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Chapter 2 of 64
东坡易传
The Kun Hexagram symbolizes the great earth, with its hexagram image being Kun above and Kun below—a body of pure yin. The hexagram statement says: "Kun: sublime prosperity, favorable through the perseverance of a mare." This means the Kun hexagram possesses the virtues of inception and prosperity, but its "prosperity" is conditional—it is favorable only when one is gentle and righteous like a mare.
Why use a horse as a metaphor? 🐉The dragon symbolizes unrestrained change and autonomous action; 🐴the horse, however, is a docile and submissive animal driven by others. Kun's essence is "to be used by others," and adding "mare"—a female horse—represents the ultimate expression of gentleness. Yet, if one is gentle without upholding righteousness, one falls into evil ways. Hence the hexagram statement emphasizes "favorable through the perseverance of a mare": gentleness must be accompanied by unwavering integrity.
"If the gentleman has something to undertake, going ahead will lead him astray; following behind will enable him to find a master and gain guidance—this is favorable." Regarding directions: "In the southwest one gains companions, in the northeast one loses companions. Is it auspicious to abide in perseverance?" In the southwest one can gain like-minded friends; in the northeast one will lose them, yet ultimately this brings good fortune. Why is this so?
The Tuan Zhuan explains: The virtue of Kun's origin is supreme and boundless; all things depend on it for generation, and it obediently follows the will of heaven. 🌱 The earth is deep and vast, bearing all things; its virtue, like heaven's, has no boundary. It embraces all with breadth, enabling every type of being to develop and thrive. The mare belongs to the earthly category, roaming the vast earth without limits, gentle in nature and favorable for perseverance. When a gentleman acts, rushing ahead means losing the right path, while following behind means submitting to the natural order and returning to constancy. "Winning companions in the southwest" means proceeding with one's own kind; "losing companions in the northeast" ultimately results in good fortune. Resting in the auspiciousness of perseverance aligns with the boundless virtue of the earth.
Dongpo further elaborates: The way of Kun is to be usable by others, not to assert self-direction; to coordinate and harmonize, but not to take the lead. Therefore, the gentleman "benefits from having somewhere to go"—going forward to be of service. Rushing ahead causes disorientation; following brings compliance and finding a master—this is the origin of "benefit." In terms of directional positions: west and south correspond to the Dui, Li, and Xun trigrams—Kun's own kind; east and north correspond to Zhen, Kan, and Qian with Gen—not Kun's kind. Two yin lines cannot mutually accomplish each other, so one must leave one's own kind and seek a master in the northeast. Leaving one's kind to seek a master is not for evil purposes; hence the statement "rest in perseverance, and there will be good fortune."
The Xiang Zhuan says: The configuration of the earth is Kun; the gentleman thus comprehends the need to carry all things with profound virtue. Kun is not without the virtue of a ruler, but its position in the times suits it better to be a minister. As the Book of Documents states: "A minister assists his ruler above and serves the common people below."
The Initial Six Line: "Treading on frost—solid ice will arrive." When one steps on frost, one knows solid ice is imminent. The Xiang Zhuan says: "Treading on frost and solid ice" refers to the initial condensation of yin energy; following this trend, one reaches the stage of solid ice. That which begins minimal and ends prominent applies to both yin and yang. Yet particular caution is directed at yin because yin is weak and easily penetrates, thus readily leading people into danger. Zheng Zichan once said: "Water is weak in nature, yet people approach and play with it, so many drown because of it."
The Second Six Line: "Straight, square, and great—no practice, nothing unfavorable." Being upright, square, and expansive, without deliberately learning or cultivating, there is nothing unfavorable. The Xiang Zhuan says: The movement of the Second Six achieves "square" through "straight." No practice and nothing unfavorable is because the way of earth is luminous.
Dongpo's analysis: The Second Six occupies the second position as a yin line—one may call it gentle indeed. Where then do "straight, square, and great" come from? Because the Second Six has reached the ultimate of compliance. The gentleman's compliance is nothing other than following heavenly principle without selfishness. Thus his movement is "straight"; dwelling in the central position and extending the straight gives "square." Being both straight and square—is this not "greatness"? Compliance gives rise to straightness, straightness gives rise to squareness, squareness gives rise to greatness—the gentleman does not deliberately pursue these three; by following principle without selfishness, they naturally emerge. Hence the statement "no practice, nothing unfavorable." If one relied on learning to profit, then that profit would be limited to what has been learned.
