the commentary on the image below the text of the book of changes, the hexagram of abundance

豐，大也。明以動，故豐。本義 以卦德釋卦名義。程傳 “豐”者，盛大之義。離明而震動，明動相資而成豐大也。集說 楊氏簡曰：以明而動，故豐故亨。以昏而動，則反是矣。

The Commentary on the Judgment says: The hexagram "Feng" means great. By relying on brightness and vigorous movement, it becomes great. Zhu Xi's "Benyi" says: This uses the "hexagram virtue" to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: "Feng" means great. Li represents brightness and Zhen represents vigorous movement; brightness and movement rely on each other, thus achieving greatness. Collected Sayings cite Yang Jian saying: By relying on clear insight and vigorous movement, one can achieve greatness and success; if one acts with confusion and ignorance while being vigorous, the result will be exactly the opposite.

案 “明以動故豐”，亦非正釋名義，乃推明其所以致豐之故，以起釋辭之端，與《壯》、《萃》同。“以”字與“而”字不同，“而”字有兩意，“以”字只是一意，重在首字。如以剛而動，所以致壯，可見處壯者之必貞也。以順而說，所以致聚，可見處《萃》者之必順也。以明而動，所以致豐。可見處《豐》者之必明也。卦爻之義，皆欲其明而防其昏，故《傳》先發此義，以示玩辭之要。

Li Guangdi remarked: "The phrase 'ming yi dong gu de feng' does not directly explain the meaning of the hexagram's name, but rather investigates the reason why it can lead to abundance, serving as an introduction to the subsequent explanation of the hexagram statement, similar to the approach used in the hexagrams Da Zhuang and Cui. The character 'yi' differs from 'er' in that 'er' carries two meanings, while 'yi' has only one, with the emphasis on the first character. For example, by being strong and moving, one achieves great strength, showing that those in a strong position must uphold righteousness; by being smooth and joyful, one achieves gathering, showing that those in the hexagram Cui must be gentle and compliant; by being clear and moving, one achieves abundance, showing that those in the hexagram Feng must be discerning. The meaning of the hexagram and its lines all aim to encourage people to be discerning and guard against ignorance. Therefore, the Commentary on the Judgment first highlights this point to guide the interpretation of the hexagram and line statements.

王假之，尚大也。勿憂宜日中，宜照天下也。本義 釋卦辭。程傳 王者有四海之廣，兆民之眾，極天下之大也。故《豐》大之道，唯王者能致之。所有既大，其保之治之之道亦當大也，故王者之所尚至大也。所有既廣，所治既眾，當憂慮其不能周及。宜如日中之盛明，普照天下，無所不至，則可勿慮矣。如是，然後能保其豐大。保有豐大，豈小才小知之所能也。集說 吳氏曰慎曰：所以“宜日中”者，恐“日中則昃”也。“照天下”，日中時。“昃”，日中後。

The Commentary on the Judgment says: "The king comes to it," which signifies the exaltation of grandeur; "do not worry, it is appropriate at noon," which means it should illuminate the whole world. Zhu Xi's "Benyi" says: this is explaining the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: for the king, who possesses the vastness of the four seas and the multitude of millions of people, this is the greatest in the world. Therefore, the way of abundance and grandeur can only be achieved by the king. Since what he possesses is vast, the method of preserving and governing it should also be vast. Hence, the king's pursuit is extremely grand. Since what he possesses is broad and what he governs is numerous, he should be concerned about not covering all aspects adequately. He should be like the sun at noon, shining brightly and universally, reaching everywhere, so there is no need to worry. Only in this way can he maintain his abundance and grandeur. To maintain abundance and grandeur, it is not something a person of small ability and wisdom can achieve. The collection of interpretations cites Wu Yashen's saying: the reason for "it is appropriate at noon" is to fear that "at noon the sun begins to wane." "Illuminating the world" refers to the time of noon, while "waning" refers to after noon.

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？本義 此又發明卦辭外意，言不可過中也。程傳 既言豐盛之至，復言其難常以為誠也。日中盛極，則當昃昳。月既盈滿，則有虧缺。天地之盈虛，尚與時消息，況人與鬼神乎！“盈虛”，謂盛衰。“消息”，謂進退。天地之運，亦隨時進退也。“鬼神”，謂造化之跡。於萬物盛衰可見其消息也，於豐盛之時而為此誡，欲其守中不至過盛，處《豐》之道，豈易也哉！

The Commentary on the Judgment says: When the sun reaches noon, it begins to set westward; when the moon reaches fullness, it starts to wane. The fullness and emptiness of heaven and earth still change with the times, let alone human beings and ghosts and spirits. Zhu Xi's "Benyi" says: This passage further explains the implied meaning of the hexagram statement, emphasizing that one should not exceed the middle limit. Cheng Yi's "Yichuan Commentary on the Changes" says: After discussing the extreme of abundance, it then discusses its difficulty to last long, serving as a warning. When the sun reaches its zenith, it begins to tilt; when the moon is full, it starts to wane. The fullness and emptiness of heaven and earth still change with the times, let alone human beings and ghosts and spirits. "Ying xu" refers to prosperity and decline, and "xi xiao" refers to advancement and retreat. The operation of heaven and earth also advances and retreats with the times. "Ghost and spirit" refers to the traces of creation, which can be seen in the rise and fall of all things. Giving such a warning at the time of abundance is to remind people to hold on to the middle path and not to become overly prosperous. The principles of the hexagram "Feng" are not easy to grasp!

集說 孔氏穎達曰：先陳天地，後言人鬼神者，欲以輕譬重，亦先尊後卑也。日月先天地者，承上“宜日中”之文。遂言其昃食，因舉日月以對。然後並陳天地，作文之體也。《朱子語類》云：《豐》卦《彖》許多言語，其實只在“日中則昃”“月盈則食”“天地盈虛”“與時消息”數語上，這盛得極，常須謹謹保守得日中時候方得。不然，便是偃仆傾壞了。

The collected interpretations cite Kong Yingda's explanation: first presenting heaven and earth, then discussing humans and ghosts and spirits, is intended to use something of lesser weight to illustrate something of greater weight, and also conforms to the order of first respecting the higher and then the lower. As for the sun and moon being placed before heaven and earth, this follows from the previous statement "It is appropriate at noon": proceeding naturally to talk about the sun tilting and the moon waning, thus contrasting the sun and moon, and then together mentioning heaven and earth, this is the structure of writing. The collected interpretations also cite Master Zhu's "Collected Sayings": the many words in the Commentary on the Judgment of the "Abundance" hexagram actually center around these few sentences: "When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to wane; the fullness and emptiness of heaven and earth occur with the times, waxing and waning accordingly." Since something has already reached its peak, it must always be carefully preserved at this critical moment; otherwise, it will quickly collapse and fall.

