The Hexagram of Gradual Progress

程傳 上六女歸之終而無應，女歸之無終者也，“婦”者，所以承先祖，奉祭祀。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is at the end of the matter of a woman's marriage but lacks a corresponding line, indicating a marriage that ends in an unfavorable outcome. A wife is meant to continue the lineage of her husband's ancestors and to preside over the family's worship... (the original text here is missing, and this passage in Cheng's commentary is incomplete).

集說 胡氏炳文曰：《震》有虛筐之象，兌羊象，上與三皆陰虛而無應，故有“承筐無實”“刲羊無血”之象。《程傳》以為女歸之無終，本義 以為約婚而不終，蓋曰士曰女，未成夫婦也。先女而後士，罪在女也，故“無攸利”之占，與卦辭同。

Collected Commentaries cite Hu Bingwen's explanation: the upper trigram Zhen represents an upturned basin, symbolizing an empty basket; the lower trigram Dui represents a sheep, symbolizing a sheep. Both the sixth line at the top and the third line are yin lines that are empty and do not correspond with each other, thus producing the images of "carrying an empty basket" and "sacrificing a sheep without blood." The Cheng Transmission interprets this as a woman marrying but dying before she can have a good end, while the Benyi Transmission interprets it as having a marriage contract but never actually marrying. Since the line statement mentions both "a man" and "a woman," it shows that the two have not yet officially become husband and wife. Moreover, the statement first mentions the woman and then the man, indicating the fault lies with the woman, so the divination statement "there is no benefit" aligns completely with the hexagram statement.

豐.震上.離下程傳 《豐序卦》：“得其所歸者必大，故受之以豐，”物所歸聚，必成其大，故《歸妹》之後，受之以《豐》也。豐，盛大之義。為卦震上離下，震，動也，離，明也，以明而動，動而能明，皆致豐之道，明足以照，動足以亨，然後能致豐大也。

The hexagram of 丰 is composed of the upper trigram Zhen (Thunder) and the lower trigram Li (Fire). Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the order of the hexagram of 丰 by stating that those who attain a resting place will surely become strong, hence the following hexagram is 丰. When things have a place to gather, they will inevitably gradually become great, so after the hexagram of Guimei comes the hexagram of 丰. "丰" means great or abundant. In terms of the structure of the hexagram, the upper trigram is Zhen, representing movement, and the lower trigram is Li, representing brightness. Acting with wisdom and maintaining clarity in action are both ways to achieve abundance. Clarity is sufficient to see everything clearly, and action is sufficient to proceed without obstruction, thus achieving a great situation.

豐，亨，王假之，勿憂，宜日中。 本義 “豐”，大也。以明而動，盛大之勢也，故其佔有“亨”道焉。然王者至此，盛極當衰，則又有憂道焉。聖人以為徒憂無益，但能守常，不至於過盛則可矣，故戒以“勿憂宜日中”也。

The Hexagram 丰 statement says: "It is smooth, the king reaches this state, there is no need to worry, it is appropriate to be like the sun at its zenith." Zhu Xi's "Benyi" says: "Feng" means great. Acting with wisdom brings a grand momentum, so its divination contains the way of smoothness. However, when the king reaches this point, the peak of prosperity will turn to decline, so it also contains the aspect of worry. The sage considers that worrying without cause is useless; as long as one can maintain the constant way and does not let prosperity go too far, it is sufficient. Therefore, it uses "Do not worry, appropriate to be at the zenith of the sun" to admonish.

程傳 豐為盛大，其義自“亨”。極天下之光大者，唯王者能至之。“假”，至也，天位之尊，四海之富，群生之眾，王道之大，極豐之道其唯王者乎。《豐》之時，人民之繁庶，事物之殷盛，治之豈易周，為可憂慮，宜如日中之盛明廣照，無所不及，然後無憂也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Fu means abundance, and this very meaning already contains the idea of success. To push the brilliance of the world to its utmost, only the king can do so. 'Jia' means to reach the utmost, to arrive at. The dignity of the Son of Heaven, the wealth of the four seas, the multitude of the people, and the grandeur of the Way of the King -- these are the things that can bring abundance to its peak, and perhaps only the king can do that. At the time of the Fu hexagram, the population was so dense, and things so flourishing, that to govern them thoroughly was no easy task, and this is indeed a cause for concern. One should be like the noon sun, shining brightly and widely, illuminating all directions, so that nothing is left in darkness, and then one can be free of worries."

集說 張子曰：“宜日中”，不宜過中也。 郭氏忠孝曰：《豐》者盛大之名，盛大所以“亨”。然物極盛大者，憂必將至，日過中則昃，《豐》過盛則衰，聖人慾持滿以中，故言“宜日中”。

Collected Commentaries cite Zhang Zai saying: what is meant by "suitable at noon" is that it is appropriate to remain in the center, not to go beyond the center. Collected Commentaries also cite Guo Zhongxiao saying: The hexagram "Feng" refers to a grand and flourishing state, and because it is grand and flourishing, it can be harmonious. However, when things become excessively grand, calamity is sure to follow: the sun, after reaching its zenith, begins to decline; when abundance reaches its peak, decline is certain. Therefore, the sage advises people to hold fast to the principle of the center when they are at their peak, hence saying "suitable at noon."

