[{"data":1,"prerenderedAt":29},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-02":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":27,"seo_keywords":28,"og_title":8,"og_description":10},"gaodaoyiduan-02",false,"2026-08-11T01:18:18.637Z","2026-07-04T14:35:11.000Z","Kun as Earth. Kun: Sublime success; favorable to a mare's constancy. The noble person who sets out first goes astray but later finds a guide. Southwest gains friends; northeast loses friends. Peaceful constancy brings good fortune.","Takashima Ekidan Hexagram 2: Kun as Earth — Original Hexagram Statement and Hexagram Interpretation — Oriental Metaphysics Library","Takashima Ekidan Hexagram 2, Kun as Earth, interpretation: The hexagram statement reads, “Kun: supreme success; favorable for the steadfastness of a mare. When the noble man has somewhere to go, he first loses his way and later finds a guide. Favorable in the southwest to gain companions; in the northeast, companions are lost. Steadfast security is auspicious.” Includes detailed explanations of the judgment and actual divination cases.","䷁",2,"Kun: Origin, success, beneficial perseverance like a mare. The noble person has somewhere to go: going first, he loses his way; going afterward, he finds a leader. Beneficial in the southwest to gain companions; in the northeast to lose companions. Peaceful perseverance is auspicious. \u003Cbr> \n  \u003Cbr> \n 02 Kun as Earth \u003Cbr> \n  \u003Cbr> \n The Kun hexagram consists of three pairs of broken lines (six segments), an image of pure Yin, emptiness, and deficiency. The ancient character for \"Kun［13］\" was \"chuan\" (represented as three curved lines), from which the radical of the character \"shun\" (obedience) and the character \"chuan\" (river) are derived as pictographs of \"chuan\". Thus, the Commentary on the Image says, \"and obediently receives Heaven,\" and again, \"gentle, obedient, steadfast, and correct.\" The Wenyan Commentary says, \"Is not the way of Kun obedient?\" The Xici Commentary says, \"Indeed, Kun is the ultimate obedience under Heaven.\" From all these, the meaning of obedience in \"Kun\" can be seen. Later, because it was easily confused with the \"chuan\" (river) of mountains and rivers, it was changed to be composed of \"tu\" (earth) and \"shen\", signifying that Kun is Earth. Earth is soil, and in terms of direction, it corresponds to Shen. The substance of Earth is tranquil, supremely gentle, and yielding, so as to support Qian. The Shuogua Commentary says, \"Kun means gentleness,\" and the Zagua Commentary says, \"Qian is firm and Kun is gentle\"; thus, the meaning of gentleness and obedience is evident. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n Kun: Sublime success. Favorable for the steadfastness of a mare [14]. When the noble person has somewhere to go, going first leads astray; going afterward finds the master. Favorable in the southwest for finding companions; in the northeast, companions are lost. Peaceful steadfastness brings good fortune. \u003Cbr> \n  \u003Cbr> \n Kun is the counterpart of Qian. The vital energy of all things begins in Heaven, while their physical forms arise from Earth. In meaning, among people it signifies humility; among things, the female; in affairs, stillness; in learning, ability; in time, autumn. As a way, it can be used by people but cannot use itself. If petty people recognize their own weakness and can follow a firm and enlightened noble person, they will succeed. Yet the images of the I Ching change and move, so one must not insist on a single interpretation. It does not mean that rulers and fathers may not receive Kun, nor that ministers and sons may not receive Qian; nor does it mean that Qian’s six lines contain no petty people or Kun’s six lines no noble persons. If a noble person receives this hexagram, he should understand that his fortune is in the mode of Kun and follow Kun’s meaning: deal with affairs through yielding obedience. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Ancient form of the character Kun \u003Cbr> \n  \u003Cbr> \n Kun is Earth, obediently receiving the Qian of the sunlike Heaven. Heaven has images, Earth has forms; Heaven is empty and Earth is substantial. Earth is formed by the accumulation of soil, receiving Heaven’s bestowal from above and transforming it into the myriad things, bearing and carrying nothing without support. In human affairs, it represents a minister and a wife: a minister serving the ruler, a mother raising children, and a wife following her husband all embody Earth’s utmost compliance; their principles are one and the same. Kun’s virtue is yielding and compliant, containing vastness, radiance, and greatness, solid, sincere, and weighty—precisely the great virtue called in the Doctrine of the Mean “broad, generous, gentle, and warm, sufficient to contain all things.” \u003Cbr> \n  \u003Cbr> \n This hexagram’s six lines are all paired and yielding, an image of obedience; the inner and outer doubled pairs signify thickness; the inner emptiness signifies the center, containment, and passage; the lines compared in pairs signify movement and brightness; their orderly evenness signifies pattern and beauty; the six yielding lines signify the twelve directions and greatness; their unconfused order signifies principle; their distribution left and right signifies form and undertaking. The line statements and the Commentary on the Written Words attach their explanations according to these various images. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Diagram of the directions of the eight trigrams \u003Cbr> \n  \u003Cbr> \n The meaning of “sublime success and favorable steadfastness” is explained under the Qian hexagram. Qian is what is above form and governs the way of Heaven and Earth; Kun is what is below form and governs the workings of yin and yang. This is the distinction between Qian and Kun. Kun’s “sublime success” is the same as Qian’s “sublime success,” just as the moon receives sunlight and thereby shines. The nature of a horse is gentle, obedient, and capable of serving people; a mare is especially gentle and obedient. In the northern lands, herds of horses generally travel with ten mares to one stallion and do not join other herds. “The steadfastness of a mare” takes its image from this. Yet the Qian hexagram speaks of a dragon, while the Kun hexagram speaks of a horse: the dragon flies in the sky, transforming freely, whereas the horse travels on the earth and is tamed by people. A mare, as opposed to a stallion, represents softness; hence it says, “favorable for the steadfastness of a mare.” With Qian above and Kun below, Qian goes first and Kun follows. If Kun goes before Qian, it opposes Heaven and will inevitably lose its way wherever it goes. When Kun follows Qian, it “complies with and receives Heaven”; then it “finds its ruler and has constancy,” and there is nothing it undertakes that is not favorable. This is the way in which yang initiates and yin harmonizes, and yang gives while yin receives. “Having somewhere to go” means undertaking an action. Kun takes Qian as its ruler; the noble person takes the ruler as the principal. The ruler goes first and the minister follows, carrying out commands; therefore, wherever one goes is suitable. The southwest is the direction of yin, associated with Xun, Li, and Dui, and is Kun’s native direction. The northeast is the direction of yang, associated with Kan, Gen, and Zhen, and is Qian’s native direction. “In the southwest, gain companions”: Kun, as a yin hexagram, goes in the direction of yin. “In the northeast, lose companions”: Kun, as a yin hexagram, goes toward the