問鬼神者造化之跡，然天地盈虛，即是造化之跡矣，而復言鬼神何耶？曰：大地舉全體而言，鬼神指其功用之跡，似有人所為者。毛氏璞曰：“豐”，大也，亦盈也。唯有道者明德若不足，未嘗中故不昃，未嘗盈故不食。日新則為大，反是則為盈。知日中之宜，則知日昃之可戒。

Collective commentary also cites Master Zhu's "Classics of the Master Zhu": Someone asked, if ghosts and spirits are traces of the workings of nature, yet the fullness and emptiness of heaven and earth are already traces of the workings of nature, why do we need to speak of ghosts and spirits separately? Master Zhu replied: Heaven and earth refer to their entire essence, while ghosts and spirits refer to the traces of the workings of nature. These traces seem as if someone is operating them. The original text says "great earth" but should be "heaven and earth." Collective commentary also cites Mao Pu's saying: "Feng" means great and full. Only those who follow the Way have their virtue fully developed yet still seem insufficient; they do not take up the central position for themselves, so they do not incline to one side; they do not consider themselves full, so they do not suffer loss. Renewing every day is what is great; in reverse, it is only full. Understanding the value of noon also means understanding the warning of the declining sun.

林氏希元曰：卦辭“勿憂宜日中”，所以然處未之及，此方言之以補卦辭之所未及，故曰發明卦辭外意。言辭外之意也，雖曰辭外之意，然實有此意，但辭不及耳。案 林氏之說得之，朱子釋彖辭：爾曰盛極當衰也。

The collected interpretations cite Lin Xiyuan's view: the hexagram statement only says "do not worry, it is suitable at noon," but does not explain why it is so. This passage supplements what the hexagram statement does not mention, thus completing the meaning not expressed in the hexagram statement. Therefore, Master Zhu said this is "elucidating the meaning beyond the words of the hexagram," meaning the meaning implied but not explicitly stated. Although it is called the meaning beyond the words, in reality, this meaning was already contained, but it was simply not expressed in words. Li Guangdi comments: Lin's view is correct. Master Zhu's explanation of the "Tuan" statement is merely that when something reaches its peak, it should turn to decline.

旅，小亨。柔得中乎外而順乎剛，止而麗乎明，是以小亨。旅，貞吉也。本義 以體卦卦德釋卦辭。程傳 六上居五，“柔得中乎外”也。麗乎上下之剛，“順乎剛”也。下艮止，上離麗，“止而麗於明”也。柔順而得在外之中，所止能麗於明，是以“小亨”。得《旅》之貞正而吉也。《旅》困之時，非陽剛中正有助於下，不能致大亨也。所謂得在外之中，中非一揆，《旅》有旅之中也。止麗於明，則不失時宜，然後得處《旅》之道。

The Commentary on the Judgment says: The hexagram Travel is slightly auspicious. The yin line is in the outer trigram and occupies the central position, thus being obedient to the yang lines. It is still and attached to brightness, hence slightly auspicious. In a state of wandering, one must maintain uprightness to be fortunate. Zhu Xi's "Benyi" says: This is using the "hexagram structure" and "hexagram virtue" to explain the hexagram statement (the original text "ti gua gua de" should be "gua ti gua de"). Cheng Yi's Commentary on the Changes says: A yin line moving upward to the fifth position is "yin obtaining the central position in the outer trigram"; it is attached between the upper and lower yang lines, thus "obedient to yang". The lower trigram is mountain, representing stopping, and the upper trigram is fire, representing attachment, thus "stopping and attaching to brightness". Being gentle and obtaining the central position in the outer trigram, and being able to attach to brightness, thus "smallly auspicious", that is, obtaining uprightness in a state of wandering and thus being fortunate. The hexagram Travel is a time of difficulty. If one is not yang and upright, and lacks support below, one cannot achieve great auspiciousness. What is meant by obtaining the central position in the outer trigram, one must know that the concept of central is not fixed, for wandering has its own central. Stopping and attaching to brightness will not miss the proper time, and thus one can understand the meaning of being in a state of wandering.

集說 王氏宗傳曰：用剛非旅道也，故莫尚乎用柔。然柔不可過也，故莫尚乎得中。以六居五，得中位而屬外體，麗乎二剛之間，故曰“柔得中乎外而順乎剛”。案 處《旅》之道，審幾度勢，貴於明也。待人接物，亦貴於明也。然明不可以獨用，故必以止靜為本而明麗焉，與《晉》、《睽》之主於順說者同。

The collected interpretations cite Wang Zongcheng's saying: using strength is not the way of being in a foreign land, so it is better to use softness; however, softness should not be excessive, so it is better to achieve the middle. The yao labeled six, being a yin line, occupies the fifth position, thus achieving the middle and belonging to the outer trigram, attached between two yang lines. Therefore, it is said, "softness attains the middle in the outer position and follows the strength." Li Guangdi comments: the way of being in a foreign land requires examining subtle details and assessing the situation, valuing clarity above all; dealing with people and things also values clarity. However, clarity cannot be used alone, so it must be based on stillness, with clarity attached upon it. This is similar to the hexagrams Jin and Kui, which emphasize softness, harmony, and joy.

旅之時義大矣哉！程傳 天下之事，當隨時各適其宜。而《旅》為難處，故稱其時義之大。集說 俞氏琰曰：《旅》之時最難處，《旅》之義不可不知。蓋其亨雖小，其“時義”則大。聖人小其亨而大其時義，非大旅也，大其處《旅》之道也。錢氏一本曰：難處者，《旅》之時。難盡者，《旅》主義。或以《旅》興，或以《旅》喪，所關甚大。

The Commentary on the Judgment says: The meaning of the time of being a traveler is truly great. Cheng Yi's Commentary on the Changes says: All matters in the world should follow the circumstances and seek what is appropriate for each situation; but being a traveler is especially difficult, so it is praised for its great significance of the time and meaning. The Collected Sayings cite Yu Yan saying: The circumstances of the hexagram Travel are most difficult to find a proper place, and the meaning of Travel should not be misunderstood. Although its hexagram indicates a small degree of success, its "time and meaning" is great. The sage describes its success as small and its time and meaning as great, not because the situation of being a traveler itself is great, but because the principles involved in being a traveler are great. The Collected Sayings also cite Qian Yiben saying: The time of Travel is difficult to find a proper place; the meaning of Travel is difficult to exhaust (the original text "Travelism" should be "the meaning of Travel"). Some people rise because of being a traveler, while others perish because of being a traveler, and the consequences are of great importance.

重巽以申命。本義 釋卦義也，巽順而入，必究乎下。命令之象，“重巽”故為“申命”也。程傳 “重巽”者，上下皆巽也，上順道以出命，下奉命而順從，上下皆順，“重巽”之象也。又重為重複之義，君子體重巽之義，以申覆其命令。“申”，重複也，丁寧之謂也。

The Commentary on the Judgment says: When two instances of Xun (Wind) are superimposed, it is used to repeatedly emphasize a command. Zhu Xi's "Benyi" says: This is explaining the meaning of the hexagram. Xun is characterized by flexibility and penetration, necessarily reaching down to the lower part, which is the image of a command; "Chong Xun" refers to two Xun trigrams stacked together, hence the meaning of "repeating the command." Cheng Yi's "Yichuan Commentary on the Changes" says: "Chong Xun" refers to both upper and lower trigrams being Xun: the upper part follows the principles to issue a command, and the lower part obeys the command and is compliant. When both upper and lower parts are compliant, this is the image of "Chong Xun." "Chong" also means repetition. A gentleman examines the meaning of "Chong Xun" and uses it to repeatedly emphasize his command. "Shen" means repetition, which is also the meaning of repeatedly reminding.

