Kun Hexagram (Earth)

坤。歸藏首坤，其義未知所取。周易以坤繼乾，以地承天，萬物之父母也。全卦以柔順得正為地道臣道妻道之宜。六爻唯二五言吉利，而五不如二之正。他則皆有扶陽抑陰之微旨焉。坤卦之大略也。

The hexagram Kūn. The Shang dynasty's "Guicang" began with the hexagram Kūn, but the intention behind this arrangement is unknown. The "Zhou Changes" placed Kūn after Qian, symbolizing the earth receiving the heavens. Heaven and earth are the parents of all things. The entire hexagram emphasizes flexibility and adherence to the right path, considering this to be in accordance with the nature of the earth, the subject, and the wife. Among the six lines, only lines six-two and six-five mention good fortune, but line six-five is less virtuous in upholding the right path than line six-two; the other lines all contain the deep meaning of supporting the yang and restraining the yin. This is the general idea of the hexagram Kūn.

坤。元亨。利牝馬之貞。君子有攸往。先迷後得主。利。西南得朋。東北喪朋。安貞吉。三偶為陰，其卦為坤，其象為地。陰之成形，莫大乎地。地勢卑順，故名為坤。六畫皆陰，內外皆坤。陰之純，順之至也。純陰至順，一承乎陽。循物無違，居心順應。理無不通，故占亦可大亨。然必守此順德，久而不變，故曰利牝馬之貞。

The hexagram K'un signifies great success and smoothness. It is advantageous to hold firm and steadfast, like a female horse. A gentleman who goes forward may become lost if he goes ahead too quickly, but if he follows after, he will find benefit. Going to the southwest brings companions, while going to the northeast leads to losing companions. To remain in the correct path brings good fortune. The three lines are all broken even lines, which represent yin. This hexagram is called K'un, and its image is the earth. Among things formed by yin, none is greater than the earth. The earth is lowly and yielding, hence its name K'un. All six lines are yin, with both the outer and inner trigrams being K'un. This represents the purest form of yin and the ultimate degree of yielding. Pure yin and complete yielding, constantly serving the yang, following things without resistance, and maintaining a single-minded compliance, thus making the way unobstructed. Therefore, the divination can be greatly successful. However, one must maintain this yielding virtue for a long time without change, hence the saying 'advantageous is the firmness of the female horse.'

牝馬，柔順而健行者。馬為乾象。曰牝馬，明配乾也。陽得其全，陰得其半。以柔順得正為利，則其他有所不利矣。陽先陰後。君子占比，欲有所往，率先首事，必至於迷。居後順從，乃得其當。故曰先迷後得。主利，本義謂陽主義而陰主利。大全謂占此卦便主利此事，非坤道主利萬物也。時解皆從之。今按，蘇傳來注皆以後得主為句。謂陽為陰主，乾為坤主。居後從乾，得其所主，所以為利也。此雖與本義不合，然觀後文言後得主而有常句，似非遺去利字，且於理義甚順，宜存之。

A mare is a domestic animal that is gentle and capable of swift movement. The horse is originally the symbolic image of the trigram Qian (Heaven). Here, the term "female horse" is used to indicate that it is in harmony with Qian. Yang is complete, while Yin is only half, so the trigram Kun (Earth) only benefits from being gentle and upright, and is not beneficial in other aspects. Yang comes first, while Yin follows: if a gentleman obtains this hexagram and wishes to move forward, and he takes the lead, he will certainly be confused; only by following behind and being obedient is it appropriate. Therefore, it is said, "those who go first are confused, while those who follow later gain benefit." The phrase "mainly beneficial" is interpreted by Zhu Xi's "Original Meaning" as Yang being the principle and Yin being the benefit; however, Hu Guang's "Complete Collection" says that obtaining this hexagram means benefiting in this matter, not that the nature of Yin is to benefit all things. Current commentaries follow this interpretation. Now, according to Su Shi's "Commentary on the Changes" and Lai Zhide's annotations, the phrase "later obtaining the master" is taken as a single sentence, meaning that Yang is the master of Yin and Qian is the master of Kun. By following behind and being subordinate to Qian, one finds the master to rely on, thus gaining benefit. Although this differs from Zhu Xi's punctuation, the text in the "Words and Meaning" mentions "later obtaining the master and having constancy," suggesting that the character "benefit" may not have been omitted, and the meaning is very coherent. Therefore, this interpretation should be retained.

西南，陰方。東北，陽方。西南致養之地，與坤同道，故得朋。東北反乎西南，故喪朋。陰體柔而躁，妄作以求全，則非矣。必安於正乃吉，故曰安貞吉。蓋陰之德減於陽之半。故體乾之君子，可先亦可後。而體坤之君子，但為後不可為先。所遇雖得喪之不同，而要以安於正則吉，此地道臣道妻道也。

The Southwest is a yin direction, and the Northeast is a yang direction. The Southwest is the place where all things are nurtured, and it follows the path of the Earth, so it is said 'to gain friends.' The Northeast is opposite to the Southwest, so it is said 'to lose friends.' Yin is weak and easily restless; if one acts recklessly in pursuit of completeness, it is wrong. One must remain in the correct path to be auspicious, so it is said 'to be steadfast in the right way is吉祥.' Since yin's virtue is only half that of yang, the gentleman embodying the way of Heaven may act first or last, while the gentleman embodying the way of Earth can only act after and cannot take the lead. Although the situations encountered may differ between gaining and losing friends, ultimately one must remain steadfast in the right path to be auspicious—this is the way of the Earth, the way of the minister, and the way of the wife.

此三句本義解如此，時解皆從之。今按，蘇傳及來注皆謂文王圓圖，西南、兌離巽三女所居，坤之朋也。東北，震坎艮三男所居，非朋也。陰以從陽為正，去其三女之朋，求主於東北，則為安貞之吉矣。此雖與本義悖，而說可存。

The above three sentences are interpreted in this way by Zhu Xi's "Ben Yi," and current commentaries also follow this interpretation. Now, according to Su Shi's "Dongpo Yi Chuan" and Lai Zhide's annotations, they both base their explanations on the Later Heaven Trigrams circle of King Wen: the southwest area is where the three female trigrams, Dui, Li, and Xun, are located, belonging to the same category as Kun, that is, the so-called "peng"; the northeast area is where the three male trigrams, Zhen, Kan, and Gen, are located, which are not of the same category. Yin follows Yang as the proper way, so they should abandon the three female trigrams in the southwest, and instead seek their own support in the northeast, thus achieving the "good fortune of maintaining integrity." Although this interpretation conflicts with "Ben Yi," it can still be held alongside it.

