The Upper Classic of the Zhou Changes

程傳用九音，處乾剛之道，以陽居乾體，純乎剛者也，剛柔相濟為中，而乃以純剛，是過乎剛也。“見群龍無首”，謂觀諸陽之義，為無首則吉也。以剛為天下先，凶之道也。

Cheng Yi in Yichuan's Commentary on the Changes says that the "sound" in "Yongjiu yin" should be read as "zhe". The concept of "Yongjiu" refers to the method of dealing with the principle of firmness in the trigram Qian. When a yang line occupies the Qian trigram, it represents pure firmness. The middle way is achieved by the mutual adjustment of firmness and softness. However, if one is solely firm without any softness, it is excessive firmness. "Seeing a group of dragons without a leader" means understanding the meaning of multiple yang lines, and achieving good fortune by not competing to be the first. To strive ahead with firmness in front of all people is a path leading to misfortune.

集說朱子答虞士朋曰：用九用六，當從歐公說，為揲蓍變卦之凡例。蓋陽爻百九十二，皆用九而不用七；陰爻百九十二，皆用六而不用八也。特以乾坤二卦純陽純陰，而居篇首，故就此發之，此歐陽公舊說也。

The collected interpretations cite Zhu Xi's reply to Yu Shiping, stating that the use of all nines and all sixes should follow Ouyang Xiu's explanation, viewing them as general rules for divination by counting stalks, and for the movement of lines in the hexagrams. Since the entire book contains a total of 192 yang lines, all are taken as nine and not seven; and the 192 yin lines are all taken as six and not eight. This is because the hexagrams Qian and Kun, one entirely yang and the other entirely yin, are placed at the beginning of the book, so the rule is explained here. This is Ouyang Xiu's original view.

而愚又嘗因其說而推之，竊以為，凡得乾而六爻純九，得坤而六爻純六者，皆當直就此例，占其所繫之辭，不必更看所變之卦。《左傳》蔡墨所謂“乾之坤曰見群龍無首”者，可以見其一隅也。

I once followed his reasoning further and privately thought that whenever the Qian hexagram appears with all six lines as old yang, or the Kun hexagram appears with all six lines as old yin, one should directly apply the words associated with "All Nines" and "All Sixes" without referring to the hexagram that results from the change. The statement in the "Zuo Zhuan" by Cai Mo, "When the Qian hexagram changes into the Kun hexagram, its words are 'Seeing a group of dragons with no leader'," gives us a glimpse of this principle.

又《語類》云：荊公言用九只在上九一爻，非也。六爻皆用九，故曰“見群龍無首，吉”。用九便是行健處。林氏希元曰：用九本是陽爻之通例，然於乾卦六爻之後發之，便是指乾卦六爻用九。

Master Zhu Xi further says: Wang Anshi's explanation of "use of nine" only focused on the top line, which is incorrect. All six lines should be used with "nine," hence the saying "seeing a group of dragons with none leading, it is auspicious." The use of nine is precisely where the strong and vigorous movement lies. The collected interpretations cite Lin Xi yuan saying: "Use of nine is originally a general principle shared by all yang lines, but by placing it after the six lines of the Qian hexagram, it refers specifically to the use of nine in relation to the six lines of the Qian hexagram."

又曰，或疑“無首”之“吉”，剛而能柔則言也。牝馬之利，順而能健則利也。剛而能柔，與順而健者，性體自是不同。而《春秋傳》曰，乾之坤曰“見群龍無首吉”，何也？

Lin Xi yuan also said: Some people doubt that the reason why "no leader" is auspicious is because of being strong yet able to transform into softness; and the reason why the Qian hexagram's "female horse" is beneficial is because of being gentle yet able to be strong. The qualities of being strong yet able to be soft and being gentle yet able to be strong are fundamentally different, yet the Zuo Zhuan says that when the Qian hexagram transforms into the Kun hexagram, its wording is "seeing a group of dragons with no leader, auspicious." How should this be explained?

曰，乾變之坤，雖為坤之所為，然本自剛來，與本是坤者不同。故乾“無首”之“吉”，終不可同於坤“牝馬之貞”。坤“永貞”之“利”，終不可同於乾之“元亨”。聖人不教人即所變之卦以考其占，而別著自此至彼之象占者，正以其有不可同耳。

He himself answered: When Qian changes into Kun, although it is doing the same things as Kun, it originally comes from the side of Yang, which is different from those that are originally Kun. Therefore, the good fortune of Qian's "no head" cannot be equated with the uprightness of Kun's "the constancy of a mare"; and the advantage of Kun's "eternal constancy" cannot be equated with Qian's "primordial and harmonious." The sages do not teach people to directly use the changed hexagram for divination, but instead write separately the images and meanings of the transformation from one hexagram to another, because there are distinctions that cannot be confused between them.

案爻辭雖所以發明乎卦之理，而實以為占筮之用，故以九六名爻者取用也。爻辭動則用，不動則不用。卦辭則不論動不動而皆用也。但不動者，以本卦之彖辭占；其動者，則合本卦變卦之彖辭占。如乾之六爻全變則坤，坤之六爻全變則乾也。

Li Guangdi remarked: The line statements are indeed used to explain the meaning of a hexagram, but they are even more importantly used for divination. The terms "nine" and "six" are used to name the lines precisely because they signify "use." The line statements are only used when the line changes; if it does not change, they are not used. The hexagram statement, however, is used regardless of whether the line changes or not. When a line does not change, the statement of the primary hexagram is used for divination; when a line does change, the statements of both the primary and resulting hexagrams are combined for divination. For example, when all six lines of the Qian hexagram change, it becomes the Kun hexagram; when all six lines of the Kun hexagram change, it becomes the Qian hexagram.

先儒之說，以為全變則棄奉卦而觀變卦，而乾坤者天地之大義，乾雖變坤，未可純用坤辭也；坤雖變乾，未可純用乾辭也。故別立用九用六，以為皆變之占辭。此其說亦善矣。以理揆之，則凡卦雖全變，亦無盡棄奉卦而不觀之理，不獨乾坤也。故須合本卦變卦而占之者近是。

Previous scholars said that when all six lines change, one should abandon the primary hexagram and only consider the resulting hexagram (with "feng gua" taken as "ben gua"). However, the hexagrams Qian and Kun relate to the great principles of heaven and earth. Even if Qian changes into Kun, one should not solely use the statement of Kun; similarly, even if Kun changes into Qian, one should not solely use the statement of Qian. Therefore, "yong jiu" and "yong liu" were established as divinatory statements for cases of complete transformation. This view is also reasonable. However, according to logical reasoning, whenever a hexagram undergoes complete transformation, there is no reason to completely disregard the primary hexagram. It is not only true for Qian and Kun. Therefore, it is more accurate to combine the primary hexagram with the resulting hexagram for divination.