集說 石氏介曰：巽者齊也，齊者申之以命令。朱氏震曰：巽為風，風者天之號令也，故巽為命。內巽者命之始，外巽者申前之命也。重巽之象，施之於“申命”。先儒謂不違其令，命乃行也。

Collective commentary cites Shi Jie, who says: Xun means uniformity and order, and to achieve uniformity and order, one must repeatedly issue commands. Collective commentary also cites Zhu Zhen, who says: Xun represents wind, and wind is the command of heaven, so Xun takes the image of command. The inner trigram Xun represents the initial issuance of a command, while the outer trigram Xun represents the reiteration of a previously issued command; this double Xun image precisely embodies the concept of reiterating commands. Previous scholars have said that commands can only be effective if they do not contradict previously issued commands.

《朱子語類》問：申字是兩番降命令否，曰：非也，只是丁寧反覆說，便是“申命”。巽風也，風之吹物，無處不入，無物不鼓動，詔令之人人，淪膚浹髓，亦如風之動物也。俞氏瑣曰：巽之取象，在天為風，在人君為命。風者天之號令，其入物也，無不至。命者人君之號令，其入人也，亦無不至。

The collected interpretations also cite Master Zhu's "Classified Sayings": Someone asked, "Is the character '申' referring to giving orders twice?" Master Zhu replied: No, it simply means to repeatedly explain and emphasize, which is called "申命." The trigram Xun represents wind, which gently moves all things, penetrating everywhere and stirring every object; imperial edicts penetrate the hearts of people, permeating their skin, bones, and marrow, just as wind stirs all things. The collected interpretations also cite Yu Yan, who said: The imagery of Xun is wind in heaven and commands in the sovereign. Wind is the decree of heaven, entering all things without fail; commands are the decree of the sovereign, entering the hearts of people without fail (the original text mistakenly reads "Yu Shi Sao" instead of "Yu Shi Yan").

案 頒發號令以象天之風聲，是已，然須知巽者入也。王者欲知民之休慼，事之利弊，則必清問乾下而察之周，告誡於上而行之切，此其所以“申命”也。蓋始則入民情之隱，而散其不善者，終乃入人心之深，而動其善者。

Li Guangdi remarked: Issuing orders to correspond with the wind's sound from heaven is indeed correct, but one must also understand that the original meaning of Xun is 'enter'. The sovereign desires to know the people's hardships and joys, as well as the benefits and drawbacks of governance, and must therefore investigate thoroughly from below and examine comprehensively, then issue instructions from above and implement them effectively. This is the meaning of 'reiterating the mandate'. Generally speaking, at the beginning, one must enter deeply into the subtle aspects of the people's conditions, dispelling what is improper; at the end, one must enter deeply into the hearts of the people, promoting what is good.

剛巽乎中正而志行，柔皆順乎剛，是以小亨。利有攸往，利見大人。本義 以卦體釋卦辭。“剛巽乎中正而志行”，指九五。“柔”，謂初四。程傳 以卦才言也。陽剛居巽而得中正，巽順於中正之道也。陽性上，其志在以中正之道上行也。又上下之柔，皆巽順於剛。其才如是，雖內柔可以“小亨”也。巽順之道，無往不能入，故“利有攸往”。巽順雖善道，必知所從。能巽順於陽剛中正之大人則為利，故“利見大人”也。如五二之陽剛中正，大人也。巽順不於大人，未必不為過也。

The Commentary on the Judgment says: Yang strength, with the virtue of being in the center and upright, acts with the quality of yielding and compliance, thus enabling its aspirations to be realized. All the yin lines are compliant with the yang, so there is a slight success, it is suitable to go somewhere, and it is suitable to meet a great person. Zhu Xi's "Benyi" says: This is using the "structure of the hexagram" to explain the hexagram statement. "Yang strength is yielding and compliant in the center and upright, and its aspirations are realized" refers to the nine in the fifth position. "Yin" refers to the six at the beginning and the six in the fourth. Cheng Yi's "Yichuan Commentary on the Changes" says: This is based on the "capacity of the hexagram." Yang strength is located in the structure of yielding and is in the center and upright, which means it is compliant with the way of the center and upright. The nature of yang is upward, and its aspiration is to promote the way of the center and upright upward. Moreover, the two yin lines above and below are compliant with the yang strength. Because of this nature, even though internally weak, it can achieve a slight success. The way of yielding and compliance can be applied anywhere, so it is suitable to go somewhere. However, although yielding and compliance are good virtues, one must know whom to comply with: yielding and compliance to a great person who is in the center and upright is beneficial, so it says "it is suitable to meet a great person." Those like the nine in the fifth and the nine in the second, who are yang strength in the center and upright, are great persons. If the object of yielding and compliance is not a great person, it may not be without error.

集說 胡氏瑗曰：利見大有德之人，以果斷而決白之，然後所申之命令，所行之事，施之於人，莫有不順之者。如風之及於物，罔有不入者也。朱氏震曰：“剛巽乎中正”，則所施當乎人心。是以志行乎上下。“柔皆順乎剛”，則物無違者。大人者九五，“剛巽乎中正”者也。

The collected interpretations cite Hu Yuan's view: it is appropriate to see a person of great virtue, who decisively and clearly decides matters, so that the commands issued and the affairs carried out are implemented upon people without resistance, just as the wind blows over all things without any being unable to receive it. The collected interpretations also cite Zhu Zhen's view: "The yang is flexible in the center and upright," so what is implemented conforms to the people's hearts, thus the will can be communicated throughout above and below; "the yin is all compliant with the yang," so there is nothing in the world that is contrary. The so-called great person is the nine in the fifth line, which is precisely the line "the yang is flexible in the center and upright."

李氏舜巨曰：柔順乎剛，“剛巽乎中正”者，所以為巽之休也。若徒以一陰潛伏謂之為巽，而不究乎陰畫在二陽之下，有順乎陽剛之象，陽畫在二五之位，有巽乎中正之

Collective commentary cites Li Shunchen's saying (the original text reads 'Li Shi Shunju', which should be 'Li Shi Shunchen'): Yin's softness follows Yang's strength, and Yang's strength carries out the gentle and yielding nature through the virtue of being in the middle and upright. This is the beauty and goodness of Xun. If we merely consider a single Yin line hidden beneath as Xun, without further examining that the Yin line, being beneath two Yang lines, naturally exhibits the image of yielding to Yang, and the Yang line, being in the second and fifth positions, naturally shows yielding in the middle and upright — here the original text is missing some words.

