The hexagram is called "Returning Wife" (Guī Mèi), composed of the trigram Dui (Lake) below and Zhen (Thunder) above.

歸妹，征凶，無攸利。

The Hexagram Statement of Guimei says: Taking the position of a bride, a sister, or a niece marrying into the husband's family, if one does not act with propriety but insists on advancing recklessly, it will lead to misfortune and bring no benefit anywhere.

義曰：按《序卦》云「進必有所歸」，故受之以《歸妹》。大凡人事，其進必有所歸；若進而無所歸，則是於進之義失其道矣。然則所謂歸妹者，謂侄娣從女兄而適於人，故謂之歸妹。夫人之不孝，無後為大。其諸侯守宗廟社稷之大，其事尤重，故聖人制禮，使一娶九女，廣其繼嗣，生生不絶，永可以守宗廟社稷之祀而不廢也。

Hu Yuan explained that according to the "Xu Gua Zhuan" saying "progress must have a destination," after things advance, they must reach a conclusion. Therefore, the "Jian" hexagram is followed by the "Gui Mei" hexagram. All human affairs, when moving forward, must have a place to settle; if one only knows to advance without a place to return to, then in the matter of "progress" one loses the correct path. The term "Gui Mei" refers to the niece and younger sister accompanying the elder sister to marry into another family. Ancient people considered lack of descendants as the most serious form of unfilial piety, and since dukes were required to maintain the ancestral temple and state sacrifices across generations, the matter of continuing the lineage was even more crucial. Therefore, the sage established the wedding ceremony, allowing dukes to marry nine women at once, thereby broadening the source of descendants, ensuring continuous offspring, and enabling them to sustain the ancestral temple and state sacrifices for a long time without interruption.

故娶一而二往從之，為左右媵，各有侄娣，同姓者九人。必須同姓，所以親親相睦，絶爭妬之心，是以聖人重之。因震兌之象以明其義：震為長男，兌為少女，以少女從於長男，非其所配也；非其配而從之者，則是侄娣而從於女兄適人之義也。征凶無攸利者，此言侄娣雖從於人，然上有女兄為之正配，當退守其分。苟非其位而有征進，則是侵女兄之權，奪女兄之寵，欲以下而陵於上，以卑而侵於尊，以庶而亂於嫡，是凶之道，必無所利也。

Therefore, when a prince formally marries a principal wife, two other states of the same surname send their daughters as accompanying brides, called left媵 and right媵. The principal wife and the two媵 each bring their nieces and sisters along, making a total of nine women. The reason for requiring the same surname is to foster affection and harmony among relatives, preventing jealousy and rivalry. The sages therefore value this system of rites. Hu Yuan further explained the meaning of the hexagram based on the trigram Zhen above and Dui below. Zhen represents the elder son, while Dui represents the young girl. A young girl following an elder son is inherently not a suitable match. Since she is not the principal wife yet accompanies him in marriage, it signifies the situation of a niece or younger sister following the principal wife. The hexagram statement says, "Going forward brings danger; there is no benefit." This means that although the niece or younger sister also enters the husband's household, there is already a principal wife above her. She should therefore remain within her proper position. If she does not stay in her place but advances, she would be encroaching upon the principal wife's authority and seizing her favor. This is a case of the lower rank challenging the superior, the inferior usurping the superior, and the庶 (secondary) disrupting the嫡 (principal), which is the path to misfortune and brings no benefit at all.

彖曰：歸妹，天地之大義也。天地不交而萬物不興，歸妹，人之終始也。說以動，所歸妹也。征凶，位不當也。無攸利，柔乘剛也。

The Commentary on the Judgment says: The rites of the Hexagram 47, Return of the Younger Sister, embody the most significant principle between heaven and earth. If the energies of heaven and earth do not interact, all things would not arise. The union of men and women, and the accompanying of younger sisters, are directly related to the continuation and termination of human life. The lower trigram is Dui, representing joy, and the upper trigram is Zhen, representing movement. Because of joy, there is movement, and thus the younger sister is given in marriage. The Hexagram Statement says 'a journey brings danger' because the positions of the lines are not appropriate. It says 'no benefit is gained' because the yin and柔 is superior to the yang and 刚.

義曰：此廣言天地之道，以明歸妹之義也。夫天地之道，陽氣下降，陰氣上升，陰陽交通，二氣相感，然後萬物生。若其二氣不相交感，則萬物孰由興發而生成也？故古者諸侯一娶九女，所以廣繼嗣而承守宗廟社稷之祀；若其婚姻之禮廢，不廣其繼嗣，則其社稷之祀、宗廟之奉絶而無守，是猶天地不交則萬物不能興也。

Hu Yuan explained that this passage expands upon the great principles of the operation of heaven and earth, to clarify the meaning of the "Gui Mei" hexagram. The principle of heaven and earth is that yang energy descends from above and yin energy ascends from below; yin and yang interconnect and respond to each other, thus enabling the generation of all things. If these two energies do not interact, by what means would all things arise and flourish? Therefore, in ancient times, dukes would take nine wives at once, precisely to broaden the source of descendants, so that they could shoulder and preserve the worship of the ancestral temple and the state sacrifices. If the rites of marriage were neglected and the source of descendants was not expanded, then the worship of the state sacrifices and the maintenance of the ancestral temple would be cut off and have no one to inherit, just as if the two energies of heaven and earth did not meet, all things would have no way to arise.