如此則乾變坤者，合觀乾辭與坤辭而已。坤變乾者，合觀坤辭與乾辭而已。但自乾而坤，則陽而根陰之義也。自坤而乾，則順而體健之義也。合觀卦辭者，宜知此意，故立用九用六之辭以發之，蓋群龍雖現而不現其首，陽而根陰故也。永守其貞而以大終，順而體健故也。

If the Qian hexagram is treated as Kun, then the statements of Qian and Kun should be read together; if the Kun hexagram is treated as Qian, then the statements of Kun and Qian should be read together. However, moving from Qian to Kun implies the presence of yang with yin as its root; moving from Kun to Qian implies the quality of flexibility and obedience with yang as its essence. Those who read the statements of both hexagrams should understand this meaning, so the sages established the phrases "use of all nines" and "use of all sixes" to clarify it: although a group of dragons appears, their heads are not revealed, which is the meaning of yang with yin as its root; maintaining firmness and ending with vastness, which is the meaning of flexibility and obedience with yang as its essence.

此亦因乾坤以為六十四卦之通例。如自復而垢，則長而防其消可也。自姤而復，則亂而圖其治可也。固非乾坤獨有此義，而諸卦無之也。聖人於乾坤發之，以示例爾。

This is also using the trigrams Qian (Heaven) and Kun (Earth) to establish the general principle for the sixty-four trigrams. For example, changing from the hexagram Fu (Returning) to Guo (Meeting) (the character 'gou' should be 'guo'), this is preventing its decline during a time of growth; changing from Guo to Fu is seeking to restore order during times of disorder. This shows that this meaning is not unique to Qian and Kun; other hexagrams also contain it. The sages merely pointed it out in Qian and Kun to serve as an example for people.

然乾雖不變，而用九之理自在，故“乾元”無端，即“無首”之妙也。坤雖不變，而用六之理自在，故坤“貞”能“安”，即“永貞”之道也。陰陽本自合德者，交易之機，其因動而益顯者，則變易之用，學《易》者尤不可以不知。

Moreover, even if the Trigram Qian remains unchanged, the principle of "All Nines" still exists, so "Qian Yuan" is complete and without beginning or end, precisely the wonderful aspect of "a host of dragons without a leader"; similarly, even if the Trigram Kun remains unchanged, the principle of "All Sixes" still exists, so Kun's "Zhen" can achieve "An", which is exactly the path of "eternal Zhen". Yin and Yang originally complement each other in virtue, which is the key to "Trade"; and the function of "Change" becomes more evident through the movement of lines. Those who study the Zhou Changes must especially not fail to understand this.

坤.坤上.坤下坤，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。

Hexagram illustration: The Hexagram of Earth. The upper trigram is Earth and the lower trigram is also Earth. Hexagram Statement: Earth, greatly open and smooth, is appropriate to be like a mare that is gentle and upright. If a gentleman goes somewhere, rushing ahead will lead to confusion, but following behind will allow him to find his master and attain suitability. Going to the Southwest will bring like-minded friends, but going to the Northeast will require abandoning like-minded ones; abiding in the right path will bring good fortune.

本義．者，偶也，陰之數也。坤者，順也，陰之性也。注中者，三畫卦之名也，經中者，六畫卦之名也。陰之成形，莫大於地，此卦三畫皆偶，故名坤而象地。重之又得坤焉，則是陰之純，順之至，故其名與象皆不易也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: The broken horizontal line in the middle is called "ou," which represents the number of yin. "Kun" means flexibility and compliance, which is the nature of yin. The trigram symbol for "Kun" in the annotations refers to the three-line trigram; whereas the trigram symbol for "Kun" in the main text refers to the six-line hexagram. The form condensed from yin is no greater than the earth. Since all three lines in this trigram are "ou" lines, it is named "Kun" and takes the image of the earth. Even when it is overlaid, it remains "Kun," indicating that yin is most pure and completely compliant, so its name and image remain unchanged.

“牝馬”，順而健行者。陽先陰後，陽主義，陰主利。“西南”，陰方。“東北”，陽方。安，順之為也，“貞”，健之守也，遇此卦者，其占為大亨，而利以順健為正。如有所住，則“先迷後得而主”於利。往西南則“得朋”，往東北則“喪朋”。大抵能安於正則吉也。

"The term '牝马' refers to a female horse, which is gentle and can travel long distances without tiring. Yang is in front and Yin is behind; Yang governs righteousness, while Yin governs benefits. The direction 'southwest' belongs to Yin, and 'northeast' belongs to Yang. 'An' signifies gentle actions, while 'Zhen' signifies strong perseverance. Those who receive this divination will find great success, and it is advantageous to follow the path of gentle actions combined with strong perseverance. If one is going somewhere, they will first lose their way and then find their way back to a suitable place. Going southwest will result in gaining companions, while going northeast will result in losing companions. In general, those who remain steadfast on the right path will attain good fortune."

程傳坤，乾之對也，四德同而貞體則異。乾以剛固為貞，坤則柔順而貞。牝馬柔順而健行，故取其象曰“牝馬之貞”。君子所行，柔順而利且貞，合坤德也。陰，從陽者也，待唱而和。陰而無陽，則為迷錯，居後乃得其常也。

Cheng Yi in Yichuan's Commentary on the Changes says that the hexagram Kun is the opposite of Qian. The four virtues of these two hexagrams are the same, but the essence of "Zhen" differs. Qian takes strength and firmness as Zhen, while Kun takes flexibility and obedience as Zhen. A mare is flexible and good at long journeys, so it is used as an image, saying "the virtue of the female horse." The conduct of a gentleman, being flexible, beneficial, and upright, conforms exactly to the virtue of Kun. Yin follows Yang, and it should respond only after Yang has spoken. If Yin has no Yang to rely on, it will become confused and wrong, and only by retreating and following later does it conform to its proper nature.