項氏安世曰：《豐》卦皆以明為主，故下三爻皆明而“無咎”，上三爻皆暗，以能求明為“吉”，不能求為凶，此所以“宜日中”也。

Collected interpretations also cite Xiang Anshi's view: The hexagram of "Full" throughout focuses on "brightness." Therefore, the third line of the lower trigram, which is of the trigram Li (Fire), is all about brightness, hence there are no mistakes. The third line of the upper trigram, which is of the trigram Zhen (Thunder), is all about darkness. Among them, those that seek brightness downward will be auspicious, while those that do not seek brightness will be inauspicious. This is precisely why the hexagram statement says "Suitable at noon."

胡氏炳文曰：《豐》之大有“亨”道焉，大則必通也。亦有憂遭焉，大則可憂也。不必過於憂，如日之中斯可矣。《泰》、《晉》、《夬》、《家人》、《升》皆曰“勿恤”，此曰“勿憂”，皆當極盛之時，常人所不憂，而聖人所深憂。其辭曰“勿憂”，深切之辭，非謂無憂也。

The collected interpretations also cite Hu Bingwen's view: The grandeur of the hexagram of Fulfillment contains the way of success, because when something is great, it naturally becomes smooth. It also contains something to be worried about, because when something is great, it naturally deserves concern. However, one should not worry excessively; being like the sun resting in the middle is enough. Several hexagrams, such as Tai, Jin, Gua, Jiaoren, and Sheng, mention "do not worry," and this hexagram says "do not worry," all referring to situations of extreme prosperity. This is precisely when ordinary people do not know to worry, while sages deeply concern themselves. The line statement says "do not worry," which is actually a very earnest statement, not really meaning there is nothing to worry about.

何氏楷曰：《豐》有憂道焉，而云“勿憂”，蓋於此有道焉，可不必憂也。其道安在，亦曰致豐之本，即保豐之道。何以致豐，離明主之，而震動將之也。宜常如之方中，使其明無所不及，則幽隱畢照，斯可永保夫豐亨矣；

The collected interpretations also cite He Kai's view: The hexagram of "Great Wealth" originally contains something to be worried about, but the hexagram statement says "do not worry," because there is another way to approach it, and by taking that way, there is no need to worry. Where is this way? It is simply saying that the fundamental way to bring about abundance is also the way to maintain it. By what means do we bring about abundance? By the wisdom of the lower trigram Li (Fire) and the action of the upper trigram Zhen (Thunder). One should always remain in the position of midday, so that this illumination reaches everywhere without exception. Thus, even the most hidden and secluded corners are illuminated, and in this way, one can maintain abundance and success for a long time.

本義 “配主”，謂四。“旬”，均也，謂皆陽也。當《豐》之時，明動相資，故初九之遇九四，雖皆陽剛，而其占如此也。

The line statement for the first nine is missing in the original text, so we directly cite Zhu Xi's "Benyi." Zhu Xi says in his "Benyi" that the term "pei zhu" in the line statement of the first nine refers to the ninth in the fourth position. "Xun" means equal, indicating that both the first nine and the ninth in the fourth position are yang lines, and their strength is equal. At the time of the hexagram Feng, brightness and movement rely on each other, so the first nine meets the ninth in the fourth position. Although both are yang and normally do not correspond, the divination statement still remains auspicious.

程傳 雷也皆至，成《豐》之象。明動相資，致豐之道。非明無以照，非動無以行，相須猶形影，相資猶表裡。初九明之初，九四動之初，宜相須以成共用，故雖旬而相應。位則相應，用則相資，故初謂四為配主，己所配也。配雖匹稱，然就之者也，如配天以配君子，故初於四云“配”，四於初云“夷”也。“雖旬無咎”，“旬”，均也。天下之相應者，常非均敵，如陰之應陽，柔之從剛，下之附上，敵則安肯相從。

Cheng Yi in Yichuan's Commentary on the Changes says that thunder and lightning coming together form the image of the Hexagram of Abundance. Light and movement depend on each other, which is the way to achieve abundance: without light there is no illumination, without movement there is no action. They rely on each other like form and shadow, and support each other like the outside and inside. The line 'Initial Nine' represents the beginning of light, and the line 'Nine in the Fourth' represents the beginning of movement. They should rely on each other and work together, so even though they are equal in strength, they still correspond. In terms of their positions they correspond, and in terms of their functions they support each other. Therefore, the line 'Initial Nine' refers to the line 'Nine in the Fourth' as 'companion', meaning the one it is paired with. The word 'companion' although implies equality, is always used in relation to the other, just as in 'comparing with Heaven' or 'comparing with the gentleman'. Therefore, the line 'Initial Nine' refers to the line 'Nine in the Fourth' as 'companion', while the line 'Nine in the Fourth' refers to the line 'Initial Nine' as '夷'. The line statement says 'although equal there is no blame', 'equal' means balance. Usually, the two corresponding parts in the world are not equal in strength, for example, yin responding to yang, softness following strength, and the lower position relying on the upper position. If they are equal in strength, who would submit to whom?