歸妹人之終始者，言人凡有生則有死，有盛則有衰。諸侯一娶九女，正室死則右媵繼之，以至左媵及侄娣繼之不絶，所以廣其嗣息而承其祖先之業，是歸妹者人之終始者也。說以動所歸妹者，此因二體以釋歸妹之義。上體震，震為動；下體兌，兌為說。兌為少女而從於震之長男，非其所說者，今動而得說者，蓋其所歸嫁侄娣以從於女兄之故也。

The Commentary on the Judgment says that the hexagram Guimei relates to the beginning and end of human affairs, meaning that life necessarily leads to death, and prosperity necessarily leads to decline. A prince once married nine women; when the principal wife died, the right concubine took her place, and then the left concubine and the younger sisters followed in succession, ensuring continuity. This was done to expand the family line and carry on the ancestral legacy, hence Guimei relates to the beginning and end of human relationships. As for the phrase 'say it through movement, which is the meaning of Guimei,' it explains the meaning of the hexagram by referring to the nature and disposition of the upper and lower trigrams. The 'trigram virtue' refers to the nature and function represented by each trigram: the upper trigram is Zhen, whose virtue is movement; the lower trigram is Dui, whose virtue is joy. Dui represents a young woman who follows Zhen, the elder son. Originally, she is not the object of her joy, yet she can both move and be joyful, because she marries a younger sister who comes in with the principal wife.

征凶位不當者，謂九四、九二皆以陽居陰，六三、六五以陰居陽，是位不當也。夫以侄娣而從於女兄，是不當其正位；既不當其正位而妄有征進，則奪寵侵權，凶之道也。無攸利柔乗剛者，蓋六三之柔乗九二之剛，六五之柔乗九四之剛。言柔乗剛者，是卑陵於尊，庶亂於嫡，必不利矣。

The statement "征凶, position is inappropriate" refers to the fact that both the fourth and second lines are yang lines occupying yin positions, while both the third and fifth lines are yin lines occupying yang positions. This is called "inappropriate position" for the lines. The term "position" refers to the location of a line among the six positions, as well as whether its yin or yang nature matches the position. A younger sister or maid following the elder sister in marriage does not hold the position of the main wife; since they are not in the proper position, yet they rashly advance forward, they will seize the favor and encroach upon the rights, which is a way to invite misfortune. The statement "no benefit, yin overpowers yang" is because the third line, a yin line, is above the second line, a yang line, and the fifth line, a yin line, is above the fourth line, a yang line. "Yang and yin" are terms for yang and yin lines. A yin line above a yang line is called "overpowering," while a yin line below a yang line is called "supporting," together called "supporting and overpowering." When a yin line overpowers a yang line, it is the inferior overpowering the superior, and the concubine disturbing the main wife, which certainly brings no benefit.

象曰：澤上有雷，歸妹。君子以永終知敝。

The Image Commentary says: Thunder resounds over a marsh, which is the symbolic image of the Hexagram of Following the Wife. The gentleman thus understands: one should focus on the long-term outcome of affairs and foresee the inevitable evils that will arise when a system reaches its decline.

義曰：澤上有雷，所以鼓動萬物以廣生成之功，有歸妹之象，故聖人名為歸妹，一娶九女之道，使其永久繼嗣而無絶。君子之人觀此歸妹之象，必當察其事之永乆，法之終末必有敝壞，當預防之可也。

Hu Yuan explained that the image of thunder above a marsh represents the sound of thunder stirring all things, enabling the function of nurturing and generating to spread widely, which corresponds exactly to the symbolism of the卦 of Gui Mei. Therefore, the sage named this hexagram Gui Mei. The practice of marrying nine women at once is meant to ensure the continuation of descendants without interruption. The gentleman observes this hexagram and must examine whether a matter can be sustained over time, and understand that any system, when carried to its extreme, will eventually deteriorate, and thus should be guarded against in advance.

初九：歸妹以娣，跛能履，征吉。象曰：歸妹以娣，以恆也。跛能履吉，相承也。

The Line Statement of Chou Ji says: Going out to marry as a younger sister, is like a lame person who can still walk, and thus proceeding forward is auspicious. The Image Commentary says: Going out to marry as a younger sister is a constant principle in human relations; a lame person still being able to walk and obtaining auspiciousness is because she can calmly serve the person above her.

義曰：女子少者曰娣。初九處一卦之始，最近卑下之地，是侄娣從於女兄以適於人，而能自處卑下，盡其卑順之道以承其上，而得侄娣之道，故曰歸妹以娣也。跛者，足之偏也，猶侄娣者非其正配，然而從女兄以適於人，能盡其道以配君子而廣其孕嗣以成其家，猶足之雖偏而能履地而行，不至於廢也。既能盡其侄娣之道，守卑順之質，以是而往事於君子，則獲其吉也。象曰歸妹以娣以恆者，言女弟以從於女兄而適人者，人倫之常也。跛能履吉相承也者，言能盡其柔順承事於上，以承其家，吉之道也。

Hu Yuan explained that a younger woman in the family is called "Di." The line "Chu Ji" refers to the first line of the hexagram, which is at the very beginning and in the lowest position, symbolizing the position of the younger sister-in-law who follows the elder sister in marriage. She is able to remain in a humble and low position, striving to maintain the virtue of humility and gentleness in serving those above her, thus fulfilling the proper role of the younger sister-in-law. Therefore, the line statement says "Returning to marriage with a younger sister." "Bo" means a foot with a deformity, symbolizing that the younger sister-in-law is not the main wife. However, she follows the elder sister in marriage, and fulfills her duty to assist her husband, produce offspring, and establish a family, just as a foot with a deformity can still walk on the ground and is not discarded. Since she fulfills the role of the younger sister-in-law and maintains the nature of humility and gentleness, serving her husband in this manner naturally brings good fortune. The "Image Commentary" says "Returning to marriage with a younger sister, this is the constant way," meaning that the younger sister following the elder sister in marriage is a constant human relationship. It also says "A foot with a deformity can walk, it is auspicious, because of mutual support," meaning that she can fulfill the virtue of gentleness in serving those above her, thus supporting the family, which is the way to gain good fortune.

