The "Well" hexagram, line nine two, says "shooting minnows in the well valley" and "the jar is broken and leaking." (Also including "the bottle is weak.")

井九二井谷射鮒甕敝漏解羸其瓶附。二至四兌，兌通艮，故曰谷，易林凡遇艮卽曰谷，其證也。巽為魚，二體巽，故曰鮒。巽對震，故曰射。自左氏震為射之象失傳，於是易之言射，自東漢以來皆不知射象何屬。豈知解上震，解上六曰射隼，卽謂震也，左氏復射之所本也，而易林用之尤多。

The Hexagram of the Well, line nine two says, "Digging a well in the valley to catch small fish, the jar is broken and leaking." (Attached is the Hexagram Statement: "The bottle is broken.") The second to fourth lines of the Hexagram of the Well form the intercalary Hexagram of the Lake. The Lake is connected to the Mountain, and the Mountain represents a valley, hence the term "valley" ("谷"). In Jiao's Forest of Changes, whenever the Mountain appears, it is referred to as "valley," which is clear evidence. The Wind represents fish, and since line nine two is in the lower trigram of the Wind, it refers to "small fish" ("鲋"). The opposite trigram of the Wind is the Thunder, and Thunder represents shooting, hence "shooting." Since the image of "shooting" from the Thunder in the Zuo Zhuan has been lost, since the Eastern Han dynasty, whenever the Zhou Changes mention "shooting," people have not known which hexagram the image of shooting belongs to. They do not realize that the Hexagram of Release has the Thunder as its upper trigram, and the sixth line at the top of the Hexagram of Release says "shooting the falcon," which refers to the Thunder. This is also the basis for the image of "shooting the king's head" in the divination statement of the Hexagram of Return recorded in the Zuo Zhuan. The Forest of Changes uses this image especially often.

又易林每遇震，則以為盆、為尊、為瓶，則甕之為震無疑也。敝漏者，巽下斷也。易林大壯之萃云「空穿漏敝」，又夬之姤云「山石朽敝」，姤下巽，巽下虛，故朽敝；萃互巽，巽下斷，故漏敝。由易林推之，易敝漏之象非巽莫屬矣。

In Jiao's Forest of Changes, whenever the Trigram Zhen appears, it is interpreted as a basin, a vessel, or a bottle. Therefore, the image of a jar is clearly associated with Zhen. As for "broken and leaking," this is because the lower yao of the Trigram Xun is broken (the lower yao of Xun is yin, hence it is empty). In the Forest of Changes, the line under Da Zhuang and Cui says "empty, pierced, leaking, and worn out," and the line under Gua and Guo says "mountains and stones decayed and worn out." The lower trigram of Guo is Xun, and since Xun is empty, it is said "decayed and worn out." The middle yao of Cui forms Xun as an intervening trigram, and since Xun is broken, it is said "leaking and worn out." From the Forest of Changes, we can infer that the image of "broken and leaking" in the Zhou Changes must belong to Xun.

九二上無應與，鮒者小魚，谷者幽隱之地，井谷射鮒，必無得矣。震甕原可汲井水，今為巽甕而無當，必敝漏矣。象曰無與，釋其故也。自東漢以來，祗知鮒象，其餘各象皆未能知，故詁之皆誤。又彖曰羸其瓶，亦以對象震為瓶，巽下虛為羸。羸，敗也。舊說以離為瓶，非也。

Nine in the Second has no corresponding line above. "Fù" refers to a small fish, and "gǔ" refers to a deep and secluded place. Shooting at a small fish in a well and deep valley will certainly result in nothing. The image of 《Zhen》 (Thunder) originally represented a jar that could draw water from a well, but now it has been replaced by the image of 《Xun》 (Wind), which represents a jar that is not functional, and thus must be broken. The 《Image Commentary》 says "wu yu" (no response), which explains this situation. Since the Eastern Han dynasty, commentators have only understood the image of "fù" (small fish), but failed to comprehend the other images, so their interpretations are all wrong. Furthermore, the 《Hexagram Statement》 says "lei qi ping" (the jar is broken), which is also using the image of 《Zhen》 as the jar and the emptiness of 《Xun》 below as "lei" (broken). "Lei" means broken or ruined. The old interpretation that used 《Li》 (Fire) as the jar is incorrect.

革九五虎變上六豹變解。此以易林旁通之例證之，虎豹之象皆謂對象艮也。後獨來知德說與易林合。左傳史蘇云「震之離，亦離之震」，卽此義也。

The interpretation of the line "Great Man's tiger transformation" in the line Nine in the Fifth of the Hexagram "Revolution" and "Gentleman's leopard transformation" in the line Six at the Top of the same hexagram should be verified through the principle of mutual transformation in Jiao's Forest of Changes. The images of tiger and leopard both refer to the hexagram "Mountain" (Gèn). The upper trigram of the hexagram "Revolution" is "Lake" (Duì), which is transformed into "Mountain" (Gèn) through mutual transformation. The hexagram "Mountain" represents tiger and leopard. Later scholars only Lai Zhide's interpretation agrees with that of the Forest of Changes. The record in the "Zuo Zhuan" regarding the year 15 of Duke Xian's reign mentions that the diviner Shi Su said "Shaking transforms into Fire, and Fire transforms into Shaking," which exactly expresses the meaning of the mutual transformation of hexagram structures.

革彖傳水火相息二女同居其志不相得解。舊解此者，皆謂火炎上、澤潤下為志不相得。若以泰、既濟例之，此正相得也，舊說誤也。又彖傳曰水火相息，亦正謂澤潤下火火上為相息，相息卽既濟也，與水火相逮、水火不相射同也。幾見易謂水火有相滅者乎？虞氏以火志上、水志下詁不相得，失易旨矣。

The Commentary on the Judgment of the Hexagram 41, "Revolution," says, "Water and fire mutually extinguish each other," and "Two women living together, their aspirations do not harmonize." Previously, interpretations of these sentences have said that fire rises upward and the marsh descends downward, so they are called "aspirations not harmonizing." However, if we compare this with the meanings of the Hexagram 42, "Great Passage," and the Hexagram 63, "Completion," this should actually be "mutual harmony," and the old interpretation is wrong. Moreover, the Commentary on the Judgment says "water and fire mutually extinguish each other," which actually refers to the marsh descending downward and fire rising upward, and they interact and complement each other. "Mutually extinguishing" is the meaning of "Completion," and it is the same as what the Commentary on the Changes says, "water and fire mutually reach each other" and "water and fire do not oppose each other." How can the Zhou Changes ever have said that water and fire mutually destroy each other? Yu Fan's interpretation of "aspirations not harmonizing" as fire's aspiration going upward and water's aspiration going downward has lost the original meaning of the Book of Changes.

不相得之故，據易林晉之革云「邯鄲反言」，以二至上正反兩兌相背，故曰反言。又履之革云「訛言妄語，轉相詿誤」，亦以兩兌相背，故曰訛妄。夫曰反言、曰訛妄，則志不相得矣。坎為志，二至上互大坎，上下卦共之，故曰志不相得，不必如虞說，使四變陰成兩坎然後為志也。此亦二千年之誤解，由易林而明也。

As for the reason of "disagreement of wills," according to the entry "Hanyang Fanyan" in the "Forest of Changes" by Jiao, it says that this is because in the "Geh" hexagram, the second line to the top line consists of one positive and one negative "Dui" trigrams facing each other, hence "reverse speech." Another entry, "Lu" and "Geh," says "false speech and reckless talk, passing on errors," again due to the two "Dui" trigrams facing each other, hence "false and reckless." Since it speaks of "reverse speech" and "false and reckless," this indicates a lack of harmony in will. The "Kan" trigram represents will, and in the "Geh" hexagram, the second line to the top line forms a "Da Kan" trigram, shared by the upper and lower hexagrams, hence "their wills do not harmonize." There is no need, as Yu Fan suggested, to change the fourth line to a yin line, forming two "Kan" trigrams, in order to have the image of "will." This has been a misunderstanding for two thousand years, clarified only by the "Forest of Changes."