項氏安世曰：以卦體言之，“重巽”以“申命”，是“小亨”也。以九五言之，“剛巽乎中正而志行”，是“利有攸往”也。以初六六四言之，“柔皆順乎剛”，是“利見大人”也。彖辭與《旅》相類，皆總陳卦義，而用“是以”二字結之。趙氏汝楳曰：卦本乾體，一陰下生，剛有巽之之象，剛巽柔，居二五中正之位。柔既已生，皆在二五之下，有“順乎剛”之象。

The collected interpretations cite Xiang Anshi's view: in terms of the structure of the hexagram, two instances of Xun (wind) are used to reinforce the mandate, which is why it is called "smallly prosperous." In terms of the line nine in the fifth position, "the strong Xun (wind) is in the center and upright position, and the will is carried out," which is why it is called "favorable to go somewhere." In terms of the lines six at the beginning and six in the fourth position, "the flexible lines all follow the strong ones," which is why it is called "favorable to see a great person." The structure of the Commentary on the Judgment for this hexagram is similar to that of the hexagram of Traveling; both begin with a general explanation of the hexagram's meaning and conclude with the phrase "therefore." The collected interpretations also cite Zhao Ru'mei's view: this hexagram originally has the structure of Qian (heaven), with one yin line arising from below. The yang lines then enter and control the yin line, forming an image of yang strength using Xun (wind) to subdue the yin. Yang strength uses Xun (wind) to control the yin, and the yang lines are in the second and fifth positions, which are central and upright. Since the yin lines have arisen, they are all below the second and fifth positions, forming the image of "following the strong."

何氏楷曰：成卦之主，在初與四，陰始生而陽巽之，二瓦其最近者也。“剛巽乎中正”，則不暴急以忤物，故命不下格而志可行。初四各處卦下，柔皆順剛，無有違逆，所以教命得申，成“小亨”以下之義也。

Collective commentary cites He Kai's explanation: the main line forming this hexagram is the line at the beginning (Six at the Beginning) and the line in the fourth position (Six in the Fourth); Yin and Yang are generated, and Yang Wood enters among them. The line nine in the second position (Nine in the Second) is the closest to Li (Fire). "Yang Wood is in the center and upright," so it will not be impetuous and provoke others, thus orders will not be resisted by the people below, and the mind's intention can be carried out. The lines at the beginning (Six at the Beginning) and in the fourth position (Six in the Fourth) are each at the lowest positions of the upper and lower trigrams, and all the Yin lines are obedient to Yang, without opposition, so commands can be clearly issued, achieving the meaning of "minor success" and the following layers.

案 卦義是陰在內而陽入之，非陽在外而陰入之也。陰在內而陽入之者，將以制之也，制之者將以齊之也。剛以中正之德為巽，則能入而制之矣。至於柔皆順剛，則豈有不受其制，而至於不齊者乎？《彖傳》詞義甚明，李氏項氏何氏說皆合經意。

Li Guangdi remarked: The meaning of this hexagram is that Yin is within and Yang enters, not that Yang is outside and Yin enters. When Yin is within and Yang enters, it is to subdue it; to subdue it is to bring it into order. If Yang is strong and acts with the virtue of being upright and just, it can enter and subdue it. As for the multitude of Yin lines being obedient to Yang, how could there be any that do not accept restraint and thus become disorderly? The meaning of the Commentary on the Judgment is very clear, and the interpretations of Li Shunshen, Xiang Anshi, and He Kai all conform to the original meaning of the classics.

兌，說也。本義 釋卦名義；集說 張氏雨若曰：此釋名義類《咸》，兌者無言之說，以說解兌，兌木為說，特以其說不在言而稱兌耳。

The Commentary on the Judgment says: "The trigram兑 (Dui) means joy." Zhu Xi's "Basic Meaning" says: this explains the meaning of the hexagram's name. Collected Commentaries cite Zhang Yuruo saying: the method of explaining the meaning of the hexagram's name here is the same as in the hexagram Xian. Dui is joy that does not rely on words; using "say" to explain "Dui" is because "Dui" itself originally meant "say" or "joy" (the original text says "Dui wood" but should be "Dui origin"), but since its joy is not expressed through words, it is called "Dui" separately.

剛中而柔外，說以利貞，足以順乎天而應乎人。說以先民，民忘其勞，說以犯難，民忘其死。說之大民勸矣哉。本義 以卦體釋卦辭而極言之。程傳 兌之義說也。一陰居二陽之上，陰說於陽而為陽所說也。

The Commentary on the Judgment says: Yang strength resides in the center while Yin softness is outside, using joy to uphold the right path, sufficient to harmonize with heaven above and respond to human hearts below. By leading the people with the way of joy, the people forget their toil; by facing difficulties with joy, the people forget death. The power of joy is indeed great, thus inspiring the people. Zhu Xi's "Benyi" says: This uses the "hexagram structure" to explain the hexagram statement, and extends it to its extreme. Cheng Yi's "Yichuan Commentary on the Changes" says: The meaning of Dui is joy. A single Yin line residing above two Yang lines indicates that Yin is joyful toward Yang, and is also joyful by Yang. (The source text ends here; the following part of Cheng's commentary will be in the next section.)

陽剛居中，中心誠實之象。柔爻在外，接物和柔之象。故為說而能貞也。“利貞”，說之道宜正也。卦有剛中之德，能貞者也。說而能貞，是以上順天理，下應人心，說道之至正至善者也。若夫違道以干百姓之譽者，苟說之道，違道不順天，干譽非應人，苟取一時之說耳，非君子之正道。君子之道，其說於民，如天地之施，感於其心而說服無斁，故以之先民，則民心說隨而忘其勞。率之以犯難，則民心說服於義而不恤其死。說道之大，民莫不知勸。勸，謂信之而勉力順從。人君之道，以人心說服為本。故聖人贊其大。

Cheng Yi's Commentary on the Changes continues to explain the Hexagram Dui: a yang line residing in the center of the inner trigram represents the image of sincerity within; a yin line floating at the outermost position represents the image of being gentle and harmonious in dealing with others. Therefore, the Hexagram Dui becomes one that can please people and also uphold the right path. The Hexagram Statement says "favorable to uprightness," meaning the way of pleasing people must be carried out with uprightness. This hexagram possesses the virtue of "yang in the center," which belongs to the category of upholding uprightness. Being able to please people and uphold uprightness, it thus harmonizes with heavenly principles and responds to human hearts, which is the most correct and virtuous form of the way of pleasure. As for those who violate the right path in order to gain the praise of the people, they follow a way of superficial flattery: violating the right path is not in harmony with heaven, and seeking empty reputation does not correspond to people, thus only gaining temporary approval. This is not the correct path of a gentleman. The way of the gentleman in applying it to the people is like the way heaven and earth bring about transformation; it moves the hearts of people, making them pleased and not weary. Therefore, leading the people ahead, they are happy to follow, forgetting even their toil; leading them into danger and hardship, they are pleased with the righteousness, not even considering life and death. The great virtue of the way of pleasure is that the people are not left unmotivated. What is meant by "encouragement" is that the people trust those above them, thus willing to make an effort and follow. The principle of a ruler is to have the people's hearts pleased and convinced, so Confucius in the Commentary on the Judgment praises its vastness.