九二：眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。

The Line Statement of Nine in the Second says: A person with an eye defect can still see, and it is appropriate for someone who dwells in seclusion and maintains quietude to adhere to the correct path. The Image Commentary says: It is appropriate for the person of quiet seclusion to maintain constancy, because she has not altered the constant way.

義曰：眇者，目之偏也。九二以陽居陰，履非其正，亦猶侄娣從於女兄非正室之象也。然而能盡卑下之節以承於上，而配君子，廣其繼嗣，猶目之偏亦不廢於視也。利幽人之貞者，言九二雖履非其正，然上有六五之應；雖上有其應，而為侄娣者不可越其位分而上進，如其妄求上進，則奪女兄之權，故當退處其位分，守其幽靜之道而不變，故獲其利。象曰利幽人之貞未變常者，言侄娣所以從女兄而適人，必居幽靜守正以事君子，此道之常也。九二雖有其應，不妄求進，盡至正之道，是未變其常也。

Hu Yuan explained that "miao" refers to one eye being defective. Nine in the Second occupies a yao that is yang in a yin position, which is not in the correct place; a yang yao in a yang position and a yin yao in a yin position is called "zheng." The middle line of the upper and lower trigrams is called "zhong." When both are present, it is called "zhongzheng." This is like a niece or younger sister accompanying the elder sister as the wife, rather than being the main wife. However, she can fulfill the virtue of humility and serve those above her, support her husband, and have many children, just as a defective eye does not prevent seeing. The statement "beneficial to the quiet person's uprightness" means that although Nine in the Second is not in the correct position, there is a "ying" relationship with Six in the Fifth above it. "Ying" refers to the mutual correspondence between yin and yang in the three pairs of positions: first and fourth, second and fifth, third and sixth. Although there is a correspondence above, as a niece or younger sister, she should not exceed her proper position and strive for advancement. If she does, she would take away the authority of the elder sister. Therefore, she should remain in her proper position, maintain quietude, and not change, hence gaining benefit. The "Image Commentary" says, "beneficial to the quiet person's uprightness, has not changed the constant way," meaning that a niece or younger sister accompanying the elder sister in marriage must remain quiet and uphold uprightness in serving her husband, which is the constant way. Although Nine in the Second has a correspondence, it does not strive for advancement, fulfilling the most correct way, thus remaining unchanged in the constant way.

六三：歸妹以須，反歸以娣。象曰：歸妹以須，未當也。

The Line Statement of the third line says: The married younger sister still needs to wait, and when the time comes, she will return to marry as a younger sister. The Image Commentary says: The married sister needs to wait because the time is not yet appropriate.

義曰：須，待也。六三以陰柔之質居剛陽之位，是履非其正也，猶侄娣之從於女兄，其年尚幼，未可以適人，必待年於父母之國，待其長大，然後復歸君子之家以為侄娣。故《春秋》隱二年書伯姬歸於紀，至七年書叔姬歸於紀。伯、叔者，長幼之稱，則叔姬者伯姬之侄娣也。當二年伯姬歸紀之時，其年尚幼少，故待年於魯國，至七年乃始歸於紀，是侄娣有待年之義也。象曰歸妹以須未當者，是言侄娣有幼少未當歸人，必待年於父母之國也。

Hu Yuan explained that "xu" means waiting. The hexagram line six in the third position, which is occupied by a yin and flexible quality in a yang and strong position, is not in the correct place. This is like the case of a niece or younger sister who should accompany the elder sister when she marries, but because she is still young, she cannot marry yet and must stay in her parents' country, waiting until she is old enough to go to her husband's family. Therefore, the Spring and Autumn Annals records in the second year of Hiding King that Bo Ji married the state of Ji, and in the seventh year, it records that Shu Ji also married the state of Ji. Bo and Shu are terms indicating the order of seniority, showing that Shu Ji was the niece or younger sister of Bo Ji. When Bo Ji married the state of Ji in the second year of Hiding King, Shu Ji was still young and thus remained in Lu to wait until she was old enough, and she married the state of Ji in the seventh year. This is an example of the custom of "waiting for the proper age" for a niece or younger sister. The Image Commentary says, "Returning to marriage requires waiting, for it is not the right time," which refers to the fact that a niece or younger sister is still young and not yet ready to marry, so she must wait in her parents' country until she is mature.

九四：歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。

The Line Statement of the Fourth Line says: The day of marriage has passed the originally set time, and marrying later has its appropriate moment. The Image Commentary says: The intention of delaying the marriage date is to wait for something before taking action.

義曰：愆，過也。九四以陽居陰，處非正位，猶女子雖備侄娣之數以適於人，過期而未往。雖過期未往，然而以剛陽之質居陰柔之位，不為躁進，有柔順之徳，以其年尚幼，未可以往，故待其禮之全備，俟其年之長大，然後歸於君子，斯得其時也。遲，亦待也。象曰愆期之志有待而行者，言九四居其陰位，有柔順之徳，不務剛躁，是志有所待而行也。

Hu Yuan explained: "Qian" means to exceed. Nine in the Fourth, with a yang line in a yin position, is not in the correct position, just like a woman who has been counted among the niece and maidens, and should accompany her husband, but has exceeded the marriage period and has not yet gone. Although she is late in marriage, she possesses a yang quality in a yin position, is not eager to act hastily, and has the virtue of flexibility and obedience. Because she is still young, she cannot marry, so she must wait until the rites are complete and her age is mature, then return to her husband's family, which is considered appropriate. "Chí" also means waiting. The Image Commentary says, "The intention of exceeding the period, waiting before acting," meaning that Nine in the Fourth is in a yin position, possesses the virtue of flexibility and obedience, does not act forcefully or hastily, and has an intention of waiting before taking action.

