourth" says, "Observing the light of the state," and the "Dispersing" hexagram's "Six in the Fourth" image text says, "Great brightness." All of these mention "light." These hexagrams do not contain Qian or Li, yet they still speak of brightness. Yu Fan could not find a corresponding image, so he said that one line had already transformed into Li, thus allowing the statement of brightness. Most Qing dynasty scholars who interpreted the Yi Jing followed this as a standard. Once this opening was made, is there any explanation in the Zhou Yi that cannot be interpreted? This self-deception is too severe. I knew from the beginning that this was a forced interpretation, and I believed that the brightness mentioned in the "Following," "Increase," "Stillness," and "Dispersing" hexagrams was derived from the image of "Great Li"—that is, viewing the entire six lines as a magnified form of the Li hexagram.

乃《謙》彖傳曰「天道下濟而光明」，《觀》六四曰「觀國之光」，二卦皆不互大離，而亦曰光明，愚心始疑之，乃返求之《易林》。《易林》《訟》之《觀》云「欽明之德」，以艮為明也；《訟》之《震》云「六位光明」，亦以互艮為位為光明；又《蒙》之《謙》云「光明盛昌」，亦以《謙》下艮為光明。蓋艮陽在上，故為火為光為明為觀，乃恍悟得艮為光明，凡《易林》之言光明者皆渙然永釋。此以《易》注《易林》也。易象失傳之難於摸索如此。

But the Commentary on the Judgment of the Qian hexagram says, "Heaven's way descends and brings brightness," and the sixth line of the fourth position in the Guan hexagram says, "Observing the light of the state." These two hexagrams do not produce the image of "Great Fire," yet they both speak of brightness. This made me suspicious, so I went back to Jiao's Forest of Changes to look for an explanation. In the entry "Strife to Guan," it says, "The virtue of reverence and clarity." The derived hexagram Guan has four yin lines below and two yang lines above, forming the entire hexagram as Gen. This shows that Gen is regarded as brightness. In the entry "Strife to Zhen," it says, "Six positions are bright." The derived hexagram Zhen has the second to fourth lines forming Gen, which is regarded as "position" and "brightness." In the entry "Meng to Qian," it says, "Brightness flourishes and thrives." The lower trigram of the derived hexagram Qian is Gen, which again regards Gen as brightness. Now I finally realized that Gen has the image of brightness. All the entries in the Forest of Changes that refer to brightness are now clear and free from doubt. This is using the Zhou Changes to explain the Forest of Changes. After the loss of the images of the Changes, it was so difficult to understand them.

《易林》《未濟》之《恆》云「甕破缶缺」。《恆》上震，為甕為缶；互兌，為破缺，自得此象。《井》九二之甕，乃知其確指伏震；《坎》六四之缶，乃知其指互震。舊解以離為甕，離無口，為大腹則可，為甕似非。至缶象，舊解皆以坤為缶，豈知《比》初六可以坤為缶，《坎》六四則以互震為缶，與樽、簋皆象震形，為最切也。

In Jiao's Forest of Changes, the entry for "Wèi Jì" (The Unfinished) to "Héng" (Permanence) says "the jar is broken and the vessel is missing." The upper trigram of the "Héng" hexagram is Zhen (Thunder), which represents the jar or vessel; the trigram Dui (Lake) appears in the third to fifth lines, and Dui signifies destruction, hence "broken" and "missing." The imagery in the Forest of Changes comes entirely from this. With this entry, we understand that the jar in the line "Wèng bì lòu" (the jar is broken and leaks) in the "Jǐng" (Well) hexagram's line nine two refers specifically to the hidden Zhen trigram (the lower trigram of Jǐng is Xun, and when its yin and yang are fully transformed, it becomes Zhen). Similarly, the vessel in the line "Zūn jiǔ guǐ èr yòng fǒu" (a cup of wine, two bowls, and a vessel) in the "Kǎn" (Lake) hexagram's line six four refers to the hidden Zhen trigram (the second to fourth lines of Kǎn form Zhen). Old interpretations took Li (Fire) as the jar, which is somewhat reasonable since Li is hollow in the middle, but calling it a jar seems incorrect. As for the vessel, old interpretations uniformly took Kun (Earth) as the vessel; however, they failed to recognize that in the line "Yǒu fú yíng fǒu" (having sincerity, filling the vessel) of the "Bǐ" (Comparison) hexagram's line one six, Kun can be used as the vessel. In the case of the "Kǎn" hexagram's line six four, however, the hidden Zhen trigram must be used as the vessel. Zhen has one yang line at the bottom and two yin lines above, and it resembles the shape of vessels like zun and gui, making it the most appropriate choice for symbolic representation.

行唐尚秉和節之撰。

This volume was compiled by Shang Binghe, a native of Xingtang in Zhili (now Xingtang County, Hebei Province), whose courtesy name was Jiezi.

象者，易辭之所本；數者，易道所由成也。故自春秋以迄東漢，靡不重之。自王弼解縛去滯，避難就易，掃象不言，專演空理，是終日期菽粟豆麥之佳善，而不知其生於地也。象且不言，何有於數？

"The 'Xiang' (image) is the fundamental basis of the hexagram line statements in The Zhou Yi (I Ching), and 'Shu' (number) is the support upon which the principles of The Zhou Yi rest. Therefore, from the Spring and Autumn period up to the Eastern Han dynasty, those who interpreted The Zhou Yi never failed to value both Xiang and Shu. Since Wang Bi sought to break free from constraints and remove obstacles, choosing the easy path instead of the difficult one, he entirely dismissed the discussion of hexagrams, focusing only on abstract reasoning. This is like constantly praising the virtues of beans, millet, soybeans, and wheat without realizing they all grow from the soil. If one refuses to discuss Xiang, how can one even talk about Shu?"

凡數有十，而實盡於五，參天兩地也。五合一為六，合二為七，合三作八，合四為九，合五為十。十不能變，仍與一同，故易祗用六、七、八、九，以六、七、八、九包一、二、三、四、五於其中也。此《大玄》所由以第一首當水，第二首當火，第三首當木，四首當金，五首當土；至六、七、八、九，復為水火木金也。可見一、二、三、四與六、七、八、九同，祗以五為樞紐耳。故卽此六、七、八、九之數，參伍之，錯綜之，而策數之變化以見，而易道之根本以成。茲卽《易林》所用者分晰言之：一曰卦數，二曰爻數，三曰五行數，四曰十日數，五曰九宮數，六曰策數，七曰十二辰數。

The numbers total only ten, but they are exhausted by five, which is the meaning of the phrase "three in heaven, two on earth" from the "Commentary on the Diagrams." Adding one to five gives six, adding two gives seven, adding three gives eight, adding four gives nine, and adding five gives ten. Ten has no further change and returns to the same as one. Therefore, the "Zhou Changes" only use the numbers six, seven, eight, and nine, because these numbers already include one, two, three, four, and five. Yang Xiong's "Tai Xuan" first associates the first section with water, the second with fire, the third with wood, the fourth with metal, the fifth with earth; the sixth, seventh, eighth, and ninth sections again cycle through water, fire, wood, and metal, precisely for this reason. This shows that one, two, three, and four are essentially the same as six, seven, eight, and nine, with five serving as the central pivot. Therefore, by combining the numbers six, seven, eight, and nine in groups of three or five, or by arranging them in a mixed and complex manner, the various changes of the divination numbers become apparent, and the fundamental principles of the "Changes" are thus established. The following section will explain the numbers used in the "Jiao's Forest of Changes" separately: first, the numbers of the hexagrams, second, the numbers of the lines, third, the numbers of the Five Phases, fourth, the numbers of the ten days, fifth, the numbers of the nine palaces, sixth, the numbers of the divination rods, and seventh, the numbers of the twelve earthly branches.