The Third Six Line: "Containing beauty, one may practice perseverance. Sometimes one attends to the king's affairs—without claiming achievement, one reaches a good conclusion." Containing inner excellence while capable of maintaining integrity. Sometimes assisting in the ruler's undertakings without claiming credit leads to a propitious ending. The Xiang Zhuan says: "Containing beauty, one may practice perseverance"—awaiting the right moment to manifest; "sometimes attending to the king's affairs"—wisdom becomes radiant and vast. The Third Six possesses yang-like vigor. If it employed this vigor directly, that would not be the way of Kun; hence it contains its excellence. Kun's weakness is excessive gentleness that cannot maintain perseverance; with inner beauty, it can remain steadfast. But because it can be steadfast, if it acts arbitrarily and autocratically, that too is not the way of Kun. So it participates in affairs without leading them, not seeking accomplishment but merely completing in place of another.
The Fourth Six Line: "Tying up the bag—no blame, no praise." Tying the mouth of the bag closed brings neither fault nor commendation. The Xiang Zhuan says: "Tying the bag without blame"—caution prevents harm. This position is at the junction of upper and lower worlds; neither is a place of safety. Qian rests in the upper position, viewing the not-yet-reached top line as dangerous, hence the Third Nine has the worry of "evening vigilance"; Kun rests in the lower position, viewing the just-reached ascent as perilous, hence the Fourth Six has the caution of "tying the bag." When a yin line rises to the Third Six, it can still maintain perseverance; at the Fourth Six, it becomes dangerous. Thus one restrains and guards oneself to seek "no blame, no praise." Blame and praise are both difficult for people to avoid: having incurred blame, one inevitably enters praise; having escaped praise, one inevitably encounters blame. Blame invites punishment; praise invites suspicion. To be without both blame and praise—this is indeed difficult!
The Fifth Six Line: "Yellow lower garment—supreme good fortune." The yellow lower garment symbolizes humble attire; great fortune. The Xiang Zhuan says: "Yellow lower garment, supreme good fortune" is because beauty resides in the central position. "Yellow" is the central color; "lower garment" is clothing for the lower body. Yellow without being a lower garment would mean a ruler; a lower garment without yellow would mean a minister who is not worthy. The Fifth Six has flourishing yin yet possesses yang-like virtue, hence "lower garment" indicates its role as minister, and "yellow" manifests its virtue. Beauty emerges from intermingling and interplay; if yin or yang were singular and unmixed, where would beauty come from? The Fifth Six, with yin and having yang virtue, is thus said to have "beauty within."
The Top Six Line: "Dragon battles in the wild—its blood is dark yellow and yellow." A dragon fighting in the open field sheds mixed dark-yellow and yellow blood. The Xiang Zhuan says: "Dragon battles in the wild" is because its path has reached its end. At this point, it is no longer a time for yin to dwell peacefully. Even if yin wished not to fight, it could not but fight; hence the statement "its way has been exhausted."
Using Six: "Favorable for eternal perseverance." Favorable through everlasting perseverance. The Xiang Zhuan says: Using Six for "eternal perseverance" concludes in greatness. The Book of Changes uses "great" and "small" to discuss yin and yang. Kun's compliance, expressed in progress, appears small; its perseverance ultimately culminates in greatness.
The Wenyan Zhuan further elaborates:
"Kun is utterly supple, yet its action is firm." Although the Kun hexagram is extremely gentle, its action is vigorous. It is not the strong that are vigorous, but precisely the gentle that prove vigorous. Accumulating without eruption, then reaching the extreme, the release is certain and decisive. Hence the saying "deep and submerged, one conquers with strength"—those who remain profoundly still can overcome with unyielding power.
"Utterly still, yet its virtue is square." All round things incline to movement, so perfect stillness is what forms squareness.