六五：帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。象曰：帝乙歸妹，不如其娣之袂良也。其位在中，以貴行也。

The Line Statement of the fifth line says: King Tang of Shang, Emperor Yi, married off his sister, and the wife of the main house had ornaments on her sleeves that were less beautiful than those of the maid servant who accompanied her. The moon is about to be full but not yet complete, which is auspicious. The Image Commentary says: Emperor Yi married his sister, and the wife of the main house had ornaments less beautiful than those of the maid servant; the fifth line is in the middle position of the upper trigram, so it acts with a noble status.

義曰：帝乙者，商之賢王也。言六五以陰柔之質居上卦之中，是猶帝乙之王所歸之妹也。然按《泰》之六五言帝乙歸妹，此亦言之者，蓋帝乙是商之賢王，於時最能盡婚姻之禮，周之去商尤近，知其最詳，故聖人特取帝乙為言以明其義也。

Hu Yuan explained that Di Yi was a virtuous king of the Shang dynasty. The line six in the fifth, with its yielding and soft nature, occupies the central position of the upper trigram, just like the younger sister whom Di Yi married off. The hexagram Tai also mentions "Di Yi returning his sister," and here it is mentioned again because Di Yi was a virtuous king of the Shang dynasty who was most thorough in observing the rites of marriage at that time. The Zhou dynasty was close in time to the Shang dynasty, and thus had the most detailed knowledge of these rites. Therefore, the sage specially cited Di Yi as an example to explain the meaning of the hexagram.

其君之袂不如其娣之袂良者，蓋君者，正室之小君也。故《衛詩·鶉之奔奔》之篇曰：「鶉之奔奔，鵲之疆疆，人之無良，我以為君。」君者指宣姜而言之，是正室得稱為君也。袂謂衣袖，所以為禮容也。良，善也。

It says, "Her lord's sleeve is not as good as her younger sister's sleeve," where "lord" refers to the main wife, also called "Xiao Jun" by the queen consort of a feudal lord. Therefore, in the poem "Chun Zhi Ben Ben" from the "Book of Songs" about the state of Wei, it says: pheasants go together in pairs, magpies come in pairs, but the person's character is not good, yet I still have to regard her as the queen consort; the "lord" in the poem clearly refers to Xuan Jiang of the state of Wei, showing that the main wife can be called "lord." "Mue" refers to the sleeve, which is a part that displays ceremonial propriety and appearance. "Liang" means good.

言侄娣本卑賤之位，今六五居極貴之地，是正室已死而侄娣繼為正室，有柔順之德，能盡婦道以配於君子，雖其正室之徳亦不如侄娣之容禮最備而善良也。月幾望者，望為月十五盈滿之時也。月者，陰道婦妾之象也。言六五雖得繼為正室，處至貴之地，然不可時有驕盈之志，當常執柔順之道，但如月之幾近於望，不至盈滿，則獲其吉。象曰其位在中以貴行者，六五以其處上卦之中，履至尊之位，是侄娣至此得繼其嫡而為正室，以配於上，是以賤從貴而行也。

This refers to the fact that the niece and younger sister are originally in a lowly position, but now the sixth line is in the most exalted position. This indicates that the original wife has died, and the niece or younger sister has taken her place as the main wife. She possesses the virtue of flexibility and obedience, and can fully fulfill the role of a wife to support her husband. Even the virtue of the original wife is not as good as the proper and beautiful etiquette and appearance of this niece or younger sister. The term "望" in "月几望" refers to the fifteenth day of the lunar month when the moon is full. Since the moon belongs to yin, it symbolizes the wife or concubine. This means that although the sixth line has succeeded to the position of the main wife and is in the highest position, it should not have arrogant or self-satisfied thoughts. It should always maintain the path of flexibility and obedience, just like the moon approaching fullness but not yet completely full, in order to achieve good fortune. The Image Commentary says, "Its position is in the center, acting with honor," meaning that the sixth line is in the central position of the upper trigram and occupies the highest position. The niece or younger sister has thus succeeded the嫡 wife to become the main wife, and can coordinate with the superior husband. This is acting with honor from a lowly position.

上六：女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。

The line statement of the sixth line at the top says: A woman holds a bamboo basket that is empty, and a man slaughters a sheep but there is no blood, and there is no benefit anywhere. The image commentary says: The sixth line at the top has nothing, holding an empty basket.

義曰：筐，竹器也。大凡女子承其筐篚，必有物以實之；士之刲羊，必有其血，此事之常也。亦猶侄娣之適於人，進必有所遇，退必有所繫，此亦女子之常也。今上六處一卦之上，居窮極之地，進則無所往，退則無所應，進退之間皆無所得，如女子之承筐而無其實，士之刲羊而無其血，進退失所，若以此而行，何有所利哉？象曰上六無實承虛筐者，上六位至窮極，進退無所適，猶女徒承虛筐而無其實也。

Hu Yuan explained: "Kuang" is a basket made of bamboo. Whenever a woman carries a basket to participate in worship, there must be sacrificial offerings inside; when a man slaughters a sheep, he must surely see blood, which is the natural way. This is similar to a niece or younger sister marrying into a family, moving forward she must meet someone, retreating she must have a place to rely on, which is the natural condition of a woman. Now, the sixth line at the top is located at the very top of the entire hexagram, in the extreme position. There is nowhere to go forward, and there is no corresponding line behind it. In both directions, there is nothing to gain, just like a woman carrying a basket but the basket is empty, or a man slaughtering a sheep but seeing no blood. In both cases, there is no place to return to; how can there be any benefit in such a situation? The "Image Commentary" says, "The sixth line at the top has no substance, it holds an empty basket," meaning that the position of the sixth line has reached the extreme, with nowhere to go forward or backward, just like a woman holding an empty basket with nothing inside.