先天八卦圖（略）。朱漢上以九宮為卦數者，非也。卦數者，八卦之次第，故數祗有八，不及九，然相對者皆九也，亦猶十日數卽以其次為數也。《周易》定位首乾，乾始坤終，乾作坤成。《繫傳》曰：「易有太極，是生兩儀，兩儀生四象，四象生八卦。」八卦之次皆出於自然：乾一、兌二、離三、震四、巽五、坎六、艮七、坤八。凡《易林》所用之數，卦數幾居其半，乃至東漢卽失傳。及邵子揭出此數，後人拘於河洛之數，謂與法象不合。豈知爻尚有數，卦之次又何不可為數哉？其詳已見卷一。

There was originally an Earlier Heaven Trigrams diagram here, but it is omitted in this text. Zhu Zhen, who was known as the Master of Han Shang, regarded the nine numbers of the Nine Squares as trigram numbers, which was incorrect. The term "trigram numbers" refers to the order of the eight trigrams, so the number is only eight, not nine. However, when the numbers of trigrams that are opposite to each other are added together, they equal nine, just like the ten suns, which are determined by their sequence. The Zhou Changes establishes directions with Heaven (Qian) as the first, and Earth (Kun) as the last. Heaven represents the beginning, and Earth represents the completion of things. The Great Treatise says, "The Book of Changes contains the Taiji, and the Taiji produces the two principles, the two principles produce the four images, and the four images produce the eight trigrams." The order of the eight trigrams comes entirely from nature: Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, Kun eight. The numbers used in Jiao's Forest of Changes include trigram numbers almost half the time, but they were lost by the Eastern Han dynasty. Later, Shao Yong revealed this system. Later people were rigid in their adherence to the numbers of the Yellow River Chart and the Luo Writing, claiming they did not conform to the principles of the Book of Changes. But they did not realize that even the lines (yao) have numbers, so why should the order of the trigrams not be considered numbers? A detailed account is given in Volume One of this book.

爻數圖（略）。右圖爻數，自初數之。或以一爻為一歲一年，《同人》九三「三歲不興」，《既濟》九三「三年克之」；或以一爻為一月，《臨》「至于八月有凶」；或以一爻為一日，《復》「七日來復」；或以一爻為一人，《損》六三「三人行則得其友」。皆爻數也。

There was originally a diagram showing the number of lines, but it is omitted here. The lines listed in the diagram above are counted starting from the first line. Sometimes one line represents one year, for example, in the Hexagram of Tongren, line nine in the third position says "three years without success," and in the Hexagram of Ji Ji, line nine in the third position says "three years to overcome." Sometimes one line represents one month, for example, in the Hexagram of Lin, the Hexagram Statement says "danger occurs by the eighth month." Sometimes one line represents one day, for example, in the Hexagram of Fu, the Hexagram Statement says "seven days until it returns." Sometimes one line represents one person, for example, in the Hexagram of Shen, line six in the third position says "if three people walk, one is lost; if one person walks, he will find a friend." All of these belong to the concept of line numbers.

若《易林》所用，如《乾》之《晉》云「三痴俱走」，坤為痴，三則用爻數，故曰三痴。《恆》之《節》云「一華千葉」，《節》震一，兌為華，故曰一華，用爻數也。又《恆》之《小過》云「一息十子」，一仍震之爻數也。又《易林》或以巽為七，疑與《復》七日同例：自《姤》而《復》七日，自《復》而《姤》亦七日，所謂反覆也；《姤》則下巽，亦爻數也。

In the "Forest of Changes" by Jiao, the number of lines used refers to the line numbers. For example, the entry "Gan's Progress" says "three fools flee": the lower trigram of Gan's Progress is Kun, which represents foolishness and ignorance. Since Kun occupies the lower three lines, the number "three" refers to the line number, hence "three fools." Another example is "Heng's Festival" which says "one flower, a thousand leaves": the trigram Zhen emerges from the second to fourth lines of the lower trigram of Festival, with Zhen's single yang line at the bottom, making its line number one. The lower trigram of Festival is Dui, which represents a flower, hence "one flower." This also uses line numbers. Another example is "Heng's Small Overstep" which says "one breath, ten children": the "one" still refers to the line number of Zhen, as the upper trigram of Small Overstep is Zhen. Sometimes the "Forest of Changes" assigns the number seven to Xun, similar to the example in the "Reversal Trigram" where "seven days to return" is mentioned. Counting from the first yin line of Guo, through Guo, Duan, Pian, Guan, Po, and Kun, to Fu, the return of the first yang line, there are exactly seven positions. Counting back from Fu to Guo is also seven positions, which is called "reversal." The lower trigram of Guo is Xun, so Xun is assigned the number seven, which is also a line number.

五行數圖（略）。上圖，朱漢上謂之洛書數，朱子則謂為河圖數。郭璞《洞林》云「坎數六，木數三」，是也。《易林》《晉》之《節》云「四壁無戶，三步一止」，《節》震木數三，坎水數一，皆用五行數也。又按：《易》《震》六二曰「九陵」，虞仲翔以初九當之，《易》無如此用數者；而《易林》遇震亦往往本《易》言九。震納庚，疑用金數也。

There was originally a diagram of the Five Phases numbers here, but this version omits it. The diagram above is called the Luo Book numbers by Zhu Zhen, but Zhu Xi refers to it as the Yellow River Chart numbers. Guo Pu's "Dong Lin" states, "The坎 (Water) trigram has the number six, and the wood trigram has the number three," which matches this diagram exactly. In the "Jiao's Forest of Changes," under the entry "Jin's Jie," it says, "Four walls with no doors, three steps and one stop." The trigram Jie contains the trigram Zhen in its middle position. Zhen belongs to wood, and the number of wood is three, hence the phrase "three steps." The upper trigram of Jie is Kan, which belongs to water, and the number of water is one, hence the phrase "one stop." These are all examples of using the numbers of the Five Phases. Also, in the Zhou Changes, the Zhen trigram's line six two says, "Rising to the nine hills." Yu Fan used the first line, initial nine, to explain the "nine," but the Zhou Changes does not provide such an example of using numbers. However, when the Forest of Changes encounters the Zhen trigram, it often follows the Zhou Changes in referring to it as "nine." In the system of Najia, Zhen is assigned the stem Geng, which belongs to metal, and the completed number of metal is nine. This "nine" is probably derived from the number of metal in the Five Phases.