唯《豐》之初四，其用則相資，其應則相成，故雖均是陽剛，相從而無過咎也。蓋非明則動無所之，非動則明無所用，相資而成用，同舟則胡越一心，共難則仇怨協力，事勢使然也。往而相從，則能成其豐，故云“有尚”，有可嘉尚也。在它卦則；不相下而離隙矣。

Only the first nine (初九) and the fourth nine (九四) of the卦 of Fullness (丰) rely on each other in function and support each other in response, so even though they are both yang, they follow and approach each other without fault. Because without light, action has no direction; without movement, clarity has nowhere to be applied. Only by relying on each other can things be accomplished, just as a Hu person and a Yue person sitting together on a boat will have the same heart, and enemies and rivals facing a common hardship will work together. This is naturally the case when circumstances force them to. If they go forward and support each other, they can achieve abundance, so the line statement says "there is praise," indicating something worthy of commendation. But in other hexagrams, these two yang lines would compete and create a rift instead.

集說 胡氏瑗曰：“旬”者，十日也，謂數之盈滿也，言初與四其德相符，雖居盈滿盛大之時，可以“無咎”。以此而往，則行有所尚也。

Collected Commentaries cite Hu Yuan's explanation: "Xun" refers to ten days, taking the meaning of completeness in number. This means that although the initial line and the fourth line have harmonious virtues, even when they are in a state of fullness and prosperity, they can still have no faults. Proceeding in this manner, their actions would be commendable.

蘇氏軾曰：凡人知生於憂患，而愚生於安佚。《豐》之患常在於暗，故爻皆以明暗為占凶也。初九六二九三，三者皆離也，而有明德者也。九四六五上六，則所謂豐而暗者也。離，火也，日也。以下升上，共性也。以明發暗，其德也。故三離皆十適於震。初九適四，其配之所在也，故曰“配主”。

Collective interpretations also cite Su Shi's view: generally, human wisdom arises from hardship, while ignorance comes from ease. The hexagram of Fullness often brings trouble from the word "darkness," so all six lines use the contrast between brightness and darkness to determine fortune or misfortune. The lines of the lower trigram, namely initial nine, six two, and nine three, belong to the trigram of fire, which represents brightness and virtue; while the lines of the upper trigram, namely nine four, six five, and upper six, are said to be the path of fullness and darkness. Fire is also the sun, and both fire and the sun naturally rise from below upwards, and their virtue is to use brightness to dispel darkness. Therefore, the three lines of the trigram of fire should ascend to the trigram of thunder. The line of initial nine goes to nine four, which is exactly its corresponding line, so it is called "matching the main line."

項氏安世曰：初以四為配，四以初為“夷”，上下異辭也，自下並上曰“配”。

The collected interpretations also cite Xiang Anshi's view: the initial line (Chu Ji) refers to the fourth line (Jiu Si) as "pei," while the fourth line refers to the initial line as "yi." This is due to the difference in their positions, one being lower and the other higher. To climb up from below and align with above is called "pei."

胡氏炳文曰：初不言“豐”，初未至豐也。五亦不言“豐”者，陰虛歉然方賴在下之助，不知有其豐也。凡卦爻取剛柔相應，《豐》則取明動相資。初之剛與四之剛，同德而相遇，雖兩陽之勢均敵，往而從之，非特“無咎”，且“有尚”矣。或曰，十日為“旬”。

The collected interpretations also cite Hu Bingwen's view: the line statement of the initial nine does not mention the word "fullness" because it has not yet reached fullness; the line statement of the sixth five also does not mention "fullness" because it is阴虚 (yin deficiency) and lacks sufficiency, relying on support from below, and does not feel there is anything full or abundant. Usually, the lines of a hexagram take the mutual correspondence of yang and yin; but the hexagram of "Fullness" takes the mutual reliance of brightness and movement. The yang of the initial nine and the yang of the fourth nine share the same virtue and meet, though they are two yang lines of equal strength, moving towards and following it, which is not only without fault but also commendable. Some also say that ten days are called one "xun".

來氏知德曰：因“宜日中”句，爻辭皆以日言，文王象《豐》，以一日象之，故曰“勿憂宜日中”。周公象《豐》，以十日象之，故曰“雖旬無咎”。十日為“旬”，言初之豐，以一月論，已一旬也，正豐之時也。

The collected interpretations also cite Lai Zhide's view: since the Hexagram Statement mentions "suitable at noon," the statements of each line are all based on the sun. King Wen used a day as a metaphor for the Hexagram of Abundance, hence saying "do not worry, suitable at noon"; the Duke of Zhou used ten days as a metaphor, hence saying "even through ten days there is no blame." Ten days are called a "ten-day period" or "shen." This means that the initial line, "Nine at the Beginning," represents the first stage of abundance. If calculated by a month, it has already passed a ten-day period, which is exactly the time of abundance.

六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。 本義 六二居豐之時，為離之主，至明者也。而上應六五之柔暗，故為豐蔀“見斗”之象。“蔀”，障蔽也，大其障蔽，故日中而昏也。往而從之，則昏暗之主，必反見疑。唯在積其誠意以感發之則吉，戒占者宜如足也。虛中，有孚之象。

The Line Statement of the Second Line says: The covering object is very large, yet at noon one sees the Big Dipper; going forward instead brings suspicion and resentment; if one has sincerity and inspires the other, it is auspicious. Zhu Xi's "Ben Yi" says: The Second Line is the main line of the Lower Trigram in the "Feng" hexagram, and is the most discerning. However, the line above it, the Fifth Line, is weak and dark, hence the image of a large covering object and seeing the Big Dipper at noon. "Pu" is a covering object, making the obstruction very great, so even daylight becomes dark. Going forward to follow the Fifth Line, the dark ruler instead suspects it. Only by gradually accumulating one's sincerity to move and inspire the other can one achieve auspiciousness; this is a warning to those divining to act in this way. The Second Line is a yin line that is empty, which is the image of holding sincere intentions.