豐：亨。王假之，勿憂，宜日中。

The Hexagram Statement of the Hexagram of Greatness says: When there is great abundance, things can be harmonious. When a ruler reaches such a flourishing state, there is no need for worry; just as the sun reaches its zenith, it should illuminate all directions.

義曰：按《序卦》云「得其所歸者必大」，故受之以《豐》。言凡得其所歸者，其道必至盛大，故以豐次於歸妹。然則豐者，王者富有天下，生聚繁夥，民物眾多，是天下眾大之時也，故謂之豐。既富有天下以至豐盛之極，是其道大通矣。

Hu Yuan explained that according to the "Xu Gua Zhuan" saying "those that have found their proper place will surely become great," anything that has found its proper place will certainly develop to a great extent. Therefore, the Geng Gua comes after the Gui Mei Gua. The term "Feng" refers to a king who is rich and possesses the whole world, with a growing population gathering together, and the people and resources all being abundant, which is the time when the whole world is full of people and things. Hence it is called Feng. Since the king has achieved the peak of wealth and abundance, the path he follows naturally becomes widely open and smooth.

王假之者，凡有聖人之徳，有仁義之道，苟不得其時，不得其位，則無興天下之勢，無居天下之資，是則雖有仁義之道，安能有所為哉？故聖人必假此豐盛之時，發號施令則民易以從，行賞用罰則民易以服，以至制禮作樂，施發教化，可以大行於天下也。

Speaking of "Wang Jia Zhi," it refers to the fact that even if a person possesses the virtue of a sage and upholds the way of benevolence and righteousness, if he is born at an inauspicious time and does not attain the appropriate position, he will neither have the circumstances to revitalize the world nor the means to govern it. In such a situation, even with the way of benevolence and righteousness in his heart, what can he accomplish? Therefore, a sage must rely on a favorable opportunity: when issuing decrees, the people will readily obey; when enforcing rewards and punishments, the people will easily believe; and further, when establishing rituals and music, and promoting education and moral cultivation, all these can be widely implemented throughout the world.

勿憂宜日中者，夫天下至廣，有教化之所不能及者，有一物不得其所者，是王者之所憂也。今戒之勿憂者，日中則宜也。蓋言日未中之時，則其明未盛；日之過中，則其明將衰；惟是日中正之時，則徧照天下，無纎悉幽隱不被其光輝。聖人雖富有天下，必須仁義道徳徧及於天下，使無一民一物不被其澤，不被其燭，如此可以勿憂恤也。

When it says "Do not worry, it is appropriate at noon," the world is extremely vast, and there will always be places where education and guidance do not reach, and some people or things that are not in their proper place. This is precisely what the king should be concerned about. Yet the hexagram statement tells him not to worry, because acting like the sun at its zenith is appropriate. Before the sun reaches its zenith, its light is not yet sufficient; after it has passed the zenith, its light begins to wane. Only when it is exactly at the zenith can it illuminate the entire world, and even the most minute and dark corners will be bathed in its radiance. Although a sage possesses the whole world, he must ensure that benevolence, righteousness, and morality extend throughout the world, so that no common people and no single thing are left without the benefits of grace or the illumination of light. Only then can he be free from worry.

彖曰：豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於鬼神乎？

The Commentary on the Judgment says: "Fullness" means great abundance. Inner brightness and outer action together make it called Fullness. When a king reaches this state, it is because he values great abundance. Without worry and suitable like the sun at noon, it means to illuminate the whole world. However, when the sun reaches noon it begins to tilt, and when the moon is full it starts to wane; the fullness and emptiness between heaven and earth follow the seasons to diminish and grow, let alone humans, let alone ghosts and spirits.

義曰：言聖人廣有四海萬類，是豐盈盛大之時也。明以動故豐者，此因二體以明豐卦之義。上體震，震為雷；下體離，離為火。雷主動，火主明。聖人當豐盛之時，以至明之徳而動，則其徳敎仁義大被於天下，故此所以致豐大之極也。

Hu Yuan explained that this refers to the sage's extensive reach over the four seas and the convergence of myriad creatures, which is precisely the time of abundance and prosperity. The phrase "because of movement, there is abundance" elucidates the meaning of the hexagram of "Abundance" by referring to the qualities of the upper and lower trigrams. The upper trigram is Zhen, symbolizing thunder; the lower trigram is Li, symbolizing fire. Thunder signifies movement, and fire signifies brightness. When the sage is in a time of abundance, he acts after employing extremely discerning virtue, and his moral teachings and benevolence can thus spread throughout the world, achieving the ultimate state of abundance.

王假之尚大者，夫有聖人之徳，雖居豐盛則不能加益，雖貧賤則不能虧損。此言尚大者，蓋其得天下之勢，則仁義道德可以大行於天下，而成光大明盛之業，固非假以自大其已而己。勿憂宜日中宜照天下者，言日之中正，則天下萬物無所不照；王者之道能徧通天下，使遠近幽隱無所不燭，如日之中，乃可以勿用憂恤也。

It is said, "The king comes to it, esteeming grandeur": the virtue of a sage does not increase because he is in prosperity, nor does it decrease because he is in poverty. Here, the emphasis on grandeur is because once he controls the situation of the world, righteousness and morality can prevail throughout the world, achieving great and bright achievements. It is not merely relying on prosperity to elevate himself. It is said, "Do not worry, the sun is at its zenith, suitable for illuminating the world." This means that when the sun reaches its zenith, all things under heaven are illuminated; the way of the king can reach everywhere, enlightening both near and far, the hidden and the obscure, just like the sun at its zenith. Thus, there is no need to worry.

