The Abundance Hexagram: The Great Image and the Line Images

雷電皆至，豐，君子以折獄致刑。本義 取其威照並行之象。程傳 雷電皆至，明震並行也，二體相合，故云“皆至”。明動相資，成《豐》之象。離，明也，照察之象。震，動也，威斷之象。“折獄”者必照其情實，唯明克允，致刑者以威於奸惡，唯斷乃成。故君子觀雷電明動之象，以“折獄致刑”也。

The Great Image Commentary says: Thunder and lightning come together, which is the image of the Hexagram of Abundance; the gentleman thus understands that he should examine cases and carry out punishments. Zhu Xi's "Benyi" says: it takes the image of power and illumination proceeding together. Cheng Yi's "Yichuan Commentary on the Changes" says: thunder and lightning coming together signify illumination and movement occurring simultaneously; the upper and lower trigrams being combined, hence it is said "all arrive." Illumination and action rely upon each other, forming the image of the Hexagram of Abundance. Li represents illumination, which is the image of observation; Zhen represents movement, which is the image of authority and decisive judgment. "Zheyu" (resolving cases) must clearly see the truth of the case, only through clear observation can judgment be fair; "zhixing" (applying punishment) is using authority to deal with evil, only through decisive judgment can it be accomplished. Therefore, the gentleman observes the image of illumination and movement from thunder and lightning, to be used for "zheyu zhixing."

《噬嗑》言先王“飭法”，《豐》言君子“折獄”，以明在上而麗於威震，王者之事，故為制刑立法，以明在下而麗於威震，君子之用，故為“折獄致刑”，《旅》明在上而云君子者，《旅》取慎用刑與不留獄，君子皆當然也。

Cheng Yi continued to say: The hexagram Shike discusses how the former kings "establish laws," and the hexagram Feng discusses how the gentleman "resolve cases." Shike is characterized by brightness above and attached to the power of thunder below, which is the matter of the sovereign, hence the establishment of laws and the creation of regulations. Feng is characterized by brightness below and attached to the power of thunder, which is the duty of the gentleman, hence the saying "resolve cases and apply punishment." As for the hexagram Lu, brightness is also above, yet it still refers to "the gentleman," because the hexagram Lu emphasizes the careful application of punishment and the prompt resolution of lawsuits. All gentlemen should act in this manner.

集說 孔氏穎達曰：斷決獄訟，須得虛實之情，致用刑罰，必得輕重之中。若動而不明，則淫濫斯及，故君子象於此卦而“折獄致刑。”蘇氏軾曰：《傳》曰：為刑罰威獄，以類天之震曜，故《易》至於雷電相遇，則必及刑獄，取其明以動也。至於離與艮相遇，曰“無折獄”，無留獄，取其明以止也。

The collected interpretations cite Kong Yingda's saying: judging cases must clearly ascertain the truth and reality; when using punishment, it must be measured with appropriateness. If action is taken without clear understanding, excessive punishment will follow. Therefore, the gentleman takes this hexagram as a model and "resolves cases and applies punishment." The collected interpretations also cite Su Shi's saying: ancient texts state that establishing punishment and litigation authority is to compare with the thunder and lightning of heaven. Therefore, the Zhou Changes, whenever a hexagram involves thunder and lightning meeting, must mention punishment and litigation, taking the combination of clear insight and action. As for the hexagram Li and Gen meeting, called the Travel hexagram, it says "no resolving of cases" and does not delay litigation, taking the combination of clear insight and cessation.

朱氏震曰：電明照也，所以“折獄”，雷威怒也，所以“致刑”。《朱子語類》：問：雷電《噬嗑》與雷電《豐》亦同。曰：《噬嗑》明在上，是明得事理，先立這法在此，未有犯威人，留待異時之用，故云“明罰飭法”；《豐》威在上，明在下，是用這法時，須是明見下情曲折方得，不然，威動於上，必有過錯也，故云“折 雖旬無咎，過旬災也。

Collective commentary cites Zhu Zhen's saying: lightning is bright and illuminating, so it is used for 'settling cases'; thunder is severe and wrathful, so it is used for 'inflicting punishment'. The "Zhu Zi Yu Le" records that someone asked whether the thunder and lightning in the "Shi He" hexagram are the same as those in the "Feng" hexagram. Zhu Xi answered: in the "Shi He" hexagram, brightness is above, meaning first clarifying the matter, establishing the legal provisions in advance, at a time when no one has yet violated the law, leaving it ready for future use, hence 'clarifying punishment and regulating law'; in the "Feng" hexagram, severity is above and brightness is below, meaning when applying the law, one must clearly understand the situation below, otherwise the authority from above will inevitably lead to mistakes, hence 'settling cases — the original text here is missing. Below is the "Chu Ji" (Nine at the Beginning) of the Small Image Commentary: 'Although for ten days there is no blame, after ten days disaster will come.'

本義 戒占者不可求勝其配，亦爻辭外意。程傳 聖人因時而處宜，隨事而順理，夫勢均則不相下者，常理也，然有雖敵而相資者，則相求也。初四是也，所以雖旬而無咎也。與人同而力均者，在乎降己以相求，協力以從事，若懷先己之私，有加上之意，則患當至矣，故曰“過旬災也”。均而先己，是過旬也，一求勝則不能同矣。

Zhu Xi's "Benyi" says: This is a warning to those who consult the oracle not to desire to surpass their equal, which is also an implied meaning beyond the literal wording of the line statement. Cheng Yi's "Yichuan Commentary on the Changes" says: The sage arranges appropriate actions according to the situation and follows the course of things. When two parties are equal in strength, they usually do not yield to each other, which is natural. However, there are cases where even though they are equal, they can support each other, leading to mutual cooperation. The initial nine and the fourth nine are like this, hence "although for a full ten days there is no blame." When one is in a position of equality with others, the key is to lower oneself and seek cooperation, working together. If one harbors the private desire to be ahead of others and the notion of surpassing them, calamity will follow, hence "exceeding the ten days brings disaster." To act ahead when equal in strength is called "exceeding the ten days"; to be solely focused on winning means one can no longer cooperate.