主利，利萬物則主於坤，生成皆地之功也。臣道亦然。君令臣行，勞於事者，臣之職也。“西南”，陰方。“東北”，陽方。陰必從陽，離喪其朋類，乃能成化育之功，而有“安貞”之“吉”。得其常則安，安於常則貞，是以吉也。

When it comes to "chief benefit," bringing benefit to all things is managed by the Earth Trigram, because nurturing and achieving success are the Earth's contributions. The way of a minister is similar: when the sovereign issues a command, the minister carries it out, diligently handling practical affairs, which is the minister's proper duty. The Southwest direction belongs to Yin, while the Northeast belongs to Yang. Yin must follow Yang, abandoning its own kind, in order to accomplish the merit of cultivating and nurturing all things, thus achieving the auspiciousness of "steadfast sincerity." Being in accordance with the natural order brings stability, and being content with the proper way is to uphold righteousness, hence attaining good fortune.

集說王氏弼曰：至順而後乃亨，故唯利於“牝馬之貞”，“西南”，致養之地，與坤同道者也，故曰“得朋”。“東北”，反“西南”者也，故曰“喪朋”。陰之為物，必離其黨，之於反類，而後獲“安貞吉”。

Collected Commentaries cite Wang Bi's explanation: flexibility and compliance reach their extreme, thus enabling success, so it is only beneficial for "the constancy of a female horse." "Southwest" is the region that nurtures all things, sharing the same nature as the Earth, thus it is said "to gain friends"; "Northeast" is exactly opposite to Southwest, thus it is said "to lose friends." Yin must depart from its own group and move to the opposite category in order to achieve "constancy and auspiciousness."

干氏寶曰：行天者莫若龍，行地者莫若馬，故乾以龍繇，坤以馬象。孔氏穎達曰：乾坤合體之物，故乾後次坤。地之為體，亦能始生萬物，各得亨通，故云“元亨”，與乾同也。牝對牡為柔，故云“利牝馬之貞”。不云牛而云馬者，牛雖柔順，不能“行地無疆”，無以見坤之德。馬雖比龍為鈍，而亦能遠，象地之廣育也。

Collected Commentaries cite Gan Bao's statement: There is nothing in the heavens that can surpass the dragon, and nothing on the earth that can surpass the horse. Therefore, the Qian hexagram uses the dragon to express its meaning, and the Kun hexagram uses the horse to represent its image. Collected Commentaries also cite Kong Yingda's statement: Qian and Kun form a single pair that are combined as one, so the Qian hexagram is immediately followed by the Kun hexagram. The earth's form can give rise to the beginning of all things, enabling them to flourish and be harmonious, so the hexagram statement says "Original and Beneficial" (Yuan Heng), which is the same as that of the Qian hexagram. The mare is considered soft in comparison to the stallion, so it says "Beneficial to the faithful mare" (Li Pin Ma Zhi Zhen). The horse is mentioned instead of the cow because although the cow is gentle, it cannot travel endlessly across the earth as the "unlimited movement" (Xing Di Wu Jiang) described in the Commentary on the Judgment, thus failing to demonstrate the virtue of Kun; the horse, although slower than the dragon, can still travel far, making it a suitable symbol for the vast nurturing of the earth.

“先迷後得主利”者，以其至陰，當待唱而後和。凡有所為，若在物之先，即迷惑。若在物之後，即得主利。以陰不可先唱，猶臣不可先君，卑不可先尊故也。

The phrase "first being confused and then gaining advantage by following the leader" is because the Earthly element (Kun) represents the purest Yin. By nature, it should wait for others to initiate before responding. Whenever there is an action, if one acts before others, it will lead to confusion; if one acts after others, it can find the proper position and gain benefit. This is because Yin should not take the initiative, just as a subject should not act before the sovereign, and the lowly should not act before the noble.

崔氏憬曰：西方坤兌，南方巽離，二方皆陰，與坤同類，故曰“西南得朋”。東方艮震，北方乾坎，二方皆陽，與坤非類，故曰“東北喪朋”。安於承天之正，故言“安貞言”也。

Collecting interpretations cite Cui Jing's explanation: According to the Later Heaven Trigrams directions, the west is Kun and Dui, and the south is Xun and Li; these two directions belong to yin, similar to Kun, so it is said 'in the southwest one gains friends'; the east is Gen and Zhen, and the north is Qian and Kan; these two directions belong to yang, different from Kun, so it is said 'in the northeast one loses friends'. By calmly maintaining the correct path of heaven, it is said 'the firm and sincere is auspicious' (the 'yan' in 'An Zhen Yan' should be read as 'ji').

張氏浚曰：君造始，臣代終，人臣立事建業，以有為於下。失朋儕之助，有不能獨勝其任者矣，故“西南”以“得朋”為利，若夫立於本朝，左右天子，苟非絕類忘私， 《朱子語類》問：牝馬取其柔順健行，坤順而言健，何也？曰，守得這柔順堅確，故有健象。柔順而不堅確，則亦不足以配乾矣。

Collected Commentaries cite Zhang Jun's saying: the sovereign initiates the beginning, while ministers complete the task; ministers establish achievements and lay foundations, acting effectively below. If they lose the support of colleagues, some matters cannot be undertaken by one person alone, hence in the southwest direction, gaining friends is advantageous. As for those in the court assisting the Son of Heaven, if they cannot cut off private factions and forget private interests... the original text here is missing. The "Zhu Xi's Classified Talks" records that someone asked: the mare is chosen for its gentleness and ability to travel far, yet the Book of Changes clearly speaks of gentleness and also includes strength, why is that? Zhu Xi answered: if one can maintain this gentleness firmly, then the image of strength is present; if gentleness is not firm, then it would not be worthy to match with Heaven.

項氏安世曰：牝取其順，馬取其行。順者坤之“元”，行者坤之“亨”。“利”者宜此而已，“貞”者終此而已。柔順者多不能終，唯牝馬為能終之。“君子有攸往”，此一句總起下文也。“先迷後得主利”，言利在得主，不利為主也。

Collective commentary cites Xiang Anshi's view: using "female" refers to flexibility and obedience, and using "horse" refers to the ability to move. Flexibility and obedience are the "origin" of the Earth Trigram, and the ability to move is the "prosperity" of the Earth Trigram. The term "beneficial" simply refers to suitability for these two qualities; "uprightness" means maintaining these two qualities consistently. Flexible beings often fail to maintain consistency, but a mare can maintain consistency. The phrase "the gentleman has a direction to go" serves as an introductory sentence for the following text. "First being lost and then finding the master's benefit" means that the benefit lies in finding the master, not in becoming the master oneself.