革九三革言三就九四改命吉皆用覆象。此以易林用覆之例推之。革中爻乾為言，兌為口為言，而二至四覆兌亦為言。就者，至也，言上下往反，人皆以為宜革也，故曰有孚。巽為命，改命者，言四至上反巽為兌，故曰改命，卽湯武革命也。

In the "Revolution" hexagram, the line nine in the third, "Revolutionary speech thrice converges," and the line nine in the fourth, "Change of destiny brings good fortune," both employ the concept of reversed imagery. This should be understood according to the examples of reversed imagery in the "Forest of Changes" by Jiao. In the "Revolution" hexagram, the middle and interacting lines form the hexagram "Heaven." "Heaven" represents speech; "Lake" represents mouth and also speech. The lines two to four form the reversed body of "Lake," which is "Wind," and "Wind" also represents speech. "Converges" means "arrives," indicating that speech goes up and down, coming and going, and everyone believes that change is necessary, hence "having sincerity" (being trusted by the people). "Wind" represents destiny; the phrase "change of destiny" refers to the lines four to top forming the reversed body of "Wind," which becomes "Lake." Since the destiny of "Wind" has been reversed, it is called "change of destiny" — that is, the meaning of the revolution by Shang Tang and King Wu of Zhou.

革己日乃孚說。吳虞翻卽讀為戊己之己，至王弼乃讀為卒事之已，後王夫之又讀為辰巳之巳。然傳曰「己日乃孚，革而信之」，則傳似亦讀為戊己之己。古人萬事皆麗於五行，信屬土，土居中央，說文「己，中宮也」，洪範以思屬土，離納己，己土，故曰革而信。又爻詞獨六二曰己日乃革，二，離之正中也。又三至五干，乾亦為信，故三五皆當位有應予，皆孚而吉；四不當位無應予，亦有孚而吉，則以信於己日也，卦信而後革也。己土為信，乾亦為信，故六爻皆吉，此可以定其讀也。

The "Revolution" hexagram says, "On the sixth day, trust is established." The Three Kingdoms period Wu scholar Yu Fan interpreted the character "己" as "戊己," but Wang Bi later read it as "already completed" (already). Later, Wang Fu Zi read it as "si" from the "chen si" (hour of the snake). However, the "Commentary on the Judgment" says, "On the sixth day, trust is established, revolution is trusted." It seems the "Commentary on the Judgment" also reads "己" as "戊己." In ancient times, everything was connected with the Five Phases. "Trust" belongs to earth, and earth is in the center. The "Shuo Wen Jie Zi" says, "己 is the central palace." The "Shang Shu · Hong Fan" assigns "thought" to earth. The "Li" hexagram includes "己" in its trigrams, and "己" is earth, so it says "revolution and trust." Now looking at the line statements, only the second line says, "On the sixth day, revolution occurs." The second line is the central position of the "Li" hexagram. Also, the third to fifth lines form the "Qian" trigram, and "Qian" is also associated with trust. Therefore, the lines nine three and nine five are in proper position and have corresponding lines, and they are all auspicious because they have trust. The line nine four is not in proper position and has no corresponding line, yet it is also auspicious because it relies on trust from the "sixth day." "己" as earth represents trust, and "Qian" also represents trust, so all six lines are auspicious. Based on this, we can determine the correct reading of the character "己."

鼎象解。彖傳曰「鼎，象也」，言卦之命名取卦象也。而二千年來說鼎象者無一能合，獨端木國瑚說能與易林例合。易林固視本象與對象相通也，故見巽鼎下卦，卽如見震，屯下震為鼎足，震數又三，尤合；遇乾鼎下互，卽如遇坤，坤為鼎腹；通兌鼎上互，卽如遇艮，艮為鼎肩；遇離鼎上卦，卽如遇坎，坎為鼎耳。凡鼎之象，自下而上，無一不合。

The interpretation of the image in the Hexagram of the Cauldron. The Commentary on the Judgment says, "The Cauldron is an image," meaning the name of this hexagram is derived from its image. However, for two thousand years, no one has given a satisfactory explanation of the image of the Cauldron, except for the view of Duanyu Guohu, which is consistent with the principles of Jiao's Forest of Changes. The Forest of Changes originally treats the primary image and the secondary image as mutually connected. Therefore, seeing the lower trigram of the Cauldron, Xun, is equivalent to seeing Zhen. The lower trigram of the Hexagram of the Initial Struggle is Zhen, and Zhen represents the legs of the Cauldron. The number of Zhen is three, which especially matches the three legs of the Cauldron. When encountering the lower interacting trigram of the Cauldron, Qian, it is equivalent to encountering Kun. Kun represents the body of the Cauldron. When encountering the upper interacting trigram of the Cauldron, Dui, it is equivalent to encountering Gen. Gen represents the shoulder of the Cauldron. When encountering the upper trigram of the Cauldron, Li, it is equivalent to encountering Kan. Kan represents the handle of the Cauldron. Every part of the image of the Cauldron, from bottom to top, is perfectly consistent.

自旁通失傳，人不知鼎象全在屯。鄭玄以乾金兌澤中含水為說，信如是也，大過亦可象鼎，革亦可象鼎矣。大過乾金兌澤，亦中含水也；革下火巽木乾金兌澤，亦中含水也。乃易不以為象者，誠以大過與革，皆與鼎足鼎耳之象不合也。彖傳曰「鼎，象也」，以無第二二卦可以為象也。

Since the principle of mutual transformation (旁通) was lost, people no longer knew that the image of the "Ding" hexagram actually fully corresponds to the "Zun" hexagram. The combined image of the "Ding" hexagram through mutual transformation exactly matches the structure of the "Zun" hexagram. Zheng Xuan explained it by using the "Qian" (Heaven) metal and "Dui" (Lake) marsh, with water in the middle. If this were true, then the "Da Guo" and "Ge" hexagrams could also represent the image of a cauldron. The "Da Guo" hexagram contains "Qian" metal and "Dui" marsh, with water in the middle; the "Ge" hexagram has fire in its lower trigram, along with "Xun" wood, "Qian" metal, and "Dui" marsh, with water in the middle. However, the "Zhou Yi" does not use them to represent the image of a cauldron, because both "Da Guo" and "Ge" do not match the image of a cauldron's legs and handle. The "Commentary on the Judgment" says "Ding, an image," precisely because there is no other hexagram that can serve as the image of a cauldron.

此其義創於端木國瑚，而引而申之者杭辛齋也。惟杭氏尚不知易與易林視本象與對象往復相通之旨，其所駁舊說則是，所說鼎象亦是，至鼎象之何以在屯，則未明澈也。然端木氏之靜悟優矣。毛西河以巽股兩開為趾，尤非。

This view was first proposed by Du Menghu and further developed by Hang Xinzhai. However, Hang did not fully understand the principle of the Zhou Changes and the Yi Lin, which regard the original image and the corresponding image as mutually connected and interpenetrating. He criticized the old views correctly, and his interpretation of the tripod image was also correct. Yet he did not thoroughly explain why the tripod image appears in the Tun hexagram. Nevertheless, Du Menghu's insights, gained through careful contemplation, were indeed profound. Mao Qiling, who interpreted the two branches of Xun as the legs of the tripod, was even more mistaken.