集說 劉氏牧曰：“旬”，數之極也，猶日之中也，言“無咎”者，謂初未至中，猶可進也，若進而過中，則災，故象稱“過旬災也”，爻辭不言豐者，謂初未至豐也。胡氏瑗曰：言雖居豐盈之時，可以“無咎”，若過於盈滿，則必有傾覆之災也。俞氏琰曰：爻辭云“雖旬無咎”，爻《傳》云“過旬災”，則戒其不可過也，蓋與《彖傳》天地日月說同。

Collective commentary cites Liu Mu's explanation: "Ten" signifies the extreme of a count, like the sun reaching its zenith. The statement "no blame" is because the first nine has not yet reached the zenith and can still advance; if it has passed the zenith, there will be calamity. Therefore, the Image Commentary says "exceeding the ten brings disaster." The Line Statement does not mention the word "fullness" because the first nine has not yet reached the stage of fullness. Collective commentary cites Hu Yuan's explanation: this refers to the idea that even when in a state of abundance, there may be no disaster; but if it becomes overly full, it will certainly lead to a downfall. Collective commentary cites Yu Yan's explanation: the Line Statement says "although ten, no blame," and the Small Image Commentary says "exceeding ten brings disaster," which serves as a warning against excess, consistent with the idea in the Commentary on the Judgment that heaven and earth, sun and moon, wax and wane in cycles of growth and decline.

案 “過旬災”，即“日中則昃，月盈則食”之意也，經意謂同德相濟，雖當盈滿之時，可以無咎，況初居於之始，未及日中乎！《傳》意則謂正宜及今而圖之耳，稍過於中，便將有災矣，其義相備也。

Li Guangdi remarked: The so-called "disaster beyond the ten days" refers to the meaning of the Commentary on the Judgment, "When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to be eaten." The passage means that two parties with the same virtue help each other, so even at the time of fullness there will be no disaster;何况 the initial line is at the beginning of the entire hexagram and has not yet reached the zenith. The Image Commentary means that one should take action now, but once it passes the center, disaster will follow. The two meanings complement each other.

有孚發若，信以發志也。程傳 “有孚發若”，謂以己之孚信，感發上之心志也，苟能發，則其吉可知，雖柔暗有可發之道也。集說 趙氏汝楳曰：疾得於境之疑，孚發於志之信。王氏申子曰：二虛中故“有孚”，五亦虛中故“可發”，言以誠相感也。

The Small Image Commentary explains the line Six in the Second: to inspire the other with sincerity is to use sincerity to stimulate the aspirations of the superior. Cheng Yi's Commentary on the Changes says: "With sincerity, one inspires," meaning to move the aspirations of the superior with one's own sincerity. If one can inspire, its auspiciousness is evident. Although Six in the Fifth is weak and obscured, there is still a way to be inspired. The Collected Commentaries cite Zhao Ru Mei's saying: the "disease" comes from suspicion arising from the situation, while the "sincerity" originates from the sincerity of one's own aspirations. The Collected Commentaries also cite Wang Shenzi's saying: Six in the Second is middle and empty, hence "with sincerity"; Six in the Fifth is also middle and empty, hence "can be inspired"—this refers to mutual communication through sincerity.

豐其沛，不可大事也。折其右肱，終不可用也。程傳 三應於上，上應而無位，陰柔無勢力而處既終，其可共濟大事乎！既無所賴，如右肱之折，終不可用矣。集說 潘氏士藻曰：六二雖當“豐蔀”之時，然五得位得中，猶可以大事，故六二發若之孚可施也。九三所應上六，無可發之明矣。不可用而不用，保身之哲也。

The Small Image Commentary explains the line nine in the third: the obstruction is so thick that great undertakings cannot be carried out; the right arm is broken, and ultimately it is of no use. Cheng Yi's Commentary on the Changes says: nine in the third corresponds with six at the top, but six at the top, although corresponding, has no actual position. It is inherently阴柔 and lacks power, and it is located at the end of the entire hexagram. How can it together accomplish great undertakings? Since there is no support, it is like the right arm being broken, and ultimately it is of no use. The collected interpretations cite Pan Shizao's saying: although six in the second is in the period of '丰蔀' when it is obscured, six in the fifth has both the position and the central position, so it can still achieve something, and thus the sincerity of six in the second can be expressed; but nine in the third corresponds with six at the top, which has no wise person to inspire. If it is not useful, then it is better not to use it, which is the wisdom of preserving oneself.

豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主吉，行也。程傳 “位不當”，謂以不中正居高位，所以暗而不能致豐，“日中見斗，幽不明也”，謂幽暗不能光明，君陰柔而臣不中正故也，“遇其夷主吉，行也”。陽剛相遇，吉之行也，下就於初，故云行，下求則為吉也。集說 項氏安世曰：六二指六五為“蔀”為“斗”，故往則入於暗而得疑，九四之“蔀”與“斗”，皆自指也，故行則遇明而得吉。吳氏橙曰：“豐蔀”“見斗”，六二爻辭已備，《象傳》不釋，而獨九四致其詳者，蓋二象由九四而成，四為“蔀”，故二“見斗”，二爻之象同，而所重在四也。

The Small Image Commentary explains the line nine in the fourth: the obstruction is thick and large because the position is not appropriate; seeing the Big Dipper at noon indicates darkness and lack of brightness; encountering an equal ruler leads to good fortune because of willingness to act. Cheng Yi's Commentary on the Changes says: "Position not appropriate" refers to nine in the fourth, which is in a high position but not in the middle or correct position, thus causing darkness and inability to achieve abundance. "Seeing the Big Dipper at noon, darkness and lack of brightness" means darkness and lack of brightness, due to the ruler being yin and the minister not being in the middle or correct position. "Encountering an equal ruler leads to good fortune, because of action" means two yang lines meeting, which is a favorable action; nine in the fourth moves downward to approach nine at the beginning, thus "action" is mentioned, and willingness to seek harmony leads to good fortune. The collected interpretations cite Xiang Anshi saying: the "pu" and "dou" in the line six in the second refer to six in the fifth, so when it moves upward, it enters darkness and invites suspicion; the "pu" and "dou" in the line nine in the fourth refer to itself, so when it acts, it meets brightness and gains good fortune. The collected interpretations also cite Wu Cheng saying: the phrases "full shade" and "seeing the Big Dipper" are fully explained in the line six in the second, yet the Image Commentary does not explain them, but explains them in detail in the line nine in the fourth, because these two images are originally caused by nine in the fourth: nine in the fourth is the "pu," so six in the second "sees the Big Dipper." Although the images of the two lines are the same, the weight falls on nine in the fourth.

程傳 其所謂吉者，可以有慶福及於天下也，人君雖柔暗，若能用賢才，則可以為天下之福，唯患不能耳。集說 何氏楷曰：人君以天下常豐為慶，慶以天下故吉，言慶則譽在其中矣。

Here the original text is missing the passage from the Small Image Commentary of the sixth line, "Six in the Fifth" (Six Five), which reads "The good fortune of Six Five is a celebration." It directly proceeds to the annotation. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: the so-called good fortune refers to the fact that this blessing can be extended to the whole world. A ruler, even if weak and dull, can become the blessing of the world if he can employ the virtuous. What is feared is that he cannot do so. The collection of commentaries cites He Kai's saying: the ruler regards preserving the world in prosperity as a blessing. Since this blessing falls upon the world, it is called good fortune. As for "celebration," "reputation" is also included within it.