楊氏簡曰：君先臣後，夫先妻後。當後而先為迷，迷為失道。君為臣之主，夫為妻之主，後而得主，利莫大焉。王氏申子曰：乾健行，故為馬。坤亦為馬者，坤乾之配，乾行而坤止，則無以承天之施，而成其化育之功，此所謂柔順之貞，坤之德也。

Collective commentary cites Yang Jian's explanation: the sovereign is in front and the subject is behind, the husband is in front and the wife is behind. If something that should be behind moves forward, it is called "mistake," which means losing the right path. The sovereign is the master of the subject, and the husband is the master of the wife; to be willing to be behind and thus find the master, there is no greater benefit than this. Collective commentary also cites Wang Shenzi's explanation: Qian is strong and vigorous and able to move, so it takes the image of a horse; Kun also takes the image of a horse because Kun is the spouse of Qian. If Qian moves forward while Kun remains still, there would be no way to receive the gifts from heaven and accomplish the work of transformation and nurturing. This is called gentle and compliant adherence to the right path, which is precisely the virtue of Kun.

胡氏一桂曰：“元亨，利牝馬之貞”，已盡坤之全體，“君子”以下，則申占辭也。又曰：彖辭文工所作，“西南得朋”、“東北喪朋”，後天卦位。俞氏琰曰：坤順乾之健，故其占亦為“元亨”。北地馬群，每十牝隨一牡而行，不入它群，是為“牝馬之貞”。坤道以陰從陽，其貞如牝馬之從牡則利，故曰“利牝馬之貞”。

Collected Commentaries cite Hu Yigui's view: "Yuan heng, li pin ma zhen" already covers the entire meaning of the Hexagram of Earth. What follows about "junzi" is further explanation of the divination statement. He also says that the Hexagram Statement was composed by King Wen ("wen gong" should be "wen wang"), and that "xi nan de peng" and "dong bei sang peng" refer to the directions of the Later Heaven Trigrams. Collected Commentaries also cite Yu Yan's view: the Hexagram of Earth follows and supports the strength and vigor of Heaven, so its divination statement is also "Yuan heng". A group of horses in the north, with ten female horses following one male horse, not mixing with other groups, is what is meant by "li pin ma zhen". The way of the Earth Trigram is for Yin to follow Yang; if its adherence to the right path can be like female horses following male horses, it will be beneficial, hence "li pin ma zhen".

《易》中凡稱“君子”，皆指占者而言。“有攸往”，謂有所行也。坤從乾而行先乎乾，則迷而失道；後乎乾，則得乾為主而利，故曰“君子有攸往，先迷，後得主利”。

In The Zhou Changes, whenever the term "junzi" is mentioned, it refers to the person performing the divination. "You you wang" means to take action. The Earth follows the Heaven and moves with it. If it goes ahead of the Heaven, it becomes lost and strays from the right path; if it follows behind the Heaven, it gains the Heaven as its master and finds what is favorable. Therefore, it says, "The junzi takes action, first being lost, then finding benefit through following the master."

朋，坤類也。西南坤之本方，兌離巽皆坤類，是為“得朋”。出而從乾，則東北震艮坎非坤類，是為“喪朋”。君子之出處，隨寓能安，壹是皆以貞自持，蓋無往而不吉，故曰“西南得朋，東北喪朋，安貞吉”。

"Friend" refers to the trigrams similar to Kun. Southwest is the original direction of Kun, and Dui, Li, and Xun are all similar to Kun, so this is called "gaining friends." Going out to follow Qian, then the trigrams Zhen, Gen, and Kan in the Northeast are not similar to Kun, so this is called "losing friends." A gentleman, whether he serves in office or retreats in seclusion, remains content with what he has and holds to righteousness, thus being fortunate wherever he goes. Therefore, it is said, "In the Southwest one gains friends, in the Northeast one loses friends, but if one remains steadfast in righteousness, it is auspicious."

蔡氏清曰：若牡馬則全是健，若牝牛則又全是順。牝馬，順而健者也，要非順外有健也。其健亦是順之健也，故曰“安貞”。坤卦，地道也，妻道、臣道也。不順則專而無成，不健則不能配乾。順而健者，坤之正也。

Collecting sayings cites Cai Qing's explanation: If we talk about a male horse, then it is entirely vigorous and strong; if we talk about a female cow, then it is entirely gentle and compliant. A female horse is both gentle and compliant and also vigorous and strong. However, the important point is that its strength and vigor are not separate from its gentleness and compliance; rather, its strength and vigor are precisely within its gentleness and compliance. Therefore, the hexagram statement says "resting in sincerity." The hexagram of the Earth represents the way of the earth, which is also the way of a wife and the way of a minister. Without gentleness and compliance, one would be domineering and achieve nothing; without strength and vigor, one cannot match with the Heaven. To be both gentle and compliant and strong and vigorous is the correct path of the Earth.

鄭氏維嶽曰：坤配乾者也，坤之德即乾之德，乃柔順以承之而有終耳。有終為健，故曰“利牝馬之貞”。坤道從乾，乾為坤之主，故先則迷，而後則得其所主。“西南得朋”者，率類以從陽，以人事君之道也，“東北喪朋”者，絕類以從陽，渙群朋，亡之道也。此皆陰道之正而能安之，所以得吉也。

The collected interpretations cite Zheng Weiyue's view:坤 is paired with Qian, and the virtue of坤 is the same as that of Qian, but it achieves this through softness and compliance, and carries things through to completion. To carry things through to completion is to be strong and vigorous, hence the saying "favoring the steadfastness of a female horse." The way of坤 follows the way of Qian, for Qian is the master of坤. Therefore, moving ahead leads to confusion, but retreating leads to finding one's master. The phrase "gaining companions in the southwest" refers to leading like-minded individuals toward the yang, which is akin to the method of recommending capable people to serve the sovereign. The phrase "losing companions in the northeast" refers to cutting off connections with like-minded individuals and alone heading toward the yang, which is similar to the approach in the Hexagram of Dispersing where the group is dispersed and private ties are forgotten. These are the proper paths of the yin, allowing one to dwell in harmony and thus achieving auspiciousness.