鼎初六鼎顛趾利出否得妾以其子及象曰從貴解。自東漢至清，皆宗虞義，謂初應四，大壯震為趾，折入大過（鼎初至五大過，兌毀折，故曰折入大過），大過顛也，故鼎顛趾。後之說者小有異同，總不出此義。豈知鼎之象在屯，鼎之爻詞亦時時取象於屯。

The first line of the Hexagram of the Cauldron, "The cauldron's foot is overturned, it is advantageous to expel the obstruction, obtaining a concubine with her son," and the Image Commentary, "Following the noble," have been followed since the Eastern Han Dynasty until the Qing Dynasty according to Yu Fan's interpretation: the first line corresponds with the fourth line. The Great Strength hexagram contains the Zhen trigram as the foot, which is transformed into the Great Overturning hexagram (the first line to the fifth line of the Cauldron hexagram form the Great Overturning hexagram; the Dui trigram represents destruction, hence "entering the Great Overturning"). The Great Overturning hexagram has the meaning of overturning, hence "the cauldron's foot is overturned." Later commentators have slight variations, but they all follow this approach. They do not realize that the image of the Cauldron hexagram is from the Zun hexagram, and the line statements of the Cauldron hexagram also frequently draw upon the image of Zun.

按易林乾之鼎云「弱足刖跟」，鼎下巽，對震，震為足，震形滅，故曰刖足。又謙之鼎云「狗無前足」，亦以震伏為無足；初二形艮，艮為狗，艮無下爻，形短，故曰無前足，神妙。夫足而曰刖、曰無，則顛趾矣。顛，隕也，落也，易林每以巽為隕落，是其義也。鼎趾顛則鼎僕，故利出否。否者，惡也，坤為惡，震出，皆指對象也。巽為反兌，兌為妾，而巽伏震，震子，故曰得妾以其子，言遇巽卽遇震，仍用旁通，非如虞說四動成震為子，祇演空象，不顧經義也。

According to Jiao's Forest of Changes, in the entry on the "Ding" hexagram of the "Qian" hexagram, it says "weak feet with the heel cut off": the lower trigram of the "Ding" hexagram is "Xun", and the object trigram is "Zhen". "Zhen" represents feet, but now "Zhen" is hidden, so it is said "the foot is cut off". In another entry on the "Ding" hexagram of the "Qian" hexagram, it says "the dog has no front feet", also taking "Zhen" being hidden as having no feet. The first and second lines form the shape of "Gen", and "Gen" represents a dog, but "Gen" is missing its lower line, so its form is incomplete, hence "no front feet" — the precision of taking images is like this. It says the foot is cut off, and also says there is no foot, which means "upside down feet". "Upset" means falling or dropping, and the Forest of Changes often uses "Xun" to represent falling, following this meaning. When the feet of the ding overturn, the ding will fall over, hence "favorable to go out of the gate" — "Pu" means filth, "Kun" represents evil, "Zhen" represents going out, all referring to the object. "Xun" is the opposite of "Dui", and "Dui" represents a concubine; while "Xun" contains "Zhen", which represents a son, so it is said "obtaining the concubine through the son". This is saying encountering "Xun" is equivalent to encountering "Zhen", still using the method of mutual transformation, unlike Yu Fan's idea that the fourth line changes to "Zhen" to have the image of a son — that would only produce an empty hexagram, completely ignoring the meaning of the original text.

至象曰「利出否，以從貴也」，乃謂初陰從二陽為從貴。貴不必五，凡陽皆可謂為貴，屯初九曰「以貴下賤，大得民也」，初陽亦可謂貴。乃虞氏必使五變為陽，以實從貴之義。洵如虞說，六十四卦必皆變為既濟而後能說也，有是理乎？又此爻之義皆兼對象言，而以震伏為顛趾，遇巽卽遇震為得子，象尤明晰，乃仲翔竟不用旁通，以初應四大壯震為說，則以師傳中絕也。非易林，孰能正之？

As for the "Image Commentary" saying "It is advantageous to emerge from obscurity, following the superior," it means that the yin of the first line follows the yang of the second line, which is called "following the superior." "Superior" does not necessarily refer to the fifth line; any yang line can be called superior. In the "Gua of Zhun," the "Image Commentary" of the first line says "By the superior descending to the humble, one gains the people," showing that a yang line in the first position can also be called superior. However, Yu Fan insists on making the fifth line a yang line to confirm the meaning of "following the superior." If we truly follow Yu Fan's interpretation, would all sixty-four gua not have to become the "Gua of Already Perfect" to be explained? That would make no sense at all. Moreover, the meaning of this line statement uses both the object and the subject: using the hidden "Zhen" as "upturned foot," and encountering "Xun" as encountering "Zhen" as "having a son," the imagery is especially clear. Yet Yu Fan does not use the method of mutual transformation, but instead explains it by the correspondence between the first line and the fourth line, and by the presence of "Zhen" in "Da Zhuang," because the transmission from the master has been broken. Without the "Forest of Changes" by Jiao, who could correct this?

鼎九二鼎有實我仇有疾不我能卽解。此以易林陰陽相遇為朋友及陽遇陽則阻之例推之，至易解也。乾為實，二之前皆陽，陽遇陽則阻，故象曰慎所之。仇，匹也，詩君子好逑，匡衡引作好仇，是其證，謂五也，陰陽為仇匹。初至五大坎，坎為疾。不我能卽者，言二為三四所疾害，不能應五，故曰不我能卽。然二五究為正應，終得相應而吉也。

The interpretation of the line "The tripod has its contents, my match is ill, unable to approach me" in the hexagram "Tripod" (鼎). This line is easily explained by applying the two principles from Jiao's Forest of Changes: "Yin and Yang meeting are friends" and "Yang meeting Yang meets resistance." The hexagram "Tripod" has an interchanged hexagram of "Heaven," and "Heaven" represents reality, hence "the tripod has its contents." The second line is a Yang line, and all the lines before it are also Yang lines, so Yang meeting Yang meets resistance, hence the Image Commentary says "be cautious in your movement" (be careful where you go). "Match" refers to a suitable partner; in the Book of Songs, "a gentleman's good match" is expressed as "good match," and Huanheng cited it as "good match," which is clear evidence. Here, it refers to the fifth line. Yin and Yang are mutual matches. The first to fifth lines of the hexagram "Tripod" form the great "Kan" trigram, and "Kan" represents illness. The phrase "unable to approach me" means that the second line is harmed by the third and fourth lines, and thus cannot correspond with the fifth line. However, the second and fifth lines are a proper correspondence, so they will eventually correspond and gain good fortune.