豐其屋，天際翔也。窺其戶，闃其無人，自藏也。本義 “藏”，謂障蔽。程傳 六處豐大之極，在上而自高，若飛翔於天際，謂其高大之甚，窺其戶而無人者，雖居豐大之極，而實無位之地，人以其昏暗自高大，故皆棄絕之，自藏避而弗與親也。

The Small Image Commentary explains the line Six at the Top: building a house so high and great, like flying in the sky; looking through the door crack, it is quiet and empty, indicating that it is hiding itself. Zhu Xi's 'Benyi' says: the word 'hiding' here refers to self-obstruction. Cheng Yi's 'Yichuan Commentary on the Changes' says: the line Six at the Top is at the extreme of abundance and prosperity, occupying the highest position and seeming to soar in the sky, describing its height reaching the utmost. Looking through the door crack, there is no one, because although it is at the peak of abundance, it is actually a place without position; people see it as confused and self-important, so they all abandon and cut off their connection with it, and thus it hides itself and avoids others, none coming close to it.

集說 石氏介曰：始顯大，終自藏，皆聖人戒其過盛。子云曰：炎炎者滅，隆隆者絕，觀雷觀火，為盈為實，天收其聲，地藏其熱，高明之家，鬼瞰其室，正合此義。張子曰：豐屋、蔀、家，自蔽之甚，窮大而失居者也，處上之極，不交於下，而居動之末，故曰“天際翔也”。《朱子語類》云：“豐其屋，天際翔也”，似說如翬斯飛樣，言其屋高大到於天際，卻只是自蔽障得闊。

The collected interpretations cite Shi Jie's saying: At first, something is prominent and flourishing, but eventually it conceals itself, which is the warning given by the sage that people should not be overly full. Yang Xiong said: Flames that rise high will eventually go out, and loud noises will eventually cease. Looking at thunder and fire, when they are full and flourishing, heaven takes away the thunder, and earth hides the fire. A family of high status is watched over secretly by spirits. These words exactly match the meaning of the sixth line at the top of the Qiong hexagram. The collected interpretations also cite Zhang Zai's saying: A tall house, heavy coverings, and deep courtyards all represent self-concealment to the extreme, and expanding the scale too much leads to losing one's place. The sixth line at the top is at the extreme end of the hexagram, not connecting with the lower parts, and is at the end of the Zhen trigram, so it says "the sky's edge is flying." The "Zhu Zi Yu Lue" records: "A grand house, the sky's edge is flying," which seems to refer to the image in the "Book of Songs" of "like the eaves of a building spreading out," describing a house so tall it reaches the sky, but the result is merely concealing oneself more widely.

山上有火，旅。君子以明，嗔用刑而不留獄。本義 慎刑如山，不留如火。程傳 火之在高，明無不照，君子觀明照之象，則“以明慎用刑”。明不可恃，故戒於慎，明而止，亦慎象。觀火行不處之象，則“不留獄”，獄者不得已而設，民有罪而入，豈可留滯淹久也。

The Great Image Commentary says: Fire burning on a mountain, this is the hexagram of Travel; the gentleman thus understands that he should use punishment with clarity and caution, and not delay legal cases (the original text mistakenly writes 'chēn' instead of 'shèn'). Zhu Xi's 'Benyi' says: The caution in using punishment should be like the stability of a mountain, and not delaying cases should be like the speed of fire. Cheng Yi's Yichuan Commentary on the Changes says: Fire burning at a high place, its brightness illuminates everywhere; the gentleman observes this bright image, thus 'using punishment with clarity and caution.' Brightness cannot be relied upon, so the word 'caution' is used again as a warning; clarity and the ability to stop, are also the images of caution. Observing the image of fire not stopping and continuing to burn, one understands 'not leaving prisoners in jail.' Prison is established only when necessary; when people commit crimes and enter jail, how can they be allowed to stay there for a long time?

集說 孔氏穎達曰：火在山上，逐草而行，勢不久留，故為《旅》象，又上下二體，艮止離明，故君子象此以明察審慎用刑，而不稽留獄訟。項氏安世曰：山非火之所留也，野燒延緣，過之而已，故名之曰《旅》，而象之以“不留獄”。

The collected interpretations cite Kong Yingda's explanation: fire on a mountain, spreading along the grass, does not stay long, so it is taken as the image of the Travel卦. With the upper and lower trigrams, the mountain (Gèn) represents stillness and the fire (Lí) represents brightness, so the gentleman takes this as a model, being clear and cautious in using punishment, and not delaying legal cases. The collected interpretations also cite Xiang Anshi's explanation: a mountain is not a place where fire can stay long; wild fire spreads and moves on, merely passing through, so it is named the Travel卦, and the image of "not lingering in litigation" is taken from this.

趙氏汝楳曰：火煬則宅於灶，冶則宅於爐，在山則野，燒之暫，猶旅寓耳，故為《旅》之象。離虛為“明”，艮止為“謹”，君子體之，明謹於“用刑而不留獄”，蓋獄者人之所旅也，“不留獄”，不使久處其中也，用刑固貴於明，然明者未必謹，謹者或留獄，明矣謹矣，而淹延不決，雖明猶暗也，雖謹反害也。張氏清子曰：“明”則無循情，“慎”則無濫罰，“明慎”既盡，斷決隨之。聖人取象於旅，正恐其“留獄”也。

Collective commentary cites Zhao Ru-mei's explanation: fire used for cooking is at home in the kitchen, and fire used for smelting is at home in the furnace; when it reaches the mountain, it becomes wild fire, burning quickly and passing by, like a traveler staying temporarily, hence the image of the Traveler hexagram. The Li trigram is hollow in the middle, symbolizing "brightness"; the Gen trigram represents stillness, symbolizing "caution." A gentleman understands this meaning, being bright and cautious in "applying punishment without retaining cases." A prison is originally a temporary place where people stay, so "not retaining cases" means not letting people stay there for long. Although applying punishment should be bright, those who are bright may not be cautious, and those who are cautious may delay cases; even if both brightness and caution are present, yet if cases are delayed without judgment, then although bright, it is as if dark, and although cautious, it becomes harmful. Collective commentary also cites Zhang Qingzi's explanation: "brightness" prevents partiality, and "caution" prevents excessive punishment; when both brightness and caution are achieved, judgment follows naturally. The sage took the image of travel precisely to warn those handling cases against "retaining cases."