direction of the yang hexagrams. When yin goes toward yin, it joins its own kind; when yin goes toward yang, it follows yang and receives celebration. Therefore the Tuan Commentary says, “In the southwest, gaining companions means going with one’s kind; in the northeast, losing companions means ultimately having celebration.” “Resting in steadfastness” means resting in Kun’s compliance and thereby matching Qian’s vigor. Thus, when the noble person has somewhere to go, the only thing required is to follow Kun’s compliance. \u003Cbr> \n  \u003Cbr> \n One interpretation reads “the leader benefits” as a sentence, meaning that in the family one becomes wealthy through diligent reproduction and frugality, while in the state one uses resources and promotes livelihood to enrich the country. But this fails to take Confucius’s Commentary on the Written Words as evidence; the character “benefit” belongs with the following two sentences. “Gain companions” and “lose companions” precisely correspond to “find a leader” above. \u003Cbr> \n  \u003Cbr> \n The Tuan Commentary says: How supreme is Kun’s origin! All things depend on it for life, and it obediently receives Heaven. Kun is thick and carries all things; its virtue joins with the boundlessness of Heaven. Containing vastness, brightness, and greatness, all beings flourish. The mare belongs to Earth’s kind; it travels across Earth without limit. Yielding and obedient, perseverance is beneficial. The noble person’s course: going first, he loses the Way; going afterward, he follows and finds constancy. In the southwest, he gains companions and walks with his kind; in the northeast, he loses companions, and ultimately there is celebration. The auspiciousness of peaceful perseverance corresponds to Earth’s boundlessness. \u003Cbr> \n  \u003Cbr> \n The origins of Qian and Kun both arise from the one origin of the Supreme Ultimate; there are not two origins. Kun receives Qian, and therefore Kun is also called “origin.” Qian’s origin belongs to yang, so it is called “great”; Kun’s origin belongs to yin, so it is not called great but “supreme.” “Supreme” means having reached the utmost limit: the utmost limit of yang becomes yin, and yin is Kun. Hence, “How supreme it is!” \u003Cbr> \n  \u003Cbr> \n The earth, Kun, turns and moves in a circular course with the sun. On its outside, water forms a covering; it receives the sun’s light and heat, vaporizes the water, and sends rain and dew downward, thereby nourishing life. This is called the operation of yin and yang. Yin and yang are the great qi of Heaven and Earth, and all things ride upon these two qi in order to come into being. The Commentary on the Appended Sayings says: “Heaven and Earth mingle their vital forces; the myriad things transform and become rich. Male and female join their essences; the myriad things transform and are born.” This is precisely what it means. The great qi of Qian’s primal source interacts with the refined qi of Kun’s primal source, and the myriad things rise luxuriantly and flourish. The work of generation and reproduction reaches everywhere; this is called, “How sublime is Kun’s primal source! All things draw their life from it; it obediently receives and carries out Heaven’s will.” Qian is the accumulated qi of Heaven, whose virtue lies in beginning to give; Kun receives Heaven’s qi and forms substance, whose virtue lies in receiving and nurturing. The “life” in “nourishes life” corresponds to the character “beginning” in the Commentary on the Image of Qian and must not be taken lightly. Here, both the upper and lower trigrams are Kun, giving an image of weighty thickness. Thus it bears mountains without feeling their weight, stirs rivers and seas without spilling them, responds without limit to Heaven’s giving, and generates all things, enclosing and nurturing everything. Hence it is said: “Kun is thick and bears all things; its virtue accords with the boundlessness of Heaven; it contains, enlarges, illumines, and makes great; all classes of beings prosper.” According to the tradition, the vital essence of earth is represented by the horse. A mare belongs to the yin category, and is yin upon yin. Because its nature is gentle and compliant yet capable of traveling far, it is said, “It travels across the earth without boundary.” The noble person who models himself on Kun should act precisely in this way. The single phrase “mare” contains the Sage’s profound intention; readers of the I Ching should ponder it carefully. This hexagram is pure yin. Yin governs completion, and completion requires Qian as its master; therefore one should follow Qian and move accordingly. A minister or wife must not contend to be first and bring matters to completion independently. Thus, when a noble person obtains this hexagram in divination, he should conduct affairs quietly and should not advance rashly. If he acts before the proper time, he will surely fail. Yin is darkness and obscurity; it should not take charge of affairs, but must make following yang its guiding principle. Since this hexagram is entirely yin, acting before others and taking charge inevitably leads to confusion and many errors; following yang and coming afterward accords with the natural order. Hence: “Going first, one loses the way; following afterward, one obeys and finds the constant.” The southwest means retreat, the northeast advance; moreover, the southwest is the yin position and the northeast the yang position. In Kun’s time, retreating southwest gains companions, while advancing northeast loses them. Yet people often are pleased by gaining companions and go southwest, not realizing that going with yin into a yin position brings not the slightest benefit: yielding becomes still more yielding, and darkness still darker. Though going northeast is said to lose companions, going from one’s own darkness to seek a place of illumination as a remedy means darkness departs and brightness arrives; the way is compliant and the benefit is greater. Therefore it is said: “In the southwest, one gains companions and travels with one’s kind; in the northeast, one loses companions, yet ultimately there is celebration.” To settle in one’s proper role in this way and firmly follow the constant way is therefore called “the good fortune of peaceful perseverance.”The virtue of steadfastness consists in holding to one’s principles without change, thereby bringing all things to the completion of their cycles. Hence it is said: “The good fortune of secure steadfastness; it corresponds to the earth without limit.” \u003Cbr> \n  \u003Cbr> \n Note: The I Ching uses the numerical pattern “three Heaven, two Earth” to establish the positions of Heaven and Earth and determine the positions of firmness and yielding. That is: Heaven one, Earth two, Heaven three, Earth four, Heaven five, Earth six, with yin and yang intermingling throughout. Among the sixty-four hexagrams, the only one whose positions are completely and correctly fixed is Water over Fire, Already Fulfilled 15. Everything in the I Ching that speaks of being in the proper or improper position derives from this principle; whether matters large or small in the world accord with reason or fail to accord with it likewise derives from this. Furthermore, when Heaven is within Earth, two and four are called the two Earths, one and five the two Heavens, and three is called Heaven within Earth; together they are called the three Heavens. The top line, a yin line, indicates that beyond the earth there are still other worlds. The positions of “three Heaven, two Earth” are of the greatest importance in the I Ching. Therefore, when a Heaven position