喬氏中和曰：坤唯合乾故“得主”，“得主”，故“西南”“東北”，皆利方，“得朋”“喪朋”皆吉事。妻道也，臣道也。妻從夫，臣從君而已矣。

Collected Commentaries cite Qiao Zhonghe's explanation: Earth (Kun) can only unite with Heaven (Qian) to gain a master; once it has a master, both the Southwest and Northeast become favorable directions, and whether it gains friends or loses friends becomes auspicious. This explains the way of being a wife, as well as the way of being a minister: a wife follows her husband, a minister follows his sovereign, that is all.

案“後得主”，當以孔子《文言》為據。蓋坤者，地道、臣道，而乾，其主也。居“先”則無主，故“迷”；居“後”則得其所主矣。“利”字應屬下兩句讀，言在西南則利於得朋，在東北則利於喪朋也，“得朋”“喪朋”正與上文“得主”相對。

Li Guangdi commented: The phrase "after obtaining the master" should be understood according to Confucius' explanation in the Wenyan Zhuan. The trigram Kun represents the way of the earth and the way of the minister, while Qian is its master. When the trigram is in the position of "first," there is no master, hence "confusion"; when it is in the position of "later," it finds the master it relies upon. The character "li" should be read together with the following sentences, meaning that in the southwest direction it is favorable to gain companions, while in the northeast direction it is favorable to discard companions; "gaining companions" and "losing companions" correspond directly with the previous mention of "obtaining the master."

蓋事主者，惟知有主而已，朋類非所私也。然亦有時而宜於得朋者，西南是坤代乾致役之地，非合眾力不足以濟，於是而得朋，正所以終主之事，是得朋即得主也。

Because those who serve the sovereign know in their hearts that there is only one master, they should not privately associate with their own kind. However, there are times when it is appropriate to "gain friends": the southwest direction, where the Earth trigram (Kun) replaces the Heaven trigram (Qian) to work on matters, requires the gathering of collective strength to accomplish things. In such circumstances, forming alliances with others is precisely for the purpose of completing the sovereign's affairs, so "gaining friends" is equivalent to "gaining the sovereign."

唯東方者受命之先，北方者告成之候，稟令歸功，己無私焉，而又何朋類之足云？故必“喪朋”而後“得主”也。為人臣者而知此義，則引類相先，不為阿黨睽孤特立，不為崖異。故易卦之爻有曰

Only the east is where the command is received at the beginning, and the north is where the success is reported at the proper time. Accepting the order and returning the merit to the sovereign without any personal gain, what could possibly be called a group or faction? Therefore, one must necessarily "lose the group," and only then can one "gain the sovereign." If a minister understands this principle, then he can recommend his peers and yield to others without being accused of forming a faction. He can stand alone and hold his own opinions without being seen as deliberately different. The original text here has a missing passage.

初六，履霜，堅冰至。

The line statement for the first line (Initial Six) says: When you step on the thin early frost, you should know that the thick ice is about to come.

本義六，陰爻之名。陰數六老而八少，故謂陰爻為六也。“霜”，陰氣所結，盛則水凍而為冰。此爻陰始生於下，其端甚微，而其勢必盛，故其象如“履霜”則知“堅冰”之將“至”也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Six" is the name of a yao (line) representing yin. Among the yin numbers, six is old yin, and eight is young yin. In divination, the changing old yin is used, so the yin line is called "six." "Frost" is formed by the condensation of yin energy. When yin energy becomes strong, water turns into ice. This line represents yin energy just beginning to arise from below, its initial appearance extremely subtle, yet its trend is certainly growing stronger. Therefore, its image is: once you step on thin frost, you should know that hard ice is about to come.

天陰陽者，造化之本，不能相無；而消長有常，亦非人所能損益也。然陽主生，陰主殺，則其類有淑慝之分焉。故聖人作《易》，於其不能相無者，既以健順仁義之屬明之，而無所偏主，至其消長之際，淑慝之分，則未嘗不致其扶陽抑陰之意焉。蓋所以贊化育而參天地者，其旨深矣。不言其占者，謹微之意，已可見於象中矣。

Yin and yang are the fundamental principles of creation; neither can exist without the other (the "heaven" in "tian yin yang" should be read as "fu," meaning "husband"). Their decline and growth follow their own regular patterns, and they are not subject to human intervention. However, yang governs growth and nurturing, while yin governs decline and destruction, and thus they have distinctions of good and evil in terms of categories. Therefore, the sage composed the Zhou Yi, using categories such as strength and firmness, flexibility and propriety, benevolence and righteousness to explain the mutual dependence of yin and yang, without favoring either side. But when discussing the boundaries of their increase and decrease, and the distinction between good and evil, the text always expresses the intention of supporting yang and restraining yin. This is to assist in the transformation of heaven and earth, enabling humans to be ranked with heaven and earth as the three great entities, with a very profound purpose. This line does not include a divinatory statement because the subtle meaning is already expressed in the symbolic explanation.

程傳陰爻稱六，陰之盛也。八則陽生矣，非純盛也。陰始生於下，至微也。聖人於陰之始生，以其將長則為之戒。陰之始凝而為霜，“履霜”則當知陰漸盛而至“堅冰”矣。猶小人始雖甚散，不可使長，長則至於盛也。集說王氏應轔曰：乾初九，《復》也。“潛龍勿用”，即閉關之義。坤初六，《姤》也。“履霜堅冰至”，即女壯之戒。

Cheng Yi in Yichuan's Commentary on the Changes says: Yin lines are called 'six' because six is the number representing the most intense yin energy; when it reaches eight, yang energy begins to emerge, so it is no longer pure yin. Yin energy first arises from the bottom, being extremely subtle; sages, seeing that it is about to grow, set down warnings for people. Yin energy first condenses into frost; once you step on frost, you should know that yin energy will gradually increase and become hard ice. This is like small people who, although initially very weak, cannot be allowed to grow; once they grow, they will become powerful. The collected interpretations cite Wang Yinglin saying: The initial nine in the Qian hexagram corresponds to the Fu hexagram, and 'the dragon remains hidden and does not act' matches the 'closing the gate' in the Great Image of the Fu hexagram; the initial six in the Kun hexagram corresponds to the Gou hexagram, and 'stepping on frost, hard ice comes' matches the warning in the Gou hexagram's 'strong woman' not being suitable for marriage.