十日數圖（略）。上卽納甲數：乾納甲壬，配一九；坤納乙癸，配二十；震納庚，配七；巽納辛，配八；坎納戊，配五；離納己丁六；艮納丙，配三；兌納丁，配四。《易林》《解》之《謙》云「三火起明」，《謙》下艮納丙，數三，用日數也。又《易林》及虞翻等往往以兌為十，則以後天兌位當癸十之終，仍用日數，而非納甲也，祗兌如此用，他卦則未見。

There was originally a diagram of the ten-day numbers, but this text omits it. The diagram above shows the numbers used in the Najia system: Qian (Heaven) takes Jia and Ren, paired with one and nine; Kun (Earth) takes Yi and Gui, paired with two and ten; Zhen (Thunder) takes Geng, paired with seven; Xun (Wind) takes Xin, paired with eight; Kan (Water) takes Wu, paired with five; Li (Fire) takes Ji, paired with six; Gen (Mountain) takes Bing, paired with three; Dui (Lake) takes Ding, paired with four (the ten heavenly stems are Jia one, Yi two, Bing three, Ding four, Wu five, Ji six, Geng seven, Xin eight, Ren nine, Gui ten). In the "Jiao's Forest of Changes," the entry "Jie Zhi Qian" (Decomposing Humility) says "three fires arise to illuminate": the lower trigram of the hexagram "Humility" is Gen, which takes Bing, the third heavenly stem, hence "three fires," using the ten-day numbers. Also, the "Forest of Changes" and Yu Fan often use Dui as ten, because in the Later Heaven Trigrams, Dui is located in the west, corresponding to Gui water, the tenth heavenly stem, still using the ten-day numbers, not the Najia system (Dui should take Ding, which is four). Only Dui is used this way; other trigrams are not found to be used this way.

九宮數圖（略）。上圖，劉牧、朱震等謂之河圖，朱子謂之洛書，於古皆無確徵，故其名無定。考《大戴禮·明堂篇》曰「明堂凡九室」，「二九四七五三六一八」，與茲數正同。九室者，九宮也。是以《乾鑿度》、張衡、鄭康成等皆謂為九宮，故名曰九宮數。

There was originally a diagram of the nine-square number arrangement, but it is omitted here. The diagram above was called the Yellow River Chart by Liu Mu and Zhu Zhen, but Zhu Xi called it the Luo Writing. There is no conclusive evidence in ancient texts to confirm which name is correct, so the name has never been fixed. A reference in the "Great Dai Li Ji · Bright Hall Chapter" states, "The Bright Hall has nine rooms," and lists the sequence "two nine four seven five three six one eight," which is exactly the same as the numbers in this diagram. The term "nine rooms" refers to the nine-square grid. Therefore, the "Yi Wei · Qian Zao Du" and Zhang Heng, Zheng Xuan (styled Kangcheng) and others all referred to it as the nine-square grid. Hence, we have decided to call it the nine-square number arrangement.

惟九宮之數皆以後天八卦配之。《易林》《蠱》之《師》云「二人共路」，後天坤位值二，《師》上坤，互震，震人，故曰二人。又《大壯》之《否》云「三痴六狂」，《否》下坤為痴，三用爻數；乾位值六，故曰六狂。二與六皆用九宮數也。其見於別書者，朱漢上云：郭璞謂巽別數四，兌數七。又曰：坎為一年，《易鑑》所謂震三、艮八也。惟朱漢上謂此為卦數，殊非。卦數須從定位起，此入用位，故以配九宮。

The numbers of the Nine Palaces are all paired with the Later Heaven Trigrams. In the Later Heaven arrangement, the positions are: Kan (Water) at one,坤 (Earth) at two, Zhen (Thunder) at three, Xun (Wind) at four, the center at five, Qian (Heaven) at six, Dui (Lake) at seven, Gen (Mountain) at eight, and Li (Fire) at nine. In the "Forest of Changes" by Jiao, the entry "Gǔ zhī shī" (Guilt and Army) says "two people walking together": the upper trigram of the hexagram Shī (Army) is坤, which corresponds to the position of two in the Nine Palaces. The second to fourth lines of Shī also produce the trigram Zhen, which represents people, hence the phrase "two people." Another entry, "Dà zhuàng zhī pǐ" (Great Strength and Obstruction), says "three foolish and six mad": the lower trigram of the hexagram Pǐ (Obstruction) is坤, which represents foolishness and ignorance. The number "three" is taken from the line count (Kun covers the lower three lines), and Qian is at six in the Nine Palaces, hence "six mad." The numbers two and six here are both based on the Nine Palaces system. Other sources mention that Zhu Zhen said Guo Pu used the number four for the trigram Zhen and seven for Dui, and also said Kan represents a year, as mentioned in "Yi Jian" where Zhen is three and Gen is eight. However, Zhu Zhen regarded these as trigram numbers, which is inappropriate. Trigram numbers must be calculated from the Earlier Heaven arrangement, while this system is based on the positions used in divination, so it can only be paired with the Nine Palaces.

大衍數，卽策數。《漢上易》云：「四因九，得三十六」，「四因六，得二十四」。太極不用，所用者四象，故以四因九六。九者陽數，六者陰數也。陽用極數，故九；陰用中數，故六。九而四之，得三十六，為乾一爻之策；六而四之，得二十四，為坤一爻之策。

The number of the Great Transformation is the number of the divination rods. Zhu Zhen's "Han Shang Yi Zhuan" says: "Four multiplied by nine gives thirty-six," "Four multiplied by six gives twenty-four." This is because the Taiji itself does not participate in the counting process, and only the four images are used, so four is multiplied by nine and six. Nine is the number of Yang, and six is the number of Yin; Yang takes the extreme number, so nine is used, and Yin takes the middle number, so six is used. Nine multiplied by four gives thirty-six, which is the number of the divination rods for one line of the Qian hexagram; six multiplied by four gives twenty-four, which is the number of the divination rods for one line of the Kun hexagram.

「六因三十六，得二百一十有六。」六者，一卦有六爻。乾一爻之策三十有六，以三十六而六之，則二百一十有六，為乾一卦之策。「六因二十四，得百四十有四。」六者，一卦有六爻。坤一爻之策二十有四，以二十四而六之，則百四十有四，為坤一卦之策也。

Zhu Zhen also said: "Six multiplied by thirty-six gives two hundred and sixteen." Here, the "six" is because a single hexagram has six lines. For the Qian hexagram, each line has a value of thirty-six. Multiplying thirty-six by six lines gives two hundred and sixteen, which is the value of the Qian hexagram, exactly as stated in the "Great Treatise" that "the measure of Qian is two hundred and sixteen." He also said: "Six multiplied by twenty-four gives one hundred and forty-four." Here, the "six" again refers to the six lines in a hexagram. For the Kun hexagram, each line has a value of twenty-four. Multiplying twenty-four by six lines gives one hundred and forty-four, which is the value of the Kun hexagram, exactly as stated in the "Great Treatise" that "the measure of Kun is one hundred and forty-four."