集說 王氏弼曰：說而違剛則諂，剛而違說則暴，“剛中而柔外”，所以“說以利貞”也，“剛中”故“利貞”，“柔外”故說亨。劉氏牧曰：“天之所助者順也，人之所助者信也。 ”。柔外為順，剛中為信，故得“順乎天而應乎人”。呂氏祖謙曰：當適意時而說，與處安平時而說，皆未足為難，唯當勞苦患難而說，始見真說。聖人以此先之，故能使之任勞苦而不辭，赴患難而不畏也。

The collected interpretations cite Wang Bi's view: if one only seeks to please without having a firm and strong character, it leads to flattery; if one is only rigid and strong without the harmonious and pleasant attitude, it leads to cruelty. The Commentary on the Judgment says "strong in the center and gentle on the outside," which is the reason for "pleasing to benefit and maintain correctness." "Strong in the center" is why it can "benefit and maintain correctness," and "gentle on the outside" is why it can please and achieve success. The collected interpretations also cite Liu Mu's view: the Great Treatise says "the heavens support what is顺应 (conforming to the way), and people support what is trustworthy." "Gentle on the outside" is顺应 (conforming to the way), and "strong in the center" is trustworthiness, so the卦 of兑 (Joy) can "conform to heaven and respond to people." The collected interpretations also cite Lu Zuxian's view: being joyful when things go smoothly and being joyful in a peaceful and stable situation is not difficult; only being joyful in hardship and toil shows true joy. The sage leads the people with this genuine joy, so the people can bear labor without reluctance and face difficulties without fear.

渙，亨，剛來而不窮，柔得位乎外而上同。程傳 《渙》之能“亨”者，以卦才如是也。《渙》之成《渙》，由九來居二，六上居四也。剛陽之來，則不窮極於下，而處得其中。柔之往，則得正位於外，而上同於五之中。巽順於五，乃上同也。四五君臣之位，當《渙》而比，其義相通。同五，乃從中也，當《渙》之時而守其中，則不至於離散，故能“亨”也。

The Commentary on the Judgment says: The Hexagram of Dispersing is smooth because the yang lines come to reside in the inner trigram without being in a state of hardship, while the yin lines in the outer trigram are in proper positions and harmonize with the Nine in the Fifth. Cheng Yi's Commentary on the Changes says: The Hexagram of Dispersing is smooth because the nature of the hexagram is like that. The Hexagram of Dispersing becomes the Hexagram of Dispersing because the yang lines descend to the second position and the yin lines ascend to the fourth position. The strong yang lines coming to the inner trigram do not fall into extreme hardship below, and they are in the middle of the lower trigram, which is called 'getting the center'. The yin lines ascending reach proper positions in the outer trigram, which is called 'being in the right position', and they harmonize with the 'center' of the Nine in the Fifth. It follows the virtue of yielding and aligns with the Nine in the Fifth, which is called 'upper harmony'. The fourth and fifth lines represent the positions of ministers and sovereigns; during the time of dispersing, they are close to each other, and their meanings are connected. Harmonizing with the Nine in the Fifth means following the middle path; during the time of dispersing, if one can maintain the middle path, it will not lead to separation, thus achieving smoothness.

集說 王氏弼曰：二以剛來居內則不窮於險，四以“柔得位乎外而與上同”。內剛而無險困之難，外順而無違逆之乖。是以“亨”也。孔氏穎達曰：此就九二剛德居險，六四得位從上，釋所以能釋險難而致亨通。馮氏椅曰：以二四往來明卦義，“不窮”“上同”明“亨”。剛來不窮，即《需》“剛健”“不陷”“義不困窮”之象。

Collective commentary cites Wang Bi's explanation: Nine in the Second, with a strong line, resides in the inner trigram and thus will not be trapped by the danger of Kan; Six in the Fourth is 'flexible and in the right position in the outer trigram and in harmony with the superior'. Within there is strength, so there is no danger of being trapped in peril; outside it is harmonious, so there is no problem of rebellion or disorder, thus achieving success. Collective commentary also cites Kong Yingda's explanation: this sentence discusses Nine in the Second, with strong virtue, in the midst of Kan danger, and Six in the Fourth, which is in the correct position and harmonizes with the superior Nine in the Fifth, to explain why the hexagram Huan can resolve danger and achieve success. Collective commentary also cites Feng Yi's explanation: the Commentary on the Judgment uses the movement of the second and fourth lines to explain the meaning of the hexagram, using 'not exhausted' and 'harmony with the superior' to explain success. 'Strong line not exhausted' refers to the image of 'strong and vigorous' and 'not trapped' and 'its meaning not exhausted' as discussed in the Commentary on the Judgment of the hexagram Xu.

林氏希元曰：“柔得位乎外而上同”，是六四之柔，得位乎外卦，而上同九五。四五同德，斯足以濟渙矣，故“亨”。《本義》已定，《語錄》雖謂未穩而未及更改。案 “剛來而不窮”者，固其本也。“柔得位乎外而上同”者，致其用也。固本則保聚有其基，致用則聯屬有其具。

Collective interpretations cite Lin Xiyuan's statement: "The soft line occupies the position in the outer trigram and is in harmony with the superior." This refers to the sixth line in the fourth position, which is a soft line, occupying the correct position in the outer trigram and harmonizing with the ninth line in the fifth position. The harmony between the fourth and fifth lines is sufficient to remedy dispersion, hence the hexagram statement says "smooth." Zhu Xi's explanation in The Original Meaning of the Zhou Changes has already been established. Although The Records of Master Zhu mentions this point, it is not yet fully reliable and has not been revised. Li Guangdi comments: "The strong line comes without exhaustion" refers to consolidating the fundamental aspect of the Hexagram of Dispersal. "The soft line occupies the position in the outer trigram and is in harmony with the superior" refers to exerting its function. Only when the foundation is solid can the people be gathered; only when the function is exerted can the connection between upper and lower be established.