乃虞仲翔解仇為讎敵，謂二據初，奪四之婦，故四為二仇；乃三動，四體坎，坎為疾，四之二歴險，故不我能卽。夫以二奪四婦，四為坎險所隔，不能報奪婦之仇，以能卽為尋仇，其說既可哂，而忘二陽五陰相應為相卽，詁亦疏甚矣。且何以解於利涉大川？虞凡遇大川，必以坎當之，此處坎險既能阻四，則彼之坎險不能利涉，亦已明矣，虞不啻自供其誤矣，而後之說易者多用虞說。又陽遇陽則阻之義，自東漢以來知之者鮮，故詁慎所之三字，二千年來皆不知其所謂，殊可慨也。

But Yu Fan interpreted "chou" as "enemy," saying that Nine in the Second occupies the First Line and takes away the wife of Nine in the Fourth, so Four regards Two as an enemy. He also said that after the Third Line changes, the Fourth Line is in the structure of Kan, and since Kan represents danger, Four must go to Two and has to go through peril, hence "not being able to approach me." Taking Nine in the Second taking away the wife of Four, Four being blocked by Kan's danger and unable to avenge the loss of the wife, and interpreting "neng ji" as seeking revenge—this interpretation is already laughable, and he also forgot that the Yang of Nine in the Second corresponds with the Yin of Six in the Fifth, which is "xiang ji" (approaching). His interpretation is too crude. Moreover, how could he explain "beneficial to cross a great river"? Yu Fan always used Kan to represent "great river" whenever he encountered it. Since the danger of Kan here blocks the Fourth Line, then the danger of Kan elsewhere would not be "beneficial to cross," and the reasoning is clear. Yu Fan was essentially admitting his mistake. However, later scholars who interpreted the Book of Changes mostly followed Yu's view. Moreover, the principle that "Yang meets Yang and they block each other" has been known by very few since the Eastern Han Dynasty. Therefore, the three characters "shen suo zhi" (be cautious about where you go) have remained unclear for two thousand years, which is truly regrettable.

鼎九三鼎耳革方雨虧悔說。此以易林用象例之。坎為耳，乃三爻為陽，坎形革，故曰鼎耳革，猶四爻之鼎折足也。四陰位，宜為陰爻成震，乃竟為陽，折入兌，震足毀，故曰鼎折足。乃折足之義人多不知之，耳革之義則不知，多用虞翻說，使三變成兩坎以取耳象。豈知三當位，胡可使之不正？且動成兩坎，耳方多矣，胡云革哉？

The "Ding" hexagram's line nine in the third position says, "The handle of the tripod is changed; rain comes and regret follows." This requires comparison with the symbolic meanings in Jiao's Forest of Changes. The "Kan" trigram represents the ear, but the third line is a yang line. Therefore, the form of "Kan" changes, hence "the handle of the tripod is changed" (the handle has changed). This is similar to the fourth line's statement, "the tripod's foot is broken." The fourth line is a yin position, which should be a yin line representing "Zhen," but it is actually a yang line, thus entering the "Dui" trigram. The foot represented by "Zhen" is destroyed, hence "the tripod's foot is broken." However, the meaning of "broken foot" is not well understood by most people, and the meaning of "changed handle" is even more obscure. Therefore, many people adopt Yu Fan's interpretation, allowing the third line to change into two "Kan" trigrams to obtain the image of the ear. They never consider that the third line was originally in the correct position; how can it be forced to become incorrect? Moreover, after the change into two "Kan" trigrams, the ears become more numerous, so how can it be called "change" (革)?

至方雨虧悔，自來詁者尤不合。吳摯甫先生易說云：「悔，晦也。」證以易林復之鼎云「陰霧作匿，不見白日」，不見白日，虧也；陰霧作匿，晦也。吳讀是也。卦互大坎，故曰曰匿。又按司馬相如子虛賦云「岑崟參差，日月蔽虧」，枚乘七發云「覆虧丘陵」，似皆義取蔽覆虧晦。然則方雨虧悔者，卽方雨晦冥也，易原用大坎也。

As for the phrase 「方雨亏悔」, previous interpretations have been particularly inappropriate. Wu Rulun (styled Zhi Fu) in his work 「Yi Shuo」 says: 「悔」 is the same as 「晦」. He uses the entry from 「Jiao's Forest of Changes」 under the hexagram 「Fu」 changing into 「Ding」, which says 「dark clouds gather and conceal, the sun is not visible」, to illustrate that 「the sun not being visible」 is 「亏」, and 「dark clouds gathering and concealing」 is 「晦」. Wu's interpretation is correct. Since the hexagram 「Ding」 has the mutual transformation of the great 「Kan」, it is said 「to conceal」. Furthermore, according to Sima Xiangru's 「Zi Xu Fu」, which says 「mountains rise high and uneven, the sun and moon are obscured」, and Mei Cheng's 「Qi Fa」, which says 「covering and obscuring the hills」, these all take the meaning of obscuring, covering, and loss of light. Thus, 「方雨亏悔」 means that it is raining and the sky is dark and gloomy. The 「Zhou Yi」 originally uses the image of the great 「Kan」.

鼎初六震子說。易林遵說卦之義，凡但言子者皆指震，無指艮坎者，察之易亦然。易凡言子者四：蒙九二云子克家，以互震也；蠱初六有子考無咎、鼎初六得妾以其子，子皆謂伏震，卽易林本象與對象相通之旨也；中孚九二鶴鳴在陰，其子和之，此子亦謂三至五之覆震也。若易林言小子乾，必專指艮，後察之易亦然。

The line "The 'Zhen' (Thunder) is the Son" in the initial line of the "Ding" hexagram. The "Jiao's Forest of Changes" follows the same principle as the "Shuo Gua Zhuan" when it mentions "Zi" (Son) alone, referring to "Zhen" and not to "Gen" or "Kan". This is also the case in the "Zhou Changes". In the "Zhou Changes", the term "Zi" appears four times: in the second line of the "Meng" hexagram, "Zi ke jia" (the son manages the household), because the interacting lines contain "Zhen"; in the first line of the "Gu" hexagram, "You zi, kao wu jiu" (having a son, the father has no blame), and in the first line of the "Ding" hexagram, "De qie yi qi zi" (obtaining a concubine with her son), both instances of "Zi" refer to the hidden "Zhen", which is exactly the principle of the "Forest of Changes" where the image and the object correspond; in the second line of the "Zhongfou" hexagram, "He ming zai yin, qi zi he zhi" (the crane calls in the dark, its son responds), the "Zi" here also refers to the covered "Zhen" from the third to fifth lines. As for the "Forest of Changes" saying "Xiao zi gan" (the young son dries), such phrases always specifically refer to "Gen" (Mountain), since "Gen" represents the young male, hence "xiao zi". Later examination of the "Zhou Changes" confirms this as well.

故易林之所有，無不本之易，非得孔氏嫡傳如孟喜者以為授受，胡能如斯？而施梁二家之徒黨，既妬孟喜之能陰陽（易本以道陰陽），以形其短，謂田生不絕於孟喜手中，並誣焦延壽之易為得隱士之說，若其傳不自孔門者，而劉向誤信之，班書照書之，豈知皆二家護短之詞哉！宋晁景迂常疑之，而不知皆二家之妬語。

Therefore, all the symbolic images used in the "Yilin" originate from the "Zhou Yi." Without attaining the direct transmission from the Confucian school as Meng Xi did, how could one reach such a level? The disciples of Shi Chou and Liang Qiu He, jealous of Meng Xi's mastery of yin and yang studies (since the "Zhou Yi" itself is about yin and yang), in order to cover up their own shortcomings, claimed that the transmission of Tian Wangsun's teachings had not been cut off in Meng Xi's hands, and falsely accused Jiao Yanshou's "Yi" learning as having been obtained from a reclusive hermit, as if his lineage did not come from the Confucian school. Liu Xiang mistakenly believed these words, and Ban Gu's "Han Shu" copied them down. How could one know that all these statements were merely excuses by Shi and Liang families to cover up their own inadequacies! Chao Shuozhi of the Song dynasty once suspected this, but he still did not realize that all these were false accusations born of jealousy from the Shi and Liang schools.

