Hexagram 2 of 64
坤 Kūn · The Receptive
上 坤 Earth (Kūn) over 下 坤 Earth (Kūn)
To bear is lighter than to push.
Judgment
Zhouyi, hexagram 2, judgment. English translation in preparation.
Image
In short: earth bears all things.
Zhouyi, hexagram 2, Great Image. Short gloss by Koyonari; full translation in preparation.
Commentary
Kūn consists of six broken yin lines, manifesting the earth bearing all creatures. It does not initiate action aggressively, but welcomes whatever falls upon it, allowing each thing to grow in its own time. Bearing something often takes less strain than forcing it forward, and stillness is part of its nature; today is for holding the ground beneath, rather than issuing commands.
Koyonari commentary.
The Six Lines
“Treading on frost; solid ice is arriving.” Feeling thin frost underfoot reveals that solid ice will soon arrive. The first yin line stands at the beginning of Kūn (the Receptive). The change from frost to ice illustrates cold gradually accumulating, growing from faint to intense. A small sign already reveals the direction in which things will develop.
Zhouyi, hexagram 2, line 1. Koyonari translation.
“Treading on frost, solid ice arrives; the yin has begun to congeal. Following its path gradually, solid ice is reached.” Stepping upon early frost indicates that solid ice will soon arrive, because yin energy has already begun to congeal. Following the gradual unfolding of subtle beginnings, a thick and solid layer of ice will ultimately form.
Zhouyi, hexagram 2, line 2. Koyonari translation.
“Straight, square, and great; with no need for practice, nothing is unfavorable.” An upright heart, principled conduct, and breadth of character are the qualities described by zhí fāng dà. Not learning means having no need for deliberate study; nothing unfavorable means that nothing is inappropriate. Through these qualities, the second yin line expresses Kūn's gentle, yielding virtue: acting fittingly comes naturally.
Zhouyi, hexagram 2, line 3. Koyonari translation.
“The movement of six in the second place is upright and square. Not rehearsing, yet nothing is disadvantageous; the way of Earth is glorious.” When six in the second place moves, it is both straight and square. The line statement says that without repeated practice nothing is disadvantageous, because the way of Earth is luminous and great.
Zhouyi, hexagram 2, line 4. Koyonari translation.
“Concealing brilliance, steadfastness is possible. If in public service, seek not personal claim, but bring things to completion.” Keeping fine ability and virtue within allows steadfastness in what is right; this is the meaning of hán zhāng, kě zhēn. When taking part in the ruler's affairs, a person can complete the work without claiming the achievement as their own. Having no achievement yet reaching completion means fulfilling one's responsibilities without taking sole credit.
Zhouyi, hexagram 2, line 5. Koyonari translation.
“Concealing brilliance, one can be steadfast; one manifests it at the proper time. Sometimes following royal affairs, the wisdom is glorious and great.” Concealing inner excellence while remaining steadfast means waiting for the opportune moment before manifesting it. Occasionally taking part in royal service is because one’s wisdom is bright and magnificent.
Zhouyi, hexagram 2, line 6. Koyonari translation.
“Tying up the pouch; no blame, no praise.” Like tying a bag tightly shut, a person restrains speech and action and does not readily reveal themselves. No blame means being free of fault; no praise means receiving no acclaim either. The fourth yin line uses the closed bag to show that cautious self-restraint can avoid fault, though it does not necessarily win approval.
Zhouyi, hexagram 2, line 7. Koyonari translation.
“Tying up the sack, no blame; care prevents harm.” Tying the sack closed brings no blame because remaining cautious prevents harm. Tying the mouth of the sack is a metaphor for guarding words and deeds with careful reserve.
Zhouyi, hexagram 2, line 8. Koyonari translation.
“Yellow lower garment; supreme good fortune.” Wearing a yellow lower garment brings yuán jí, meaning great good fortune. Yellow symbolizes the middle way; the lower garment symbolizes humility. Although the fifth yin line occupies a high position, it expresses the condition praised here through gentle, yielding virtue that remains centered and humble.
Zhouyi, hexagram 2, line 9. Koyonari translation.
“A yellow lower garment brings supreme good fortune; pattern and beauty dwell within.” Wearing a yellow lower garment brings supreme good fortune because elegance is centered within. Ancient commentaries explain that yellow is the color of the center and the garment is worn on the lower body.
Zhouyi, hexagram 2, line 10. Koyonari translation.
“Dragons battle in the wilderness; their blood is dark and yellow.” Dragons fight in the open country, and their blood is dark and yellow. Xuán means deep black; huáng means yellow. The Wényán (Commentary on the Words) calls them the mingled colors of heaven and earth. The top yin line stands at Kūn's end: yin has reached its greatest strength and contends with yang. The mingled blood shows that the struggle harms both sides.
Zhouyi, hexagram 2, line 11. Koyonari translation.
“Dragons battle in the wilderness; their way has reached its extremity.” Dragons battling in the open wilds indicates that yin energy has peaked and contends with yang, having reached its absolute dead end.
Zhouyi, hexagram 2, line 12. Koyonari translation.
“Beneficial to be perseveringly steadfast.” The phrase Using Six is a line statement unique to the hexagram Kūn. Traditional interpretation holds two levels of meaning: all yin lines use six instead of eight as a general rule; and when all six lines of Kūn change, this judgment is consulted for divination. Beneficial to be perseveringly steadfast means it is advantageous to preserve correctness permanently.
Zhouyi, hexagram 2, line 13. Koyonari translation.
“Using Six, persevering steadfastness; ending with greatness.” Using Six speaks of enduring steadfastness because only thus can one conclude with greatness and reach a magnificent fruition. Zhū Xī’s Běnyì (Original Meaning) offers another explanation: Kūn begins in yin, but Using Six transforms it into yang; since yang signifies greatness, it is said to end with greatness.
Zhouyi, hexagram 2, line 14. Koyonari translation.