程傳 明動相資，乃能成《豐》。二為明之主，又得中正，可謂明者也。而五在正應之地，陰柔不正，非能動者。二五雖皆陰，而在明動相資之時，居相應之地，五才不足，既其應之才不足資，則獨明不能成豐，既不能成豐，則喪其明功，故為“豐其蔀”。

Cheng Yi in Yichuan's Commentary on the Changes says: brightness and movement depend on each other to achieve the hexagram of Fullness. The second line is the main line of brightness, and it is in the central position and upright, so it can be said to be clear-sighted. However, the fifth line is in the position corresponding to it, yet it is阴柔 and not upright, and thus is not capable of achieving anything. Although both the second and fifth lines are阴 lines, during the time when brightness and movement support each other, they are exactly in corresponding positions. The fifth line lacks ability, and since the corresponding line is not sufficient to rely on, then relying solely on its own clarity cannot achieve fullness. If it cannot achieve fullness, then the effectiveness of its clarity is lost, hence it is said 'the covering is excessive,' meaning the obstruction is great.

“日中見斗”，二至明之才，以所應不足與，而不能成其豐，喪其明功，無明功則為昏暗，故云“見斗”。“斗”，昏見者也。“蔀”，周匝之義，用障蔽之物，掩晦於明者也。斗屬陰而主運平，象五以陰柔而當君位。日中盛明之時乃見斗，猶豐大之時，乃遇柔弱 集說 服氏虔曰：日中而昏也。

As for "seeing the Big Dipper at noon," the Second line originally possesses extremely sharp discernment, but because the area it should respond to is insufficient to match, it cannot achieve abundance, and the effectiveness of sharp discernment is lost. Without the effectiveness of discernment, it becomes darkness, hence the sight of the Big Dipper. The Big Dipper appears as a star only after it gets dark. "Bù" means being surrounded on all four sides, indicating the use of something to block and obscure the light. The Big Dipper belongs to Yin and governs the balance of movement and stillness. It appropriately symbolizes the Fifth line, which holds the position of a ruler with a yielding and gentle nature. At the time of greatest brightness, the Big Dipper is seen, just as when the abundant condition is in effect, a weak ruler is encountered... (the original text here is missing; this part is not completed in the "Cheng Transmission"). The collective commentary cites Fu Qian, who says: this refers to the day turning into a dark day during the day.

張子曰：凡言“往”者，皆進而之上也。初進而上，則遇陽而“有尚”，二既以陰居陰，又所應亦陰，故往增“疑疾”。

The collected interpretations also cite Zhang Zai's statement: in the line statements, whenever the word "going" is used, it refers to moving upward. Initially, the line "Nine at the Beginning" moves upward and encounters the yang line "Nine in the Fourth," hence "there is progress." The line "Six in the Second" itself occupies a yin position with a yin line, and the line it corresponds to, "Six in the Fifth," is also a yin line. Thus, moving upward only increases suspicion and resentment.

郭氏雍曰：六二為離明之中，而有豐蔀之暗者，以陰居陰，上非正應，所以有從暗之象也。天下之理明則無疑，暗則疑。六二用明投暗，“往得疑疾”，乃其宜也。然任其中正，“有孚”而發，則動無不吉。

Collective commentary also cites Guo Yong's view: Six in the Second occupies the central position of Li (Fire), which symbolizes clarity, yet it brings forth the image of obstruction and darkness. This is because it holds a yin line in a yin position, and the line above it is not properly matched. Therefore, it presents the image of moving toward darkness. The principle of the world is that clarity eliminates suspicion, while darkness gives rise to suspicion. Six in the Second, carrying a bright light, moves toward darkness, so "going leads to suspicion and illness" is natural. However, as long as it acts with the virtue of uprightness and sincerity, it will bring good results.

徐氏幾曰：卦言“宜日中”，以下體言之，則二為中。以一卦言之，則三四為中，故二三四皆言“日中”。剛生明，故初應四則為“往有尚”。柔生暗，故二應五為“往得疑疾”也。

The collected interpretations also cite Xu Ji's view: the Hexagram Statement says "suitable at noon." If we consider only the Lower Trigram's third line, the line Six in the Second is in the central position. If we consider the entire hexagram's six lines, the lines Nine in the Third and Nine in the Fourth are in the central positions. Therefore, the Line Statements of the lines Six in the Second, Nine in the Third, and Nine in the Fourth all mention "noon." Yang gives light, so the line Nine at the Beginning and Nine in the Fourth being connected results in "going forward is favorable." Yin brings darkness, so the line Six in the Second and Six in the Fifth being in correspondence results in "going forward leads to doubt and illness."

九三，豐其沛，日中見沫，折其右肱，無咎。 本義 “沛”，一作旆，謂幡幔也，其蔽甚於薛矣。“沫”，小星也。三處明極，而應上六，雖不可用，而非咎也，故其象占如此。

The third line statement says: The curtain is spread wide, and at noon one sees small stars, breaking the right arm, there is no fault. Zhu Xi's "Ben Yi" says: "Pai" is sometimes written as "pei," referring to a flag or hanging curtain, which blocks light more than "bu." "Mo" refers to small stars. The third line is at the top of the lower trigram Li, which represents brightness, yet it corresponds to the sixth line at the top. Although the sixth line at the top is not used, this is not the fault of the third line. Therefore, its symbolic imagery and divinatory statement are as such.