彖曰。至哉坤元，萬物資生，乃順承天。此以地道明坤之義，而首言元也。至，極也。乾曰大，無所不包也。坤曰至，無所不盡也。乾之大無方。坤則未離乎方也，故但曰至。元非別有一元。乾施坤受，一氣而已。資始者有其氣，資生則有其形。然非坤自為，順天氣而承之以生。不先不後，所以為至也。

The Commentary on the Judgment says: The ultimate essence of the Earthly Hexagram is the origin of all things, which relies on it for growth, and it follows and receives the Heaven. This section uses the concept of Dao to explain the meaning of the Earthly Hexagram, beginning with the explanation of the character "yuan." "Zhi" means extreme or ultimate. The Heaven Hexagram says "great indeed," meaning it encompasses everything; the Earthly Hexagram says "ultimate indeed," meaning it extends to everything. The Heaven's greatness has no fixed direction, but the Earth has not yet escaped the limitations of direction, so it is only described as "zhi." The Earth's origin is not a separate origin; rather, the Heaven gives and the Earth receives, and they are originally the same essence. "Zi shi" means that all things receive the essence from the Heaven, while "zi sheng" means that all things receive their forms from the Earth. However, this is not the Earth acting on its own, but rather following the essence of Heaven to receive and generate it; neither going ahead nor lagging behind, hence it is called "zhi."

坤厚載物，德合無疆。含弘光大，品物咸亨。此言亨也。坤之德厚，持載萬物，合於乾之無疆。無疆即乾之不息也。不息則可久，無疆則可大矣。其靜也翕，故曰含弘。含言無所不容，弘言無所不有。其動也闢，故曰光大。光言無所不著，大言無所不被。所以德合無疆。而品物之流形者，咸暢茂條達，無不亨矣。

The Earthly Mother is thick and solid, bearing all things. Its virtue harmonizes with the boundless nature of the Heaven. It is inclusive and rich, bright and vast, so all kinds of creatures thus achieve prosperity. This section discusses 'prosperity' (hen). The virtue of the Earthly Mother is profound, capable of supporting all things, thus harmonizing with the boundless nature of Heaven. 'Without boundaries' refers to the unceasing nature of Heaven. Because it does not cease, it can endure; because it has no boundaries, it can be vast. When the Earthly Mother is still, it is gathering and closing, hence 'inclusive and expansive' — 'inclusive' means nothing is excluded, 'expansive' means nothing is lacking. When it moves, it is opening and spreading, hence 'bright and great' — 'bright' means nothing is hidden, 'great' means nothing is left uncovered. Because of this, its virtue harmonizes with the boundless nature of Heaven, and all forms of creatures that flow and take shape are flourishing and unimpeded, none failing to prosper.

牝馬地類，行地無疆。柔順利貞，君子攸行。此言利貞也。馬，乾象。而曰地類者，馬行地之物，牝則陰之類也。行地無疆，則順而健矣。地承天施，柔順也。生物有終，利貞也。坤之德如此，君子所行如之，則有先迷後得之慶矣。

The mother horse belongs to the category of earth animals, able to run endlessly over the earth; it is gentle and conducive to upholding correctness, which is exactly what the gentleman should follow. This section discusses 'beneficial uprightness' (利贞). Although the horse originally takes its image from the Heaven (乾), here it is said to belong to the earth category because the horse is an animal that moves on the earth, and the mother horse belongs to the yin category. Being able to run endlessly over the earth signifies both gentleness and strength. The earth receives the gifts from heaven, which is being gentle; nurturing all things and enabling them to reach their completion is 'beneficial uprightness'. The virtue of the earth is like this; when the gentleman acts accordingly, he will attain the auspicious result of 'first being lost and then gaining'.

先迷失道，後順得常。西南得朋，乃與類行。東北喪朋，乃終有慶。居先則迷惑而失坤之道，居後則順利而得地之常。西南，與陰之類行，故得朋。東北，非其類，故喪朋。然反而與類行，亦終有得朋之慶矣。本義所解如此。程傳謂東北從陽，成生物之功，曰有慶。蘇傳來注同之。今按，獨陰不生，從陽有慶為是。

Rushing ahead leads to losing the way, while following behind and being obedient leads to following the constant principles. Going to the southwest brings companions, which means going with like-minded people; going to the northeast leads to losing companions, yet ultimately there is still joy. Being ahead leads to confusion and losing the way of the Earth, while being behind leads to smoothness and following the constant path of the Earth. The southwest is going with like-minded Yin, hence gaining companions; the northeast is not its kind, hence losing companions—yet turning back, one still goes with like-minded people, and ultimately there is still joy in gaining companions. Zhu Xi's "Benyi" explains it this way. Cheng Yi's "Yichuan Commentary on the Changes" holds that the northeast is following the yang and thus achieving the function of nurturing all things, hence saying "there is joy." Su Shi's "Dongpo Commentary on the Changes" and Lai Zhide's annotations both agree with Cheng's view. Now, according to this, having only Yin cannot nurture all things; therefore, the interpretation that "only by following yang can there be joy" is more comprehensive.

安貞之吉，應地無疆。安而且貞，地之德也。彖有三無疆。德合無疆，坤配乾之無疆。行地無疆，坤之德無疆也。應地無疆，人法地之無疆也。無疆本天德。唯地能合天之無疆，則地亦無疆。君子能法地之無疆，君子亦無疆。君子法地，地法天，一天德之無疆已矣。

"The reason why 'maintaining sincerity' is auspicious is because it corresponds to the boundless nature of the earth. To be at peace and to uphold righteousness is precisely the virtue of the earth. The 'Commentary on the Judgment' of the 'Kun' hexagram contains three instances of 'without boundaries': 'virtue harmonizes without boundaries' refers to the harmony between Kun and Qian's boundlessness; 'moving across the earth without boundaries' refers to the boundless virtue of Kun itself; 'responding to the earth without boundaries' refers to humans emulating the earth's boundlessness. Originally, boundlessness is the virtue of heaven, but only the earth can harmonize with heaven's boundlessness, thus the earth also becomes boundless. A gentleman who emulates the earth's boundlessness also becomes boundless. A gentleman emulates the earth, the earth emulates heaven, and ultimately, it is merely the boundlessness of the heavenly virtue."