「乾坤之策凡三百有六十。」二百一十有六合百四十有四，則三百六十也。按九六策數六因之，共得三百六十，當期之日；若二十八、三十二，七八之數，各以六因之，亦共得三百六十，當期之日也。「三十二因二百一十有六，得六千九百一十二。」陽卦有三十二卦，以二百一十有六而三十二之，則六千九百一十二，為三十二陽卦之策數也。「三十二因百四十有四，得四千六百八。」陰卦有三十二卦，以百四十有四而三十二之，則四千六百八，三十二陰卦之策數也。

The Great Treatise says: "The number of lines in the Qian and Kun hexagrams together total three hundred and sixty." Two hundred and sixteen plus one hundred and forty-four equals exactly three hundred and sixty. This is because the numbers nine and six, which are the numbers of lines, each multiplied by six lines, result in three hundred and sixty, which corresponds exactly to the number of days in a year. If instead the numbers seven and eight are used (seven multiplied by four gives twenty-eight lines, eight multiplied by four gives thirty-two lines), then each line has twenty-eight lines and thirty-two lines respectively. Multiplying each by six lines gives one hundred and sixty-eight and one hundred and ninety-two, which together also total three hundred and sixty, again corresponding exactly to the number of days in a year. Zhu Zhen also said: "Thirty-two multiplied by two hundred and sixteen gives six thousand nine hundred and twelve." Among the sixty-four hexagrams, there are thirty-two yang hexagrams. Multiplying two hundred and sixteen by thirty-two gives six thousand nine hundred and twelve, which is the total number of lines for the thirty-two yang hexagrams. "Thirty-two multiplied by one hundred and forty-four gives four thousand six hundred and eight." The thirty-two yin hexagrams are similarly calculated by multiplying one hundred and forty-four by thirty-two, resulting in four thousand six hundred and eight, which is the total number of lines for the thirty-two yin hexagrams.

「二篇之策，萬有一千五百二十。」三十二陽卦之策六千九百一十二，三十二陰卦之策四千六百八，合而為萬有一千五百二十，所謂二篇之策也。按全易三百八十四爻，陰陽爻各一百九十二，以九六策數因之，仍合為萬有一千五百二十。

The number of lines in the upper and lower parts totals 11,520. The 32 yang hexagrams account for 6,912 lines, and the 32 yin hexagrams account for 4,608 lines. Together they make exactly 11,520, which is what the Great Treatise says "the two parts of lines." Note: The entire Zhou Changes contains 384 lines, with 192 yang lines and 192 yin lines. Multiplying the number of lines by the respective number of lines (each yang line is worth 36 lines, each yin line is worth 24 lines) still results in a total of 11,520.

右大衍數，邵康節傳其子伯溫。按此必傳其用，若數則人共知。按《易林》《萃》之《夬》云「千歡萬悅」，用乾策也；《噬嗑》之《損》云「遠望千里」，用坤策也；《萃》之《大畜》云「大樹百根」，用震策也。惟祗遇乾坤震三卦言之，他卦則不見也。

The above is the number of the Great Derivation. Shao Yong (posthumously known as Kangjie) passed it on to his son Shao Bowen. Note: what he passed down must have been the application of these numbers, while the numbers themselves are well known to everyone. Another note: in the entry "Cui followed by Gua" from Jiao's Forest of Changes it says "a thousand joys and ten thousand pleasures," using the numerical count of the Qian trigram; in the entry "Shihe followed by Sun" it says "looking far off for a thousand miles," using the numerical count of the Kun trigram; in the entry "Cui followed by Da Xu" it says "a big tree with hundreds of roots," using the numerical count of the Zhen trigram. Generally, the numerical counts of the yang trigrams are in the thousands, and those of the two chapters are in the ten thousands, so the words in the Forest of Changes use "thousand" and "ten thousand." However, the numerical count of the Zhen trigram is only over a hundred, so it uses "hundred." Nevertheless, the Forest of Changes only uses these numerical counts when encountering the trigrams Qian, Kun, and Zhen; for other trigrams, such usage does not appear.

十二辰數圖（略）。朱震云：十二辰卽月數，月數卽消息數，或用之為日數，則京房之積算也。《易林》《大壯》之《離》云「丑寅不徙，辰巳有咎」，則以坎互艮震，先後天皆居丑寅；離互兌巽，先後天皆居辰巳。又《革》之《賁》云「亥午相錯」，則以艮居亥，丑居午，皆論十二辰也。

There was originally a diagram of the twelve earthly branches and their numbers, but this text omits it. Zhu Zhen said: the twelve earthly branches are the numbers of the moon, and the numbers of the moon are the numbers of the changing hexagrams; sometimes they are used as the numbers of the day, which is the method of accumulated calculation used by Jing Fang. In "The Forest of Changes by Jiao," under the hexagram "Da Zhuang" and its trigram "Li," it says, "Chou and Yin do not move, Chen and Si bring misfortune." The hexagram here is "Li." The hidden hexagram of "Li" (with all yin and yang reversed) is "Kan." The trigrams formed by the second to fourth lines of "Kan" are "Zhen," and those formed by the third to fifth lines are "Gen." "Zhen" is located in the northeast in the Earlier Heaven, and "Gen" is located in the northeast in the Later Heaven. Both the Earlier Heaven and Later Heaven occupy the position of Chou and Yin, hence the statement "Chou and Yin." The hexagram "Li" itself forms the trigrams "Xun" from the second to fourth lines and "Dui" from the third to fifth lines. "Dui" is located in the southeast in the Earlier Heaven, and "Xun" is located in the southeast in the Later Heaven. Both the Earlier Heaven and Later Heaven occupy the position of Chen and Si, hence the statement "Chen and Si." Another example is from "The Forest of Changes by Jiao," under the hexagram "Ge" and its trigram "Ben," which says, "Hai and Wu are conflicting." The upper trigram of "Bene" is "Gen," which is located in the northwest in the Earlier Heaven, corresponding to the position of Hai. The lower trigram is "Li," which is located in the due south in the Later Heaven, corresponding to the position of Wu. All these statements are based on the twelve earthly branches.

由《左氏》證之，象至東漢卽失傳；西漢失傳與否，無從證明。然由《易林》考之，凡《左氏》所謂者，《易林》皆有也；其它各逸象所有者，《易林》無不有。若各逸象所無、為《易林》所獨有者，則象之失傳者也。其實此象皆在易辭中，易象失傳，後人遂瞠目莫覩矣，如坤魚、兌月，其著者也。故《易林》實集象學之大成。由斯推西漢時，象似未失傳也。茲分別述之於下。

Using the "Zuo Zhuan" for verification, we can see that the images of the "I Ching" had already been lost by the Eastern Han dynasty; as for whether they were lost in the Western Han dynasty, there is no evidence. However, examining the "Jiao's Forest of Changes," we find that all the images used in the "Zuo Zhuan" are present in the "Jiao's Forest of Changes." Other collections of lost images from various schools also contain all the images found in the "Jiao's Forest of Changes." As for images that are not found in the collections of other schools but are unique to the "Jiao's Forest of Changes," these are precisely the lost images. In fact, these images originally existed in the hexagram line statements of the "Zhou Changes." Because the images of the "I Ching" had been lost, later people could not recognize them even if they looked closely, such as the image of the Earth as a fish and the image of the Lake as the moon, which are the most obvious examples. Therefore, the "Jiao's Forest of Changes" is indeed a comprehensive collection of image studies. From this, we can infer that the images of the "I Ching" had not yet been lost in the Western Han dynasty. Now I will explain them in categories as follows.

凡卦爻辭皆從象生，其見於《說卦》及各家逸象者，人能解；其不見者，則不能解，如干日、兌月、坤魚、乾南、坤北、離東、坎西等是也。而《易林》則無不知之。

All hexagram statements and line statements arise from the hexagram images. Those found in the "Commentary on the Hexagrams" and in the collected lost images by various schools can still be explained. But those not found in these texts are no longer understood, for example, the images of乾 as the sun, 兑 as the moon, 坤 as a fish, 乾 located to the south, 坤 located to the north, 离 located to the east, and 坎 located to the west, and so on. However, the "Forest of Changes" by Jiao Shi understands all these images without exception.