案陰陽之義，以在人身者言之，則心之神明，陽也；五官百體，陰也。以人之倫類言之，則君也父也夫也，陽也；臣也子也妻也，陰也。心之神明，以身而運；君父之事，以臣子而行；夫之家，以婦而成。是皆天地之大義，豈可以相無也哉？

Li Guangdi remarked: The concept of yin and yang, in terms of the human body, the mind and awareness of the heart belong to yang, while the five senses and the entire body belong to yin. In terms of human relationships, the sovereign, father, and husband belong to yang, while the minister, children, and wife belong to yin. The clarity of the mind requires the body to carry it out; the affairs of the sovereign and father depend on the ministers and children to execute; the household of the husband relies on the wife to manage. These are all great principles in the universe; how could one side be missing the other?

然心曰大體，五官百骸，則曰小體。君父與夫，謂之三綱而尊；臣子與妻，主於順從而卑。自其大小尊卑之辨，而順逆於此分，善惡於此生，吉凶於此判矣。誠使在人身者，心官為主，而百體從令。在人倫者，君父與夫之道行，而臣子妻妾聽命焉。則陰乃與陽合德者，而何惡於陰哉？

However, the Mencius refers to the mind as the "great body" and the five senses and limbs as the "small body." The ruler, father, and husband are collectively called the "three principles" and hold a position of honor, while the minister, son, and wife are to be obedient and hold a position of humility. From this distinction of great and small, honor and humility, right and wrong are separated, good and evil are determined, and auspicious and inauspicious are judged. Indeed, if one achieves: within the human body, the mind is the master and the entire body obeys its commands; within human relationships, the principles of the ruler, father, and husband are upheld, and the minister, son, and wife each obey their respective roles—then yin is indeed the counterpart to yang in virtue, so what reason is there to dislike yin?

唯其耳目四肢，各逞其欲，而不奉夫天官；臣子妾婦，各行其私，而不稟於君父，則陰或至於乾陽，而邪始足以害正。在一身則為理欲之交戰，而善惡所自起也。

One might fear that the ears, eyes, limbs, and other body parts indulge in their own desires, not obeying the heart's innate sovereign command; that ministers and concubines pursue their own private interests without consulting the sovereign or the father. In such a case, yin might rise to attack yang, and evil would then be sufficient to hinder the right path. Within a person, this becomes a struggle between heavenly principle and human desire, and goodness and evil originate from here.

在國家則為公私之迭乘，而治亂所由階也。故孔子《文言》，以善惡之積，君父臣子之漸言之，意深切矣。然則所謂陽淑陰慝者，豈陰誠慝哉？順於陽則無慝矣。所謂扶陽抑陰者，豈陰必抑哉？有以化之，斯不必抑之矣。此爻所謂“履霜堅冰至”，其大旨如此。

When something falls upon a country, it leads to the alternation of public and private interests, and the alternation of order and chaos arises gradually from this. Therefore, Confucius, in the "Wenyan Zhuan," uses the accumulation of good and evil, and the gradual process from a minister killing his sovereign to a son killing his father, to explain this line. His intention is very profound. In this light, what is called "yang good and yin evil," can yin really be evil? As long as it follows yang, there would be no evil. As for supporting yang and restraining yin, is yin necessarily to be restrained? If there is a way to transform it, restraint is not necessary. The meaning of this line, "Treading on frost, the ice will come," is roughly this.

推其源流，則堯舜禹危微之儆，《大學》、《中庸》謹獨之戒，與夫《春秋》名分之防，莫不相為表裡。六十四卦言陰陽之際，皆當以是觀之也。

Tracing back its origin, the warning from Yao, Shun, and Yu about "the human heart is perilous, the way heart is subtle" and the caution in the Great Learning and the Doctrine of the Mean about being cautious in solitude, as well as the Spring and Autumn Annals' prevention of confusion in names and titles, all relate to this line in a complementary way. In the sixty-four hexagrams, wherever there is a discussion of the meeting of yin and yang, it should be understood according to this principle.

六二，直方大，不習無不利。

Line Six Two Statement: Upright, sincere, and great, without needing to deliberately practice or learn, there will be no obstacles.

本義柔順正固，坤之“直”也。賦形有定，坤之“方”也。德合無疆，坤之“大”也。六二柔順而中正，又得坤道之純者，故其德內“直”外“方”，而又盛“大”，不待學習而無不利。占者有其德，則其占如是也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: flexible and upright, firm and steady, this is the "straightness" of the Earth Trigram; giving form to all things with fixed rules, this is the "squareness" of the Earth Trigram; the virtue harmonizing with the boundless heavenly way, this is the "greatness" of the Earth Trigram. The Second line is flexible and upright, and occupies the central and proper position, thus it is the one line that fully embodies the Earth Trigram. Therefore, its virtue is upright within and square without, and great in extent. It is without need for learning or practice and is successful in all endeavors. If a person engaging in divination possesses such virtue, then the divination result will be like this.

程傳二陰位，在下，故為坤之主。統言坤道，中正在下，地之道也。以“直、方、大”三者形容其德用，盡地之道矣。由“直、方，大”，故不習而無所不利。“不習”謂

Cheng Yi in Yichuan's Commentary on the Changes says: The second line is a yin position, and it is located in the lower trigram, so it is the main line of the Kun hexagram. In general, the way of the earth is to reside in the center, uphold correctness, and be in a lower position, which is exactly the principle of the earth. Using the three words "straight, square, and great" to describe its virtue and function, the principle of the earth is fully explained. Because it possesses straightness, squareness, and greatness, it is without need for practice and beneficial in all things. As for the meaning of "not practiced" ... there is a missing text in this edition.

集說王氏通曰：圓者動，方者靜，其見天地之心乎！孔氏穎達曰：以此爻居中得位，極於地體，故盡極地之義。此因自然之性，以明人事。居在此位，亦當如地之所為。

The collected interpretations cite Wang Tong's view: round things are active, square things are still, and from this movement and stillness, one can roughly glimpse the fundamental nature of heaven and earth. The collected interpretations also cite Kong Yingda's view: this line is in the center and in the proper position, thus expressing the nature of the earth to its fullest extent, so it can fully explain the meaning of the earth's path. This uses the inherent nature of nature to explain human affairs: when a person is in such a position, they should act like the earth.