象曰。地勢坤。君子以厚德載物。天以氣運故曰行，地以形載故曰勢。上下卦皆地，然其象一而已，故不言重，而但言其勢之順。蓋地非以平為順。高下相因，正見其順也。高下相因無窮。地勢之順，以地德之厚也。厚，故萬物皆載焉。君子以之法地德之厚，而民物皆在所載矣。至乾之大象不言乾而言健，地則不言順而言坤，朱子謂用字偶有不同，不必穿鑿。

The Image Commentary says: The earth's form is represented by the hexagram of K'un. The gentleman takes this as a model, cultivating a deep virtue to carry all things. Heaven moves by its vital energy, hence it is said "to move"; the earth supports by its form, hence it is said "to have a trend." Both trigrams are earth, but the image of earth is singular, so it is not said "double," but only its gentle trend. One must know that the earth is not gentle merely because it is flat: high and low are interdependent and continuous, which shows its gentleness. And this interdependence of high and low has no end. The earth's gentle trend is due to its deep virtue; precisely because it is deep, it can carry all things. The gentleman thus models himself after the earth's profound virtue, so that the people and all things are included within his carrying capacity. As for the great image of Qian, it does not say "Qian" but "strong," while the great image of K'un does not say "gentle" but "K'un." Zhu Xi considers this merely a difference in word choice, and there is no need to force an interpretation.

初六。履霜堅冰至。陰爻言六者，凡揲筮得三偶，則所餘二十四策，合四六之數為老陰。得二奇一偶，則所餘三十二策，合四八之數為少陰。老變而少不變，故陰爻稱六。又按，兩地之義合河圖，地二地四而為六。取地之生數，不取成數，則亦為六也。

Six at the Beginning: Stepping on thin frost, one knows that hard ice is about to come. The reason why a yao is called 'six' is because when using the divination method with yarrow stalks, if all three transformations result in even numbers, the remaining stalks are twenty-four, which corresponds to four multiplied by six, and is called 'old yin'; if two odd numbers and one even number are obtained, the remaining stalks are thirty-two, which corresponds to four multiplied by eight, and is called 'young yin'. Old yin changes while young yin does not, so all yin lines are called 'six'. Also, the concept of 'two places' mentioned earlier corresponds to the Yellow River Chart: the second place of earth added to the fourth place of earth equals six. This also only takes the 'original numbers' of earth and not the 'completed numbers', and the calculation still results in six.

霜，一陰之象。冰，六陰之象。霜，陰氣所結，其勢猶微，及其既盛，則水凍而為冰。初陰有霜象，六陰有冰象，陰有冰象。陰爻雖始生於下，其端甚微，而其勢必盛。故聖人示人以戒辭，當履霜則知堅冰之將至也。蓋陰陽，造化之本，不能相無。而消長有常，亦非人所能損益。然其類則陽生陰殺，陽善陰惡，陽君子而陰小人。故聖人於易，每致扶陽抑陰之旨，亦參贊天地之微權也。

Frost represents the image of a single yao (line) of yin; ice represents the image of six yao of yin. Frost is formed by the condensation of yin energy, and its force is still weak. When yin energy reaches its peak, water turns into ice. Therefore, the line "Six at the Beginning" represents the image of frost, while a hexagram with all six lines yin represents the image of ice. When yin energy accumulates to that point, it produces the image of ice. Although the yin line has just emerged from the lowest position and its beginning is extremely subtle, its strength will inevitably grow stronger. Therefore, the sage uses admonishing words to remind people: when one steps on thin frost, one should know that hard ice is about to come. As for yin and yang, they are the fundamental principles of creation, neither can exist without the other, and their decline and growth follow their own regular patterns, not something that human effort can increase or decrease. However, when classified, yang represents life and yin represents destruction, yang is good and yin is evil, yang represents the gentleman and yin represents the petty person. Therefore, the sage repeatedly expresses the principle of supporting yang and restraining yin in the Book of Changes. This is also a subtle balance used in participating in the workings of heaven and earth.

象曰。履霜堅冰，陰始凝也。馴致其道，至堅冰也。本義謂魏志作初六履霜，當從之。馴，順習也。道，即小人道長之道。經言堅冰至，要其終也。象傳至堅冰，原其始也。當其履霜，不過陰之始凝耳。乃至於堅冰，則惟其因循順習以致之耳。戒占者當豫防，不可自我致之也。始於微而終於著，陰陽均也。而陰之為物，弱而易入。易以陷入，故戒其馴習而致之。即子產水弱民玩之意。

The Image Commentary says: Treading on thin frost and knowing that hard ice is about to come, this indicates the beginning of the gathering of yin energy; following this path step by step, one eventually reaches the state of hard ice. Zhu Xi's "Benyi" says that the text in "The Records of the Three Kingdoms: Wei Zhì" cites this passage as "Chilu Lushuang" (without the words "jinfeng"), and we should follow that version. "Xun" means following the habit; "dao" refers to the "dao" of "xiaoren zhi dao ri chang" (the path of the petty person grows longer). The text says "jinfeng zhi" (hard ice arrives), looking at the outcome; the Image Commentary says "zhi jinfeng" (arriving at hard ice), looking at the cause. When he first steps on thin frost, it is merely the beginning of yin energy gathering; yet it eventually becomes hard ice, which is the result of following the habit step by step. This is a warning to the diviner to be vigilant and not let it develop gradually on his own. Things start small and end in prominence; yin and yang are like this. However, yin is soft and weak, and easy to enter, and people are also prone to fall into it without realizing, so it is especially emphasized to not let it develop through habit, just as Zi Chang said in the "Zuo Zhuan" that "water is soft and weak, so the people look down on it," but they end up suffering its consequences.

六二。直方大。不習無不利。乾五爻皆取象，獨九三指其性體剛健者言之。坤五爻皆取象，獨六二指其性體柔順者言之。初三五柔順而不正，非陰位也。四上柔順而不中，非上下卦之中也。唯六二柔順而中正，得坤道之純者也。

Six in the Second: Upright, square, vast and grand, without needing deliberate study, it brings benefit in all directions. The five lines of the Qian hexagram are all taken from external objects, but only the Nine in the Third directly points out its nature of being strong and vigorous. The five lines of the Kun hexagram are also taken from external objects, but only the Six in the Second directly points out its nature of being soft and yielding. The lines Initial Six, Six in the Third, and Six in the Fifth are soft and yielding but do not occupy the correct position, because the positions of Initial, Third, and Fifth are yang positions rather than yin positions. The lines Six in the Fourth and Upper Six are soft and yielding but do not occupy the central position, because they are not in the central position of the upper or lower trigrams. Only the Six in the Second is both soft and yielding and occupies the central position, thus fully embodying the pure nature of the Kun hexagram.