乾健坤順，言八卦性情者八象；乾馬坤牛，遠取諸物者八象；乾首坤腹，近取諸身者八象，共二十四象。及下所廣之百十有四家，後天八卦象、中男少男二象，共百五十象，《易林》無不用也。

In the "Sayings on the Trigrams" (Sayi Zhuan), there are eight images describing the nature of the Eight Trigrams, such as "Qian represents strength, Kun represents compliance." There are another eight images that take distant objects as symbols, such as "Qian represents a horse, Kun represents an ox." There are also eight images that take close objects of the body as symbols, such as "Qian represents the head, Kun represents the abdomen." In total, there are twenty-four images. Adding to these the one hundred and fourteen images introduced later in the text, as well as the images of the Later Heaven Trigrams, and the two images of the younger male and the younger male, the total becomes one hundred and fifty images. The "Jiao's Forest of Changes" makes use of none of these images without employing them.

共三十有一象。此本非逸象，徒以傳流之本字多寡不同，後儒慎之，命為逸象。此亦唯《易林》知之，若東漢人則不盡知。

Xun Shuang and nine other schools transmitted thirty-one lost images. These were originally not considered 'lost images,' but later scholars, due to the varying lengths of the transmitted texts, hesitated to make definitive judgments, and thus named them 'lost images.' This set of images was understood by all in the Jiao Forest of Changes, but people from the Eastern Han dynasty may not have all known them.

其普通皆知之象不録。除十翼外，詁易者莫先於《左傳》。其說易，無一字不從象生。惟其所用之象，為《說卦》及各逸象所有者，杜注孔疏能解；無者遂不能解。杜孔之時，賈逵服虔之注皆在，可見賈服卽不知，象至東漢而失傳，此最明確矣。茲將《左傳》失傳之象，分述如左。

Among the common images that everyone understands, none are included. Apart from the "Ten Wings," the earliest interpretations of the Zhou Yi are found in the Zuo Zhuan. The Zuo Zhuan discusses the Yi, and every word it uses comes from the images of the hexagrams. However, the images it employs, if they are found in the Shuo Gua Zhuan or in the lost images of various schools, can still be explained by Du Yu's annotations and Kong Yingda's commentary. But if they are not found there, they cannot be explained. At the time of Du Yu and Kong Yingda, the old annotations by Jia Kui and Fu Qian were still available, indicating that even Jia Kui and Fu Qian did not fully understand them. This clearly shows that the images of the Yi had already been lost by the Eastern Han dynasty. Now I will list the lost images from the Zuo Zhuan item by item.

一、閔元年，畢萬筮仕於晉，遇《屯》之《比》，震變坤也，而曰「車從馬」，以震為車。又《晉語》：「震，車也。車有震武。」是以震為武。而漢魏人解《易》《履》《巽》之武人，無以震為武者。若《易林》則遇震卽言武。又震殺之象，孔疏能解，漢人解《易》亦無用者，而《易林》每用之。

The first point: In the first year of Duke Min of the State of Zheng, Bi Wan went to the State of Jin to seek a position and cast a divination, obtaining the hexagram Zhun (屯) changing to Bi (比), meaning the lower trigram Zhen (Thunder) changed to Kun (Earth). The divination commentary said, "A chariot following a horse," which took Zhen as representing a chariot. Also, the Guoyu (Book of States) says: "Zhen is the chariot; the chariot carries the might of Zhen." This took Zhen as representing martial strength. However, Han and Wei scholars interpreting the Zhou Changes (I Ching) at the line Li (履) six in the third and Xun (巽) six at the beginning, where the term "military man" appears, did not use Zhen to represent martial strength. Jiao's Forest of Changes, however, always associates Zhen with martial strength. Moreover, Zhen represents the image of military action and killing, and Kong Yingda's commentary could still explain this, but Han scholars interpreting the Changes did not use it, while Jiao's Forest of Changes frequently did.

二、閔二年筮季友生，遇《大有》之《乾》，卽離變乾，而曰「同復於父，敬如君所」，言離所在南與乾南同也，而杜注不能解。若《易林》則每以乾為南。三、莊二十二年筮敬仲生，遇《觀》之《否》，曰「若在異國，必姜姓也」，因遇卦之卦皆有巽，巽為齊，姜者齊姓，故巽為姜，而漢魏人皆不知此象。若《易林》遇巽卽言姜，初讀之不知其所指，後乃知其本於《左氏》。

Rule two: In the second year of Min Gong, a divination was made for the birth of Ji You, resulting in the hexagram "Da You" changing to "Qian." This means the lower trigram of "Da You," Li, changed to Qian. The divination text says, "Returning to the father, respecting as the king commands." This refers to the fact that the position of Li is in the south, and the position of Qian is also in the south (Qian is in the south in the Earlier Heaven arrangement, and Li is in the south in the Later Heaven arrangement). Du Yu's commentary could not explain this. However, the "Jiao's Forest of Changes" often takes Qian as representing the south. Rule three: In the twenty-second year of Zhuang Gong, a divination was made for the birth of Chen Jingzhong, resulting in the hexagram "Guan" changing to "Po." The divination text says, "If in a foreign country, it must be the Jiang surname." This is because the original hexagram "Guan" has the upper trigram Xun, and the changing hexagram "Po" has Xun again in lines three to five. Both the original and changing hexagrams contain Xun. Xun represents the state of Qi, and Jiang is the royal surname of Qi. Han and Wei scholars did not understand this symbolic meaning. However, the "Jiao's Forest of Changes" often refers to Xun as Jiang. I did not understand what it meant when I first read it, but later I realized it was based on the "Zuo Zhuan."

四、僖十五年晉筮嫁伯姬於秦，遇《歸妹》之《睽》，卽震變離，曰「為嬴敗姬，車說其輹，火焚其旗」。姬、輹、旗皆震象，震形毀，故曰敗、曰脫、曰焚，詳見卷七。乃杜注不知，解之皆誤。若《易林》則以震為姬為旗，皆與《左氏》合。又曰「敗於宗丘」，震為主，故為宗；為反艮，故曰丘；震形毀，幫敗。兼用覆象，尤與《周易》《易林》合，而杜注不解。

Rule four: In the fifteenth year of Duke Xi's reign, the State of Jin used divination to predict the marriage of Lady Bo Ji to the State of Qin, and obtained the hexagram "Return of the Maiden" changing to "Strife." This means that the lower trigram of "Return of the Maiden," Zhen (Thunder), transformed into Li (Fire). The divination text says, "It will be defeated by Ying, the chariot will break its axle, and the banner will be burned by fire." Here, "Ji," "Fu," and "Qi" all represent the image of Zhen. When Zhen changes, its form is destroyed, hence the words "defeat," "break," and "burn." Details can be found in volume seven of this book. Du Yu's annotations fail to grasp this level of meaning and are all incorrect. The "Forest of Changes" by Jiao, however, interprets Zhen as representing "Ji" and "Qi," and is consistent with the "Zuo Zhuan" throughout. The divination text also says, "Defeated at Zong Qu." Since Zhen is the main trigram, it represents "Zong." When viewed upside down, Zhen becomes Gen (Mountain), hence "Qu." The destruction of Zhen's form leads to "defeat." Here, the reversed image is also used, which aligns particularly well with both the "Zhou Changes" and the "Forest of Changes," whereas Du Yu's annotations cannot explain it.