程傳 沛字古本有作旆字者，王弼以為幡幔，則是旆也。幡幔圍蔽於內者，“豐其沛”，其暗更甚於蔀也。三明體而反暗於四者，所應陰暗故也。三居明體之上，陽剛得正，本能明者也。豐之道，必明動相資而成。三應於上，上陰柔，又無位而處震之終，既終則止矣。不能動者也。它卦至終則極，震至終則止矣。三無上之應，則不能成豐。

Cheng Yi's "Yichuan Commentary on the Changes" says: "The character '沛' was written as '旆' in ancient versions. Wang Bi interpreted it as a flag or canopy, which is '旆'. A canopy is something that surrounds and blocks out light. '丰其沛' stretches this canopy to an extreme extent, making the darkness even more intense than '蔀'. The line Nine in the Third (nine three) originally resides in the trigram Li (Fire), which represents brightness, yet it is darker than Nine in the Fourth (nine four), because it corresponds to Upper Six, which is yin and thus dark and obscure. Nine in the Third occupies the highest position in the trigram Li, which represents brightness. A yang line in a yang position is strong and proper, and should be capable of clear perception. However, the way of abundance requires the mutual reliance of brightness and movement. Nine in the Third corresponds to Upper Six, which is yin and weak, and is located in a position without official status. Moreover, it is at the end of the trigram Zhen (Thunder). When reaching the end, movement stops, and it can no longer move. In other trigrams, reaching the end means reaching the extreme, but in the trigram Zhen, reaching the end means stopping. Since Nine in the Third cannot receive support from above, it cannot achieve abundance."

“沫”，星之微小無名數者。“見沫”，暗之甚也。豐之時而遇上六，“日中”而“見沫”者也。“右肱”，人之所用，乃折矣，其無能為可知。賢智之才遇明君，則能有為於天下。上無可賴之主，則不能有為，如人之折其右肱也。人之為有所失，則有所歸咎，曰由是故致是，若欲動而無右肱，欲為而上無所頹，則不能而已，更復何言，無所歸咎也。

"Mo" is a tiny star so small that it cannot even be counted or ranked. Seeing such a small star indicates extreme darkness. When there is abundance but the Sixth at the Top appears, it is like seeing a tiny star in broad daylight. "You gong" is the most powerful part of a person's body, and now it is broken, so it is clear that nothing can be accomplished. A virtuous and wise person encountering a wise ruler can achieve great things under heaven; but if there is no ruler to rely on above, nothing can be done, just like a person with a broken right arm. When a person makes a mistake, they always blame some specific cause, saying it is because of that they have reached this situation. However, if one wants to act but lacks a right arm, or wants to achieve something but has no one above to rely on, then there is nothing that can be done, and there is nothing to blame. Therefore, the Line Statement says "no blame," meaning there is no fault.

案 九三之蔽，又甚於二四者，爻取日中為昏義。二三四在一卦之中，而九三又在三爻之中也。且二應五，為柔中之主。四應初，為同德之助。三所應者，乃過中處板之陰，其蔽安得不甚哉。上六以其昏昏，使人昏昏，故九三雖以剛明之才，為之股肱，而不免於毀折。然於義為“無咎”者，守其剛正以事上，反己無怍而眾無尤也。

Li Guangdi remarked: The obstruction that the third line receives is more severe than that of the second line and the fourth line, because the line statement uses the metaphor of darkness at noon to convey meaning. The second, third, and fourth lines are located within a single hexagram, and the third line is in the central position among these three, which is exactly the position of "noon," the most central time. Moreover, the second line corresponds to the fifth line, which is at least a gentle and proper ruler; the fourth line corresponds to the first line, which is a helper with the same virtue; but the third line corresponds to a yin line that has passed the center and is at the end of stagnation. How could the obstruction it faces not be the heaviest? The sixth line above is itself confused and further leads others into confusion, so even though the third line has the ability of strength and clarity, and is willing to be its assistant, it still cannot avoid being crushed. However, in terms of principle, it is still "without blame," because it maintains the virtue of uprightness in serving above, and when it examines its own heart, it has no guilt, and others cannot find any fault in it.

又案《易》中所取者雖虛象，然必天地間有此實事，非憑虛造設也，“日中見斗”，甚而至於“見沫”，所取喻者，固謂至昏伏於至明之中。然以實象求之，則如太陽食時是也。食限多則大星見，食限甚則小星亦見矣。所以然者，陰氣蔽障之故，故所謂“豐其蔀”“豐其沛”者，乃蔽日之物，非蔽人之物也。且此義亦與《彖傳》“日中則昃月盈則食”相發。

Li Guangdi further explains: The images taken from The Zhou Changes are virtual, but in the world there must be real events corresponding to them, not made up out of nowhere. "Seeing a dagger in the noonday sun" even goes so far as "seeing foam," which certainly refers to something extremely dark hidden within extreme brightness. However, if we look for the actual events, it is like the case of an eclipse. When the eclipse is severe, the big stars appear; when it is extremely severe, even the small stars appear. This is because the dark energy blocks the sun. Therefore, the phrase "full covering" refers to something that blocks the sun, not something that blocks people. Moreover, this meaning coincides with what the Commentary on the Judgment says, "When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to wane," thus complementing each other.