日中則昃、月盈則食、天地盈虛、與時消息、而況於人乎、況於鬼神乎者，言凡當盛大之時，過必有衰，是故聖人於此豐大之時以切戒之。言日之過中則必傾昃，月三五而盈，過盈則必虧；天地之道，以陰陽二氣互相推蕩於其間，則有時而消虛，有時而長息，盈虛消息皆於時而行。以天地日月之大尚且如是，況人之小者、鬼神之邇者乎？故於此特戒之，使君子之人安不忘危，存不忘亡，豐盈之時不忘其衰微之際，增修其徳，謹慎其行，然後可以免喪亡傾覆之事也。

As for the saying 「When the sun reaches its zenith it begins to decline, when the moon is full it must wane; the heavens and earth are full and empty in turn, growing and waning with the seasons; how much more so for human beings and spirits?」 This means that whenever something reaches its peak, it inevitably turns to decline. Therefore, the sage solemnly warns at such a time of abundance. When the sun reaches its highest point, it must inevitably begin to set; when the moon is full, it must inevitably wane. The principle of the heavens and earth is that yin and yang energies constantly shift and interact, causing periods of decline and emptiness, and periods of growth and fullness. All these cycles of increase and decrease follow the sequence of time. Since even the vast heavens and earth follow such patterns, how much more so do small human beings and near spirits? Therefore, it is especially emphasized to warn that a gentleman should not forget danger in times of peace, not forget ruin in times of survival, and not forget decline when in prosperity. Only by further cultivating virtue and being cautious in conduct can one avoid calamity and downfall.

象曰：雷電皆至，豐。君子以折獄致刑。

The Image Commentary says: Thunder and lightning come together, which is the symbolic image of the Hexagram of Abundance. The gentleman takes this as a model, using it to judge lawsuits and carry out punishments.

義曰：雷電者，皆陰陽二氣相擊而成也。夫雷電皆至於天下，使天下萬物莫不興起而成豐大，是豐之象也。君子之人觀此象而折斷其獄訟，致用其刑罰。然必法此雷電者，蓋獄訟之情巧偽萬狀，若有威無明則傷於暴，有明無威則傷於懦，故必明與威兼用之，則獄可折而刑可致矣。

Hu Yuan explained that thunder and lightning are both generated by the mutual collision of yin and yang energies. When thunder and lightning descend together upon the world, they cause all things under heaven to rise and flourish, which is the image of the Geng hexagram. The gentleman observes this image to judge lawsuits and apply punishments. The reason for taking thunder and lightning as a model is that the truth of lawsuits is intricate and deceptive in myriad ways: if there is only severity without clarity, it leads to cruelty; if there is only clarity without severity, it leads to weakness. Therefore, both clarity and severity must be used together, so that cases can be judged clearly and punishments can be applied appropriately.

初九：遇其配主，雖旬無咎，往有尚。象曰：雖旬無咎，過旬災也。

The Line Statement of Chou Ji says: Meeting a superior who is compatible with oneself, although one is at the time of fullness, there will be no fault, and going forward will be praised. The Image Commentary says: Although at the time of fullness, there is no fault, but once exceeding this limit, there will be calamity.

義曰：配主謂九四也。夫豐盛之時，必須上下之間皆有光明盛大之徳以相敷暢，然後可得豐盛之道。今初以剛陽之徳上應於四，四亦有剛陽之徳，是上下之間皆有剛陽之徳，光明盛大之道，其徳相合配，故致其豐盛，是初遇其四之配主也。

Hu Yuan explained that the term "pei zhu" refers to the Nine in the Fourth. In a time of abundance, both the upper and lower parts must possess luminous and great virtue, mutually spreading and communicating freely, only then can the path of abundance be achieved. Now, the Nine at the Beginning, with its yang strength, harmonizes upward with the Nine in the Fourth, which also possesses yang strength. Thus, both upper and lower have yang strength, following the path of luminous and great virtue. The two virtues harmonize and match, thus creating a situation of abundance. Therefore, it is said that the Nine at the Beginning meets the Nine in the Fourth, its matching partner.

雖旬無咎者，旬者十日也，謂數之盈滿也。言初與四皆有剛陽之徳而上下相信，是由君聖臣賢，其德相符。今以其發揚光明之徳徧於天下，是雖居其盈滿盛火之時，可以享豐盛而無咎也。往有尚者，言既上下之間皆有光明之徳，以此而往則行有所尚也。象曰雖旬無咎過旬災者，言上下俱有明盛光大之德，故雖居豐盈之時可以無咎；若不能守光明之道而過於盈滿，則必有傾覆之災也。

The explanation of "though full for ten days there is no blame" says: "Ten days" originally refers to ten days, but here it is used to indicate that the number has reached its fullness. It means that both the initial yang line and the fourth yang line possess noble virtue, and they trust each other above and below, just like a wise sovereign and capable ministers, whose virtues correspond with each other. Now, by spreading their bright virtue throughout the world, even when they are in the most full and prosperous state, they can still enjoy abundance without causing any fault. The explanation of "going forward is commendable" says: since both above and below have bright virtue, if they proceed in this way, their actions will be praised. The Image Commentary says "though full for ten days there is no blame, exceeding ten days brings disaster," meaning that since both above and below have bright and flourishing virtue, they can still avoid blame even when in the most full state; but if they cannot maintain the path of brightness and exceed the limit of fullness, they will certainly bring about disaster.

六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：有孚發若，信以發志也。

The Line Statement for the Second Line says: What is abundant is actually a covering that obscures light, and at noon one sees the Big Dipper; proceeding in this way will bring suspicion and misfortune. If one can hold sincere intentions and express them, it will be auspicious. The Image Commentary says: Holding sincere intentions and expressing them, is using sincerity to enlighten the hearts of others.