五、襄二十五年筮娶棠姜，遇《困》之《大過》，卽坎變巽，曰「夫從風，風隕，不可娶也」，巽為隕。東漢人不知，故虞仲翔《鼎》初六「鼎顛趾」，不知其故在巽，而以《大過》顛為說。又秦筮伐晉，遇《蠱》，曰「歲云秋矣，我落其實」，以艮為果實，巽為落也，而杜注不詳。若《易林》，則遇巽言隕落者，不可勝數也。至坎夫象，亦失傳。

Rule five: In the twenty-fifth year of Duke Xiang's reign, Cui Zhu took a divination to marry Tang Jiang, and obtained the hexagram "Kun" changing to "Da Guo," meaning the lower trigram of "Kun" changed from Kan to Xun. The divination text said, "The husband follows the wind, the wind falls, it is not suitable to marry," which used Xun to represent falling. The people of the Eastern Han dynasty did not understand this image, so Yu Fan interpreted the first line of the hexagram "Ding" as "the tripod is overturned," not realizing that the reason for "overturned" was the trigram Xun on top (the lower trigram of "Ding" is Xun), but instead used "overturned" from "Da Guo" to force an interpretation. When the State of Qin took a divination to attack the State of Jin, they obtained the hexagram "Gu." The divination text said, "The year is nearly autumn, I have fallen from the fruit." The upper trigram of "Gu" is Gen representing fruit, and the lower trigram is Xun representing falling, yet Du Yu's annotations were unclear. The "Forest of Changes" by Jiao also frequently used Xun to represent falling, and there were countless instances. As for the image of Kan representing "husband," it also became lost.

六、昭五年筮穆子生，遇《明夷》之《謙》，卽離變艮，曰「日之謙當鳥」，艮為鳥，故曰當鳥。乃杜注不知艮鳥象，以離鳥當之，是離當離矣，於之《謙》何涉？是不通也。若《易林》，則以艮為鳥，故讀「黔喙」為「黔啄」。又曰「於人為言，敗言為讒」。「於人為言」者，謂三至五互震也，震為人為言；乃震覆為艮，則言敗矣；《謙》正覆雨震言相背，則讒言矣，全用覆也。乃杜注不知。若《易林》，則遇《謙》卽曰讒也。

Rule six: In the fifth year of Duke Zhao, a divination was made for the birth of Shu Sun Mu Zi, resulting in the hexagram "Mingyi" transforming into "Qian." This transformation occurs when the lower trigram of "Mingyi," Li (Fire), changes into Gen (Mountain). The divination text says, "The sun's humility is like a bird," since Gen represents a bird, thus "when it is a bird." Du Yu's commentary fails to recognize that Gen can represent a bird, and instead interprets Li as bird, leading to Li being interpreted as Li, which has nothing to do with the transformed hexagram "Qian." This makes no sense. However, the "Jiao's Forest of Changes" interprets Gen as a bird, thus reading "Qianzhuo" in the "Shuo Gua Zhuan" as "Qianzhuo" (black-beaked birds). The divination text also says, "speaking for others, speaking falsehoods is slander." "Speaking for others" refers to the mutual trigrams of the third to fifth lines of "Qian" forming Zhen (Thunder), which represents people and speech. When Zhen is viewed upside down, it becomes Gen, meaning "speech" is ruined. The hexagram "Qian" viewed upright is Zhen, and viewed upside down is still Zhen, resulting in two "speeches" opposing each other, forming slander. The entire passage makes use of inverted images. Du Yu's commentary fails to understand this, but "Jiao's Forest of Changes" immediately associates slander with the hexagram "Qian."

七、成十六年晉筮與楚戰，遇《復》，曰「南國蹙，射其元王，中厥目」。《復》下震為南，坤為國，故曰南國；震為射，故射其元。震南震射之象，解易者皆不知。又乾為元、首也，為王，乾位南，故自北射中元王，而杜注不知。若《易林》則均知之。

Rule seven: In the sixteenth year of Chenggong, the State of Jin cast a divination to engage in battle with Chu and obtained the hexagram "Fu" (Return). The divination text says, "The southern state is squeezed, shoot its chief king, and hit his eye." The lower trigram of "Fu" is Zhen, which represents the south; the upper trigram is Kun, which represents the state, so it is said "the southern state." Zhen also represents shooting, so it is said "shoot its chief." The images of Zhen representing the south and Zhen representing shooting are not understood by those who interpret the Book of Changes. Moreover, Qian represents "original" (the first) and also "king," and Qian is located in the south, so it is from the north to shoot the original king in the south. Du Yu's commentary does not understand this, but the "Forest of Changes" by Jiao fully understands it.

孟氏逸象，傳者多寡不同，一三百餘象，一四百餘象。杬氏云：以兩漢經師各守師說，故多寡不同。惟先儒謂此象傳自焦氏，今以《易林》考之，焦氏所用極要之象，此皆無之，傳自焦氏似不然也。又此象採自本經，頗有誤者，推其解皆虞義。如焦以艮為虎，與九家合，此以坤為虎；焦以震為鶴，此以離為鶴；焦以震為孕，此以離為孕，顯皆虞氏詁經之誤解。故吾疑此象純為虞仲翔所輯，否則後儒採自虞注中，而未必為孟氏也。焦氏易傳自孟氏，如此象為孟氏所輯，豈有《左傳》之象焦氏皆知，孟氏反不知哉？此其證也。茲從其多者録之，至其義有可疑，或與《易林》異者，則隨文注出，以資參考。

The strange images (xiang) transmitted by Meng Xi differ in number among different versions: some have over three hundred images, others over four hundred. Yuan Shi said this was because the scholars of the Han dynasty each followed their own teachers' interpretations, hence the differences in quantity. Earlier scholars thought these images were passed down from Jiao Yanshou. But when we examine the "Jiao's Forest of Changes," we find that the most important images used by Jiao are entirely absent here, so it is unlikely they were transmitted from Jiao. Moreover, these images are taken from the original text of the "Zhou Changes," and there are some errors in their selection. When examining their explanations, they all use Yu Fan's interpretations. For example, Jiao Yanshou took Gen (mountain) as tiger, which agrees with Xun Shuang's nine schools, but here it is Kun (earth) that is taken as tiger. Jiao took Zhen (thunder) as crane, but here Li (fire) is taken as crane; Jiao took Zhen as pregnant, but here Li is taken as pregnant. Clearly these are misunderstandings from Yu Fan's interpretation of the classics. Therefore, I suspect these images were purely compiled by Yu Fan, or else later scholars took them from Yu Fan's annotations, and they may not really come from Meng Xi. Jiao Yanshou's "Changes" was transmitted from Meng Xi. If these images were indeed compiled by Meng Xi, how could it be that the images in the "Zuo Zhuan" were fully understood by Jiao but not by Meng Xi? This is evidence. Now I will transcribe the version with more images, noting those with questionable meanings or differing from the "Forest of Changes," for reference.