王假有廟，王乃在中也。本義 “中”，謂廟中。程傳 “王假有廟”之義，在《萃》卦詳矣，天下離散之時，王者收合人心，至於“有廟”，乃是在其中也。在中，謂求得其中，攝其心之謂也。中者，心之象。“剛來而不窮”，“柔得位而上同”，卦才之義，皆主於中也。王者拯渙之道，在得其中而已。孟子曰：得其民有道，得其心斯得民矣。亨帝立廟，民心所歸從也。歸人心之道無大於此，故云。至於“有廟”，拯渙之道極於此也。集說 何氏楷曰：“王乃在中”者，非在廟中之謂。王者之心，渾然在中。則“不薦”之孚，直有出於儀文之外者，宜其精神之與祖考相為感格也。

The Commentary on the Judgment says: "The king comes to the temple." This refers to the king's mind being upright and centered. Zhu Xi's "Benyi" says: here, the term "center" refers to the center of the ancestral temple. Cheng Yi's "Yichuan Commentary on the Changes" says: the meaning of "the king comes to the temple" has already been explained thoroughly in the "Cui" hexagram. When the hearts of the people are scattered throughout the world, the king gathers them together until he reaches the state of having a temple, which means he is truly in the center. What is meant by "being in the center" is to seek the center, and to gather the scattered hearts of the people. The center is precisely the image of the mind. "The strong comes but does not exhaust" and "the flexible occupies a proper position and unites above" — the meaning of the hexagram's materials is all summed up in the term "center." The king's method of curing dispersion is also only to attain the center. The "Mengzi" says: to gain the people of the world is possible, and to gain their hearts is to gain the people. Sacrificing to the heavenly gods and establishing ancestral temples are the places where the people's hearts naturally turn to and follow. There is no greater way to gather the people than this, so the Commentary on the Judgment says this. Achieving "having a temple" brings the principle of curing dispersion to its culmination. The collected interpretations cite He Kai saying: "The king is in the center," which does not mean that the person is standing inside the ancestral temple. The king's mind is fully established in the upright and correct position, thus his sincerity, as described in the "Guan" hexagram "washing but not offering," flows naturally beyond ritual and ceremonial forms, which is why his spirit can communicate with the ancestors.

利涉大川，乘木有功也。程傳 治《渙》之道，當濟於險難。而卦有乘木濟川之象，上巽木也，下坎水，大川也，利涉險以濟渙也。木在水上，乘木之象。乘木所以涉川也，涉則有濟渙之功，卦有是義有是象也。集說 胡氏炳文曰：《易》以巽言“利涉大川”者三，皆以木言。《益》曰“木道乃行”，《中孚》曰“乘木舟虛”，《渙》曰“乘木有功也”。十三卦“舟楫之利”，獨取諸《渙》，亦以此也。案 “王乃在中”，謂九五居中，便含至誠感格之意。“乘木有功”，謂木在水上，便含濟險有具之意。

The Commentary on the Judgment says: "It is advantageous to cross a great river," because crossing a river by boat can lead to success. Cheng Yi's Yichuan Commentary on the Changes says: the method of governing a scattered situation is to be able to overcome difficulties; and this hexagram precisely has the image of crossing a river by boat - the upper trigram is Xun (Wind), representing wood, and the lower trigram is Kan (Water), representing a great river. Therefore, it is advantageous to cross difficulties in order to rescue a scattered situation. Wood floating on water represents the image of "riding on wood"; riding on wood is used to cross rivers, and crossing over brings about the benefit of rescuing a scattered situation. The hexagram contains this meaning and this image. The collected interpretations cite Hu Bingwen saying: The Zhou Changes discusses "it is advantageous to cross a great river" in three instances involving wood: the Yu hexagram mentions "the way of wood is to move," the Zhongfou hexagram mentions "riding on a wooden boat," and the Huan hexagram mentions "riding on wood brings benefit." The Great Treatise cites thirteen hexagrams that create tools based on images, and "the advantage of boats and rafts" is specifically taken from the Huan hexagram, for this very reason. Li Guangdi comments: "The king is in the center" refers to the nine in the fifth position being in the central position, which includes the meaning of sincere communication and response; "riding on wood brings benefit" refers to wood floating on water, which includes the meaning that crossing difficulties has a means of support.

節，亨，剛柔分而剛得中。本義 以卦體釋卦辭。集說 趙氏玉泉曰：統觀全體，而剛柔適均，則剛以濟柔，柔以濟剛，一張一弛，唯其稱也。析觀二體，而二五得中，則不失之過，不失之不及。一損一益，唯其宜也。由是以“制數度”而隆殺皆中，以“議德行”而進反皆中，此《節》之所以“亨”也。

The Commentary on the Judgment says: The Hexagram of Moderation is smooth because there are equal numbers of strong and weak lines, which are separated, and the strong lines are in the central positions. Zhu Xi's "Original Meaning" says: This is using the structure of the hexagram to explain the hexagram statement. The Collected Sayings cite Zhao Yuquan's view: Looking at the entire hexagram, there are three strong lines and three weak lines, which are exactly balanced, so the strong lines are used to support the weak ones and the weak lines are used to support the strong ones, alternating between tension and relaxation, seeking only harmony. Looking at the upper and lower trigrams separately, the Nine in the Second and the Nine in the Fifth are each in the central positions of their respective trigrams, so neither excess nor deficiency is present, one reducing and one increasing, seeking only appropriateness. Thus, by following the principle of "setting limits and measures," the solemnity and reduction of ritual propriety can be moderate; thus, by following the principle of "discussing virtue and conduct," advancement and retreat can be moderate. This is the reason why the Hexagram of Moderation is smooth.

苦節不可貞，其道窮也。本義 又以理言。程傳 《節》至於極而苦，則不可堅固常守，其道已窮極也。集說 孔氏穎達曰：若以”苦節”為正，則其道困窮。吳氏應回曰：中節則和，否則不和。稼穡作甘，以得中央之土也。火炎上則苦，亦以焦枯之極也。“剛得中”而能節，乃為九五之甘。柔失中而過節，則為上六之苦。故物得中則甘，失中則苦。

The Commentary on the Judgment says: "A harsh degree of restraint is not proper." This is because the path has reached its end. Zhu Xi's "Benyi" says: this sentence is explained from the point of view of reason. Cheng Yi's "Yichuan Commentary on the Changes" says: when restraint reaches an extreme, it becomes harsh, and harshness cannot be maintained firmly, so the path has reached its end. The "Ji Shuo" cites Kong Yingda saying: if "harsh restraint" is regarded as the correct path to follow, the path will become blocked and unsmooth. The "Ji Shuo" also cites Wu Kang's comment saying: when restraint is moderate, it is harmonious; when it is not moderate, it is not harmonious. The "Shangshu · Hongfan" says: "Jia se zuo gan," meaning that crops are sweet because they are cultivated in the central earth; it also says: "Yan shang zuo ku," meaning that fire is bitter because it has been scorched to the extreme. The Nine in the Fifth is "gāng dé zhōng" and can practice restraint, thus becoming the "Gan Jie" of the "Jie" hexagram; the Six at the Top is soft and has lost the center, and has over-restrained, thus becoming the "Ku Jie" of the Six at the Top. Therefore, things that are moderate are sweet, and those that are not moderate are bitter.

俞氏炎曰：凡物過節則苦，味之過正，形之過勞，心之過思，皆謂之苦。節而苦，則非通行之道，故曰“其道窮也”。黃氏淳耀曰：合於中，即“甘”即“亨”。失其中，即“苦”即“窮”。苦與甘反，窮與亨反。

Collecting interpretations cite Yu Yan's view: any thing that goes beyond its proper measure becomes bitter—excessive taste, excessive exertion, excessive thought—all are called bitterness. When restraint leads to bitterness, it is not a principle that can be universally followed, so the Commentary on the Judgment says, "Its path is exhausted." Collecting interpretations also cite Huang Chunyao's view: conformity to the middle is "sweet," which is also "smooth"; losing the middle is "bitter," which is also "exhausted." Bitterness and sweetness are opposites, exhaustion and smoothness are opposites. When viewed in pairs, the balance of the卦 of "Restraint" becomes clear.