沈氏該曰：“坤至柔而動也剛”，直也；“至靜而德方”，方也：“含萬物而化光”，大也。坤之道，至簡也，至靜也，承天而行，順物而成，初無假於修習也，是以“不習無不利”也。

Collecting various interpretations, Shen Gai says: The "Wenyan Transmission" explains "Kun, though extremely soft, is strong when it moves," meaning that although Kun is extremely weak, when it moves it becomes strong, which is "straightness." It also says "extremely still and virtue is square," meaning that when it is extremely still, its virtue is upright, which is "squareness." The "Tuan Transmission" says "contains all things and brings them to perfection," meaning that it includes all things and nurtures them extensively, which is "greatness." The principle of Kun is simple to the extreme and still to the extreme. It supports Heaven and moves in accordance with it, and follows all things to achieve them. It does not need later cultivation, so it says "without practice, there is no failure."

《朱子語類》云：坤卦中惟這一爻最純粹。蓋五雖尊位，卻是陽爻，破了陣了。四重陰而不中，三又不正，唯此爻得中正，所以就這說個“直方大”。此是說坤卦之本體。然而本意卻是教人知道這爻有這個德，不待學習而“無不利”。人占得這個時，若能“直”能“方”能“大”，則亦“不習無不利”，卻不是要發明坤道。

Master Zhu says in the "Zhu Zi Yu Le": In the six lines of the Kun hexagram, only this line is most pure. Although five is a respectful position, it occupies a yang position, so its foundation is already broken; four is heavily yin but does not occupy the center; three is neither in the center nor in the proper position; only this line is both in the center and in the proper position, so it is appropriate to use the words "straight, square, and great." This is indeed talking about the essence of the Kun hexagram, but its original intention is to let people know that this line possesses such virtues, and without needing to study or practice, it can be "beneficial in all things." When a person draws this line, if he can achieve straightness, squareness, and greatness, then he can also achieve "without needing to study, it is beneficial in all things," not just for explaining the way of the Kun hexagram.

蔡氏清曰：《乾》九五一爻，當得乾一卦。蓋乾，孔子以為得天位、行天道、而致太平之占，正是聖人作而萬物睹者，故“時乘六龍以御天”。而致萬國之咸寧者，唯九五一爻足以當之。

Collected Commentaries cite Cai Qing's view: The line nine in the fifth position of the Qian hexagram is equivalent to the entire Qian hexagram. Because the Qian hexagram is regarded by Confucius as a divination concerning the Son of Heaven who carries out the heavenly way and brings about peace, which is exactly what the Wenyan Commentary says: "When the sage arises, all things are seen." Thus, the Commentary on the Judgment says, "At the right time, the six dragons are ridden to govern heaven." Only the line nine in the fifth position can bring peace to the world and all the states.

若《坤》之六二，柔順中正，得坤道之純，是又當得一全坤也。若初則陰之微，上則陰之極，三則不中且不正，四則不中，五則不正，唯六二之柔順中止，為獨得坤道之純。

As for the second line (six in the second) of the Qun hexagram, it is gentle and proper, embodying the purest aspect of the Qun way, which is equivalent to the entire Qun hexagram. The first line (six at the beginning) is still weak in yin energy, and the sixth line (six at the top) has yin energy reaching its limit. The third line (six in the third) is neither in the center nor in the proper position, and the fourth line (six in the fourth) is not in the center. The fifth line (six in the fifth) is not in the proper position. Only the second line, being gentle and proper in the center and in the right position (the term 'middle stop' should be 'middle and upright'), truly attains the pure essence of the Qun way.

又曰：直不專主靜，只是存主處，故曰六二之動。直方可分內外，不可專分動靜。唐氏鶴徵曰：“直”而“大”者，乾之德也。坤無德，以乾之德為德。故乾性直，坤亦未嘗不直；乾體圓，坤則效之以方。德合無疆，則與乾並其大矣。唯以乾之德為德，故“不習”而”無不利”，所謂“坤以簡能”者如此。

Cai Qing also said: "Zhi" does not refer solely to the still aspect; it refers to the place where the mind has a master. Therefore, the "Wenyan Zhuan" says "the movement of line six in the second place is zhi because of its correctness," referring to the place of movement. Zhi and Fang can be divided into inner and outer aspects, but they cannot be rigidly divided into movement and stillness. The collected interpretations cite Tang Hezheng saying: "Zhi" and "Da" are originally the virtues of Qian. Kun itself does not have another set of virtues; it takes the virtues of Qian as its own. Therefore, the nature of Qian is zhi, and Kun is not without zhi; the form of Qian is round, and Kun imitates it and takes Fang. Virtues harmonize with the boundless heavenly way, thus also being vast like Qian. Because it takes the virtues of Qian as its own, it can be "wu xi" and "wu bu li." The "Xici Zhuan" says "Kun uses simplicity to achieve ability," meaning that Kun accomplishes things through simplicity, which is the reason for this.

案乾為圓則坤為方，方者坤之德，與圓為對者也，故曰至靜而德方。若直則乾德也，故曰“夫乾其動也直”。大亦乾德也，故曰“大哉乾元”。今六二得坤德之純，方固其質也，而始曰“直”終曰“大”者，蓋凡方之物，其始必以“直”為根，其終乃以“大”為極。

Li Guangdi remarked: The trigram Qian takes the image of a circle, while Kun takes the image of a square. Square is the virtue of Kun, which is exactly opposite to the circle, so the Wenyan Zhuan says, "It is most tranquil and its virtue is square." As for "straightness," it is originally the virtue of Qian, so the Xici Zhuan says, "When Qian moves, it is straight." "Greatness" is also the virtue of Qian, so the Tuanzhuan praises, "How great is the Qian Yuan." Now, the second line takes the purity of Kun's virtue. Although square is its essential nature, the line statement first mentions "straightness" and finally mentions "greatness," because whatever is square must begin with "straightness" as its foundation and reach "greatness" as its ultimate.

故數學有所謂線而體者，非線之直，不能成面之方。因面之方而積之，則能成體之大矣。坤唯以乾之德為德，故因“直”以成“方”，圍“方”以成“大”，順天理之自然，而無所增加造設於其間，故曰“不習無不利”。

Therefore, in mathematics, there is a concept of moving from lines to surfaces, and from surfaces to solids: without straight lines, one cannot form square surfaces; only by accumulating square surfaces can one achieve a grand form. The Earth (Kun) is able to possess the virtue of Heaven (Qian) as its own virtue, thus achieving squareness through straightness, enclosing the squareness to form vastness, following naturally the principles of Heaven without adding any artificial contrivances. Therefore, it is said 'without practice, there is no disadvantage.'