乾為王、先王、明君、人、大人、聖人、賢人、君子、武人、行人、物、易、立、直（九家）、敬、畏、威、嚴、剛堅、道、德、盛德、行、性（卽乾元）、精、言（九家）、信、揚善、善、積善、良、仁、愛、忿、生、祥、慶、天休、嘉、福、介福、祿、先、始、知、大、盈、蔑、肥（此與上武人皆虞氏誤象）、好施、利、清、治、大謀、高、揚、宗、族、高宗、甲、老、舊、古、大明（乾，日也，兼月言者非）、遠、郊、野、門、道門、百歲、頂、朱、衣（九家）、圭、蓍、瓜、龍（九家）。

Now I will record the entries according to the version with more emphasis on the symbolic and numerical aspects, starting with the Qian hexagram. The missing symbolic interpretations of Qian include: king, former kings, enlightened rulers, people, great men, sages, virtuous men, gentlemen, warriors, travelers, things, the Book of Changes, establishment, straightness (this symbol is also found in the nine schools including Xun Yu Fan), respect, fear, authority, strictness, firmness, the Way, virtue, great virtue, conduct, nature (which corresponds to the "Yuan" in the Qian hexagram), essence, speech (also found in the nine schools), trustworthiness, promoting goodness, goodness, accumulation of goodness, goodness, benevolence, love, anger, birth, auspicious signs, celebration, heavenly grace (goodness bestowed by heaven), joy, blessing, great blessing, official rank, first, beginning, knowledge, greatness, fullness, contempt, fat (the symbols of "fat" and "warrior" are both incorrectly interpreted by Yu Fan), generosity, benefit, clarity, governance, great strategy, high, rising, clan, family, great ancestor, Ji (a heavenly stem), old, old, ancient, great brightness (Qian represents the sun, and the moon is also mentioned in the interpretation, which is incorrect), distant, outskirts, field, gate, gate of the Way, hundred years, top, red, clothing (also found in the nine schools), jade bi (a ceremonial jade), chi (a type of herb used for divination), melon, dragon (also found in the nine schools).

坤為臣、順臣、民、萬民、姓、小人、邑人（誤）、鬼、形、身、牝、母、躬、我、自、至、安、康、富、財、積、聚、萃、重、致、用、包、寡、徐、營、下、容、裕、虛、書、邇、近、疆、無疆、思、惡、理、體、禮、義、事、業、大業、庶政、俗、度、類（誤象）、閒、藏、密、默、恥、欲、過、丑、積惡、迷（九家）、弒、亂、怨、害、遏惡、終、永終、敝、死、喪、冥、晦、夕、莫夜、暑、乙、年、十年、戶、義門、闔戶、閉關、盍、土、階、積、土田、邑、國、邦、大邦、萬國、異邦、方（九家）、鬼方、裳（九家）、紱、車、器、缶、輹（誤象）、囊、虎（虞氏誤象）、兕、黃牛、牝牛。九家帛、漿象，此無。

The second is the Kun hexagram. The symbolic meanings associated with Kun include: subject, obedient subject, people, all people, surname, commoner, people of the town (this symbolic meaning is incorrectly recorded), ghost, form, body, female (female sex), mother, self, me, myself, ultimate, peaceful, healthy, wealthy, wealth, accumulation, gathering, weight, to achieve, to use, to include, few, slow, to plan, lower, to accommodate, ample, empty, book, near, close, boundary, boundless, thought, evil, order, body, ritual, righteousness, affair, career, great career, various government affairs, custom, measure, kind (incorrect symbolic meaning), restraint, concealment, silence, shame, desire, excess, disgrace, accumulation of evil, confusion (also found in the nine schools), regicide, chaos, resentment, harm, to suppress evil, end, permanent end, decay, death, loss, darkness, dusk, evening, night (i.e., "dusk," meaning the time when the sun sets and it gets dark), heat, Yi, year, ten years, door, righteous door, closed door, closing the gate, to combine, earth, step, accumulation, land, field, town, country, state, great state, all states, foreign state, region (also found in the nine schools), the region of ghosts, skirt (also found in the nine schools), sash (a ribbon used to tie the seal), carriage, vessel, jar, the part of the carriage axle (this is an incorrect symbolic meaning), bag, tiger (this is a wrong symbolic meaning taken by Yu Fan),兕 (a fierce beast resembling a bull with a single horn), yellow ox, female ox. The nine schools also include the symbolic meanings of silk and soup, which are not included here.

震為帝、主、諸侯、人、士、兄、夫、元夫、趾、出、行、徵、作、遂、驚走、警衛、定、百、言、講議、問、語、告、響、聲、音、鳴、夜、交（疑）、徵、反、後、後世、從、守、左、生、嘗、緩、寬仁、樂、笑、喜笑、笑言、道、際、祭、鬯、禾稼、草莽、鼓（九家）、筐、馬、麋鹿。九家有玉、鵠，此無。巽為命、命令、號令、教令、誥、號、號咷、處女、婦、妻、商旅、隨、入、處、伏、列、齊、同、交、進、退、舞、谷、長木、苞、楊、果木、芽、白芽、蘭、草木、草莽、杞、葛藟、薪、庸（卽墉）、床、繩、帛、腰帶、繘、蛇、魚、鮒。九家有鸛象，此無。

The next are the trigrams Zhen and Xun. The extraordinary images of Zhen include: Emperor, ruler, feudal lords, people, scholars, elder brother, husband, great man (a virtuous man), foot, going out, traveling, marching, starting, succeeding, alarm, running, guarding, settling, hundred, speech, discussion, inquiry, speaking, telling, echo, sound, voice, crying, night, union (this image is questionable), marching, returning, later, later generations, following, guarding, left, birth, tasting, slow, leniency, joy, laughing, smiling, joyful speech, path, boundary (place of meeting), worship, and the sacrificial wine used in worship. The Nine Schools of Xun add the images of jade and crane, which are not included here. The extraordinary images of Xun include: command, order, decree, proclamation, edict, cry, wailing, maiden, wife, spouse, merchants, following, entering, residing, lying low, array, alignment, same, union, advancing, retreating, dancing, grain, tall tree,丛生 grass, willow, fruit tree, sprout, white sprout, orchid, grass and trees, grassland, mulberry (a type of willow), and vine. The Nine Schools of Xun add the image of stork, which is not included here.

坎為聖（鄭玄《周禮》注：聖，通也。《洪範》「睿作聖」，睿，明也，水明而無不通，故為聖。張惠言謂得乾二，非）、雲、玄雲、川、大川（紀磊謂此象非）、河、心、志、思、慮、憂、謀、惕、疑、艱、蹇、恤、悔、逖（此以逖為憂，顯為虞義）、忘、勞、濡、涕、洟、眚、病、疾病、疑疾、災、破、罪、悖、欲、淫、寇盜、暴、毒、瀆（《說卦》）、孚、平、法、罰、獄、則、經、習、入、內、聚、脊、要、臀、膏、陰夜、歲、三歲、尸、酒、木、叢木、叢棘（九家）、棘匕、穿木、校、弧、弓彈、車、馬。九家有為宮、為律、為可、為棟、為狐、為桎梏，此無。

The extraordinary images associated with the trigram Kan (Water) include: sage, cloud, dark cloud, river, great river, river, heart, will, thought, consideration, worry, plan, vigilance, doubt, hardship, difficulty, care, regret, distant (this is interpreted as worry, clearly derived from Yu Fan's view), forgetfulness, toil, dampness, tears, nasal discharge, calamity, illness, illness and worry, disaster, destruction, guilt, disorder, desire, excess, robbers, violence, poison, violation (as mentioned in the "Commentary on the Hexagrams"), faith, peace, law, punishment, court case, rule, standard, practice, entry, inside, gathering, spine, waist, buttocks, fat, darkness, night, year, three years, corpse, wine, wood, thick wood, thorny wood (also mentioned by the nine schools), thorny spear (a spoon made of Chinese date tree wood), to pierce wood, restraints (a type of枷械), bow, bowstring, chariot, horse. The nine schools also mention additional images: palace, musical scale, possibility, beam, fox, restraints, which are not included here.