本義 象與六二同。“夷”，等夷也。謂初九也。其占為當豐而遇暗主，下就同德則“吉”也。

The fourth line statement is missing in the original text, so we directly cite Zhu Xi's "Benyi." Zhu Xi's "Benyi" says: the imagery of the ninth in the fourth line is the same as that of the sixth in the second line, also "the canopy is full, the sun is seen with the star Dou." "Yi" means fellow or equality, referring to the nine at the beginning. Its divination statement is: at the time of abundance, encountering a dark ruler, if one goes down to approach the nine at the beginning who shares the same virtue, one will gain good fortune.

程傳 四雖陽剛，為動之主，又得大臣之位，然以不中正，遇陰暗柔弱之主，豈能致豐大也，故為“豐其蔀”。“蔀”，周圍掩蔽之物。周圍則不大，掩蔽則不明。“日中見斗”，當盛明之時反昏暗也。“夷主”，其等夷也，相應故謂之主。初四皆陽而居初，是其德同。又居相應之地。故為“夷主”。居大臣之位，而得在下之賢，同德相輔，其助豈小也哉，故“吉”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Although nine in the fourth is yang and strong, being the main line of zhen (thunder), and occupying the position of a minister, it is not in the center and upright. Above it is a dark and weak line, so how can a great situation be achieved? Therefore, it is said, "The covering is full." "Covering" refers to something that surrounds and blocks from all sides; when surrounded, it cannot be large, and when blocked, it cannot be bright. "The sun is seen with the handle of the plough" refers to when the light is at its peak, it becomes dark. "Equal ruler" refers to "equal" meaning equality among peers. Because they respond to each other, it is called "ruler." Both initial nine and nine in the fourth are yang lines, and initial nine is in the starting position. They have the same virtue and are in corresponding positions, so they are called "equal ruler." Being in the position of a minister and having the virtue of the one below, with the same virtue and mutual assistance, this assistance is not a small matter, hence it is said to be auspicious.

如四之才，得在下之賢為之助，則能致豐大乎？曰：在下者上有當位為之與，在上者下有賢才為之助，豈無益乎，收“吉”也。然而致天下之豐，有君而後能也，五陰柔居尊而震體，無虛中巽順下賢之象。下雖多賢，亦將何為。蓋非陽剛中正，不能致天下之豐也。

Someone asked: With the ability of Nine in the Fourth, can achieving great success be possible with the help of a virtuous assistant below? The answer is: Those below have a superior in the proper position as a companion, and those above have virtuous assistants below. How could there be no benefit? Therefore, it is called "auspicious." However, to achieve the abundance of the world, one must first have a good ruler. Six in the Fifth, though in a noble position and belonging to the trigram Zhen (Thunder), does not show the image of humility in the center and modesty in yielding to the virtuous. Even though there are many virtuous talents below, what can they accomplish? Clearly, it is not possible to achieve the abundance of the world without a ruler who is yang and upright.

集說 孔氏穎達曰：據初適四，則以四為主，故曰“遇其配主”。自四之初，則以初為主，故曰“遇其夷主”也。

The collected interpretations cite Kong Yingda's explanation: moving from the line 'Initial Nine' upward to the line 'Nine in the Fourth', the 'Nine in the Fourth' is taken as the main subject, hence the line statement of 'Initial Nine' says 'meeting its principal partner'; moving from the line 'Nine in the Fourth' downward to the line 'Initial Nine', the 'Initial Nine' is taken as the main subject, hence the line statement of 'Nine in the Fourth' says 'meeting its humble principal'.

張子曰：近比於五，故亦云“見斗”，正府亦陽，故云“夷主”。

The collected interpretations also cite Zhang Zai's statement: Nine in the Fourth is adjacent to the dark Six in the Fifth, so its line statement also says "seeing the Big Dipper"; and the corresponding line, which is also yang, is called "Yi Zhu," meaning those of the same kind and equal rank.

郭氏雍曰：二之豐蔀“見斗”，以重陰而非正應也。而“有孚發若吉”者，中正也。四之豐蔀“見斗”，非中正也。而“遇其夷主吉”者，應初而有遇也。二爻之義相類，故其辭同，而皆終之以吉。有為之時，明動必相濟，然後有成，故初謂四為“配主”，四謂初為“夷主”。迭稱主者，明動相須，莫適為主。唯明者知求動以為主，動者知求明以為主故也。

The collected interpretations also cite Guo Yong's view: the reason why "six in the second" has "its covering thickened, the sun seen with the star Dou in the middle of the day" is because it overlaps with "six in the fifth" and both are yin lines, so they are not truly a proper matching response. However, it ultimately achieves "trustworthiness and issuing forth with good fortune" because it is itself upright and correct. The reason why "nine in the fourth" has "its covering thickened, the sun seen with the star Dou in the middle of the day" is because it is not upright and correct; but it ultimately achieves "meeting the夷主 and being fortunate" because it corresponds with "nine at the beginning" and thus meets someone. The meanings of these two lines are similar, so their line statements are the same, and both end with the word "good fortune." When there is something to be done, clarity and action must support each other in order to accomplish things. Therefore, "nine at the beginning" refers to "nine in the fourth" as "the principal," and "nine in the fourth" refers to "nine at the beginning" as "the夷主." They take turns calling each other the principal because clarity and action depend on each other and neither can be the principal alone. Only those who are clear-sighted know to seek the one who acts, and those who act know to seek the clear-sighted one to be the principal.