習者重習也，乃增加造沒之意。“不習無不利”。即所謂“坤以簡能”者是也。若以不習為無藉於學，則所謂“敬以直內，義以方外”者，豈無所用其心哉？

"Xí" means repeated practice, implying an element of artificiality (the term "zào mò" should be understood as "zào shè"). "Bù xí wú bù lì" precisely reflects the meaning from the "Great Treatise" that "Kūn uses simplicity to achieve capability." If "bù xí" is interpreted as not requiring study, then the "Discourse of the Wings" states "Jìng yǐ zhí nèi, yì yǐ fāng wài," meaning using reverence to make the inner self upright and using righteousness to make external conduct proper. Would that not also require people to put in effort and be mindful?

六三，含章可貞，或從王事，無成有終。

The statement of the third line says: Conceal the inner brilliance, and you can maintain firmness; sometimes you go out to handle affairs entrusted by the sovereign, not claiming the merit as your own, and thus you will have a favorable outcome.

本義六陰三陽，內含章美，可貞以守。然居下之上，不終含藏，故或時出而從上之事，則始雖“無成”，面後必“有終”。爻有此象，故戒占者有此德，則如此占也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says: Six is a yao of yin, three is a yang position. A yin yao in a yang position contains an inner beauty of culture, and can hold fast to uprightness and conceal it. However, this yao is at the top of the lower trigram, so it will not remain hidden forever. Therefore, at times it will emerge to handle affairs entrusted from above. At the beginning, although it is "without achievement," it does not take credit for its accomplishments, but later it will certainly "have a conclusion," and be able to achieve a good ending ("face after" should be "and then"). This yao has such an image, so it warns those who cast the divination: only those who possess such virtue are worthy of such a divination.

程傳三居下之上，得位者也。為臣之道，當含晦其章美，有善則歸之於君，乃可 集說王氏弼曰：三處下卦之極，而不疑於陽，應斯義者也。不為事始，須唱乃應，待命乃發，含美而可正者也，故曰“含章可貞”也。有事則從，不敢為首，故曰“或從王事”也。不為事主，順命而終，故曰“無成有終”也。

Cheng Yi's Yichuan Commentary on the Changes says: The sixth line in the third position is located at the top of the lower trigram, and it is a line that is in the correct position. The principle of being a subject is to conceal one's own literary excellence and beauty, and to attribute any merit to the sovereign. This can be continued... the original text here is missing. The collected interpretations cite Wang Bi's saying: The sixth line in the third position is at the top of the lower trigram, yet it does not compete with a yang line for suspicion, which conforms to the meaning of this line. It does not initiate matters first, but waits for others to speak before responding, waits for orders before acting, and holds onto its inherent virtue while maintaining correctness, hence it is said 'containing virtue and being correct'. When there is something to do, it follows along, not taking the lead, hence it is said 'sometimes following the sovereign's affairs'; not taking charge of the matter, but following the command to complete it, hence it is said 'without achievement but with a proper conclusion'.

楊氏簡曰：無成無終，亦不可也。無成有終，臣之道也。胡氏炳文曰：陽主進，陰主退。乾九三陽居陽，故曰“乾乾”，主乎進也。坤六四陰居陰，故曰“括囊”，主乎退也。

Collective commentary cites Yang Jian saying: To fail to achieve accomplishments and also have a poor ending is not acceptable; to not take credit for success yet have a good ending is the proper way for a subject. Collective commentary also cites Hu Bingwen saying: The trend of yang is to advance, and the trend of yin is to retreat. The ninth line in the third position of the Qian hexagram is a yang line in a yang position, so it is said "Qian Qian," diligently striving continuously, tending toward advancement; the sixth line in the fourth position of the Kun hexagram is a yin line in a yin position, so it is said "Kuo Nang," tightening the bag, tending toward retreat.

乾九四陽居陰，坤六三陰居陽，故皆曰“或”，進退未定之際也。特其退也，曰“在淵”，曰“含章”，唯進則皆曰“或”，聖人不欲人之急於進也如此。三多凶，故聖人首於乾坤之三爻，其辭獨詳焉。

In the Qian hexagram, the ninth line of the fourth position is a yang line in a yin place, and in the Kun hexagram, the sixth line of the third position is a yin line in a yang place. Therefore, both lines use the character 'or' to indicate a critical point where movement is uncertain. When speaking of retreat, Qian says 'in the abyss' and Kun says 'containing virtue,' both statements are definite. Only when speaking of advancement do they both add the character 'or.' This reflects the sage's reluctance to encourage hasty advancement. The third line is particularly dangerous, so the sage first emphasizes the third line in the Qian and Kun hexagrams, making the wording especially detailed.

俞氏琰曰：坤道固宜靜而有守，或有王事，則動而從之弗違也。“無成”，謂持美以歸於君，不居其成功也。“有終”，謂職分居此，則當終其勞也。

The collected interpretations cite Yu Yan's saying: The Earthly Principle (Kun) should originally be quiet and steadfast. When encountering the affairs of the sovereign, it then becomes active and follows to carry them out without resistance. What is meant by "no accomplishment" is to return the good deeds to the sovereign and not claim the success for oneself. What is meant by "having a proper conclusion" is that since one's duty is established, one should carry through the labor to the end.

蔡氏清曰：六陰三陽，亦有順而健之意，故“無成有終”。亦“先迷後得”，“東北喪朋”，“乃終有慶”之意。陸氏振奇曰：其不敢專成者，正其代君以終事而不為始也。是即安於“後得主”之貞者與？

Collective commentary cites Cai Qing's explanation: six is a yao of yin, three is a position of yang, here also containing the meaning of flexibility and strength, so it can 'achieve nothing but have a proper conclusion'. This is exactly the meaning of the hexagram statement 'first being lost then gaining', 'losing companions in the northeast', and the 'Commentary of the Wenyan' 'finally there is celebration'. Collective commentary also cites Lu Zhenqi's explanation: it dares not claim sole success, precisely because it is taking over the task from the sovereign to conclude matters, not taking the initiative. Is this not the manifestation of abiding by the correct path of 'gaining the principal position afterwards'?