正則無私曲而內直，中則無偏黨而外方。內直外方，其德自然盛大。不假修習，而自無不利也。不揉而直，不矩而方，不廓而大，故曰不習。不待學習，自然直方大，故曰無不利。蓋習而利，則利止於所習矣。唯不習，故無不利。言以乾之德為德也。乾，其動也直，坤亦直。乾圓而坤則方。乾不息而坤德合無疆，則與乾並大矣。占者有是德，則其占如是。初六占在象中，此則象在占中。

If one attains the correct position, there is no private desire or deceit, thus the inner nature is upright. If one occupies the central position, there is no partiality or factionalism, thus the outer appearance is square. Inner uprightness and outer squareness naturally lead to great virtue, without the need for deliberate cultivation, and thus everything becomes favorable. There is no need for artificial straightening, no need for measuring tools to achieve squareness, no need for expansion to attain greatness. Therefore it is said 'without practice' (不习). Without needing to learn, one naturally achieves uprightness, squareness, and greatness, thus it is said 'without any disadvantage' (无不利). If one had to rely on learning to gain advantage, then the advantage would be limited to what was learned. But because there is no need for learning, advantage is without limit. This means that the second line (六二) takes the virtue of the Creative (乾) as its own. The Great Treatise says the Creative 'moves uprightly' (其动也直), and here the Earthly (坤) also speaks of uprightness. The Creative is round, while the Earthly is square. The Creative is ever-moving, while the Earthly's virtue conforms to the Creative's boundless nature, thus becoming equally great. If the person making the divination possesses such virtue, then the divination result will be accordingly. The first line (初六) is the divination contained within the hexagram, while this line is the hexagram contained within the divination.

象曰。六二之動，直以方也。不習無不利，地道光也。地之直方，於其動觀之，即生物之無屈撓。見其直，即賦形之無變易。見其方，蓋唯承天而動故也。直方則大也，故不言大。地道之光，自然而然。無所勉強，不可揜蔽也。

The Image Commentary says: The movement of the Second Line is upright and square. It does not need to be learned and brings benefit in all directions, which is the brightness of the Earth's path. The uprightness and squareness of the Earth are seen in its movement: from its nurturing all things without bending or twisting, one can see its "uprightness"; from its giving form to all things that is fixed and unchanging, one can see its "squareness." This is because it moves only by following Heaven. Being both upright and square, it naturally becomes great, so the Image Commentary does not mention "greatness" again. The brightness of the Earth's path is natural and effortless, without any constraint, and nothing can obscure it.

六三。含章可貞。或從王事。無成有終。坤為吝嗇又為文。六三陰居陽位，剛柔相雜，內含章美之象。體純陰，可貞以守之象。居下卦之上，有位者也。有或出而從王事，不終含藏之象。三居下卦之終，有終之象。三居陽不正，故不曰貞曰可貞。不欲輕進，故曰或。不敢造始，故曰從。人臣之道，凡事不最居其成功，唯奉事以守終，故曰無成有終也。本義謂始雖無成，後必有終，意似不同。然全卦有先迷後得之象，而三爻多凶。凡占者得此，即如所占可也。

Sixth line three: It contains and conceals literary beauty and can maintain uprightness; or it may emerge to engage in the affairs of the sovereign, not taking the lead in achievements but still attaining a favorable conclusion. The "Commentary on the Hexagrams" says that the hexagram of Earth is associated with meanness and also with literary beauty. The sixth line three, being a yao of yin in a yang position, combines hardness and softness, symbolizing the concealment of literary beauty within. The hexagram as a whole is entirely yin, symbolizing the ability to maintain uprightness. It is also located at the top of the lower trigram, indicating a person in a position, thus symbolizing the possibility of emerging to serve the sovereign without always remaining concealed. The sixth line three is at the top of the lower trigram, hence the image of having a conclusion. Since it is a yin yao in a yang position and thus not properly placed, it does not directly say "uprightness" but rather "can be upright." It does not act rashly, hence the use of "or." It does not initiate matters on its own, hence the use of "following." The conduct of a minister is to not take credit for success but to carry out duties and maintain a favorable conclusion, hence "no success but a favorable conclusion." Zhu Xi's "Original Meaning" interprets it as initially having no success but eventually achieving success, which seems different from this interpretation. However, the entire hexagram has the image of being lost at first and then gaining, and the third line is also associated with danger. Those who obtain this line should interpret it according to their specific situation.

象曰。含章可貞，以時發也。或從王事，知光大也。處下之道，必能含其美，乃為得正。然義所當為，則以時而發，非有所隱而不盡也。或從王事，乃能無成有終，以其知之光大故也。蓋天下唯能含者乃能發。圭角淺露，不可有為矣。唯知光大者乃能含。闇昧不明，妄自炫耀矣。大知光明者不事匿名晦跡，而驕矜不形。涵養深沉者不用見事風生，而事業自遠。此即象傳所謂含弘光大也。

The Image Commentary says: To conceal one's talents and remain steadfast in righteousness is to wait for the right time to reveal them; or to take part in the affairs of the sovereign is because one's insight is broad and enlightened. When in a low position, one must be able to conceal one's virtues in order to be considered righteous. However, when it comes to matters of righteousness, one should reveal them in accordance with the right timing, not hide them out of fear or reluctance. Therefore, even though one may take part in the sovereign's affairs, one can still achieve a good outcome without taking the lead, precisely because one's insight is broad and enlightened. One must understand that only those who can conceal their talents can truly reveal them; those who are sharp and showy, superficial and outwardly apparent, cannot accomplish anything. Only those with broad insight and an enlightened heart can conceal their talents, while those who are dull and confused will only show off recklessly. Those with great insight and an open heart do not deliberately hide their names or avoid being noticed, and thus do not display arrogance; those with deep cultivation do not need to make a big show when facing affairs, and their careers will naturally endure. This is precisely what the Commentary on the Judgment refers to as 'containing and being expansive, bright and great.'