說以行險，當位以節，中正以通。本義 又以卦德卦體言之，“當位”“中正”，指五。又坎為通。程傳 以卦才言也，內兌外坎，“說以行險”也。人於所說則不知已，遇艱險則思止，方說而止，為《節》之義。“當位以節”，五居尊，當位也。在澤上，有節也。當位而以節，主節者也。處得中正，節而能通也。中正則通，過則苦矣。

The Commentary on the Judgment says: Using a harmonious and joyful virtue to proceed on a dangerous path, residing in the proper position and practicing restraint, holding fast to the middle and the upright to achieve success. Zhu Xi's "Benyi" says: These sentences are discussing the "guade" (the nature and disposition of the upper and lower trigrams) and the "guti" (the distribution of the six yao's yin and yang). "When in the proper position" and "being upright and centered" both refer to the nine in the fifth position. Additionally, the Kan trigram has the meaning of communication. Cheng Yi's "Yichuan Commentary on the Changes" says: This is discussing the material of the hexagram. The inner trigram is Dui and the outer trigram is Kan, which is "speaking about proceeding on a dangerous path." People often cannot stop when they are engaged in something they enjoy, and when they encounter difficulties, they only want to stop. Being joyful yet able to stop is the meaning of "jie" (restraint). "When in the proper position and practicing restraint" refers to the nine in the fifth position being in a position of honor, which is called "being in the proper position." It is located above the泽 (lake), so it has the quality of restraint. Being in the proper position and practicing restraint is the yao that governs restraint. It is also in a position that is both centered and upright, so it can restrain and achieve success. To be centered and upright brings success, but to go beyond that brings hardship.

集說 孔氏穎達曰：更就二體及四五當位，重釋行節得亨之義，以明“苦節”之窮也。林氏希元曰：九五陽剛居尊，當位以主節於上。而所節者得其中正，是可以通行於天下。案 “說以行險”，先儒說義未明。蓋《節》有阻塞難行之象，所謂險也。而其所以“亨”者，則以其有安適之善，而無拘迫之苦，所謂說也。當位以位言，中正以德言。

The collected interpretations cite Kong Yingda's explanation: here, the text re-examines the upper and lower parts of the hexagram as well as the fourth and fifth lines, and explains the principle of moderation leading to success, in order to contrast with the idea of a harsh moderation leading to hardship. The collected interpretations also cite Lin Xiyuan's explanation: the ninth line at the fifth position, being a strong yang line in the exalted position, is in the right place and is at the top governing moderation; what it moderates is all in the middle and upright, thus it can be applied throughout the world. Li Guangdi comments: the phrase "say (or explain) through danger" has not been clearly explained by previous scholars. The hexagram of Moderation originally has the image of obstruction and difficulty, which is called danger; yet it can be successful because there is comfort within it, without the hardship of constraint and pressure, which is called "say." "Being in the right place" refers to the position of the lines, while "middle and upright" refers to virtue.

當位則有節天下之權，中正則能通天下之志。此三句，當依孔氏為總申彖辭之義。說則不苦，而通則不窮矣。蓋上文既以全卦之善言之，此又專主九五及卦德以申之，正與《漸》卦同例。

Li Guangdi continued: When in the correct position, one holds the authority to control the world; being upright and just, one can understand the hearts of people throughout the world. "Speaking with joy to take on danger" and the following three sentences should be interpreted according to Kong Yingda's explanation, as a general elaboration on the meaning of the Hexagram Statement: being harmonious prevents hardship, and being open and accessible prevents being in a desperate situation. The previous text already discussed the overall benefits of the entire hexagram, and here it specifically reiterates the meaning of the fifth line, nine five, and the hexagram's virtue again. The structure is the same as in the Commentary on the Judgment of the Hexagram Zhan.

天地節而四時成，節以制度，不傷財，不害民。本義 極言《節》道。程傳 推言《節》之道，天地有節，故能成四時，無節則失序也。聖人立制度以為節，故能不傷財害民。人慾之無窮也，苟非節以制度，則侈肆至於傷財害民矣。

The Commentary on the Judgment says: Heaven and Earth have measures and limits, thus the four seasons are established. By using institutions and regulations to control, one does not damage resources and does not harm the people. Zhu Xi's "Benyi" says: This explains the principle of Moderation to its extreme. Cheng Yi's Yichuan Commentary on the Changes says: This extends the principle of Moderation. Heaven and Earth have measures and limits, thus the four seasons are established; without measures and limits, the cold and heat would become disorderly. The sage establishes institutions and regulations as measures and limits, thus achieving not damaging resources and not harming the people. Human desires are inherently boundless. If not controlled by regulations, indulgence and extravagance will eventually lead to the depletion of resources and harm to the people.

吳氏曰慎曰：《革》曰“天地革而四時成”，此曰“天地節而四時成”。限止之謂《節》，改易之謂《革》。《節》淺而《革》深，《節》先而《革》後。四時舉其大者言之，天地之化，刻刻相節，時時相革。

Collected Commentaries cite Wu Yashen's explanation: The "Commentary on the Judgment" of the "Revolution" hexagram says, "Heaven and Earth change, and the four seasons are formed." Here it says, "Heaven and Earth are regulated, and the four seasons are formed." Limiting and stopping is called "Regulation," while changing and transforming is called "Revolution." "Regulation" is shallow, while "Revolution" is deep; "Regulation" comes first, and "Revolution" follows. The four seasons are merely examples of the greater aspects. In reality, the workings of Heaven and Earth are constantly regulated moment by moment and transformed moment by moment.

中孚，柔在內而剛得中，說而巽，孚乃化邦也。本義 以卦體卦德釋卦名義。程傳 二柔在內，中虛為誠之象。二剛得上下體之中，中實為孚之象。卦所以為《中孚》也。“說而巽”，以二體言卦之用也。上巽下說，為上至誠以順巽於下，下有孚以說從其上。如是，其孚乃能化於邦國也。若人不說從，或違拂事理，豈能化天下乎？集說 張子曰：“孚”者，覆乳之象也。夫覆乳者必剛外而柔內。雖柔內，非陽則不生，故“剛得中”而為“孚”也。

The Commentary on the Judgment says: The hexagram Zhongfu has yao (lines) of flexibility within and strong lines in the middle, harmonious and yielding, thus sincerity can influence the state. Zhu Xi's Benyi says: This explains the meaning of the hexagram by its structure and its virtue. Cheng Yi's Yichuan Commentary on the Changes says: The third and fourth lines, which are flexible, are in the middle, and the middle is empty, which represents the image of sincerity; the second and fifth lines, which are strong, each occupy the middle of the upper and lower trigrams, and the middle is solid, which represents the image of sincerity. Hence, the hexagram is called Zhongfu. "Speaking and yielding" refers to the function of the hexagram as a whole: the upper trigram is Xun (wind) and the lower trigram is Dui (lake), meaning that those above show sincerity and yield to those below, and those below, with sincerity and joy, obey those above. Thus, sincerity can influence the whole country. If people's hearts are not convinced or if actions go against reason, how can sincerity influence the world? The collected interpretations cite Zhang Zai saying: The term "fu" refers to the image of birds incubating eggs and feeding their young. All incubating eggs and feeding young require a hard exterior and a soft interior; although the interior is soft, without yang energy, the eggs cannot hatch. Therefore, "strong lines in the middle" is what makes "fu" possible.