contains Earth or an Earth position contains Heaven, both are called improper positions. Such is the precision with which the I Ching treats time, circumstance, and position. \u003Cbr> \n  \u003Cbr> \n Viewed as a whole, this hexagram’s first line represents the faint beginning of yin: petty people eagerly pursue profit while ignoring danger, displaying an image of falling into crooked paths. “Treading frost” is a profound warning. The second line embodies pure Kun; it is the only line in the hexagram that is entirely pure. Yet it merely says “nothing is unfavorable,” quite unlike Qian’s Ninth Five, which occupies Heaven’s position, follows Heaven’s Way, and receives an omen of universal peace. The third line is neither central nor correct, signifying a time when rewards and punishments are unclear. The fourth is not central, leading the gentleman to remain silent to avoid disaster. The fifth is not correct, leading to disorder between high and low. At Top Six, the yin lines fight as a group, displaying an image of blood washing away blood—the extreme of yin. In sum, Kun is a purely yin hexagram, so all six lines generally speak of petty people, in contrast to the gentlemen of Qian. Because they are petty people, the Tuan Commentary says “it governs profit,” while the top line says “they fight.” “Treading frost” warns at the beginning, and “perpetual steadfastness” urges caution at the end. Although the images may sometimes be taken as referring to gentlemen, their purport differs from that of Qian’s gentlemen. Qian’s gentlemen are worthy; Kun’s gentlemen are capable. The worthy employ people, while the capable are employed by people; the worthy hold office, while the capable serve in positions. In Qian’s time, the worthy hold office and spread virtuous transformation; in Kun’s time, the capable hold positions and calculate benefits. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “The configuration of the earth is Kun. Thus the gentleman carries all things on the strength of abundant virtue.” \u003Cbr> \n  \u003Cbr> \n The image of Kun consists of two Kun trigrams doubled, one below and one above, like the rises and falls of the earth’s terrain continuing into one another. Heaven resembles the movement of qi, so Qian says “the movement of Heaven”; Earth bears things through its forms, so Kun says “the configuration of the earth.” The earth has high and low places, while the rises and falls of hills, ridges, and mountains result from the action of fire qi within the earth. The globe was originally clothed in water, so its low places collected into seas, which the I Ching calls marshes; the waters surrounding it on all sides are drawn by the sun’s attraction. When landforms appear above the water, the terrain has various elevations, and each extends outward according to its form. To extend means to spread, hence “the configuration of the earth is Kun.” Human differences in wisdom and foolishness, worthiness and unworthiness are like the earth’s varying elevations and the varying fertility of its soil. Farmers do not abandon cultivation because the soil is poor, and gentlemen do not stop educating people because they are foolish or unworthy. They teach what makes things the way they are and guide people toward the value of morality and justice, thereby showing society its standards. Human nature, however, includes the highest intelligence, middling ability, and lowest foolishness. The highly intelligent cultivate themselves and extend this to others; those of middling ability cultivate themselves only; the lowest in foolishness cannot cultivate themselves and must await governance by others. Of all tangible things between Heaven and Earth, nothing is thicker than the earth, and nothing is not carried by the earth. Therefore, the gentleman models himself on Kun, treating people with abundant virtue. Whether wise or foolish, worthy or unworthy, all are embraced and included, just as Kun carries everything without exception. Hence it is called “carrying all things on the strength of abundant virtue.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Question about warfare: Kun represents the earth and the multitude; “momentum” means having strength. In marching an army, if one has the terrain, the momentum, and the troops, it is only fitting that every attack should be victorious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Question about achievement and fame: If one can model oneself on Kun’s abundant virtue, accumulate thickness and let brilliance flow outward, one will naturally gain a reputation that becomes prominent and far-reaching. \u003Cbr> \n  \u003Cbr> \n ○ Question about business: Kun represents wealth, money, accumulation, and gathering—all are auspicious signs for commerce. It says “carry all things through abundant virtue”; virtue also means gain, so one may surely expect to return with a full load. \u003Cbr> \n  \u003Cbr> \n ○ Question about the home: This indicates that the site of this residence is superior; very auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Question about marriage: Kun means compliance—gentle compliance, that is—the way of the earth, which is also the way of a wife. Very auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born.","Six at the Beginning: Treading frost; solid ice will arrive.","Six at the Beginning: Treading frost; solid ice will arrive. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Treading frost and solid ice: yin has begun to congeal. If its course is followed and allowed to develop, it reaches solid ice.” \u003Cbr> \n  \u003Cbr> \n The first line occupies the beginning of pure yin; it is the first coagulation of yin. Although its initial sign is extremely slight, its tendency must gradually grow until it becomes powerful. Therefore its meaning is drawn from frost that is about to become solid ice. At the first sight of frost, one should observe the gradual growth of yin and take precautions before it finally becomes hard ice. In human affairs, the sprout of yin and evil may still be slight, as easily melted as frost. Yet through accumulation its force eventually becomes hard ice, and its rebellious evil can no longer be reversed—what can then be done? Thus, in governing a state on a large scale or cultivating oneself on a small scale, one must be vigilant about the slightest beginnings. The Commentary on the Written Words says: “The household that accumulates goodness will surely have an excess of blessings; the household that accumulates evil will surely have an excess of misfortune. A minister murdering his ruler, or a son murdering his father, is not the result of a single morning or evening. The course by which it came about developed gradually.” This may be called an explanation that truly understands the meaning. This hexagram is entirely yin, and petty people know profit and desire but not the Way and righteousness. At the beginning, because a father’s instruction was not careful, day by day and month by month they sank ever lower, until profit and desire clouded their minds. They became unfilial and disrespectful to elder brothers, eventually violated those above them and caused rebellion, and had no scruples whatsoever. The calamity truly began with careless instruction. Suppressing yin and supporting yang, preventing subtle faults from developing, is why the Sage repeatedly issued earnest admonitions. The way of Kun is supremely compliant, yet when that compliance changes, it can flow to an extreme and become great rebellion. Because of the harm caused by the flow of Kun’s compliance, the Sage warned against allowing hard ice to develop gradually. Treading