震上六婚媾有言解。此其義亦二千年長夜矣。第一，不知婚媾之義，而以為姻婭，以為親戚；第二，不知有言為爭訟，及爭訟之象從何而來；第三，更不知婚媾何以有言。易象失傳之害如是。

The hexagram Zhen, line six, "marriage and union have words," signifies a meaning that spans two millennia of darkness. First, the term "marriage and union" originally refers to the mating of male and female, yet it has been mistakenly interpreted as referring to in-laws or relatives. Second, the term "have words" actually means mutual contention and litigation, yet no one can explain from which hexagram the image of contention originates. Third, even less understood is why the matter of marriage would lead to contention. The damage caused by the loss of the Yi's images has reached such a level.

按易林姤之震云「二桃三口」，三口者，上下震，二至四反震，震為口，共三口也。又隨之震云「驪姬讒嬉，譖我恭子」，震二至四反震，與上震相背，故曰讒、曰譖。又蠱之艮云「眾口嘈嘈，雖貴必危」，艮初至五與震二至上同，亦兩震言相背，故曰眾口嘈嘈。凡此皆震為有言之的解也。

According to Jiao's Forest of Changes, in the entry on "Gou" with "Zhen," it says "two peaches and three mouths." The "three mouths" refer to the two Zhen trigrams above and below, plus the reversed Zhen from the second to fourth lines. Since Zhen represents a mouth, altogether there are three mouths. In the entry on "Sui" with "Zhen," it says "Li Ji's slander and flirtation, falsely accusing my respectful son." The Zhen trigram from the second to fourth lines is reversed, and it opposes the upper Zhen trigram, hence the terms "slander" and "false accusation." In the entry on "Gu" with "Gen," it says "numerous mouths clamoring, even the noble will be in danger." The Gen trigram's structure from the first to fifth lines is the same as the Zhen trigram from the second to top lines, which are again two Zhen trigrams opposing each other, hence the phrase "numerous mouths clamoring." All these examples are accurate interpretations of "Zhen represents speech."

婚媾有言者，震長中少三男俱備，無一女象，不能婚媾；又六爻無一爻有應與，尤不能婚媾。故聖人察其象，於最後繫之曰婚媾有言，言陰陽常相求，今三男俱求，故有言。有言者，相爭相訟也。先儒必欲與上文詞義相屬，所以難通也。

The phrase "marriage and union have words" refers to the Zhen hexagram, which contains three young men: the upper and lower trigrams are Zhen, representing the eldest son; the second to fourth lines form Gen, representing the youngest son; and the third to fifth lines form Kan, representing the middle son. There is no female image in the hexagram, making marriage impossible. Moreover, none of the six lines have corresponding lines, so marriage is even more impossible. Therefore, the sage observed this hexagram and added the phrase "marriage and union have words" at the last line. This means that yin and yang usually pursue each other, but now three young men are seeking a wife without a female to match, leading to "having words"—that is, disputes and litigation. Previous scholars insisted on connecting this phrase with the previous text to form a single meaning, but their interpretations have never made sense.

艮彖用中爻九三用中爻兼用對象說。彖云「行其庭，不見其人」，中爻震，為人為行；坎隱伏，故不見。九三云厲熏心，坎為心，亦中爻象；來矣鮮雲坎錯離，故曰熏，則兼用對象也，易林每如此也。

The *Gèn* hexagram's *tuàn cí* uses the middle line and the line nine in the third position, employing both the middle line and the object symbolism. The *Gèn* hexagram statement says, "Walking through the courtyard, one does not see a person." The middle line generates the *Zhèn* hexagram, which represents people and movement, hence "walking." The middle line also generates the *Kǎn* hexagram, which represents concealment, hence "not seeing." The line nine in the third position says, "Dangerous and burning in the heart." The *Kǎn* hexagram represents the heart, and it is also the image of the middle line. Lai Zhide (styled Yixian) says that the opposite hexagram of *Kǎn* is *Lí* (*Lí* represents fire), so "burning" is used—this is an example of using both the middle line and the object symbolism. The *Jiao Shi Yi Lin* often uses this method.

艮彖傳用覆象。凡易象，同體者無不相往來反覆。革九四云改命吉，謂巽覆也；小畜大畜雲輿脫輹，震為輹，卦皆旁通，艮為覆震，故曰脫輹。艮震同體，震為辰，故為時。時在震，故行；時在艮，震反，故不行。震動艮靜，隨時故不失。純以艮震反覆言，與巽之先庚後庚同也。虞氏以上九為靜，九三為動，互震為說，善矣，若以易林往來反覆之旨推之，義未盡也。

The Commentary on the Judgment of the "Mountain" hexagram employs the concept of reversed imagery. All images in the Book of Changes, when the original and reversed forms of the same hexagram are considered, are necessarily interrelated and reciprocal. The fourth line of the "Great Change" hexagram says "changing the destiny is auspicious," referring to the reversed form of the "Wind" hexagram. The hexagrams "Small Accumulation" and "Great Accumulation" both mention "the cart axle is loose," where the "Thunder" hexagram represents the cart axle. Both hexagrams use lateral connection, and the "Mountain" hexagram is the reversed form of the "Thunder" hexagram. When the "Thunder" hexagram is reversed, the cart axle becomes loose, hence the phrase "the cart axle is loose." The "Mountain" and "Thunder" hexagrams are originally the same hexagram (one upright and one reversed). The "Thunder" hexagram is associated with "Chen," which represents "time." Time in the "Thunder" hexagram leads to movement, while time in the "Mountain" hexagram is the reversal of the "Thunder" hexagram, hence no movement. The "Thunder" hexagram represents action, while the "Mountain" hexagram represents stillness. By following the time, movement and stillness are appropriately applied, thus not missing the proper timing. The Commentary on the Judgment entirely discusses the reversal between the "Mountain" and "Thunder" hexagrams, following the same approach as the "Wind" hexagram's discussion of "three days before and three days after the seventh day." Yu Fan used the top line as stillness, the third line as movement, and the interacting lines containing the "Thunder" hexagram to explain this, which is already a good interpretation. However, if we apply the principle of mutual transformation and interconnection from the "Forest of Changes," the meaning is not yet fully explained.

艮六五言有序解。王弼作序，虞作孚，序孚形近，故訛。然六五與六二皆陰，不相應與，彖傳云上下敵應，敵應卽不孚也。然易林晉之艮云「學靈三年，聖且聰明」，則以艮三至上正反兩震言相對，下言如何出，上卽如言而反，故曰學靈。學靈者，學言語，謂下震孚於上震也。又中孚之艮云「噂噂囁囁」，噂囁者，對語貌，似皆於有孚義近。誠以艮三至五之震言，與初至三之覆震體同也，故曰有孚。然則作孚者與易林合也。

The interpretation of the line "speech is orderly" in the sixth line of the "Mountain" hexagram. The Wang Bi version reads "orderly," while the Yu Fan version reads "faith." Since the characters "orderly" and "faith" are similar in form, they may have been confused. However, both the sixth line and the second line are yin lines, and they do not correspond with each other. The Commentary on the Judgment says "the upper and lower lines are in opposition and response," and "opposition and response" means they do not have mutual trust. However, the "Jiao's Forest of Changes" under the "Jin" hexagram mentions "learning to speak for three years, becoming wise and intelligent." This is because the third line to the top line of the "Mountain" hexagram consists of one yang line and one yin line, representing two "Zhen" trigrams, which are in opposition: the lower "Zhen" trigram produces sound, and the upper "Zhen" trigram responds in kind. Therefore, it is said "learning to speak." "Learning to speak" means the lower "Zhen" and upper "Zhen" trigrams have mutual trust. The "Zhongfu" hexagram under the "Mountain" hexagram says "chattering and whispering," and "chattering and whispering" describes the manner of two people conversing, which seems close to the meaning of "having faith." In reality, the "Zhen" trigrams in the third to fifth lines of the "Mountain" hexagram are similar in structure to the inverted "Zhen" trigram formed by the first to third lines, so it is said "having faith." Therefore, the version reading "faith" is consistent with the "Forest of Changes."