旅瑣瑣，志窮災也。程傳 志意窮迫，益自取災也，災眚對言則有分，獨言則謂災患耳。集說 谷氏家傑曰：爻賤其行，象鄙其志。得童僕貞，終無尤也。程傳 羈旅之人，所賴者童僕也，既得童僕之忠貞，終無尤悔矣。集說 王氏弼曰：既得童僕，然後即次懷資，皆無所失，故“終無尤”。

The Small Image Commentary explains the line "Six at the Beginning" saying: being petty and calculating during a journey leads to a constrained mind and self-invoked calamity. Cheng Yi's Yichuan Commentary on the Changes says: when the mind is constrained, one inevitably invites misfortune. When "disaster" and "sudden misfortune" are contrasted, they have distinct meanings. When only the term "disaster" is used, it refers to calamity. The collected interpretations cite Gu Jiajie's statement: the line statement looks down upon the action, while the Image Commentary despises the mind. The Small Image Commentary also explains the line "Six in the Second" saying: obtaining the loyalty of a servant ultimately brings no blame. Cheng Yi's Yichuan Commentary on the Changes says: a traveler relies on servants; since one has obtained the loyalty and uprightness of a servant, there will ultimately be no resentment or regret. The collected interpretations cite Wang Bi's statement: first obtaining the servant, then being able to stay in the inn and carry one's belongings without loss, hence saying "ultimately no blame."

旅焚其次，亦以傷矣。以旅與下，其義喪也。本義 以旅之時，而與下之道如此，義當喪也。程傳 旅焚失其次舍，亦以困傷矣，以旅之時，而與下之道如此，義當喪也。在旅而以過剛自高待下，必喪其忠貞，謂失其心也，在旅而失其童僕之心，為可危也。

The Small Image Commentary explains Nine in the Third: burning down one's lodging on the way travels is indeed very painful; treating servants with a traveler's attitude, by reason, should result in losing them. Zhu Xi's "Benyi" says: when one is in a state of traveling, yet treats servants in such a manner, by reason, one should lose them. Cheng Yi's "Yichuan Commentary on the Changes" says: burning down the lodging during a journey is already a state of hardship and injury; when one is in a state of traveling, yet treats servants in this way, by reason, one should lose them. Being in a foreign place and treating servants with excessive rigidity and arrogance will certainly lead to losing their loyalty, that is, losing their hearts. Being in a foreign place and losing the servants' hearts is very dangerous.

集說 郭氏雍曰：九三剛而不中，故不能安。旅失其所安，亦可傷矣，以剛暴之才，而以旅道居童僕，：自其失眾心而喪也。夫旅豈與人之道哉，君子自厚而已，故終無以旅與下之事。王氏宗傳曰：既已有焚其次之傷矣，而又喪其童僕焉，此暴厲之過也。夫旅親寡之時也，朝夕之所與者，童僕而已爾，豈可以旅視之也，九三以旅視乎下，則彼童僕也，亦必以旅視乎上矣，其能久留乎，故曰“其義喪也”。

Collective commentary cites Guo Yong's view: Nine in the Third is strong but not in the center, so it cannot find a proper place. Being a traveler and losing a place to rest is already enough to cause sorrow; and with a harsh nature, treating servants as strangers, naturally first losing the hearts of others and then losing them. The way of a traveler is certainly not the proper way of relating to people. A gentleman only seeks to treat others kindly, so he will never do such a thing as 'treating servants as travelers.' Collective commentary also cites Wang Zongcheng's view: having already suffered the pain of losing a place to live, and then losing one's servants, this is the result of excessive cruelty. Traveling is a time when close relations are at their least, and the only people one meets daily are servants. How can one treat them as strangers? If Nine in the Third treats servants as travelers, then servants will certainly treat the superior as a traveler, and they would not stay long. Therefore, it is said 'its meaning is lost.'

黃氏淳耀曰：“下”，即童僕，“以旅與下”者，謂視童僕如旅人也，焚次而失其身所依庇，亦已傷而不安矣，況又喪其童僕乎！然非童僕之無良也，當旅時而與下之道，刻薄寡思，直若旅人然，宜不得其心力，義當喪也，將誰咎哉。

The collected interpretations cite Huang Chuyao's saying: the term "down" refers to a servant; "to treat the servant as a traveler" means to regard the servant as a stranger. If the dwelling is burned, losing the place that one relies on for protection, already injured and unable to rest in peace, how much more so to lose the servant! However, this is not because the servant is bad, but because during his stay in a foreign place, he treated his servants harshly and unkindly, treating them as strangers, thus naturally failing to gain their sincere loyalty and effort. By reason, they should be lost, and who can blame him for that?

旅于處，未得位也。得其資斧，心未快也。程傳 四以近君為當位，在旅五不取君義，故四為“未得位也”，曰：然則以九居四不正為有咎矣。曰：以剛居柔，旅之宜也。九以剛明之才，欲得時而行其志，故雖得“資斧”，於旅為善，其心志未快也。集說 黃氏淳耀曰：“資斧”防患之物，“得其資斧”，不過有以自防，故曰“心未快也”。

The Small Image Commentary explains the Nine in the Fourth: in a journey there is a place to rest, but it is not yet the proper position; having obtained provisions and an axe, the mind is still not at ease. Cheng Yi's Commentary on the Changes says: the Nine in the Fourth is close to the position of the ruler, and should be considered properly situated; however, in the Hexagram of Travel, the Six in the Fifth does not take the meaning of a ruler, so the Nine in the Fourth is considered 'not yet in position'. Someone asks: then, with a yang line in the fourth, a yin position, is it not an error? The answer is: a strong line in a yin position is exactly the appropriate situation for a traveler. The Nine in the Fourth has the qualities of strength, diligence, and insight, and is eager to seize the opportunity to realize its aspirations, so although it has obtained 'provisions and an axe', which is already good in the context of traveling, its mind is still not at ease. A collection of interpretations cites Huang Chuyao saying: 'provisions and an axe' are things used to guard against difficulties; 'having obtained provisions and an axe' is merely having the means for self-protection, hence it is said 'the mind is still not at ease'.