on frost to guard against ice, and treading on a tiger’s tail to guard against being bitten, are equally urgent and profound admonitions. The Commentary says, “The course by which it came about developed gradually.” “Coming” here includes the past, future, and present. The Tuan Commentary says, “The firm comes and attains the center” in Lawsuit, and “The yielding comes and adorns the firm” in Adornment; both speak of the meaning of “coming.” Stubborn people often insist that cause and effect and retribution are doctrines of Buddhism, and that the Sage never spoke of them. This is a mistake. The Commentary on the Image says, “Yin begins to coagulate.” This means that when the desires of petty people first sprout, they follow the natural tendency and cease to pay attention; through habitual practice, they gradually reach full strength. The sprout of yin and evil may initially be slight, but from treading on frost it proceeds gradually toward hard ice. It cannot be restrained, and eventually leads to the destruction of the person and the ruin of the family, beyond rescue. The proverb “He who steals a needle will steal a bell” expresses this meaning. Therefore the Sage warned against allowing negligence in wrongdoing to grow large, wishing people to correct their faults quickly. When this line changes, it becomes Return. The first nine of Return says: “Returning from not far away, there is no cause for regret; supreme good fortune.” This means correcting one’s fault quickly and not leaving regret behind. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Question about business: At Six at the Beginning, yin qi is still slight. “Treading frost; solid ice will arrive” means progressing from the small to the abundant—just as a business grows from small beginnings to great wealth through gradual accumulation. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Question about achievement and fame: The first line concerns the time of a young newcomer advancing in society. One rises from low status to high, like treading frost and reaching solid ice; progress should follow the proper time, and one must not advance rashly. \u003Cbr> \n  \u003Cbr> \n ○ Question about warfare: The first line is the beginning of yin, the image of “treading frost”; the top line is “dragons fight,” the extreme of yin, the image of “solid ice.” “Their blood is dark and yellow” means both sides suffer defeat. One must be cautious about the beginning. \u003Cbr> \n  \u003Cbr> \n ○ Question about the home: Kun is a purely yin hexagram. At the first line, yin qi is still slight, hence “treading frost”; when it reaches solid ice, yin qi has become abundant. When yin is excessive, decline follows—a sign of ill fortune. \u003Cbr> \n  \u003Cbr> \n ○ Question about marriage: The Kun hexagram is pure yin; frost and ice are both yin images. Pure yin without yang is unfavorable. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n ○ Question about illness: It may be an illness caused by yin and malign influences. It can be treated at the beginning, but after a long time it will be difficult to cure［16］. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the winter of the twenty-first year of Meiji, a certain Baron came to report: “Recently I have wanted to enter the mining business. The mine is guaranteed by a certain mining scholar, and there is no doubt it will be profitable. Nevertheless, please divine its gains and losses for me.” The divination produced Kun changing to Return. \u003Cbr> \n  \u003Cbr> \n The judgment said: This is a purely yin hexagram with not a single yang line, signifying the absence of a unified enterprise and a time when everyone pursues private profit. Moreover, the first line is yin just beginning to congeal, displaying an image of petty people greedy and never satisfied. Qian yang represents metal; this hexagram has no yang line, so metal cannot be obtained. Although a mining scholar guarantees it, one must not believe him immediately. Yin hexagrams belong to petty people; petty people pursue profit without regard for their ruler or father—how much less would they care about friends? My lord should decline the proposal. The gentleman followed this advice. Later he learned that the mining scholar had colluded with foreigners, falsely exaggerated the mine’s gold production, fabricated a fraud, and lured people into handing over large sums. Everyone who entered his scheme suffered heavy losses. Because of this, even when mining ventures really do offer profits, people often distrust them. Thus the will to start enterprises and the spirit of striving forward are blocked by the harm caused by people of this sort. \u003Cbr> \n  \u003Cbr> \n Because of this divination, the Baron did not enter the scheme and avoided loss; one may call that fortunate indeed. \u003Cbr> \n  \u003Cbr> \n 【Case】 At the winter solstice of the thirty-first year of Meiji, I divined the fortune of our imperial nation for the coming year and obtained Kun changing to Return. \u003Cbr> \n  \u003Cbr> \n In the conventions of the I Ching, yang represents the noble person and yin represents the petty person. A noble person is one who loyally works for the state and does not harbor private or crooked motives. His Majesty, intelligent and wise, ruling the realm, should likewise take noble persons as his model and petty persons as his warning. Petty persons concern themselves only with profit and care nothing for the rise or decline of the state. As Mencius said, “Above and below contend with one another for profit.” They will not be satisfied until they have seized everything; the strong defeating the weak, and the weak becoming the prey of the strong, is also an inevitable result. Fortunately, we live in an enlightened age, and culture flourishes daily. Even compared with the countries of Europe and America, we need not yield much. Yet the moral condition of society and the human heart grows more corrupt by the day. Profit alone is valued; among hundreds, scarcely one can be found who reveres the ancient ways, discusses morality, and understands righteousness rather than profit. Is this not lamentable? The Kun hexagram is pure yin with no yang, a time when petty people prevail in the world and noble persons withdraw into concealment. Now the first line is obtained, and the earth changes into Thunder—an omen that petty people have seized power and monopolize private gain. Its text says, “Treading on frost, solid ice comes,” meaning that when frost is first trodden upon, the calculating mind of petty people has just begun to sprout, still as easy to melt as frost; when solid ice forms and hardens, it acquires a force that can no longer be moved. Confucius said: “A family that accumulates goodness will surely have an excess of blessings; a family that accumulates evil will surely have an excess of calamities. A minister murdering his ruler and a son murdering his father are not the work of a single morning or evening; the process by which they arise has gradually developed. This is because they were not distinguished and corrected early. The I Ching says: ‘Treading on frost, solid ice comes’; it speaks of following the natural sequence.” Such ominous words sometimes appear in the eras of other states’ campaigns and punishments. But in our empire, the emperor’s line has continued for ten thousand generations, and below there has never been a shortage of ministers loyal to the ruler and devoted to the country; therefore there is no need to worry about this. Yet if, when divining the national fortune, one obtains this line, how could one fail to be cautious and vigilant? \u003Cbr> \n  \u003Cbr> \n According to the change of the second line, the hexagram becomes the “Army” hexagram. “Army” signifies taking one’s own person as a model and instructing the myriad people; this indicates the fortunes of next year and the year after. Its text says: “Straight, square, and great; without practice, nothing is unfavorable.” This line is yin in a yin place, fully possessing Kun’s virtue of thickness, and occupies the position of a great minister. “Straight” means upright and gentle; “square” means firm, principled, and strict; “great” means greatly illustrious, referring to the accomplishments. A noble person who embodies the virtues of straightness, squareness, and greatness is honored by Heaven even without holding office; a petty person lacking these virtues, wholly pursuing private interests, remains lowly in human rank even if elevated to the position of a high minister. The distinction between noble and petty persons is thus. Therefore, when a petty person occupies high office, he often uses public resources for private ends, disregards the nation’s safety, and merely plans for his descendants, imagining that he has found a clever scheme. This is indeed extreme thoughtlessness. When a great minister pursues profit, bribery will inevitably become commonplace, right and wrong will be reversed, and disorder will arise from this. Those who do not understand the coming of disorder should know that the wealthy will inevitably be the first to suffer its poison. Thus, what the petty person does to enrich his household is actually brewing the calamity of ruining it. He treads on frost without knowing to beware of solid ice—is this not a foolish scheme for a petty person? \u003Cbr> \n  \u003Cbr> \n Our country is now fortunate to have wise and worthy gentlemen above, embodying upright, firm, principled virtue and implementing policies that are public-spirited, enlightened, broad, and magnanimous. By rectifying themselves and leading others, they serve as models for all. Perhaps then firm yang will return, yin evil will withdraw, customs and social habits will be transformed, and peaceful governance will be achieved—is that not what lies before us? The Kun hexagram uses ten years as its cycle. Being purely yin, with not one yang, it signifies incomplete governance. If we do not understand the warning now, I fear that inertia may continue for ten years, and perhaps the calamity of the top line, “dragons fight in the wilderness,” may occur; it is something that must also be prevented in advance. “Dragons fight in the wilderness” means that “dragons” refers to those above, while “wilderness” refers to people of ambition; they strike back, resulting in bloodshed. From “treading frost” to “dragons fighting,” nothing could be more ominous for a nation. At present, the great ministers and leaders of all parties are upright, incorruptible, and impartial, so there is certainly no danger of this. Yet since the divination turns out this way, reflecting on the final outcome still gives considerable cause for anxiety. What exactly the line’s “dragons fighting” refers to—those with insight can discern for themselves.","Six in the second place: Straight, square, and great; without practice, nothing is unfavorable.","Six in the second place: Straight, square, and great; without practice, nothing is unfavorable. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: The movement of the six in the second place is straight because it is square. Without practice, nothing is unfavorable: the way of the earth is glorious. \u003Cbr> \n  \u003Cbr> \n The second line is yin in a yin place, making it the ruling line of Kun; hence it has the potential to be above others. In Qian, the nine in the fifth place, and in Kun, the six in the second place, each occupy the fundamental position of yang or yin and embody the virtue of central correctness. Qian follows the way of the ruler, so the nine in the fifth place is its ruling line; Kun follows the way of the minister, so the six in the second place is its ruling line. The six in the second place possesses the complete virtue of the earth’s way: inwardly it has no selfish deviation, and outwardly everything accords with reason. Hence it is called “straight, square, and great.” “Straight” means free of crookedness; “square” is the opposite of round and symbolizes pure yin. The round moves and does not remain still—the way of yang; the square stops and maintains constancy—the way of yin. Therefore it is said that Heaven is round and Earth is square. “Great” means vast and expansive, referring to the broad virtue and achievement by which Kun, the earth, gives birth and nurtures all things. “Straight” means the heart is unselfish; “square” means affairs accord with reason; “great” refers to the achievement. “Straight, square, and great” thereby corresponds with Heaven’s firmness and accords with the virtue of nature. The principle of Heaven is perfectly straight and perfectly square, but human desire is crooked. Although human nature is good, human desire obscures it, causing countless divergent paths to arise and ultimately harming the straightness of Heaven’s principle. This hexagram is not inherently inauspicious; only when obscured by selfish desire does it fall into misfortune. This line, however, obtains the purity of Kun’s way and possesses its complete virtues of straightness, squareness, correctness, and breadth. Whatever requires learning and practice is so because its principle has not been understood or its affairs have not been mastered—so what practice is needed here? Hence: “Without practice, nothing is unfavorable.” “Without practice” means being able to do it naturally, as the Great Learning says: “No woman first learns how to raise children and then marries.” Among Qian’s six lines, none is more flourishing than the nine in the fifth place; among Kun’s six lines, none is more flourishing than the six in the second place. The meaning of the Commentary on the Image is that the six in the second place is yielding, compliant, centered, and correct; as the ruling line of the hexagram, all its movements and bearing accord with the rules. It also possesses the virtue of “without practice, nothing is unfavorable.” The ways of yin, earth, minister, and wife are all properly fulfilled, and its conduct is luminous and great. This hexagram is pure yin: the first, third, and fifth lines are yielding but not correct; the fourth and top lines are yielding but not central. Only this line is yielding, central, and correct, uniquely attaining the refined essence of Kun’s way. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about commerce: The six in the second place is Kun’s fundamental position. “Straight and square” is the nature of earth; “great” is the function of earth. This indicates that the business must concern land-based products, such as grain, rice, timber, silk, and cotton. “Without practice, nothing is unfavorable”: “practice” is interchangeable with “repetition,” meaning that no repeated divination is needed to know that profit will be obtained. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about honors and career: The second line occupies the center and its proper place; through movement it gains benefit. This means that achievement will come naturally without waiting for cultivation or enterprise, so attaining fame is certain. \u003Cbr> \n  \u003Cbr> \n ○ Asked about warfare: In warfare, securing advantageous terrain is essential. Moving according to the terrain, with great momentum and strong forces, victory can be decided in a single battle. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: The six in the second place is centered and correct, so the dwelling is suitably situated. Hence: “the way of the earth is glorious.” \u003Cbr> \n  \u003Cbr> \n ○ Asked about marriage: “Straight, square, and great” is the way of the earth. The way of the wife corresponds to the way of the earth, so marriage is also favorable. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: The line says “straight, square, and great,” indicating that the person is normally robust; without medicine, there is good news［17］. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] In January of Meiji 23, divination was performed concerning Count Ito’s fortunes, resulting in Kun changing to the Army hexagram. \u003Cbr> \n  \u003Cbr> \n The judgment said: Kun is the earth; the virtue of earth is compliance, and compliance is the way of the minister. This line is centered and correct and is the ruler of the hexagram. Earth bears Mount Hua without finding it heavy, raises rivers and seas without letting them overflow, receives the qi of Heaven, and gives birth to and nurtures all things. Now, divining about a great minister and obtaining this line means that he bears the weight of the world’s affairs and can sustain his position; he receives the command of the Sovereign and can fulfill his duties. Moreover, this line is yielding, compliant, centered, and correct, possessing the complete virtue of the ministerial way, and is therefore praised as “straight, square, and great.” Straight and square are what is meant by “reverence makes the inner upright; righteousness makes the outer square,” while ending in public-spirited clarity and greatness completes the achievement. The Count possesses this discernment and capacity, and also this virtue; following nature, he therefore has “without practice, nothing is unfavorable.” When this line changes, it becomes the Army hexagram. In the Army hexagram, one yang at the second place is the ruler of the whole hexagram, symbolizing command over the many yin lines. This year, when both chambers are established, he will certainly be advanced as their president, directing all the legislators and thereby accomplishing the work of bringing order. Hence: “The movement of the six in the second place is straight because it is square”—for without waiting for practice, nothing is unfavorable. \u003Cbr> \n  \u003Cbr> \n The result later proved exactly as this divination indicated. \u003Cbr> \n  \u003Cbr> \n [Case] In June of Meiji 30, I went to the Aichi Spun Cotton Manufacturing Works. The works were under the responsibility of my son, Kabei, so I proceeded to the Aichi Prefectural Office, where I met Governor Enomoto and Secretary Yoshida. The secretary said: “We now plan to build a wharf at Atsuta, under our jurisdiction, to benefit Nagoya City. The cost will be nearly 2.4 million yen. We wish to submit this proposal to the prefectural assembly. Since it is a major undertaking, the governor and I are deeply uncertain whether the assembly will approve it, and we have hesitated for a long time. Would you kindly divine whether it will succeed?” The resulting hexagrams were Kun changing to the Army hexagram. \u003Cbr> \n  \u003Cbr> \n The judgment said: In Kun, the upper and lower trigrams are both yielding and compliant, without the slightest obstruction. Moreover, the Kun hexagram governs benefit, and this matter in particular is fair, straightforward, and principled, promising great profit. Once completed, not only will the prefecture benefit, but other prefectures will also gain convenience. The prefectural assembly will certainly receive the approval of all its members; there is no room for doubt. \u003Cbr> \n  \u003Cbr> \n The governor and secretary were delighted to hear this and quickly attached the proposal to the assembly’s agenda. Of the forty-four assembly members, only three opposed it; the proposal was immediately passed.","Six in the third place: Conceal brilliance; it is acceptable to be steadfast. Perhaps engage in the king’s affairs; no achievement, yet an ending.","Six in the third place: Conceal brilliance; it is acceptable to be steadfast. Perhaps engage in the king’s affairs; no achievement, yet an ending. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Conceal brilliance; it is acceptable to be steadfast”—release it according to the proper time. “Perhaps engage in the king’s affairs”—this shows enlightened greatness. \u003Cbr> \n  \u003Cbr> \n The third line is neither central nor correct and occupies the extreme position of the inner trigram, a place of transformation. Its intentions and conduct therefore cannot avoid faults of being off-center and improper. Moreover, the yielding minister and the yielding ruler in the fifth place are both yin and do not correspond; this is the image of a minister who cannot win his ruler’s favor. Generally, the third line of Kun often lacks the right time and position. Even a talented and discerning person should conceal virtue and hide brilliance while awaiting the proper time. If talent is rashly displayed, it will certainly arouse suspicion and jealousy; hence the warning, “conceal brilliance.” When hardness and softness are mixed, this is called pattern; when the pattern is complete, it is called brilliance. “Conceal” means to contain it without exposing it. Because one can remain still and hold firm, it says, “it is acceptable to be steadfast.” In general, a minister, regardless of whether he is favored or not, should maintain a constant resolve that cannot be changed. Even without a desire to press forward, there will not be no day when he is employed. If he does emerge to serve, he should still conceal his brilliance, not claim the achievement as his own, and simply follow the ruler’s commands to bring the ruler’s undertaking to completion. Even if the undertaking does not succeed, he must enable those who come after to continue it and complete it; this is called “no achievement, yet an ending.” The third line occupies the top of the lower trigram, giving the image of “engaging in the king’s affairs.” Qian’s nine in the fourth place and Kun’s six in the third place both occupy a position where advancing or withdrawing is not yet settled: one says “in the abyss,” the other “conceal brilliance.” Thus both add “perhaps,” indicating the intention to advance but not yet advancing. At such a point of advance and retreat, one should also act in accordance with the proper time and follow the king’s affairs. In the Commentary on the Image, the word “knowledge” is paired with the word “time.” Concealing one’s ability and not daring to reveal it means being able to judge the time and then act. “Act according to the time” means bringing forth the light of the concealed brilliance: withdrawing, one can conceal it; advancing, one can reveal it—thus its light becomes great. When this line changes, it becomes the Humility hexagram. Its nine in the third place says: “A tireless, humble noble person has an ending; good fortune.” The Commentary on the Appended Statements says: “Working hard without boasting, having merit without claiming virtue—this is the height of generosity.” The lower trigram is Mountain; Mountain means stopping, which carries the image of concealment and also accords with the meaning of concealing brilliance. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about warfare: The line says “conceal brilliance; it is acceptable to be steadfast,” meaning that in ordinary times one should contain one’s talent and wisdom, restraining and hiding them rather than displaying them. Once one undertakes action, one can naturally prevail; even without success, there will be no great defeat. Hence: “no achievement, yet an ending.” \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about commerce: Kun is the earth, and all commodities grow from the earth. A merchant can accumulate all kinds of goods; hence “conceal brilliance.” Anyone engaged in commerce trades and transfers all kinds of goods and puts them on sale at the proper time; hence “release it according to the proper time.” The inner trigram of Kun reaches its extreme at the third line, a place of fullness and prosperity; hence “brilliance is great.” Therefore, although for a time the matter may not succeed, it will certainly have an ending. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asked about honors and career: Anyone seeking fame should above all wait for the right time. When the time is not yet right to emerge, “conceal brilliance and remain steadfast”; when the time is right, emerge and engage in the king’s affairs. Whoever understands this way will certainly preserve honors and career to the end. Auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: Considering the meaning of the phrase “no achievement, yet an ending,” one knows that medicine cannot save the patient. Ominous. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n [Case] In Meiji 19, divination was performed concerning the fortunes of an acquaintance, Yanagida, resulting in Kun changing to the Humility hexagram. \u003Cbr> \n  \u003Cbr> \n The judgment said: In Kun’s time, softness and compliance bring success. The Tuan Commentary says, “Favorable for the steadfastness of the mare”; a mare bears burdens and is used by people, meaning laboring without occupying a position of one’s own. It also says, “The noble person has somewhere to go: first lost, later gains a lord; favorable,” meaning that one cannot gain fame or honor, only receive a stipend. The third line occupies a place of action, and its text says: “Conceal brilliance; it is acceptable to be steadfast. Perhaps engage in the king’s affairs; no achievement, yet an ending.” “Conceal brilliance; it is acceptable to be steadfast” means that you possess literary talent, keep your capacity within yourself, and await the proper time. Now that the opportunity has arrived, you will have to undertake literary work. Although your superior recognizes your literary talent and wishes to entrust you with duties and grant you office, the other officials will inevitably have to stand beneath you because circumstances make it unavoidable; you can only receive compensation in return. This hexagram is entirely yin and has no independent authority. Even though you exhaust your mind and strength in labor, sadly no one recognizes you. After the work is completed, its merit will certainly be seized by others, and you will not receive the slightest fame; those who did not labor will instead receive commendations or secure promotion. Because Kun is purely yin and yin people gain power, it only governs benefit to the ruler; therefore, a sincere and solid person is instead ensnared by them and cannot make his way in the world. Your fortunes are like this; you should only cultivate virtue and wait for the time. “Perhaps engage in the king’s affairs; no achievement, yet an ending”: “perhaps” means that although there is no work today, you will surely undertake work on another day. \u003Cbr> \n  \u003Cbr> \n Afterward, the same person was indeed entrusted by a certain bureau with editorial work for five years. He left early and returned late, and the work was extremely demanding. When the editing was finally completed, all the bureau officials who were his colleagues were promoted or received commendations. Since he was not on the official register, he could not receive any such favor; he was merely released from the commission.","Six in the fourth place: A tied-up sack; no blame, no praise.","Six in the fourth place: A tied-up sack; no blame, no praise. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: A tied-up sack; no blame—caution does no harm. \u003Cbr> \n  \u003Cbr> \n Although the fourth line is yielding and in its proper place, it has lost the center and therefore is insufficient for undertaking great action. The fourth place is near the fifth, but the two yielding lines do not harmonize; above and below are closed off from each other. This is the image of a great minister who lacks the ruler’s trust. At such a time, one should be cautious and silent, conceal one’s wisdom, tie the mouth of the sack shut, keep one’s mouth closed and reveal nothing, silently endure, and preserve one’s apparent foolishness. Then there will be “no blame, no praise,” and one will remain far from calamity. Thus it is called “a tied-up sack; no blame, no praise.” “No blame” means avoiding harm; “no praise” means escaping fame. If one gains praise by tying up the sack, then praise itself becomes blame. One must hide deeply and reveal nothing, even erasing every trace of having tied the sack; hence the Commentary on the Image says: “A tied-up sack; no blame—caution does no harm.” When this line changes, it becomes the Joy hexagram, whose form resembles a tied-up sack. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about commerce: The fourth line is a Xun line. Xun signifies merchants and profit, as in “near a profitable market, threefold gain.” This line says “a tied-up sack,” clearly presenting the image of a closed sack. It indicates that profit was gained in former days and the money has already entered the sack, not to be allowed out again. Hence: “a tied-up sack; no blame, no praise.” \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding military campaigns: The fourth six is doubled yin, and at a time of blockage, even though one has wisdom, one keeps one’s talents in a bag and has no opportunity to apply one’s plans. It is appropriate to close the passes and avoid battle, like tying shut the mouth of a bag; then there will be no blame. \u003Cbr> \n  \u003Cbr> \n ○ Regarding reputation and office: The fourth line of the doubled hexagram moves into a position of denial. The Commentary in Classical Language says, “Heaven and earth are closed,” and “tying shut the bag” means keeping one’s mouth closed. If heaven and earth are closed, what place is there for fame and office? If one recklessly seeks advancement and reputation, one will only bring disaster upon oneself; what might have been praise will instead become blame. Caution is advised. \u003Cbr> \n  \u003Cbr> \n ○ Regarding the household: The fourth six is yin in a yin position and occupies neither the central nor correct place. This dwelling must therefore be in a secluded, remote valley or mountain area, suitable for someone seeking retirement. \u003Cbr> \n  \u003Cbr> \n ○ Regarding pregnancy: A girl will be born, or perhaps twin girls. \u003Cbr> \n  \u003Cbr> \n 【Example】 In January of Meiji 12, I happened to meet Mr. Tomoatsu Godai of Osaka, who asked for a divination concerning the year’s business prospects. The casting yielded Kun changing to Yu. \u003Cbr> \n  \u003Cbr> \n The judgment was: Kun is the hexagram governing gain, with an image of groups gathering to compete for profit. The fourth line, yin in a yin place, cannot advance and undertake affairs; therefore this year one should retreat and hold one’s ground, not expand the business. The line statement “tying shut the bag” means tying the mouth of the moneybag so that goods and funds must not go out. Thus, with the bag tied shut there is neither gain nor loss; once it is opened, losses multiply. I urged him to be cautious and not undertake commercial ventures. \u003Cbr> \n  \u003Cbr> \n Mr. Godai was impressed by this