義曰：蔀者，掩蔽闇昧之物。凡豐大之時，必上下之間皆有明徳，不可少有闇昧，然後可以發暢於天下也。今六二以陰柔之質而上應於六五，五又是陰昧之人，是於豐大之時，所豐者不能光大，而乃豐於闇昧之物也。

Hu Yuan explained that "pu" refers to something that blocks light and causes darkness. In times of abundance, there must be brightness in both the upper and lower positions, and there must be no slight darkness, only then can brightness be spread throughout the world. Now, the second line, with its yin and soft nature, connects upward with the fifth line, which is also a dark and unclear person. This is precisely how, in times of abundance, what is abundant does not become great, but rather becomes abundant in things that block brightness.

日中見斗者，斗星之名也，日昏方見，闇昧之極也。夫日之正中，其光輝徧及天下，無所不燭；豐盛之時，上下之間皆有光明之徳，則可以徧及於天下，無有不被其澤。今二居豐之時，所應皆闇昧之道，則是猶日之正中反見其斗星也。六二既是闇昧之道，則必不能相取信，若有所往，則相疑而致疾害也。

The saying "the Big Dipper appears at noon" refers to the Big Dipper being a name of a star mansion, which can only be seen when the sky is dark. This indicates an extreme darkness. When the sun reaches its zenith, its light spreads throughout the world, illuminating everywhere. In times of abundance, both above and below possess the virtue of brightness, and the grace of benevolence can reach all under heaven, ensuring that no one is left out. Now, the Sixth line in the Second place is situated in a time of abundance, yet it corresponds to paths of darkness and confusion, just like seeing the Big Dipper at noon. Since the Sixth line in the Second place is following a path of darkness and confusion, it will inevitably fail to gain the trust of others. If it moves forward, it will lead to mutual suspicion and bring about calamity.

有孚發若吉者，言六二雖以陰柔之質，無光明之徳，然位下卦之中，是有中正之道。苟能盡其至誠之心，由中之言以發天下之心志，以接天下之人，使之皆逹其聰明，莫不發其志意以親信之，如是上下相交而取信，則蒙者反而為明，疑者得以相信，則可以獲吉矣。

The phrase "There is sincerity, and it issues forth, resulting in good fortune" means that although the second line is a yin and soft quality, lacking bright virtue, it is positioned in the middle of the lower trigram, thus possessing the principle of being both central and upright. If one can fully exert sincere intent and use heartfelt words to enlighten the minds of people across the land, and attract people to come close, making their ears and eyes clear and discerning, so that everyone rises up with determination to approach and trust, then the connection between above and below is established through mutual trust. Those who were previously confused become clear, and those who were suspicious can now trust each other, thereby attaining good fortune.

九三：豐其沛，日中見沬，折其右肱，無咎。象曰：豐其沛，不可大事也。折其右肱，終不可用也。

The Line Statement for Nine in the Third says: What is abundant is a dark banner, and at noon one sees only faint small stars; one breaks its right arm but has no fault. The Image Commentary says: What is abundant is only the banner, indicating it cannot bear great responsibilities; having broken the right arm, it is ultimately of no use.

義曰：沛者，繫於旗竿旌旗之垂也，所以掩蔽光明之物。沬者，星之微小也。九三雖以陽居陽，處得其正，有剛陽之質，然居離卦之位，處文明之衰，所應在於上六，上六又無光明之德，居豐之時不能光明盛大其道，是所豐者惟掩蔽光明之物也。

Hu Yuan explained that "pei" refers to the banners hanging on the flagpole, which are things that block brightness; "mei" refers to a small and dim star. Although Nine in the Third has a yang line in a yang position, and is in the correct place, possessing the quality of yang strength, it is located within the Li hexagram, which is at the time when civilization is about to decline. It corresponds to Six at the Top, which lacks the virtue of brightness. Being in the condition of abundance, yet unable to make its way bright and grand, it can only have abundance in things that block brightness.

日中見沬者，夫斗者星之大，沬者星之微。六二雖亦闇昧，然猶有中正之徳，未甚至於全暗，故曰日中見斗。今九三居文明之極，其明已衰，而又所應者亦陰昧之人，是闇昧之極，猶日中反見其微星也。折其右肱者，夫手之便者在右而已，若右肱折，則左雖存亦不足適用也。言三居離明之衰，又所應皆無光明之道，雖以陽居陽，亦不能用成其事也。無咎者，九三本有光明之徳可以顯用，今處於衰暗之地，皆已自為之，不可以咎責於人也。象曰豐其沛不可大事者，凡欲立天下之治，成大事大功，必上下有光明之徳可也，今三已闇昧之甚，是不可大有為於事也。

The explanation of "seeing the faint star at noon" says: the Big Dipper is a large star, while the faint star is extremely small. Although Six in the Second is also dim, it still retains the virtue of uprightness and moderation, so it does not become entirely dark, hence it is said that one sees the Big Dipper at noon. Now, Nine in the Third is at the end of civilization, with its light already declining, and it corresponds to a dark person, reaching the extreme of darkness, like seeing the faint star at noon. The explanation of "breaking its right arm" says: the right hand is the more skillful one, and once the right arm is broken, even though the left arm remains, it is not enough to use. This refers to Nine in the Third being at the time of declining light in the卦 of brightness, corresponding to nothing with brightness, although it is a yang line in a yang position, it cannot display its ability and achieve accomplishments. The statement "no blame" is because Nine in the Third originally possesses the virtue of brightness and can be promoted and used, but now it has fallen into a dark place, which is entirely due to itself, so it cannot be blamed on others. The Image Commentary says "excessive fullness, not suitable for great undertakings": if one wishes to establish great achievements and accomplish great deeds, one must have brightness in both the superior and inferior. Now, Nine in the Third has become too dark, so it is impossible to achieve great accomplishments.