鄭氏汝諧曰：初視四為“配”，以下偶上也，四視初為“夷”，降亡就下也。

The collected interpretations also cite Zheng Ruoxie's view: the initial line (初九) refers to the fourth line (九四) as "pairing," meaning the lower one matches the upper one. The fourth line refers to the initial line as "夷," meaning it humbles itself to be with the lower one.

六五，來章，有慶譽，吉。 本義 質雖柔暗，若能來致天下之明，則有“慶譽”而“吉”矣。蓋因其柔暗，而設此以開之。占餚能如是，則如其占矣。

The Line Statement of the fifth line says: By attracting talented individuals of culture and virtue, there will be blessings, good reputation, and auspiciousness. Zhu Xi's "Original Meaning" states: Although the fifth line is inherently weak and dim, if it can attract and employ wise people from throughout the world, then it will bring blessings, good reputation, and auspiciousness. This is specifically established to address its weakness of being weak and dim, providing a way for it to achieve success. If the person consulting the divination can act in this manner, then this line statement applies to them.

程傳 五以陰柔之才，為《豐》之主，固不能成其豐大。若能來致在下章美之才而用之，則有福慶，復得美譽，所謂“吉”也，六二文明中正，章美之才也。為五者誠能致之在位而委任之，可以致豐大之慶，名譽之美，故“吉”也。章美之才，主二而言。

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, with its Yin and soft qualities, serves as the main line of the Fu hexagram. By nature, it cannot achieve great prosperity. However, if it can attract and employ those virtuous talents who are eloquent and flourishing, it will bring blessings and a good reputation, which is called a fortunate outcome. Six in the Second is civilized and upright, precisely representing such virtuous and flourishing talents. If Six in the Fifth can truly invite Six in the Second to a higher position and entrust it with responsibility, it can attract great prosperity and a good reputation, hence it is called fortunate. The virtuous and flourishing talents referred to here mainly mean Six in the Second.

然初與三四，皆陽剛之才，五能用賢則彙征矣。二雖陰，有文明中正之德，大賢之在下者也。五與二雖非陰陽正應，在明動相資之時，有相為用之義，五若能來章，則“有慶譽”而“吉”也。然六五無虛己下賢之義，聖人設此義以為教耳。

However, the lines Nine at the Beginning, Nine in the Third, and Nine in the Fourth are also all yang lines, representing strong and capable individuals. If Six in the Fifth is willing to employ the virtuous, these people will come in groups, like the pulling of hemp roots connected together in the卦 泰. Although Six in the Second is a yin line, it possesses the virtue of civilization and uprightness, making it a great virtuous person in a lower position. Although Six in the Fifth and Six in the Second are not properly matched in terms of yin and yang, when clarity and action support each other, there is a mutual benefit between them. If Six in the Fifth can bring in this civilization, it will gain blessings, reputation, and a favorable outcome. However, looking at the line itself, Six in the Fifth does not show the attitude of humbly placing oneself lower and yielding to the virtuous. The sage merely establishes this principle as a teaching.

集說 馮氏當可曰：六二言往，六五言來，往來交合，章明之象。

Collected Commentaries cite Feng Dangke's saying: The line statement of Six in the Second says "go," and the line statement of Six in the Fifth says "come." One going and one coming, interacting with each other, exactly represent the image of brilliant appearance.

項氏安世曰：六二以五為“蔀”，在上而暗也，六五以二為“章”，在下面明也。

The collected interpretations also cite Xiang Anshi's view: Six in the Second sees Six in the Fifth as a "pu," which obscures itself, because it is above and dark; while Six in the Fifth sees Six in the Second as a "zhang," which can be attracted, because it is below and bright.

陳氏曰：五陰暗則往而疑，二文明則來而章，章者離體文明之象。

The collected interpretations also cite Chen's view: since six five is阴柔 and昏暗, six two going forward brings suspicion; but six two is 文采 bright, so six five inviting it brings about the beauty of 文章. The so-called '章' is precisely the image of the lower trigram 离, which represents 文明.

胡氏炳文曰：三爻稱“日中”，皆有所蔽。六五不稱“日中”，蓋宜日中，無蔽也。

The collected interpretations also cite Hu Bingwen's statement: the line statements of the second, third, and fourth lines all mention "midday" and carry the meaning of being obscured. The line statement of the fifth line does not mention "midday" because it is in harmony with the hexagram statement's "suitable for midday," and itself does not involve obscuration.

案 五，君位也。彖辭所謂“王假之”者，即此位，則五乃卦主也，卦義所重，在明以照天下。六五雖非明體，然下應六二為文明之主，而五有柔中之德，能資其章明以

Li Guangdi remarked: The fifth line is the position of the sovereign. The phrase "the king comes to it" in the hexagram statement refers to this position, showing that the sixth line in the fifth position is the main line of the entire hexagram. What this hexagram emphasizes is the use of brightness to illuminate the world. Although the sixth line in the fifth position itself does not belong to the nature of brightness, the line corresponding to it, the sixth line in the second position, is indeed the main line of civilization. Moreover, the sixth line in the fifth position possesses the virtue of flexibility, gentleness, and being in the center, thus being able to draw upon the brilliance of the sixth line in the second position... (the original text here is missing, and this annotation is incomplete).