王氏宗傳曰：以成卦觀之，在二體則為中實，在全體則為中虛。蓋中不虛則有所累，有所累，害於信者也。中不實則無所主，無所主則又失其信矣，故曰《中孚》。案 “柔在內而剛得中”，其義甚精，非柔在內則中不虛矣，非剛得中則中又不實矣。地至虛也，然唯陰中有陽，故受天氣而生物。月至虛也，然唯水陰根陽，故受日光而發照。物之雌牝，受陽精而胎化者亦然。此卦之名，所以取於乳卵者此也。老子亦曰：髣兮髴，其中有物，窈兮冥，其中有精，真精之中，其中有信。蓋見及此也。

Collecting interpretations cite Wang Zongcheng's saying: From the perspective of the upper and lower trigrams, it is called "middle reality," but from the perspective of the whole hexagram, it is called "middle emptiness." If the middle is not empty, there will be entanglements, and entanglements will hinder sincerity; if the middle is not real, there will be no master, and without a master, sincerity is lost. Therefore, the hexagram is named "Middle Sincerity." Li Guangdi comments: The statement "softness is inside and firmness is in the middle" is very precise: it is not because the soft lines are inside that the middle is not empty; it is not because the firm lines are in the middle that the middle is not real. The earth is the most empty, yet because it contains yang within its yin, it can receive the heavenly qi and nurture all things; the moon is the most empty, yet because its water yin has yang as its root, it can receive sunlight and emit brightness; female animals also bear offspring and nurture life by receiving the yang essence, which is the same principle. This is why this hexagram is named after nurturing and egg hatching. The reason for this is here. Laozi also said: "Vague and indistinct, yet there is something within; deep and dark, yet there is essence within; within the true essence, there is trust." He probably also saw this aspect.

又案《無妄》天德也，天德實，實則虛矣，故曰《無妄》，言其虛也。《中孚》地德也，地德虛，虛則實矣，故曰《中孚》，言其實也。唯《無妄》之主於虛也，故六爻之義，皆貴乎無謀望作為之私，反是則有妄矣。唯《中孚》之主於實也，故六爻之義，皆貴乎有誠心實德之積，反是則非孚矣。二卦之義，實相表裡。

Li Guangdi further explained: The hexagram "Wu Wang" discusses the virtue of Heaven. Heavenly virtue is real, but when it is real to the extreme, it appears as emptiness. Therefore, the hexagram is named "Wu Wang," which refers precisely to its emptiness. The hexagram "Zhong Fu" discusses the virtue of Earth. Earthly virtue is empty, but when it is empty to the extreme, it appears as reality. Therefore, the hexagram is named "Zhong Fu," which refers precisely to its reality. Because "Wu Wang" emphasizes emptiness, all its six lines emphasize the value of not scheming or acting with private intentions, and the opposite would be considered delusion. Because "Zhong Fu" emphasizes reality, all its six lines emphasize the value of accumulating sincere virtue, and the opposite would be considered untrustworthy. The meanings of these two hexagrams are indeed complementary to each other.

豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。本義 以卦象言。程傳 信能及於“豚魚”，信道至矣，所以“吉”也。以“中孚”涉險難，其利如乘木濟用而以虛舟也。舟虛則無沈覆之患，卦虛中，為虛舟之象。

The Commentary on the Judgment says: "The pig and fish are auspicious," meaning sincerity and trust extend even to creatures like pigs and fish; "It is advantageous to cross a great river," meaning riding on a hollow wooden boat. Zhu Xi's "Benyi" says: these two sentences are based on the imagery of the hexagram. Cheng Yi's Yichuan Commentary on the Changes says: sincerity and trust can reach even the ignorant creatures like pigs and fish, so faith in the Way is complete, hence auspicious. Using the sincerity of the Zhongfou hexagram to cross dangerous situations, the convenience is like using an empty boat to cross a river. The boat is empty, so there is no fear of sinking or capsizing; the two central lines of this hexagram are empty, which is the image of an empty boat.

集說 王氏弼曰：用《中孚》以涉難，若“乘木舟虛也”。鄭氏湘鄉曰：仁及草木，言草木難仁也。誠動金石，言金石難誠也。“信及豚魚”，言豚魚難信也。蔡氏清曰：木在澤上，既為乘木之象，外實內虛，又為舟虛之象。

Collective commentary cites Wang Bi's explanation: using the sincerity of the hexagram Zhongfū to navigate through dangers is as steady as "riding a wooden boat in emptiness." Collective commentary cites Zheng Xiangxiang's explanation: saying benevolence extends to grass and trees is because grass and trees are hardest to move by benevolence; saying ultimate sincerity moves metal and stone is because metal and stone are hardest to move by sincerity; saying "faith reaches even a pig and fish" is also because pigs and fish are hardest to be moved by faith and righteousness. Collective commentary cites Cai Qing's explanation: wood floating on a marsh is the image of riding a wooden boat; this hexagram has the outer two lines solid and the inner two lines empty, which is the image of an empty boat.

吳氏曰慎曰：“豚魚吉”，蓋信及豚魚者之吉，非豚魚吉也。故在卦辭不可以“豚魚吉”三字為句，當以“中孚豚魚”為讀。《彖傳》“信及豚魚”，即“中孚豚魚”也。中孚以利貞，乃應乎天也。本義 信而正，則應乎天”矣。集說 蘇氏軾曰：天道不容偽。

Collecting interpretations cites Wu Yashen's statement: the phrase "the pig and fish are auspicious" refers to those who are sincere and trustworthy towards the pig and fish who are fortunate, not the pig and fish themselves being fortunate. Therefore, in the Hexagram Statement, the three characters "豚鱼吉" should not be read as a separate sentence, but rather as "Zhongfu豚鱼". The Commentary on the Judgment says "trust extends to the pig and fish", which is exactly "Zhongfu豚鱼". The Commentary on the Judgment also states that "Zhongfu" is beneficial by maintaining correctness, which is in harmony with heaven. Zhu Xi's "Basic Meaning" says that being sincere and walking upright corresponds with the heavenly way. Collecting interpretations also cites Su Shi's statement: the heavenly way cannot tolerate the slightest hypocrisy.