終以譽命，上逮也。本義 “上逮”，言其譽命聞於上也。程傳 有文明柔順之德，則上下與之。“逮”，與也，能順承於上而上與之，為上所逮也。在上而得乎下，為下所上逮也，在旅而上下與之，所以致“譽命”也。“旅”者，困而未得所安之時也，“終以譽命”，終當致譽命也，已“譽命”則非旅也，困而親寡則為旅，不必在外也。

The Small Image Commentary explains the line Six in the Fifth: ultimately attaining reputation and rank is because he reaches upward. Zhu Xi's "Benyi" says: the term "shang dai" refers to his reputation and rank reaching upward to those above. Cheng Yi's "Yichuan Commentary on the Changes" says: possessing the virtue of civilization and gentleness, both above and below are willing to associate with him. "Dai" means association: being able to follow and support those above, and those above are willing to associate with him, this is being reached by those above; being in a high position and receiving support from below, this is being reached by those below. In a state of traveling, both above and below are willing to associate with him, thus bringing about "reputation and rank." The term "lv" refers to a time of hardship and not yet finding a place to settle; saying "zhong yi yuming" means ultimately attaining reputation and rank. Once one has gained reputation and rank, he is no longer in a state of traveling. Being in hardship with few close associates is called "lv," and it does not necessarily mean being away from one's home.

集說 胡氏瑗曰：六五所謂柔得中乎外而順乎剛者也，柔順中正之德，為上九所信，尊顯之命及之也。案 六五有位而上九無位，不必以六五為上九所尊顯也。蓋居高位便是上逮爾，此爻雖不以君位言，而亦主於大夫土之載贄而荻乎名位者，故曰“上逮”，言其地望已高 以旅在上，其義焚也。喪牛于易，終莫之聞也。

Collective interpretations cite Hu Yuan's view: the sixth line in the fifth position is the yao described in the Commentary on the Judgment as a yao that is flexible and in the middle of the outer trigram, and it is obedient to the yang yao. Its virtue of flexibility, obedience, and correctness is accepted by the ninth line at the top, and thus the honor and rank of high position fall upon it. Li Guangdi comments: the sixth line in the fifth position has a position, while the ninth line at the top does not. Therefore, it is not necessary to interpret it as the sixth line in the fifth position being honored by the ninth line at the top. Being in a high position itself is 'upper reaching'. Although this line is not discussed in terms of the ruler's position, it focuses on the case of a scholar or a gentleman who presents gifts to seek official positions and thus attains a position. Therefore, it is said 'upper reaching', referring to his status and reputation already being high. The original text has a missing character here. The following is the Small Image Commentary for the ninth line at the top: 'Being in a high position as a traveler, its meaning is burning. Losing a cow in the easy place, ultimately no one hears of it.'

程傳 以旅在上，而以尊高自處，豈能保其居。其義當有焚巢之事，方以極剛自高為得志而笑，不知喪其順德於躁易，是終莫之聞，謂終不自聞知也，使自覺知，則不至於極而“號咷”矣，陽剛不中而處極，固有高亢躁動之象，而火復炎上，則又甚焉。

Cheng Yi in Yichuan's Commentary on the Changes says: To dwell in the highest position as a traveler, yet take pride in one's lofty status, how can one maintain one's dwelling? By nature, such a situation would lead to the destruction of the nest. It is precisely because he has reached the extreme of strength, taking pride in his high position and laughing boastfully, that he does not realize he has already lost the virtue of flexibility and gentleness in his impetuousness. This is what is meant by 'in the end, he does not realize it' — meaning he fails to recognize it himself until the end. If he could realize it himself, he would not have reached such an extreme and cried out in lamentation. Yang is strong and not in the center, yet it is in the extreme position, which by nature carries the image of being lofty and restless. Moreover, the nature of fire is to rise upward and burn fiercely, so it becomes even more intense.

集說 張子曰：以陽極上，旅而驕肆者也，失柔順之正，故曰“喪牛于易”，怒而忤物，雖有凶危，其誰告之，故曰“終莫之聞也”。案 九三以旅與下，郭氏、王氏、黃氏之說美矣，唯以旅在上則未有說，蓋以旅之道在上，則視所居之位，如寄寓然，其無敬慎之心可知，故曰“其義焚也”。

The collected interpretations cite Zhang Zai's view: when a yang line rises to the top, it represents a person who travels and behaves arrogantly and recklessly; it loses the virtue of being gentle, compliant, and upright, hence the saying "losing cattle in the easy (or simple) way." When one becomes angry and offends everyone, even though the danger is obvious, who would be willing to warn him? Hence, "in the end, no one hears him." Li Guangdi comments: regarding the nine in the third line "traveling with the lower," the views of Guo Yong, Wang Zongchuan, and Huang Chunyao are all good; however, the phrase "traveling in the upper position" has not yet been thoroughly explained. Perhaps it means that by adopting the mindset of a traveler in a high position, one regards the position one occupies as merely a temporary stay, and the lack of reverence and caution becomes evident. Hence, "its meaning is burning (or dangerous)."

隨風巽，君子以申命行事。本義 “隨”，相繼之義。程傳 兩風相重，隨風也，“隨”，相繼之義，君子觀重巽相繼以順之象，而以中命令，行政事。隨與重，上下皆順也，上順下而出之，下順上而從之，上下皆順，重巽之義也。命令政事，順理則合民心，而民順從矣。

The Great Image Commentary says: Wind follows wind continuously, which is the image of the Hexagram Zhun; the gentleman thus understands the need to repeatedly issue commands and carry out governance. Zhu Xi's "Benyi" says: "Su" means succession in sequence. Cheng Yi's "Yichuan Commentary on the Changes" says: two winds overlapping is "su feng" ("following the wind"). "Su" means succession. The gentleman observes the overlapping and successive nature of Zhun, as well as its universal adaptability, and thus repeatedly issues commands and carries out governance. The concepts of mutual following and mutual overlapping both refer to harmony between superiors and inferiors: superiors issue commands in accordance with the situation below, and inferiors carry out the will of superiors, resulting in harmony between superiors and inferiors, which is the meaning of Zhun. As long as commands and governance follow reason, they will align with the people's will, and the people will naturally comply.

集說 荀氏爽曰：巽為號令，兩巽相隨，故“申命”也，法教百瑞，令行為上，故曰“行事”也。胡氏璦曰：巽之體，上下皆巽，如風之入物，無所不至，無所不順，故曰“隨風巽”。君子法此巽風之象，以申其命行其事於天下，無有不至，而無有不順者也。

Collecting interpretations cite Xun Shuang's view: Xun symbolizes orders, with two Xun trigrams following each other before and after, hence called "issuing orders"; all matters of laws and moral education are considered superior when they can be carried out through orders, hence saying "carrying out actions." Collecting interpretations also cite Hu Yuan's view: the Xun hexagram has Xun above and below, like wind penetrating all things, reaching everywhere without difficulty and conforming everywhere, hence saying "following the wind Xun." The gentleman takes the image of this Xun wind as a model, issuing his orders clearly and carrying out his duties throughout the world, achieving presence everywhere and smoothness everywhere.