六四。括囊。無咎無譽。陰虛能受，故坤有囊象。重陰凝閉，有括囊之象。三以陰居陽，猶或可出。四以陰居陰，逼近於君，唯有謹密晦藏而已。不但言語之簡然，凡一切動止皆然。如此則無僨事之咎，亦無成事之譽。蓋四近君，譽則逼上，譽即咎之招。無咎者，以無譽也。求譽，則不能括囊矣。

Six in the Fourth: It is like closing a bag tightly, keeping one's mouth shut, neither committing a fault nor gaining praise. Yin is empty and can hold things, hence the image of the Earth (Kun) as a bag. Six in the Fourth, being Yin on Yin, is stagnant and obstructed, hence the image of tightly closing a bag. Six in the Third, though Yin in a Yang position, may still be able to act. However, Six in the Fourth, being Yin in a Yin position and close to the ruler's position, can only follow the path of caution, carefulness, and concealment. This is not merely about being silent in speech, but also about being careful in all actions and movements. By doing so, one avoids both mistakes and praise. Because Six in the Fourth is close to the ruler's position, gaining praise would be seen as pressing upon the ruler. Praise itself becomes the cause of blame. Therefore, it is 'without blame' because it is 'without praise'; if one seeks praise, one cannot maintain the tight closure of the bag.

象曰。括囊無咎，慎不害也。

The Image Commentary says: Just as one seals a bag tightly and remains silent without fault, it is because of caution that misfortune does not arise. This explains why the sixth line in the fourth position is 'without blame': it is entirely due to the word 'caution'. Being in a position close to the sovereign's position, one restrains speech and actions, thus misfortune cannot reach him.

能慎，則不害也。君子當否塞之時，不求有功，當思遠害。

One who is cautious and restrained will not invite calamity. When a gentleman finds himself in a time when heaven and earth are closed off and above and below are not in communication, he should not aim to establish great achievements, but rather should think about how to avoid misfortune. This is precisely why the line 'Six in the Fourth' says 'binding the bag'—tightening the mouth of the bag, keeping one's words and actions concealed—thus leading to 'no blame'.

六五：黃裳，元吉。黃，中色，地之色也；裳，下飾，坤為裳也。然不於二言之，獨於五言之者，蓋六二陰而在下，柔順中正，自然無不利。六五以陰居尊，必中順之德充於內而見於外，乃得大善之吉，否則凶矣。程傳以羿、莽、武氏臣妾居尊位者言之，先儒或病其拘。蓋卦本臣道妻道，而五居尊位。然易之為占皆因人立教。為臣妾者得此，則宜忠信卑順，以盡其道；為君得此，則宜居中謙遜，以下賢也。

Six in the Fifth: A yellow lower garment, great auspiciousness. 'Yellow' is the central color among the five colors, and also the color of the earth; 'garment' refers to the clothing worn on the lower body. The trigram 'Kun' represents earth and obedience, so the image of 'garment' is used. Why is the central color mentioned in the context of Six in the Fifth rather than Six in the Second? Because Six in the Second, with a yin line in the lower trigram, is gentle, proper, and content in the position of a minister, naturally benefiting in all directions. However, Six in the Fifth, with a yin and soft quality occupying the highest position, must allow the virtues of center and obedience to be internalized and expressed externally, to be worthy of great auspiciousness; otherwise, it would be ominous. The 'Cheng Transmission' uses examples such as Hou Yi, Wang Mang, and Wu Zetian, who usurped the supreme position with the status of a minister or concubine, to explain this line. Later scholars criticized Cheng Yi for being too rigid. Chen Menglei defended Cheng Yi, stating that the 'Kun' hexagram discusses the principles of ministers and wives, and the fact that Six in the Fifth occupies the supreme position is not contradictory. However, the divination text of the 'Book of Changes' is based on the moral teachings for people: if a minister or concubine comes across this line, they should be loyal, trustworthy, and obedient, fulfilling their role; if a ruler comes across this line, they should maintain the virtue of center and humility, and be respectful to the virtuous.

象曰：黃裳元吉，文在中也。坤為文，又居五之中。文生於相錯，陰陽專一則無文。陰有陽德，則黃中之文充於中而見諸外也。

The Image Commentary says: "Yellow garments are originally auspicious," because the beauty is contained within the central position. The Hexagram of Earth itself takes the image of "beauty," and the line Six in the Fifth is precisely in the central position of the Upper Trigram. Beauty arises from the intermingling of yin and yang; if it is purely yin or purely yang, and not mixed, there can be no beauty. Although the line Six in the Fifth is a yin line, it contains the virtue of yang, and through the intermingling of yin and yang, the yellow beauty, which is centered but not revealed, fills the interior and naturally manifests externally.

上六：龍戰于野，其血玄黃。陰宜從陽者也。純陰在上，盛於陽矣，故與陽皆有龍象。盛則必爭，故有戰象。上動不已，進至於外，故有戰于野之象。陰雖極盛，豈能獨傷陽哉，故有兩敗俱傷之象。氣陽血陰，陽衰於陰，故與陰皆有血象。象如此，不言凶而凶可知矣。乾上但言亢，而坤則言戰者，蓋陰陽不可相無，然乾尊則無對待，坤卑而盛極，必至侵傷也。初曰堅冰至者，防龍戰之禍於始；上曰龍戰野，則著堅冰之禍於終也。餘意文言詳之。

The sixth line at the top: A dragon fights in the open fields, its blood a mixture of dark blue and yellowish earth. Yin should obey Yang, but now the six lines of the hexagram "Kun" are all pure Yin, and the sixth line at the top is at the highest position, so the Yin energy is so strong that it can oppose Yang. Therefore, it also takes the image of "dragon." Since it has become strong enough to challenge Yang, conflict is inevitable, hence the image of "fighting." The sixth line at the top is active and does not stop, advancing all the way beyond the hexagram, hence the image of "fighting in the open fields." Although Yin is extremely strong, can it injure Yang alone without suffering any damage itself? Therefore, there is an image of mutual destruction. Qi belongs to Yang and blood belongs to Yin. At this time, Yang has already been exhausted within Yin, so it also takes the image of "blood." The image is clear enough, so the line statement does not explicitly say "misfortune," but misfortune is evident. The ninth line at the top of "Qian" only says "excess," while the sixth line at the top of "Kun" says "fighting," because Yin and Yang cannot exist without each other. However, "Qian" holds the exalted position and has no counterpart, so it only mentions excess. "Kun," being originally lowly yet reaching the extreme of strength, must inevitably attack and harm Yang. The first line says "treading on frost, the ice is coming," warning of the disaster of dragon fighting from the beginning. The sixth line says "dragon fighting in the open fields," confirming the consequence of the initial warning. The rest of the meaning is explained more thoroughly in the "Wenyan."