漸初六有言解。易林屯之漸云「二人俱東，道路爭訟」，賁之漸云「讒佞所言，語不成全」，益之漸云「伯仲言留，叔子云去」，易林之釋漸有言，可謂明晰矣。有言者，相爭相訟也，故一言留，一言去；否則為讒，左氏云敗言為讒。誠以震為言，震覆為艮，則言敗矣。又三四形兌，兌為言，與下震言相背；而上卦反兌，與下反震復相對；又初與四不相應，故言不一致而爭也。舊詁皆不得解，而虞氏尤非。

The interpretation of the line "There is speech" in the first line of the "Gradual" hexagram. In "Jiao's Forest of Changes," the entry for "Gradual" derived from "Zhen" says "Two people both go east, and they quarrel on the road," and from "Ben" it says "Words spoken by flatterers, speech does not result in fullness." From "Yi" it says "The elder brother says to stay, the younger brother says to go." These interpretations from "Jiao's Forest of Changes" make it clear that "There is speech" refers to mutual contention and litigation, so one says to stay and the other says to go; otherwise, it becomes slander. As "Zuo Zhuan" says, "False words are slander." This is indeed because "Zhen" represents speech, and when "Zhen" is inverted, it becomes "Gen," and speech is thus corrupted. Moreover, the third and fourth lines form the shape of "Dui," which also represents speech, conflicting with the speech represented by the hidden "Zhen" in the lower trigram (since "Gen" covers "Zhen"). The upper trigram "Xun" is the opposite of "Dui," and it also opposes the inverted "Zhen" below. In addition, the first line does not correspond with the fourth line, so speech is inconsistent and contention arises. The old interpretations do not make sense, and Yu Fan's explanation is especially incorrect.

漸九三征不復三句解。此用覆也。震為夫、為徵、為復，震覆，陽在上，故不復。震為孕育，易林晉之益云「胎卵不生」，震為胎為生，坤殺，故不生，是以震為胎也，胎卽孕也。又震之觀亦云「胎卵不生」，觀互艮，為反震，故曰不生。由是證漸之婦孕不育，亦以震為孕育，震覆坎破，故不育，易皆用覆也。坎為寇，三上下皆陰，附之者眾，故利禦寇。象曰順相保，坤為順，卽謂陰也。舊解不知覆象，以離大腹為孕，由易林證之，離虛不孕也。

The explanation of the third line of the "Gradual Progress" hexagram, "The husband goes on a journey and does not return," uses the concept of reversed imagery. The hexagram "Zhen" (Thunder) represents the husband, a journey, and returning; the lower trigram of "Jian" (Gradual Progress) is "Gen" (Mountain), which is the reversed form of "Zhen." The yang lines have moved to the top, hence "does not return." "Zhen" also represents pregnancy; according to "Jiao's Forest of Changes," in the case of "Jin" (Progress) transforming into "Yi" (Increase), it says "fetus and egg do not hatch." "Zhen" represents the fetus and birth, while "Kun" (Earth) signifies destruction, hence "does not hatch" — this shows that "Zhen" is used to represent pregnancy, and pregnancy is equivalent to gestation. In another instance from "Zhen" transforming into "Guan" (Observation), it also says "fetus and egg do not hatch." The hexagram "Guan" contains the trigram "Gen" as its interacting trigram, and "Gen" is the reverse of "Zhen," hence "does not hatch." This demonstrates that the statement in "Jian" hexagram, "the wife is pregnant but does not give birth," also uses "Zhen" to represent gestation. Since "Zhen" has been reversed, the middle trigram "Kan" (Water) is also disrupted, hence "does not give birth." The "Zhou Yi" (I Ching) uses such reversed imagery. "Kan" represents a bandit, and the third line of "Jian" has both upper and lower yin lines, indicating many people relying on it, hence "favorable for defending against bandits." The "Image Commentary" says "harmonious protection," where "Kun" represents harmony, referring to these yin lines. Old commentaries did not understand reversed imagery and took "Li" (Fire) as the large abdomen as "pregnancy." Using "Jiao's Forest of Changes" for verification, "Li" is hollow in the middle, which is the image of infertility.

漸九五婦三歲不孕。易林遇巽，卽以為漏敝、為枯，下虛故也。九五巽體下虛，故不孕。巽為婦，離數三，故婦三歲不孕。易林震之觀云「缺破不成，胎卵不生」，觀上巽，正釋此也。

The "Gradual" hexagram, line nine five, says "the wife is unable to bear children for three years." In Jiao's Forest of Changes, when encountering the hexagram of Xun, it is interpreted as leakage and breakage, or withered and dry, because the lower yao of Xun is empty. The nine five line is located within the upper trigram Xun, and since the lower part of Xun is empty, it results in infertility. Xun represents the wife; the hexagram Gradual has the trigrams Li from lines three to five, and the number of Li is three, hence the statement "the wife is unable to bear children for three years." In the Forest of Changes, the entry for Zhen's transformation into Guan says "defect and breakage prevent completion, and eggs and embryos do not develop." The upper trigram of Guan is exactly Xun, which is precisely an explanation of this line statement.

歸妹上六女承筐無實士刲羊無血解。震為筐，兌女，在下，故曰女承筐。震為竹為葦，中虛，故無實；又下無應，亦無實也。震為士，兌為，易林本左傳，每以震為殺為誅，故曰士刲羊。陰陽類為血，血者，天地之雜，今上六無應，離其類，故無血；又離虛，亦無血也。此爻曾見於左傳，服虔？謂上六變成離，離為戈兵，故曰刲。豈知震為殺，左氏有明文。又各家詁承字尤不協。

The interpretation of the line statement for the Upper Sixth line of the hexagram "Gui Mei" ("Return of the Bride") says: "A woman carries a basket but it is empty, a man cuts a sheep but there is no blood." The hexagram "Zhen" (Thunder) represents a basket, and "Dui" (Lake) represents a woman situated in the lower trigram, hence "a woman carries a basket." "Zhen" also represents bamboo and reeds, which are hollow in the middle, hence "empty." Moreover, there is no corresponding line below the Upper Sixth line, which also indicates "empty." "Zhen" represents a man, and "Dui" represents a sheep (the missing character is likely "sheep" as per the original text). According to "Jiao's Forest of Changes," which is based on the "Zuo Zhuan," "Zhen" often represents killing and punishment, hence "a man cuts a sheep." Yin and yang of the same kind combine to form blood, which is generated from the mingling of heaven and earth's yin and yang. Now, since the Upper Sixth line has no corresponding line and is separated from its kind, there is "no blood." Moreover, "Li" (Fire) is empty in the middle, which also symbolizes the absence of blood. This line statement has appeared in the divination words of Shi Su from the fifteenth year of Duke Xiu in the "Zuo Zhuan." Fu Qian (the missing character here is unclear) thought that the Upper Sixth line changes into "Li," and since "Li" represents weapons, it is said "to cut." But he did not realize that "Zhen" represents killing, and the "Zuo Zhuan" clearly states this. In addition, the interpretations of the character "cheng" (carry) by other schools are even more inappropriate.