郭氏雍曰：君子之德風也，有風之德而下無不從，然後具重巽之義。《易》於巽主教命，猶《詩》之言風也，故《觀》則“省方觀民設教”，《姤》則“施命誥四方”，皆主巽而言也。，邱氏富國曰：“申命”者，所以致其戒於行事之先，“行事”者，所以踐其言於申命之後。

The collected interpretations cite Guo Yong's saying: A gentleman's virtue is like wind; if one possesses the virtue of wind, then below there will be none who do not follow, and only then can one be said to possess the meaning of repeated wind. The Zhou Changes focus on education and commands in the Xun hexagram, just as the Book of Poetry focuses on "wind"; thus, the Guan hexagram says "examine the land, observe the people, and establish teachings," and the Guo hexagram says "issue commands to the four directions," all of which are based on the nature of Xun. The collected interpretations also cite Qiu Fuguo's saying: "Shenming" refers to giving instructions before taking action; "xingshi" refers to fulfilling the words spoken after giving instructions.

俞氏琰曰：既告戒之，又丁寧之，使人聽信其說，然後見之“行事”，則民之從之也。亦如風之迅速也。大抵命令之出，務在必行，不行則徒為虛文耳。

Collecting various interpretations cites Yu Yan's view: first, give a warning, then repeatedly remind people, so that they can listen and believe, and then put it into action. In this way, the people will follow quickly, like the wind. Generally speaking, once an order is issued, it must be carried out effectively. If it cannot be implemented, it is just empty words.

進退，志疑也。利武人之貞，志治也。程傳 進退不知所安者，其志疑懼也，利用武人之剛貞以立其志，則其“志治也”。“治”，謂修立也。集說 趙氏汝楳曰：“治”與“疑”對，“志疑”而不決，故進退靡定，“志治”而不亂，故決於行。黃氏淳耀曰：兩可不決之謂“疑”，一定不亂之謂“治”。

The Small Image Commentary explains the line "Six at the Beginning" saying: going forward and then retreating alternately indicates a wavering mind; it is advantageous to adopt the steadfastness of a warrior, which is to regulate and establish one's mind. Cheng Yi in his Commentary on the Changes says: someone who wants to advance and retreat at the same time, not knowing where to settle, has a mind full of doubt and fear; one should borrow the firm and upright strength of a warrior to establish one's mind, thus making the mind "zhi" (treat). "Zhi" means to regulate and establish. The Collected Sayings cite Zhao Ru Mei saying: "Zhi" and "yi" are exactly opposite; when the mind is doubtful, one cannot make up one's mind, hence the hesitation between advancing and retreating; when the mind is well regulated and not scattered, one can act decisively. The Collected Sayings also cite Huang Chunyao saying: being indecisive between two options is called "yi" (doubt), while being resolute and not losing one's composure is called "zhi" (regulation).

紛若之吉，得中也。程傳 二以居柔在下，為過巽之象，而能使通其誠意者眾多紛然，由得中也。陽居 頻巽之吝，志窮也。

The Small Image Commentary explains Nine in the Second: the multitude of people coming together brings good fortune, because Nine in the Second is in the center. Cheng Yi's Commentary on the Changes says: Nine in the Second, with a yang line in a yin position and located in the lower trigram, originally represents an excessive humility and yielding; yet it is able to gather many people who sincerely support it, relying precisely on its position in the center. The yang line is in the -- the original text here is missing. Here is the Small Image Commentary for Nine in the Third: "Frequent yielding leads to hardship, because the will is exhausted."

程傳 三之才質，本非能巽，而上臨之以巽，承重剛而履剛，勢不得行其志，故頻失而頻巽，是其志窮困，可“吝”之甚也。

Cheng Yi in Yichuan's Commentary on the Changes says: The nature of the third line is inherently not one that can be humble and obedient, yet it is pressed upon by the flexible and yielding attitude of the sixth line. It is above a double yao of strength and below a yao of strength, so its situation does not allow it to express its aspirations. Therefore, it repeatedly loses control and repeatedly forces itself into a respectful appearance. This indicates that its aspirations have reached a state of distress, which is truly regrettable and shameful.

集說 蘇氏濬曰：九三之“頻巽”，非勉為之而失，習為之而過也。“巽”而“頻”焉，則振作之氣不足，其志亦窮而無所復之矣。張氏振淵曰；志疑者，可以治救之，“志窮”則有“吝”而已。

Collected interpretations cite Su Jun's saying: the "frequent compliance" of the ninth line in the third position is not due to forced action that goes beyond proper limits, but rather due to habitual action that leads to excess. Being respectful and obedient to the point of repeated repetition shows a lack of vigorous effort, and thus the mind's resolve is exhausted, leaving no room for redemption. Collected interpretations also cite Zhang Zhenyuan's saying: when the mind is doubtful, it can still be corrected and improved; but once the mind is exhausted, there is only shame and regret left.

田獲三品，有功也。程傳 巽於上下，如田之獲三品而遍及上下，成巽之功也。集說 孔氏穎達曰：“有功”者，田獵有獲，以喻行命有功也。

The Small Image Commentary explains line six in the fourth: hunting and obtaining three types of game signifies having merit. Cheng Yi's Yichuan Commentary on the Changes says: the fourth line is respectful to both above and below, like hunting and obtaining three kinds of game, benefiting all above and below, thus achieving the effect of Xun. The Collected Sayings cite Kong Yingda saying: the term 'having merit' refers to hunting and obtaining something, used as a metaphor for the effectiveness of implementing decrees.

九五之吉，位正中也。程傳 九五之吉，以處正中也，得正中之道則吉，而其悔亡也。“正中”，謂不過無不及，正得其中也，處柔巽與出命令，唯得中為善，失中則悔也。集說 邱氏富國曰：以九居五，位乎中正，此所以“貞吉”，而為申命之主也。

The Small Image Commentary explains the Nine in the Fifth: the auspiciousness of the Nine in the Fifth lies in its proper position and central location. Cheng Yi in his Commentary on the Changes says: the Nine in the Fifth is auspicious because it is in the central and proper position; attaining the principle of the center brings auspiciousness, and regret disappears accordingly. The term 'central and proper' refers to neither excess nor deficiency, but precisely the middle. Whether one is self-disciplined, humble, and yielding, or issuing commands, it is good to attain the center; losing the center leads to regret. The collected interpretations cite Qiu Fuguo's statement: because a Yang line is in the fifth position, which is both central and proper, this is the reason the Line Statement says 'Zhen Ji' (constancy brings auspiciousness), and it also becomes the main line for issuing commands.