九四：豐其蔀，日中見斗，遇其夷主，吉。象曰：豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉行也。

Nine in the Fourth Line Statement says: What is abundant is a dark covering, and at noon one sees the Big Dipper; encountering a ruler of the same kind brings good fortune. The Image Commentary says: What is abundant is only a covering, because the position is not appropriate; seeing the Big Dipper at noon indicates darkness and obscurity; encountering a ruler of the same kind and obtaining good fortune indicates finally being able to take action.

義曰：蔀者，蔽障之物。言九四有剛陽之德，居陰柔之位，是當豐盛之時而反居於闇昧之地，故亦曰豐其蔀也。日中見斗者，夫居豐之時，當有光明盛大之徳，如日之中正無不照臨；今九四反以剛明之質處闇昧之地，是猶日中之見斗星，闇昧之至也。

Hu Yuan explained that "pu" refers to something that blocks light. Nine in the Fourth possesses the virtue of yang but occupies a position of yin and softness. At the time of abundance, it is instead located in darkness, hence it is also said "Feng qi pu." The phrase "ri zhong jian dou" means that during the time of abundance, one should have the virtue of brightness and grandeur, like the sun shining brightly at noon, illuminating everything. Now, Nine in the Fourth, with its strong and discerning nature, is instead in a dark place, like seeing the Big Dipper at noon, indicating darkness reaching its extreme.

夷主謂初九也。言四雖居陰暗之位，然本有剛明之質，而又應在初九，初亦有剛明之質，德與己同，故謂之夷主也。是上下之際交相發明，申暢其光明之徳以被天下，而獲其吉也。象曰日中見斗幽不明也者，言本有剛明之質而自處幽暗之地，不能發其光明之道。遇其夷主吉行也者，雖居陰暗而遇得初九剛明之夷主以相輔佐，而發明盛大之道，是得吉而行者也。

The term "Yizhu" refers to Chou Ji. Although Nine in the Fourth occupies a dark position, it originally possesses the quality of firm strength and clear discernment, and it corresponds with Chou Ji. Chou Ji also has the quality of firm clarity, and its virtue is the same as that of Nine in the Fourth, so it is called Yizhu, meaning the ruler of the same kind. Thus, the superior and inferior parts mutually illuminate and clarify, spreading and expressing the virtue of brightness to cover the whole world, thereby achieving auspiciousness. The Image Commentary says, "The Big Dipper appears at noon, indicating darkness and obscurity," meaning that although one has the quality of firm clarity, it is placed in a dark position and cannot manifest the way of brightness. It also says, "Meeting its Yizhu, it is auspicious for action," meaning that although one is in darkness, it meets Chou Ji, the ruler of the same kind, who comes to assist, thus clarifying the great way and thus attains auspiciousness and can take action.

六五：來章，有慶譽，吉。象曰：六五之吉，有慶也。

Six in the fifth line statement says: attracting virtuous and talented people with literary brilliance brings blessings, reputation, and auspiciousness. The image commentary says: six in the fifth line achieves auspiciousness because there is something to celebrate.

義曰：章，明也。六是陰柔之質，五是剛陽之位，以陰柔之質而來居陽剛，是自能為章美光大之道，以發揚明德於天下，故有慶善之事、嘉美之譽而獲吉也。

Hu Yuan explained that "zhang" means clarity. Six represents the quality of yin softness, and five represents the position of yang strength; using a yin soft quality to occupy a yang strong position shows that it can achieve the way of cultural brilliance and spread the bright virtue throughout the world, thus having a joyful good event and a beautiful reputation, thereby attaining auspiciousness.

上六：豐其屋，蔀其家，窺其戸，闃其無人，三歲不覿，凶。象曰：豐其屋，天際翔也。窺其戸，闃其無人，自藏也。

The line statement of the sixth line at the top says: Build the house extremely high, yet conceal the entrance; looking through the door crack inward, it is quiet and no one is seen, for three years no one is seen, which is dangerous. The image commentary says: Building the house extremely high is like flying far away in the sky; looking through the entrance and finding it empty is like concealing one's own brightness.

義曰：屋者，人之所蔽蓋其身也，今豐盛之終，是闇昧之極也。家者，人所密而自藏也，又蔀掩之，亦謂闇昧之甚也。上六以陰柔之質居一卦之極，不得其中而過於豐盛之道，其暗至甚，猶屋本蓋而復豐盛之，家本深藏而又掩蔽之，是闇昧之極者也。

Hu Yuan explained that a house is used by people to cover themselves. Now, being at the end of abundance, it is precisely when darkness has reached its peak. A home is a private and hidden place, and adding further concealment shows that darkness has become excessive. The Sixth at the Top occupies the top position of the entire hexagram with a yielding and weak nature, unable to maintain the center and excessively pursuing the path of abundance, thus leading to extreme darkness. It is like a house, which is already a covering structure, yet making it even taller; a home, which is already a hidden place, yet adding more concealment. This is precisely the appearance of extreme darkness.

闃者，寂然而無所覩也。言上六陰暗之極，猶屋之豐、家之蔀，雖窺視其戸，寂然無所覩而不見其人，雖三歲之間亦無所覿，此凶之道也。象曰豐其屋天際翔也者，言上六之爻過於中道而闇昧之極，始飛於天際，上而無所歸。自藏者，言以至窺視其戶，寂然而無所覩，是自藏其光明而不能發揚之也。

"Qu" means silence so profound that nothing can be seen. This refers to the Sixth at the Top being dark to the extreme, like a high building and a closed door blocking the view, so that even through a crack in the door, nothing can be seen, no one is visible, and for three years, nothing can be seen at all. This is a dangerous path. The Image Commentary says, "Its house is full, as if a bird is flying at the sky's edge," meaning this line has gone beyond the middle path and is so obscured that it is as if it has flown to the edge of the sky, high up yet without a place to return. It also says, "It conceals itself," meaning that even when looking into its doorway, there is complete silence and nothing can be seen, which is precisely because it has hidden its brightness and failed to display it.