象曰：龍戰于野，其道窮也。陰盛窮極，勢必爭而傷也。然道豈驟窮，由初之馴致也。

The Image Commentary says: "The dragon struggles in the fields," because the path of yin softness has reached its limit. When yin reaches its extreme, there is no way to retreat, so it must contend with yang, resulting in mutual harm. However, the path of yin does not suddenly reach its end; it gradually accumulates from the beginning, as in "treading on frost" at the start. "Gradually leading to" signifies a gradual and continuous process.

用六：利永貞。坤之用六，以凡筮得陰爻六變而八不變也。然凡陰爻皆用六。獨坤以純陰而皆變為陽，則得稱用六也。陰柔不能固守，變而為陽，則能永貞矣。

Use of Six: It is advantageous to maintain a firm and upright position over the long term. The hexagram "Kun" has a separate section called "Use of Six" because in divination, an old yin line is numbered six and changes, while a young yin line is numbered eight and remains unchanged. When divining, the changing line is used, so all yin lines are referred to as "Six." Since all yin lines in other hexagrams are also called "Six," why is it only in the hexagram "Kun" that "Use of Six" is used? This is because "Kun" is entirely yin, and when all six lines change, the entire hexagram becomes "Qian." Only in this case is it appropriate to call it "Use of Six." The nature of yin and softness is not able to maintain stability; only when it changes to yang and gains the quality of firmness and strength can it maintain a long-term upright position.

不牽於私慾，不惑於常變，固守其順，所以利也。坤本有元亨，此獨言永貞者，蓋乾以元資始，坤以貞大終。六爻皆變，則其德減半，故不言元亨也。前言安貞之德，而此言永貞者，蓋安者順而不動，永者健而不息。變而為乾，故言永也。乾吉在於無首，坤利在於永貞。蓋以剛健居人之首，則物之所不與也；以柔順而為不正，則佞邪之道也。乾變坤，剛而能柔；坤變乾，雖柔必強。變化氣質之道，陽本先於陰，而陽之極不為首；陰本小於陽，而陰之極以大終。審時觀變之學也。

Not being moved by private desires, not being confused by routine and sudden changes, and firmly holding onto the virtue of yielding and gentle nature, this is where "benefit" lies. The hexagram statement of the "Earth" (Kun) originally contains four virtues: "Great Beginning," "Vastness," "Benefit," and "Constancy." Why does the phrase "use six" here only mention "Everlasting Constancy"? Because "Great Beginning" is the virtue of the "Heaven" (Qian) that initiates all things, while the "Earth" (Kun) relies on "Constancy" to complete the final stage of all things. After all six lines change, the virtue of the Earth has been lost by half, so "Great Beginning" and "Vastness" are no longer mentioned. The hexagram statement previously mentioned "Resting in Constancy," but here it says "Everlasting Constancy," the difference being that "Resting" means to follow without action, while "Everlasting" means to be vigorous and unceasing. Since all six lines have changed into the "Heaven" (Qian), it has acquired the nature of Qian, which is vigorous and unceasing, so it now says "Everlasting." The good fortune of the "Heaven" (Qian) lies in "use nine" with "no head," while the benefit of the "Earth" (Kun) lies in "use six" with "Everlasting Constancy." Relying on a strong and vigorous nature to take the lead among people, people will not follow; but with a yielding and gentle nature, if one does improper things, it becomes a path of wickedness and deceit. The transformation from Qian to Kun is being strong yet yielding; the transformation from Kun to Qian is being yielding yet necessarily strong. This is the practice of changing one's nature and character: Yang is originally prior to Yin, yet when Yang reaches its extreme, it does not take the lead; Yin is originally less than Yang, yet when Yin reaches its extreme, it can achieve great completion. This is a study of observing the right time and adapting to change.

象曰：用六永貞，以大終也。陰小陽大，先陰而後陽，始小而終大也。小者，小人之道；大者，君子之道。美其善變也。

The Image Commentary says: "With all six lines being yang, one should maintain sincerity." This is because it concludes with "greatness." Yin represents smallness, and yang represents greatness. The six lines of the hexagram Qian are transformed from yin to yang, starting with smallness and ending with greatness, beginning small and ultimately becoming great. "Small" refers to the way of the petty person, and "great" refers to the way of the superior person. Transitioning from small to great signifies moving from the way of the petty person to the way of the superior person. The Image Commentary expresses this to praise Qian's skill in transformation.

文言曰：坤至柔而動也剛，至靜而德方。此釋牝馬之貞也。動者，生物所動之機；德者，生物所得之質。坤不專成，本至柔也，而承天發生，勃不可禦，動之剛也；坤不造始，本至靜也，而生物賦形，一定不易，德之方也。乾剛健而中正，所以為大；坤柔靜中有剛方，所以為至。不必於柔靜之外別求剛方也。

The Wenyan says: The Earthly Hexagram is extremely soft, yet when it moves, it is strong; it is extremely still, yet its virtue is square. This explains the Hexagram Statement "the steadfastness of the female horse." "Movement" refers to the mechanism that propels the generation of all things, while "virtue" refers to the nature that all things receive from it. The Earthly Hexagram does not independently create all things; though originally the most soft, it receives the vital energy from heaven and initiates the vital force, a vigorous momentum that cannot be blocked, hence the movement within softness is actually strong. The Earthly Hexagram does not originate things; though originally the most still, it nurtures all things and gives them form, each thing having a fixed shape that does not change, hence the virtue within stillness is actually square. The Heaven Hexagram is strong and vigorous yet upright and just, so it is called "Great"; the Earth Hexagram contains strength and squareness within its softness and stillness, so it is called "Ultimate." Thus, strength and squareness are inherent in softness and stillness, and there is no need to seek them outside of softness and stillness.

後得主而有常。按，本義主下當有利字，即彖傳後順得常之意。今按，蘇來二說，後乎乾，得乾為之主，坤道之常也。觀其文勢，主下無利字為是。

The Wenyan says: Only by being later can one obtain the master, thus having constancy. Chen Menglei comments: Zhu Xi's Benyi suggests that there should be a "li" character under the "zhu" character, making it "hou de zhu li," which aligns with the Commentary on the Judgment's "hou shun de chang." Now, following the views of Su Shi's Dongpo Commentary on the Changes and Lai Zhide's Collected Commentaries on the Zhou Changes, "hou" refers to the K'un hexagram following the Qian hexagram, thus obtaining Qian as its master. This is the regular course of the K'un path. Considering the flow of the text, omitting the "li" character under "zhu" sounds more natural, so Chen Menglei does not follow the Benyi here.