巽在床下，上窮也。喪其資斧，正乎凶也。本義 正乎凶，言必凶。程傳 “巽在床下”，過於巽也，處卦之上，巽至於窮極也。居上而過極於巽，至於自失，得為正乎，乃凶道也，巽本善行，故疑之曰得為正乎，復斷之曰乃凶也。

The Small Image Commentary explains the line 'Nine at the Top' as follows: lying hidden under the bed is an extreme form of humility and obedience; losing one's belongings and axe in this manner, is this still considered correct? It is indeed dangerous. Zhu Xi's 'Benyi' says: 'Correctness leads to misfortune,' meaning that misfortune is inevitable. Cheng Yi's 'Yichuan Commentary on the Changes' says: 'Wind is beneath the bed,' indicating that humility has gone beyond the proper limit; being at the top of the entire hexagram, humility has reached its extreme. To be in a high position yet exhibit humility to such an extent that one loses oneself, can this still be considered correct? This is the way to invite misfortune. Humility is originally a virtuous quality, so the text first questions in a doubtful tone, 'Is this considered correct?' and then decisively concludes, 'It is indeed misfortune.'

集說 楊氏啟新曰：巽在床下，居巽之極也。天下事唯斷乃成，今焉“喪其資斧”，是失所以斷矣，天斷則改，可必其凶也。

Collecting interpretations cite Yang Qixin's view: being crouched under the bed is reaching the extreme of humility and obedience. Matters in the world can only be accomplished through decisive action, but now it is "losing the means of decision," as if losing the tool for making decisions. Without decisiveness, merely changing things endlessly (the original text mistakenly says "heavenly decision" instead of "no decision"), it can be definitely concluded that misfortune is certain.

麗澤兌，君子以朋友講習。本義 兩澤相麗，互相滋益，“朋友講習”，其象如此。程傳 “麗澤”，二澤相附麗也，兩澤相麗，交相浸潤，互有滋益之象，故君子觀其象，而“以朋友講習”。“朋友講習”，互相益也，先儒謂天下之可說，莫若朋友講習。“朋友講習”，固可說之大者，然當明相益之象。

The Great Image Commentary says: Two marshes connected and attached to each other, this is the Hexagram of Dui; the gentleman thus understands that he should study and discuss with friends. Zhu Xi's "Benyi" says: Two bodies of water connected to each other, mutually moistening and benefiting each other, friends discussing and reviewing their learning, the image is precisely like this. Cheng Yi's "Yichuan Commentary on the Changes" says: "Li Ze" refers to two bodies of water attached to each other; two marshes connected, mutually moistening and nourishing each other, there is an image of mutual benefit and enhancement, so the gentleman observes this image and thus "studies and discusses with friends." Studying and discussing with friends is indeed mutual benefit. The older Confucian scholars said that the most joyful thing in the world is nothing greater than friends studying and discussing together. Although studying and discussing with friends is indeed a great joy, one should more clearly understand the image of mutual benefit.

集說 虞氏翻曰：“學以聚之，問以辨之”，兌兩口對，故“朋友講習”也。孔氏穎達曰：同門曰朋，同志曰友，朋友聚居，講習道義，相說之盛，莫過於此也。

The collected interpretations cite Yu Fan's view: The "Wenyan" section of the Qian hexagram discusses "learning to gather together, questioning to distinguish." The Dui hexagram's image is two mouths facing each other, hence taking the meaning of "friends discussing and studying together." The collected interpretations also cite Kong Yingda's view: Being under the same teacher is called "peng," and sharing the same aspirations is called "you." Friends gathering together to discuss and review the principles of righteousness, their joyful and harmonious situation, is unmatched.

程子曰：天下之說不可極，唯“朋友講習”，雖過說無害，兌澤有相滋益處。蘇氏軾曰：取其樂而不流者也。朱氏震曰：“講”其所知，“習”其所行。

The collected interpretations cite Cheng Yi saying: the joy of the world should not be taken to an extreme, but among friends discussing and reviewing, even if their joy exceeds the proper measure, it is not harmful, because between Lake and Marsh there is naturally a mutual nourishing and enhancing relationship. The collected interpretations cite Su Shi saying: the pursuit is joy without losing control. The collected interpretations cite Zhu Zhen saying: "talking" refers to the principles one knows, "reviewing" refers to the practices one carries out.

俞氏琰曰：“講”者講其所未明，講多則義理明矣，“習”者習其所未熟，“習”久則踐履熟矣。此“朋友講習”，所以為有滋益，而如兩澤之相麗也，若獨學無友，則孤陋而寡聞，故《論語》以學之不講為憂，以“學而時習”為說，以“有朋自遠方來”為樂。

Collective commentary cites Yu Yan's saying: "What is meant by 'talking' is to discuss matters one has not yet fully understood; by talking about them often, one's understanding of the principles will naturally become clear. What is meant by 'practicing' is to train oneself in areas one is not yet proficient; by practicing repeatedly, one's actions will naturally become skillful. This is why friends discussing and practicing together can nourish and benefit each other, like two pools of water connected and supporting each other. If a person studies alone without friends, his knowledge will be shallow and his hearing limited. Therefore, the Analects lists 'not discussing what one has learned' as a cause for worry, 'reviewing what one has learned regularly' as a source of joy, and 'having friends coming from afar' as a cause for happiness.

和兌之吉，行未疑也。本義 居卦之初，其說也正，未有所疑也。程傳 有求面和，則涉於邪諂，初隨時順處，心無所繫，無所為也，以和而已，是以吉也。象又以其處說在下而非中正，故云“行末疑也”。其行未有可疑，謂未見其有失也。若得中正，則無是言也，說以中正為本，爻直陳其義，《象》則推而盡之。

The Small Image Commentary explains the line 'Initial Nine' as follows: being joyful in a peaceful manner and achieving good fortune is because its actions have not yet become questionable. Zhu Xi's 'Benyi' states: 'Initial Nine' is at the beginning of the entire hexagram, its joy is pure and there is nothing to suspect. Cheng Yi's 'Yichuan Commentary on the Changes' says: if one seeks something and then seeks harmony with others (the original text mistakenly uses 'face' instead of 'and'), then it becomes tainted with sinister flattery; 'Initial Nine' follows the proper course and remains at ease, without any attachments or deliberate actions, merely treating others with harmony, hence it is auspicious. The Image Commentary also mentions that because 'Initial Nine' is in a lower position of the joyful structure and not in the central and upright position, it says 'its actions are not questionable'—meaning its actions have not yet revealed any faults. If it had been in the central and upright position, there would be no need to express it this way. Joy should be based on being in the central and upright position; the line statement simply states this directly, while the Image Commentary explores it thoroughly.