"Following yields the master(zhǔ), thereby attaining constancy; containing all things, transformation becomes radiant." Coming behind and obtaining the master brings constancy; embracing all things, virtue transforms and illumines. How compliant is the way of Kun! It receives heaven's mandate and moves in due season.
"The family that accumulates good deeds will surely have abundant blessings; the family that accumulates evil deeds will surely have abundant calamities." Ministers killing rulers, sons killing fathers—these are not the result of a single morning or evening; their origins lie in gradual accumulation, in the failure to distinguish early on. The Book of Changes says: "Treading on frost, solid ice will arrive—" this speaks of "following"—developing along the trend.
Dongpo adds: Precisely because of following, one can accomplish strength; if one had not followed, it would have been discerned long before.
"Straight" is uprightness; "square" is righteousness. The gentleman uses reverence to make his inner heart upright and righteousness to make his external conduct square; when reverence and righteousness are established, virtue is not isolated. "'Straight, square, great—no practice, nothing unfavorable'" means one has no misgivings about one's own conduct. The petty person, full of guilt, is fearful in repose and anxious in action; the gentleman surely honors himself, hence internally "straight," and extending the straight to external things, hence externally "square." Straightness resides within, squareness appears without—like having a worthy teacher and good friends by one's side, thus standing alone yet not solitary; what room remains for doubt?
"Although yin has beauty, it contains it within to attend to the king's affairs, not daring to claim accomplishment." Although yin possesses beauty, it hides it while serving the king, not presuming to claim achievement. Such is the way of earth, the way of the wife, the way of the minister. The way of earth does not claim accomplishment—it merely completes on behalf of another. When heaven and earth transform, plants flourish; when heaven and earth close in obstruction, even the worthy retreat into seclusion. The Book of Changes says: "Tie up the bag—no blame, no praise"; this speaks of caution. When heaven and earth are in transformation, even grass and trees thrive; when they close and block, even the worthy must withdraw.
"The gentleman with yellow central virtue penetrates principle, and properly positions his body and conduct." The gentleman possesses the yellow-centered virtue of inner uprightness, comprehends principle comprehensively, aligns his position, and abides in the fulfillment of his duty. Beauty resides within but flows through the four limbs, manifests in one's accomplishments—this marks the perfection of beauty. "Yellow" is the color of centrality; only after comprehending "principle" is this quality realized. When the gentleman attains his position, it resembles a person employing his limbs at will. Having hands yet unable to grasp, feet yet unable to run—then the spirit is not dwelling within the body.
"When yin doubts yang, conflict is certain." When the yin force is overabundant to the point of resembling yang, battle becomes inevitable. To prevent people from believing yang has ceased to exist, the text refers to "dragon"; yet because it has not divorced its yin kind, it is termed "blood." "Dark yellow" represents the blended coloration of heaven and earth—heaven being dark (xuán 玄) and earth yellow."Both'xián' and'yí' mean"resemblance.""– its path of gathering force naturally reaches'霜'" So, to each stage matching the phenomenon, revealing the hidden movement form, often such 'Xian Fu Gan Er' signal already disclosed: This is the wisdom course of advanced "reading the emergence in timing signs, prior early reply[1_1#####另，这两点实际正是 K function...]
"The manner in which extreme yin resembling yang must lead to battle relates precisely to states it develops toward simultaneously matching conditions to launch large changes& the resulting manifestation phase overall to reveal to the perceiving team essentially an important warning methodology: at position close irreversible identification markers each corresponds actual strategy, coordination map shown previously turning progressively... " .
'Historical note : Since response sees a wider integration required later, ongoing one directional may become overwhelming—prior it correct action left closed...
'Furthermore statement: because it confounds'yIn, dark yellow residue mixture of transitioning mechanism trace full clear distinguishing systems overall display in mixed tones matching broader change visible validation— method validates this start-to-change trace route in upcoming tasks this exegesis guidance confirms likewise understanding support pathway'.
This phrase (“疑”) warns essence direct of failure warning tools concerning unknown perceived similitude— once there perceived mirrored silhouette these understated system defines timing by inherent formal acknowledgment fully from reading all-yin [純坤] stage soon transform generating half-state, verifying strategies continuous & consequential by open predictive.
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