含萬物而化光。復明亨義。即彖傳含弘光大之意。靜翕則含生意於中，動則有闢光輝也。

The Wenyan says: "The Earthly Mother contains and accommodates all things, and her function of nurturing and transforming is vast and great." This sentence again explains the meaning of the hexagram statement "Qing" (smoothness), which is also what the Commentary on the Judgment "Hán Hóng Guāng Dà" (inclusive magnanimity) refers to. When the Earth is still, it gathers and closes, containing the potential for growth; when it moves, it spreads and opens, thus manifesting the brilliance of its nurturing and transforming function. "Xī" means to gather, and "Bì" means to open.

坤道其順乎，承天而時行。承天之健，順天之時以行。即彖傳順承天之意。自坤至柔至此，皆以申言彖傳之意。

The Wenyan says: The way of the Earth (Kun) is basically characterized by "following" (shun). It supports the Heaven above and acts in accordance with the seasons. What is meant by "supporting Heaven and acting in accordance with the seasons" is that the Earth receives the strong and vigorous energy of the Heaven (Qian) and follows the timing of the seasons to act. This corresponds to the meaning of the Commentary on the Judgment ("following and supporting Heaven"). From the previous statement "Kun is extremely soft but when it moves, it is strong," up to this point, all is elaborating on the meaning of the Commentary on the Judgment.

積善之家，必有餘慶；積不善之家，必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。易曰：履霜堅冰至，蓋言順也。順，本義作慎。凡事皆由積漸所致，宜辨之於微而加慎也。或曰順即馴，即馴致其道，言因循以致之也，更通。

The Wenyan says: Those who accumulate good deeds will surely leave excess blessings for their descendants; those who accumulate evil deeds will surely leave excess calamities for their descendants. When a subject kills his sovereign or a son kills his father, these are not things that happen in a day or two, but result from gradual accumulation. The problem lies in not detecting the evil at an early stage. The Book of Changes says, "Treading on frost, one knows ice is coming," which refers precisely to the concept of "shun" (smoothness or following the right path). Chen Menglei pointed out that the character "shun" in this context was written as "shen" (caution) in Zhu Xi's Benyi. According to the Benyi, it means that all things are formed gradually, and one should be cautious and discern clearly at the very beginning. Some people say that "shun" means "xun" (taming), which is the same as the "xun" in the Xiangzhuang "xun zhi qi dao," meaning that things develop gradually through following the right path. This interpretation is more reasonable, and Chen Menglei adopted it.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而德不孤。直方大，不習無不利，則不疑其所行也。何以謂直？言其心之本體無邪，正也。何以謂方？言其心之妙用合宜，義也。此六二直方之所由名也。下則言求直方之功。君子惟主敬，則其內自直。兢兢業業，主一無適，一私不擾，直矣。惟守義，則其外自方。凡所施行，因時制宜，一定不易，方矣。敬義既立，事君則忠，事親則悅，交友則順，所謂不孤。至此，不期大而自大矣。蘇氏謂直內方外，如碩（蘇氏易傳「碩」作「名」）師良友之在吾側，是以特立而不孤也。此說較勝。

The Wenyan says: "Straight" refers to the correctness of the heart's nature, and "square" refers to the appropriateness of conduct. A gentleman uses "reverence" to make his inner self straight, and uses "righteousness" to make his external actions square. Once reverence and righteousness are established, virtue will not be lonely. What is meant by "straight and square, without need for practice, there is no disadvantage" is that he no longer has doubts about what he does. Why is it called "straight"? Because the nature of the heart has no crookedness, which is called "correctness." Why is it called "square"? Because the subtle workings of the heart are always appropriate, which is called "righteousness." This is the reason why the second line is named "straight and square." The following discusses the practice of achieving "straight and square." A gentleman merely needs to focus on reverence, and his inner self will naturally be straight—being cautious and devoted, single-minded without distraction, so that even a single private thought cannot enter, which is "straight." He merely needs to hold fast to righteousness, and his external actions will naturally be square—whatever he does is appropriate to the time and circumstances, once decided, it will not change, which is "square." Once reverence and righteousness are firmly established, serving the ruler will be loyal, serving parents will be joyful, and making friends will be harmonious. This is what is meant by "virtue is not lonely." When this is reached, one does not deliberately seek greatness but naturally becomes great. Su Shi explained "straight within and square without" as being like having a great teacher and good friend constantly by one's side, thus being able to stand alone and not be lonely (In the Su Shi Yi Zhuan, the character "shuo" is written as "ming," meaning "great teacher and good friend"). Chen Menglei believed that Su's interpretation was superior to previous ones.

凡事必有所疑，故習而後利。體全用備如此，無施不可。坦然行之而無疑，復何假於習乎。乾於二言誠，於二言敬。乾於二言仁，坤於二言義。先儒以誠敬屬乾坤，仁義分陰陽，蓋本於此。

Anything that requires prior practice is because there is still doubt in the mind; once one has fully understood and mastered it, there is nothing that cannot be carried out, and one can proceed confidently without hesitation, so why bother with practice? This is what is meant by "without practice, there is no harm." Chen Menglei further explains another aspect: the "sincerity" is mentioned in the second line of the Qian hexagram, and "reverence" in the second line of the Kun hexagram; "ren" is mentioned in the second line of the Qian hexagram, and "yi" in the second line of the Kun hexagram. Later Confucian scholars assigned "sincerity" and "reverence" to Qian and Kun respectively, and "ren" and "yi" to yang and yin, based on this.

陰雖有美，含之。以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成，而代有終也。三以陰居陽，雖有美而含之。非其才有所不足，分有所不敢也，以從王事，不敢專其成功。蓋以地成天，即以妻承夫、以臣從君之道也。地道不敢專成功，不過代天而終所未終，況妻道臣道乎。以數言之，天數終於九，亦以地十終之。

The Wenyan says: Although阴 has good virtue, it keeps it hidden and uses it to carry out the king's affairs, not daring to claim the success for itself. This is the way of earth, the way of wife, and the way of minister. The way of earth does not dare to claim success, but only completes what heaven has not yet finished. Chen Menglei explains: The sixth line in the third position, with a阴 line in a yang position, although possessing good quality, knows to conceal it, not because its ability is insufficient, but because it does not dare to claim it by name. By carrying out the king's affairs, it does not dare to take sole credit for success. Because earth completes the affairs of heaven, which is the same as a wife serving her husband and a minister obeying his sovereign. The way of earth still dares not claim success, but only completes what heaven has not yet finished. How much more so for the way of wife and the way of minister? Furthermore, from the perspective of numbers, the heavenly numbers end with nine, and after nine, it is the earthly numbers that complete the ending. This is exactly the meaning of "taking over and completing."