豐卦名解。離先天東，震後天東，同居一位，故曰豐，猶火天大有、水地比之義也。象曰「雷電皆至」，卽皆至東方也，皆至，故豐。

The explanation of the卦 name "Feng" (Abundance). In the Earlier Heaven arrangement, "Li" (Fire) is located in the East, and in the Later Heaven arrangement, "Zhen" (Thunder) is also located in the East. Since both occupy the same direction, it is called "Feng" (abundance). This is similar to "Da You" (Great Possession), which refers to Fire over Heaven, and "Bi" (Following), which refers to Water over Earth. The "Great Image Commentary" says "Thunder and lightning both arrive," meaning that Thunder and Lightning both reach the East and gather together, thus resulting in abundance.

豐卦用大象。豐上震，震旦；下離，離為日為午，皆光明象。乃二三四五上象皆黑闇，則以中爻互大坎也。坎為雲，虞氏謂日蔽雲中稱蔀，正謂下離日為大坎雲所蔽也。乃易象失傳，虞氏得其義而不知大象坎，以噬嗑為穿鑿，甚無謂也。

The hexagram 丰 uses the great image. The upper trigram is 震, which represents dawn (sunrise); the lower trigram is 离, which represents the sun and the hour of wu, both symbols of brightness. However, the images of the second, third, fourth, fifth, and upper lines are all dark, because the middle trigrams form a large Kan. Kan represents clouds, and Yu Fan said that sunlight being obscured by clouds is called "pu," which precisely describes the sun in the lower trigram 离 being obscured by the large Kan trigram's clouds. However, the images of the Book of Changes have been lost, so although Yu Fan understood this meaning, he did not know about the great image of Kan. Instead, he forced an interpretation using the hexagram Shihe, which was quite unreasonable.

觀於彖言憂，二爻言蔀、言志、言疑、言疾、言孚，三爻言沛，四爻言蔀、言幽不明，上爻言不覿、言藏，皆坎象也。祗六五憂其隱，章顯而有慶也；未來之時，仍黑闇也，則其用大坎也復何疑哉！乃東漢人不知易用大象，至朱漢上始悟得之，來矣鮮始昌言之，而解豐卦則不用此義，則以嚇於大師皆不如此言也。

In the Commentary on the Judgment of the Hexagram of Great Brightness, it speaks of "anxiety." The Second Line discusses "covering," "will," "doubt," "sickness," and "trust." The Third Line refers to "abundance." The Fourth Line mentions "covering" and "darkness and lack of clarity." The Top Line speaks of "not seeing" and "concealment." All these concepts of obstruction, anxiety, doubt, illness, and concealment are symbolic representations of the Great Water (Kan). Only the Fifth Line, due to "coming into prominence," has hidden anxieties and emerging virtue, thus bringing praise and honor. However, before "coming into prominence," the entire hexagram remains in darkness. Therefore, the Hexagram of Great Brightness uses the Great Water (Kan) as its symbolic representation; there is no doubt about this. However, people of the Eastern Han dynasty did not understand the use of great symbolic images in the Zhou Changes, and it was only Zhu Zhen (also known as Zhu Hanshang) who realized this, and Lai Zhide who openly explained it. Yet Lai Zhide's interpretation of the Hexagram of Great Brightness did not follow this principle, because he was intimidated by the fact that the great masters did not do so.

豈知易林泰之豐云「龍蛇所聚，大水來處，滑滑沛沛，使我無賴」，豐震龍巽蛇，坎為水，大坎故曰大水，曰滑滑沛沛。又大壯之豐云「遭離滿沸，河川決潰」，亦謂大坎也。他若遇豐卽言病、言北、言豕者尤多，皆指大坎，特東漢人不知耳。東漢人不知，後治漢易者遂皆不知，亦以卦變為說矣。豈知祗五爻來章可用卦變，未來則本象仍存，易固以本象為體也。後言卦變者直滅本象，則入魔矣。

They had no idea that in Jiao's Forest of Changes, under the hexagram Tai, the line Feng says, "Dragons and snakes gather, great water comes, slippery and flowing, making me helpless." The hexagram Feng uses Zhen as dragon, Hui as snake, and Kan as water. Since it is a great Kan, it is called "great water," and "slippery and flowing" refers to this. In another line, Da Zhuang to Feng, it says, "The lake is full and boiling, rivers and streams break out," which also refers to great Kan. Other instances of the hexagram Feng often mention illness, the north, and pigs, all pointing to great Kan, but the people of the Eastern Han did not know this. Since the people of the Eastern Han did not know, later scholars who studied the Han interpretation of the Zhou Changes also did not know, so they used hexagram transformation to explain it. They had no idea that only the fifth line "Come Chapter" can be explained by hexagram transformation. Before "Come Chapter," the original image still exists. The Zhou Changes originally take the original image as its body. Later scholars who spoke of hexagram transformation directly canceled out the original image, which is going against the way.

行唐尚秉和節之撰

Shang Binghe, from Xingtang in Zhili (now Xingtang County, Hebei Province), with the style name Jiezi, wrote the work.

旅卦名解。旅之命名，自來詁者皆於卦象不切。觀爻辭曰得資、曰喪童僕、得童僕、得資斧，古童僕亦財物之一，似皆以商旅販貿資財為說。易林本之，剝之旅云：「三奇六耦，相隨俱市，王孫善賈，先得利寶，居止不安，大盜為咎。」蓋卦一陰從一陽，二陰隨二陽，故曰三奇六耦。陰陽相隨，有若行旅，故曰旅，純以卦形命名。

The name of the "Travel" hexagram has been interpreted by many throughout history, but their explanations have not accurately reflected the hexagram's imagery. Looking at its line statements, it says "obtaining resources," "losing one's servant," "regaining the servant," and "obtaining tools and resources." In ancient times, servants were also considered part of one's possessions, suggesting that these statements are referring to merchants traveling and transporting goods. Following this meaning, the "Jiao's Forest of Changes" explains in the section on "Travel" under the hexagram "Peeling": "Three Marvels and six pairs, accompanying each other in trade, the noble gentleman is skilled in commerce, first obtaining valuable treasures, but his dwelling is unstable, and great thieves bring misfortune." Originally, the "Travel" hexagram represents one yin line following a yang line, two yin lines following two yang lines (six in the fifth line follows nine at the top, initial six and six in the second follow nine in the third and fourth). Yang lines are called "marvels" and there are three of them, while yin lines are called "pairs" and there are six of them, hence "three marvels and six pairs." Yin and yang lines follow each other, resembling travelers going together, so it is called "Travel" — entirely named based on the hexagram's form.