離為女子、為婦、孕（《易林》以震為孕，此似誤）、惡人、見、飛、爵、日、明、光、甲、黃、戎、折首、刀、斧（《易林》以兌為斧詁易，義長）、資斧、矢、飛矢、黃矢、綱、罟、甕（《易林》以震為甕）、鳥、飛鳥、鶴（此誤解《中孚》而取）、隼（此誤解《解》上六而取）、鴻（此誤解《漸》鴻而取）。九家有牝牛象，此無。虞翻注《離》彖，謂以離為牝牛為俗說，豈知《左氏》明曰純離為牛，《左氏》亦俗說乎？由此證虞翻未見《左傳》，又以證孟氏逸象純為虞氏逸象。

The extraordinary images associated with the trigram Li include: woman, wife, pregnancy (the "Yi Lin" uses Zhen for pregnancy, which seems to be an error here), evil person, seeing, flying, cup, sun, brightness, light, Jia, yellow, war, cutting off the head, knife, axe (the "Yi Lin" uses Dui for axe to explain the classics, with longer reasoning), means of subsistence, arrow, flying arrow, yellow arrow, net, trap, jar (the "Yi Lin" uses Zhen for jar), bird, flying bird, crane (this is a misunderstanding of the Zhongfou hexagram), falcon (this is a misunderstanding of the Jiegua hexagram's upper sixth line), wild goose (this is a misunderstanding of the Jiegua hexagram's goose). Xu Jiuzia also mentions the image of a female ox, which is not included here. Yu Fan's commentary on the Li hexagram's zhuang ci says that taking Li as a female ox is a common saying; but the "Zuo Zhuan" clearly states that pure Li (Li below and above) represents an ox. Could the "Zuo Zhuan" also be a common saying? This shows that Yu Fan had not seen the "Zuo Zhuan," and also proves that the so-called Mengshi extraordinary images are in fact merely Yu's own extraordinary images.

艮為弟、小子、君子、賢人、童、童蒙、僮僕、官、友、閽、時、豐、星、沫、霆、果、慎、節、待、制、執、小、多、厚、取、舍、求、篤實、道、門庭、宗廟、社稷、鼻（九家）、肱、背、腓、皮、膚、小木、碩果、豹、狼、小狐、尾。九家有為虎、為狐二象，此無。虞氏以坤為虎，訖不知艮虎象，豈知《易林》及九家皆以艮為虎。後郭璞又以兌為虎，兌西方虎宿，又兌為剛魯、為毀折，義亦勝於坤。兌為妹、妙、妻、朋友（此虞氏不知朋友真詁誤取，與類同）、講習、小、少、刑人、密、通、見、右、下、少知、契。九家有為常、為輔頰二象，此無。

The extraordinary images associated with the mountain (Gèn) include: younger brother, young person, gentleman, virtuous person, child, child who is learning, servant, official, friend, gatekeeper, time, abundance, star, foam, thunder, fruit, cautiousness, restraint, waiting, control, holding, small, many, thick, taking, choosing, seeking, sincerity, way, gate and courtyard, ancestral temple, state and people, nose (also found in the nine schools), upper arm, back, calf, skin, body, small tree, large fruit, leopard, wolf, small fox, tail. The nine schools of Xun (Sūn) also include two additional images: tiger and fox, which are not listed here. Yu Fan associated the earth (Kūn) with the tiger, but never realized that the mountain (Gèn) also has the image of a tiger. In fact, both the Forest of Changes (Jiāo Shì Yì Lín) and the nine schools associate the mountain (Gèn) with the tiger. Later, Guo Pu associated the lake (Duì) with the tiger — since the lake (Duì) is located in the western position of the white tiger star mansion, and the lake (Duì) represents strength and coarseness (the Commentary on the Hexagrams says "strong and coarse"), and destruction, it is more appropriate to associate the lake (Duì) with the tiger than the earth (Kūn). The extraordinary images associated with the lake (Duì) include: younger sister, skillful, wife, friend (this is an incorrect interpretation by Yu Fan, who misunderstood the true meaning of "friend," similar to the case of the earth (Kūn) "class" image mentioned earlier), study and discussion, small, few, executioner, secrecy, communication, sight, right, lower, little knowledge, agreement. The nine schools of Xun (Sūn) also include two additional images: constant and auxiliary cheek, which are not listed here.

除《說卦》外，凡《左氏》所用之象、九家逸象，《易林》無不知之，無不用之。至孟氏逸象，則《易林》不與盡同。然較其義於經，則《易林》無滯義；而孟氏逸象，則用於此而合者，用於彼常不合，如以離為斧，《旅》斧可解，《巽》斧遂不合，於是虞翻命卦再三變，以就其象。夫一卦可變為六十四卦，尚何求而不得乎？經義之不明，此等曲說障之也。

In addition to the "Commentary on the Figures" (Say Gua Zhuan), Jiao's Forest of Changes (Jiao Shi Yi Lin) does not fail to know or use any of the images used in the "Zuo Zhuan" or the nine schools of Xu Shuang's lost images. As for Meng Xi's lost images, the Forest of Changes does not fully agree. However, when comparing them with the classic text, the images in the Forest of Changes are always coherent and without obstruction, while Meng Xi's images are inconsistent. For example, taking Li as an axe, the phrase "obtain his tools" in the fourth line of the Traveler hexagram (Lv) makes sense, but when it comes to the top line of the Wind hexagram (Shun), "losing his tools" (the hexagram has Shun both above and below, with no Li), it does not fit. Thus Yu Fan had to change the hexagram repeatedly to accommodate his image. But a single hexagram can transform into sixty-four hexagrams; what image could be out of reach? The obscurity of the classic meaning is precisely obscured by such forced interpretations.

焦氏易傳自孟氏，以西漢時之重師承，豈有焦氏故背其說而立異如此哉？故夫孟氏逸象，純為虞氏一家之說，可斷言也。乃先儒又有謂此逸象傳自焦氏者，今以《易林》考之，重要之象迥不相同，傳自焦氏之說，似尤無稽。茲將《易林》失傳之象，標出如左。

Jiao Yanshou's study of the Book of Changes was passed down from Meng Xi. Considering how highly the Western Han scholars valued their teachers, it would be unreasonable to think that the Jiao school deliberately deviated from their teacher's teachings to such an extent. Therefore, it can be concluded that Meng's lost images are merely the views of Yu Fan alone. However, some previous scholars have suggested that these lost images were passed down from the Jiao school. When we examine the "Forest of Changes" by Jiao, the most important images are entirely different, making the claim that they were passed down from Jiao even less credible. Now, I will list below the lost images preserved in the "Forest of Changes."