天地變化，草木蕃。天地閉，賢人隱。易曰：括囊，無咎無譽，蓋言謹也。天地二句引起下文之辭。天地交感，則變化萬物，雖草木亦蕃；若重陰閉塞，雖賢人亦隱。初言慎，母縱夫微陰之長也；四言謹，母衒於重陰時也。

The Wenyan says: When the energies of heaven and earth interact and change, grass and trees flourish; when the energies of heaven and earth are blocked and uncommunicative, the virtuous retreat. The Yi says, "A bag tied up, no blame, no praise," which refers to the character "caution." Chen Menglei points out that the phrases "heaven and earth change" and "heaven and earth are closed" are introductory remarks leading to the following discussion. When heaven and earth interact and generate each other, all things are produced, even grass and trees flourish; if heavy yin prevails and there is no interaction, even the virtuous have to hide. The line "Chu Liu" says "caution," reminding one not to indulge in the slight growth of a bit of yin; the line "Li Si" says "caution," reminding one not to display oneself when heavy yin prevails. "Mu" here is the same as "mu," meaning prohibition.

君子黃中通理。此釋黃字之義，中德在內。曲鬯旁通，無私慾之滯塞；條理分明，無私慾之混淆。中德在內不可見，即通理二字形容其蘊，所謂文在中也。本爻既變，坎為通通（「通通」疑為「中通」）之象；本爻未變，坤為文理之象。

The Wenyan says: The superior man possesses the virtue of yellow in the center and understands the principles of culture and order. This explains the meaning of the character "huang" in the line statement. It refers to the virtue of uprightness and correctness hidden within. The term "tong" means to be smooth and unimpeded, with no private desires obstructing; "li" means clear order, with no private desires disturbing. The virtue of the center is internal and not visible, so the term "tong li" is used to describe its inner essence, which is what the Image Commentary says: "Culture is in the center." From the perspective of the trigrams: When the line six five changes, the upper trigram becomes Kan, which has the image of "tong" (here the term "tong tong" is suspected to be "zhong tong," meaning "middle passage," as Kan represents middle passage); when line six five remains unchanged, the original trigram is Kun, which has the image of cultural order.

正位居體。此釋裳字之義。雖在尊位，而居下體。美在其中，而暢於四支。發於事業，美之至也。德之美者既在其中，由是暢於四支，而和順在一身。發於事業，而順治者在天下。內外融貫，乃為美之至。此讚歎之，以見元吉之故。

The Wenyan says: Being in the correct position and situated in the lower trigram. This explains the meaning of the character "裳" in the Line Statement: Although the sixth line in the fifth position holds a lofty position, it still remains gentle and compliant, just as the lower garment is on the lower part of the body. The Wenyan also says: Beauty lies within, flows smoothly through the limbs, and is expressed in undertakings, which is the ultimate beauty. The beauty of virtue is already stored within the heart, thus flowing smoothly through the limbs, making all movements harmonious; when applied to undertakings, the world receives proper governance. The internal and external are unified, which is called "the ultimate beauty." The Wenyan praises it in this way precisely to point out the reason why the sixth line in the fifth position is "originally auspicious."

陰疑於陽必戰。為其嫌於無陽也，故稱龍焉。猶未離其類也，故稱血焉。夫玄黃者，天地之雜也，天玄而地黃。三雖有美含之，猶知有陽也。上則均敵，無小大之差，疑於陽矣，其勢必戰。十月純陰，古人稱曰陽月，亦以天道不可一日無陽。故稱龍於盛陰之時，以存陽也。氣陽血陰，未離乎陰，故曰類。玄黃，天地之正色，言陰陽皆傷也。全卦唯二五居中，為坤德之美。二居中得正，故不習而利。

The Wenyan says: When yin becomes so strong that it matches yang, conflict is inevitable. To prevent people from thinking that yang has already disappeared, it is specially called "dragon"; yet since it has not completely separated from the yin category, it is also called "blood." As for "xuanyuang," it refers to the mixture of the two fundamental colors of heaven and earth, where heaven is dark blue and earth is yellow. Chen Menglei explains: The sixth line in the third position (six three) although possessing beauty and concealment, still knows that there is yang above; whereas the sixth line at the top (six six) has already reached a state of equal strength with yang, without distinction between large and small, and thus must inevitably clash with yang. The tenth month is the month of pure yin, yet the ancients called it "yang month," because the heavenly way cannot go a day without yang; hence, in the time when yin is most dominant, it is specially called "dragon," which is to leave a thread of yang's vitality. Qi belongs to yang, and blood belongs to yin; thus, the sixth line at the top (six six) has not left its yin category, hence it is said "has not left its category." Xuanshui and huang are the original colors of heaven and earth respectively; now they are mixed together, indicating that both yin and yang have been harmed. Looking at the entire hexagram, only the second and fifth lines are in the center, and they best embody the beauty of the earth's virtue: the second line is in the center and upright, hence "without practice, there is no disadvantage."

五以柔中居尊，必中順而吉。三以陰居陽，貴乎含。四以陰居陰，在乎括。初勢猶微，宜辨於始。上勢已極，必凶於終矣。蓋陰陽二氣，天地不能相無。而因時有扶陽抑陰之妙，又聖人裁成輔相之功，所以參贊天地者也。

Six in the Fifth is yin and gentle, residing in the center and holding a high position; it must be upright, correct, gentle, and compliant to achieve good fortune. Six in the Third, though a yin line in a yang position, is valuable because of the word 'contain'; Six in the Fourth, being a yin line in a yin position, focuses on the word 'enclose'. Six at the Beginning has a weak yin force and should clearly distinguish itself at the start; Six at the Top has reached the extreme of yin force, and the outcome must inevitably be凶 (misfortune). In summary, yin and yang are the two forces in the world; neither can be absent. However, according to the changing circumstances, there is a subtle function of supporting yang and restraining yin. With the assistance and regulation of the sage, human beings are able to participate in and assist the transformation and nurturing of heaven and earth. This is the overall meaning of the six lines in the Hexagram of Earth.