集說 蔡氏淵曰：初未牽於陰，聽行未有疑惑，若四比三，有“商兌”之疑矣。徐氏幾曰：“疑”，謂繫於陰也。卦四陽唯初與陰無繫，故“未疑”。鄭氏維嶽曰：以陽剛居兌初，又不與陰比，故信心信理而出，行之於外者，未與心疑，使有繫應，便不能自決矣。

The collected interpretations cite Cai Yuan's saying: "Initial Nine is not bound by a yin line, so its actions follow the heart without doubt; whereas Nine in the Fourth is adjacent to Six in the Third, thus giving rise to the hesitation of 'debating with the Lake.'" The collected interpretations also cite Xu Ji's saying: "The term 'doubt' refers to being bound by a yin line. In the entire hexagram, only Initial Nine is not connected to a yin line, hence it is said 'not doubtful.'" The collected interpretations also cite Zheng Weiyue's saying: "With a yang strength located at the beginning of the Dui hexagram and not adjacent to a yin line, every action follows the heart and the principles; the external behavior aligns with inner thoughts without contradiction or suspicion. If there were a corresponding connection, it would prevent independent decision-making."

孚兌之吉，信志也。程傳 心之所存為“志”，二剛實居中，孚信存於中也，志存誠信，豈至說小人而自失乎，是以“吉”也。集說 何氏楷曰：初去三遠，不特志可信，而行亦未涉於可疑，二去三近，行雖不免於可疑，而志則可信。

The Small Image Commentary explains the line Nine in the Second: having sincerity and joy, thus attaining good fortune, because its heart is sincere and trustworthy. Cheng Yi's Commentary on the Changes says: what is in the heart is called 'will'. Nine in the Second is strong, upright, and solid, and occupies the central position; sincerity and cultivation are present in the heart. Since the will is held fast to sincerity, how could it go to flatter small people and lose itself? Therefore, it is 'good fortune'. Collected Commentary cites He Kai saying: Initially Nine is far from Six in the Third, not only is its will trustworthy, but its actions have not yet reached anything doubtful; Nine in the Second is close to Six in the Third, although its actions may inevitably invite suspicion, its will is still trustworthy.

來兌之凶，位不當也。程傳 自處不中正，無與而妄求說，所以凶也。集說 熊氏良輔曰：六三位不當，居上下二兌之間，下兌方終，上兌又來，說而又說，不得其正者也。上六日“引兌”，蓋與六三相表裡。

The Small Image Commentary explains the line Six in the Third: active pursuit brings joy but leads to misfortune, because the position is inappropriate. Cheng Yi's Commentary on the Changes says: the line Six in the Third is neither central nor upright, and originally has no suitable partner, yet it rashly seeks to please others, hence misfortune. Collected Commentaries cite Xiong Liangfu's view: the line Six in the Third is in an inappropriate position, sandwiched between the upper and lower trigrams of Dui (Lake); the lower Dui is about to end, while the upper Dui has already begun, resulting in excessive joy and joy, which cannot align with the right path. The line Upper Six says 'lead Dui,' which is probably complementary to the line Six in the Third.

九四之喜，有慶也。程傳 所謂“喜”者，若守正而君說之，則得行其陽剛之道，而福慶及物也。集說 郭氏雍曰：當兌之時，處上下之際，不妄從說，知所擇者也，介然自守，故能全兌說之喜。喜非獨一身而已，終亦有及物之慶也。

The Small Image Commentary explains the Nine in the Fourth: the joy of the Nine in the Fourth is because of blessings and good fortune. Cheng Yi's Commentary on the Changes says: the term 'joy' refers to the situation where if he can remain on the correct path and the ruler likes him, he can promote his yang strength and spread blessings and good fortune to others. The collected interpretations cite Guo Yong's statement: when in a state of joy, the Nine in the Fourth is in the position between upper and lower, and he is unwilling to blindly please others, showing he knows how to choose and reject. He remains upright and self-restrained, thus preserving his joy. This joy is not only for himself but ultimately brings blessings and good fortune to others.

孚于剝，位正當也。本義 與《履》九五同。程傳 戒“孚于剝”者，以五所處之位，正當戒也，密比陰柔，有相說之道，故戒在信之也。集說 王氏申子曰：謂正當尊位，若孚上之柔說，則消剝於陽必矣。

The Small Image Commentary explains the Nine in the Fifth: trusting easily the yang strength that is being consumed is because it is in the proper position. Zhu Xi's Original Meaning says: the grammatical structure of this sentence is the same as that of the Nine in the Fifth of the Hexagram of Following in the Image Commentary. Cheng Yi's Yichuan Commentary on the Changes says: the Image Commentary uses 'trust in the consuming' as a warning because the Nine in the Fifth is in a position that should be warned in this way; it is adjacent to the Yin柔 upper sixth, and between them there is a path of mutual flattery, so the warning focuses on not trusting lightly. Collected Sayings cite Wang Shenzi saying: this refers to the Nine in the Fifth being in the honorable position; if it trusts the flattery of the upper sixth, the consumption and erosion of yang strength is inevitable.

程傳 說既極矣，義引而長之，雖說之之心不已，而事理已過，實無所說，事之盛則有光輝，既極而強引之長，其無意味甚矣，豈有光也。“未”，非必之辭，象中多用，非必能有光輝，謂不能光也。

Here the original text is missing the passage from the "Small Image Commentary" of the Sixth line at the Top, "引兑，未光也," and goes directly to the commentary. Cheng Yi in his "Yichuan Commentary on the Changes" says: joy has already reached its end, yet according to principle, it should be extended further; although the mind to please others does not cease, the principle of the matter has already gone too far, in reality there is nothing more to be joyful about. When things are at their height, there is brilliance; but when they have already reached their extreme and are forced to be extended further, the dullness becomes excessive, and there can be no talk of brilliance. The word "未" expresses the meaning of "not necessarily," a phrase commonly used in the "Image Commentary"; saying that brilliance is not necessarily present means that it cannot be expanded.

集說 楊氏啟新曰：“來兌”“引兌”，皆小人也，在君子則當來而勿受，引而勿去也。君子以道德相引，其道為光明，引而為說，則心術曖昧，行事邪僻甚矣，豈得為“光”乎。

Collected interpretations cite Yang Qixin's saying: "The Sixth in the Third of 'Coming to the Lake' and the Sixth at the Top of 'Inviting the Lake' both belong to the path of petty people. For a gentleman, if they come close, do not accept them; if they pull you, do not follow. Gentlemen should guide each other with virtue, and that path is bright. If one pulls others merely to please them, then their intentions are ambiguous, and their actions are perverse. How can there be 'light' in such cases?"