又易林晉之旅云「逐旅失群」，又履之旅云「願慕群旅」，又噬嗑之姤云「失儷後旅」，皆以旅為行旅中之伴侶為說，深與一陰一陽耦行之義梧。後儒以火炎於上、去所止而不居，並以獲罪去邦、羈旅於外釋卦名者，於卦象皆不切也，而易林逐旅之詁，尤酷肖卦形。

The "Yi Lin" commentary under the "Jin" hexagram's "Lu" line says "chasing the travelers and losing the group," under the "Lv" hexagram's "Lu" line it says "yearning to join the group," and under the "Shi He" hexagram's "Gou" line it says "losing the pair and then traveling behind." Following the group, longing to join the group, and losing one's partner and falling behind the group—all these interpretations take "Lu" as companions on a journey. This aligns deeply with the meaning of the "Lu" hexagram, which represents a single yin and yang moving together. Later Confucian scholars sometimes explained the hexagram name by referring to fire from the "Li" trigram rising above and leaving its resting place, or by referring to being exiled and traveling abroad, but these interpretations do not fit the hexagram's imagery. The "Yi Lin" explanation of "chasing travelers" is especially similar to the shape of the "Lu" hexagram.

旅初六旅瑣瑣斯其所取災解。有以斯為語助者，陸績是也；有以斯為斯役卑賤者，王弼、王應麟是也；又有本詩經、爾雅釋言「斯，離也」，說文斤部「斯，析也」，史記張耳陳餘傳有「斯養卒」，韋昭曰「析薪為斯」，列子黃帝篇「不知斯齊國幾千萬里」，張湛注「斯，離也」，以離析訓斯者，嚴元照、俞樾、吳冀州是也。

The interpretation of the phrase "旅琐琐，斯其所取灾" in the initial line of the "Travel" hexagram. The character "斯" has traditionally been interpreted in three ways. The first view treats "斯" as a meaningless particle, a position supported by Lu Ji. The second view interprets "斯" as "sir", referring to a lowly servant, a view held by Wang Bi and Wang Yinglin. The third view relies on the meaning of "斯" as "to separate" from the "Shi Jing" (Book of Songs), the "Er Ya · Xiyán" (Shi Jing · Xiyán), and the "Shuo Wen Jie Zi" (Shuo Wen Jie Zi), as well as the meaning of "to split" from the "Shi Ji · Zhang Er Chen Yu Lie Zhuan" (Records of the Grand Historian · Zhang Er Chen Yu Biographies), and the meaning of "to separate" from the "Lie Zi · Huangdi" (Laozi · Huangdi), thus interpreting "斯" as "to separate," a view supported by Yan Yuanzhao, Yu Yue, and Wu Rulun.

茲按易林履之旅云「願慕群旅，不離其巢」，不離其巢，正斯其所之反也。斯其所者，離其所也，卽離其巢之義也。又大畜之旅云「安其室盧，傳母何憂」，安其室盧仍斯其所之反。又復之旅云「二人輦車，徙去其家，井沸釡鳴，不可以居」，徙家正斯其所也，不可居卽取災也。蓋艮為巢、為室盧、為家，而艮以止為義，能艮止，故不離其巢、安其室家而吉；不能艮止，則徙去其家而凶，凶則災也。易林之解此語，可謂至明晰矣。

Now, according to the entry in Jiao's Forest of Changes under the hexagram "Lu" (Travel), it says, "Wish to join the group, not leave its nest." "Not leaving its nest" is exactly the opposite of "to go to its place." "To go to its place" means to leave its nest. Another entry in the Forest of Changes under the hexagram "Lu" says, "Rest in its house, why worry about the mother?" "Rest in its house" is still the opposite of "to go to its place." Another entry under the hexagram "Fu" (Return) says, "Two people in a cart, moving away from their home, the well boils and the pot makes noise, it is not suitable to live there." "Moving away from their home" is exactly "to go to its place," and "not suitable to live there" is what the line statement calls "taking disaster." These three entries in the Forest of Changes all refer to the hexagram "Lu," and the lower trigram of "Lu" is "Gen" (Mountain), which represents a nest, a house, and a home. "Gen" also has the virtue of "stopping" or "resting." Therefore, if one can stop and remain still, it does not leave its nest, rests in its home, and thus attains good fortune; if one cannot stop, it must move away from its home, leading to misfortune, which is also disaster. The explanation of this line statement in the Forest of Changes clarifies it very well.

由易林以證前解，陸績讀斯為語助，所亦為語助，於易象無根；王弼、王應麟詁斯為卑斯賤役，於艮象合矣，而所字亦作為語助，於文理不適，正定王定柱常駁之矣（見翁注困學紀聞）；獨最後之俞氏、吳氏，與易林旨吻合。

Using the "Yi Lin" to test the previous interpretations: Lu Ji read "斯" as a particle, and also treated "所" as a particle, which has no basis in the Yi imagery; Wang Bi and Wang Yinglin interpreted "斯" as mean and lowly servants, which is consistent with the image of "Gen" (Mountain), but they also treated "所" as a particle, which does not make sense in terms of textual logic, and a person named Wang Dingzhu of the Zhengding school once refuted this (see Wang Yuanqi's annotation in "Kunxue Jiwen"); only the interpretations of Yu Yue and Wu Rulun finally align with the meaning of the "Yi Lin".

易林謂斯其所為離其所，是以三字為句也。俞氏亦謂斯其所句，並謂斯其所與下旅卽次對文。愚按，與三爻焚其次亦對文。吳謂斯其所句與上旅瑣瑣為韻，尤能還西漢以前之舊讀。皆不本易林而能與易林闇合，二千年之誤詁由斯而明，二千年之錯讀由斯而正。然非易林，孰能證俞吳二家之詁之當哉！

The *Forest of Changes* (*Jiao Shi Yi Lin*) interprets "斯其所" as "离其所," treating these three characters as a complete sentence. Yu Yue also advocates for "斯其所" to be considered as a single sentence, and he points out that "斯其所" corresponds with the phrase "旅即次" in the second line as a pair of contrasting sentences. I note that it also corresponds with "焚其次" in the third line. Wu Rulun believes that the sentence "斯其所" rhymes with the preceding "旅琐琐," which particularly restores the old reading from the Western Han dynasty. Both these scholars did not base their interpretations on the *Forest of Changes*, yet their views coincidentally align with it. Thus, two thousand years of misinterpretation are now clarified, and two thousand years of incorrect reading are corrected. However, without the *Jiao Shi Yi Lin*, who could prove that Yu and Wu's interpretations are correct?

至斯之為賤役，易林每用之。渙之大畜云「卑斯內侍」，既濟之坎云「更為斯吏」，姤之需云「卑斯似鬼」，皆以艮為斯役。然按韋昭注，斯養離析，義實一也。後來以斯為撕，或作廝，皆俗字，失古義。又斯為離析，至今土語仍用之，凡裂物皆曰斯；至市肆市布，亦曰斯若干，而俗遂加手作撕，尤失古義。

As for the term 「斯」, it is often used to refer to menial labor in the Jiao's Forest of Changes. In the hexagram Huan changing to Da Xu, it says 「卑斯内侍」; in Ji Ji changing to Kan, it says 「更为斯吏」; and in Gou changing to Xu, it says 「卑斯似鬼」. In all these instances, the term 「斯」 refers to a servant, associated with the trigram Gen (Mountain). However, according to Wei Zhao's commentary, the 「斯」 in 「斯养」 and the 「斯」 in 「离析」 actually share the same meaning. Later, the character 「斯」 was written as 「撕」 or 「厮」, which are vulgar forms and have lost the original meaning. Furthermore, the term 「斯」 used to mean 'to split apart' is still used in some dialects today: whenever something is torn, it is called 「斯」; when buying cloth in the market, one says 「斯若干」. When the character is written with a hand radical as 「撕」, it further loses its ancient meaning.