上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。 本義 以陰柔居於極，處動終，明極而反暗者也，故為豐大其屋，而反以自蔽之象。無人不覿，亦言障蔽之深，其“凶”甚矣。

The line statement of the sixth line at the top says: Building a house extremely high only ends up completely blocking out the light, making the interior dark and gloomy; looking through the door crack, there is complete silence and no sign of anyone, not even seen for three years, which is ominous. Zhu Xi's "Ben Yi" explains: The sixth line at the top, being a yin and flexible element, is located at the extreme end of the entire hexagram and also at the end of the trigram of movement. It represents the point where light reaches its peak and then turns into darkness. Therefore, there is an image of building a house very high, which ends up blocking out the light. The absence of people inside and not seeing anyone for many years indicates that the obstruction has reached its extreme, and the danger is extremely severe.

程傳 六以陰柔之質，而居豐之極，處動之終，其滿假躁動甚矣。處豐大之時，宜乎謙屈，而處極高，致豐大之功，在乎剛健，而體陰柔，當豐大之任，在乎得時，而不當位。如上六者，處無一當，其凶可知。“豐其屋”，處太高也，“蔀其家”，居不明也。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top possesses a nature of yin and softness, yet it is located at the extreme of fullness. It also occurs at the end of the trigram of movement. Its arrogance and restlessness have reached their peak. In a time of abundance, one should be humble and retreat, yet it stands at the highest position. To achieve great accomplishments, one relies on strength and vigor, yet it is of a yin and soft nature. To shoulder great responsibilities, one should act in accordance with the right timing, yet it is not in the proper position. In this way, everything about the Sixth at the Top is wrong, and its danger is evident. The phrase "its house is excessively large" refers to its position being too high. The phrase "its family is in darkness" refers to its dwelling being in a state of confusion and darkness.

以陰柔居豐大，而在無位之地，乃高亢昏暗，自絕於人，人誰與之，故“窺其戶，闃其無人”也。至於三歲之久，而不知變，其“凶”宜矣。“不覿”，謂尚不見人，蓋不變也。六居卦終，有變主義，而不能遷，是其才不能也。

It possesses a gentle and yielding nature yet finds itself in a flourishing era, occupying a position without official status. It is arrogant and confused, isolating itself from others, so who would be willing to approach it? Therefore, it is said that looking through a crack in the door, one sees only silence and no one present. It remains unchanged for three years, and its misfortune is inevitable. The phrase "not seeing" indicates that even at that time, no one is seen, showing that it has never changed. The Sixth at the Top is located at the end of the entire hexagram, originally implying the idea of reaching the limit and then changing. However, it is unable to move, which is due to its lack of ability.

集說 龔氏煥曰：《豐》卦與《明夷》相似，唯變九四一爻，豐其蔀蔽，皆六五上六二陰所為。二“豐其蔀”，以五為應也。三“豐其沛”，以上為應也。四“豐其蔀”，以承五也。然五雖柔暗，以其得中，故有“來章”之“吉”。上居《豐》極，始則蔽人之明，終以自蔽，與《明夷》上六相似。

Collected Commentaries cite Gongs Huan's view: The hexagram of "Great Wealth" is very similar to the hexagram of "Darkness over the Sun," differing only in the fourth line. All the "蔀" which block the light in the entire hexagram are caused by the two yao lines six in the fifth and six at the top, which are yin. The second line says "enlarge its蔀" because it corresponds to the fifth line. The third line says "enlarge its沛" because it corresponds to the top line. The fourth line says "enlarge its蔀" because it is directly above the fifth line. Although the fifth line is weak and dark, it is in the central position, so it has the auspicious "coming to brightness." The top line is at the extreme of abundance, initially blocking others' light, and finally blocking its own. This is similar to the top line in the hexagram of "Darkness over the Sun."

何氏楷曰：處《豐》之極，亢然自島。豐大其居以明得意，方且深居簡出，距人於千里之外，豈知凶將及矣，能無懼乎？

The collected interpretations also cite He Kai's view: being at the extreme of the Qiong hexagram, one becomes arrogant and self-important like an isolated island, building a residence high and wide to show off one's success; while at the same time retreating deeply and not showing oneself, keeping people at a distance. How could one not be aware of impending danger? Is this not something to be afraid of?

總論 熊氏良輔曰：《豐》六爻以不應為善，初四皆陽，初曰“遇其配王”，四曰“遇其夷主”。二五皆陰，二曰“有孚發若吉”，五日“來章有慶譽吉”。三與上為正應，三不免於折肱，而上則甚凶。當豐大之時，以同德相輔為善，不取陰陽之應也。

In the general discussion, Xiong Liangfu is cited as saying: In the hexagram of "Great Excess," the six lines are not properly matched in a yin-yang correspondence. The first line and the fourth line are both yang lines; the statement of the first line says "meeting its corresponding ruler," while the statement of the fourth line says "meeting its夷 ruler." The second line and the fifth line are both yin lines; the statement of the second line says "having sincerity and issuing a favorable result," while the statement of the fifth line says "coming with a bright reputation and good fortune." Only the third line and the top line form a proper yin-yang correspondence, but the third line inevitably suffers a broken arm, and the top line is even extremely凶. This shows that during a time of great abundance, it is better to rely on people with similar virtue rather than follow the pattern of yin and yang correspondence.