divination. Yet given the state of commerce, although he knew conditions were unfavorable, he could only conduct business on a small scale; he could not stop altogether. He occasionally carried on operations, and in the end indeed suffered losses.","Six in the fifth place: Yellow lower garment, supreme good fortune","Six in the fifth place: Yellow lower garment, supreme good fortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Yellow lower garment, supreme good fortune”: the pattern is within. \u003Cbr> \n  \u003Cbr> \n Yellow belongs to the center and is the color of earth; a skirt is a lower garment. Yellow is the color of the middle, so one who maintains the center and dwells below embodies the image of a great minister serving below. This line, being of yielding virtue yet occupying the honored fifth place, may refer either to a queen who faces south and oversees the government, or to one like Yi and the Duke of Zhou who assists the ruler and administers the state as regent. However, Kun is purely yin, and all six lines concern ministers serving their ruler; therefore, the fifth line cannot simply be taken as representing a sovereign. For one who receives this line in divination, it indicates the flourishing virtue of maintaining balance and harmony, upholding the laws of the court, assisting the ruler, and ultimately withdrawing to preserve the office of a minister. This honored position is honored precisely for this reason: the yin line does not depart from its proper norm. Hence it says, “A yellow skirt; supreme good fortune.” Otherwise, to occupy an honored position and act as ruler of the world would surely bring great misfortune. In the twelfth year of Duke Zhao of Lu in the Zuo Commentary, Nan Kuai obtained this line through divination [18]; because he failed to uphold the meaning of “the yellow skirt,” he brought ruin upon his family and lost his life, which may serve as evidence. The Sage linked the word “skirt” to this line out of fear that powerful ministers might exploit their position, arrogate authority over rewards and punishments, abandon the way of a subordinate, and show contempt for their ruler; the warning he conveys is profound. The Commentary on the Image says: “The pattern is within the center.” Kun signifies pattern, and the fifth line occupies the center. This means that beauty accumulates within and takes form outwardly, enabling one to be yielding yet centered and able to uphold integrity; therefore it signifies supreme good fortune. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiry about warfare: Kun concerns the way of the minister. The fifth line occupies the honored position, representing the highest nobility attainable by a minister, as when Shun acted as regent and executed the Four Criminals, or when the Duke of Zhou acted as regent and executed the two uncles. The line statement says, “Yellow skirt, supreme good fortune”; this means that civil virtue manifests as martial achievement. Hence the Commentary says, “The pattern is within.” \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding reputation and office: In the fifth place, the earthly branch is Mao and it receives the qi of Zhen, which has the image of rising vigorously toward achievement and fame. The fifth is also a Li line; Li is the position of yellow and, being near noon and above the Seven Stars, governs embroidered clothing. Hence “yellow lower garment.” Li also means brightness, with an image of civilized development and flourishing; hence “the pattern is within.” \u003Cbr> \n  \u003Cbr> \n ○ Regarding commerce: When the fifth line of Kun changes, it becomes Bi. Bi means good fortune and assistance; business must obtain support and cooperation in order to succeed. Bi has Kun below and Kan above. Kun represents the lower garment, hence “yellow lower garment”; Bi represents beauty, hence “the pattern is within.” We know that the business must concern brocade, embroidered garments, or similar goods. “Supreme good fortune” means certain profit. \u003Cbr> \n  \u003Cbr> \n ○ Regarding illness: Kun represents the large abdomen [19], and yellow is the color of the center while the lower garment adorns the bottom; thus the illness can be known to lie in the middle and lower burners. \u003Cbr> \n  \u003Cbr> \n ○ Question about pregnancy: A girl will be born. \u003Cbr> \n  \u003Cbr> \n 【Example】 In Meiji 22, I divined the fortunes of a certain eminent person and obtained Kun changing to Bi. I presented the result to Prince Sanjo and Count Ito. \u003Cbr> \n  \u003Cbr> \n The judgment was: Kun as a hexagram is pure yin, without a single yang line. Although the fifth line belongs to the ruler’s position, the entire Kun hexagram concerns ministerial service. “Yellow lower garment, supreme good fortune” is like the Duke of Zhou serving as Grand Minister, assisting King Cheng as regent, fearing the Mandate of Heaven and not daring to wear yellow robes, wearing only a yellow lower garment in order to uphold the distinction between ruler and minister. Precisely because of his loyal, faithful, earnest, and reverent character, he could uphold the laws of the court and assist the ruler; hence “yellow lower garment, supreme good fortune.” Otherwise, its ominous meaning is clear. Now this eminent person was praised as a child as a prodigy, and when grown was selected from among the domain’s outstanding men. After remaining in Europe for a long time, he was not only learned but also familiar with the political systems and customs of countries overseas. Upon returning to court, he assumed an important post and carried a heavy load of duties, implicitly bearing the hopes of the people. Yet obtaining this line now, I was unable to suppress my astonishment. This man had lived in Europe for a long time and, although familiar with systems in which ruler and people govern together, perhaps did not understand the principles by which his own country was founded and governed. Might the safety or danger of the nation be tied to this divination? Its judgment was exceedingly difficult. \u003Cbr> \n  \u003Cbr> \n Later, on the day the constitution was promulgated, this person was killed by a violent assailant. Only then did I begin to marvel at the accuracy of the divination.","Six at the top: Dragons battle in the open country; their blood is dark and yellow","Six at the top: Dragons battle in the open country; their blood is dark and yellow. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Dragons battle in the open country”: their way has reached its end. \u003Cbr> \n  \u003Cbr> \n The top line stands at the end of the entire hexagram. This is the time when yin evil has reached its extreme; changing into Bo, it presents the image of one yang battling five yins. Thus, at the beginning, Six at the First warns repeatedly of the coming solid ice: when the force of yin evil becomes excessive, it must strip away yang. When the stripping becomes severe, the situation finally reaches open battle; once they fight, although yin is powerful and yang has declined, both will ultimately be wounded. Blood indicates the extremity of injury. Dark is the color of heaven, and yellow is the color of earth; heaven and earth are yin and yang, so dark-yellow blood means that both yin and yang are injured. Hence it says, “Dragons battle in the wilderness; their blood is dark yellow.” Applied more closely to a family affair, a father or elder brother may initially err in educating a younger brother, thereby raising an unworthy person. The result may be that close relatives turn against one another, members of the same kind harm one another, and strife, killing, and injury continue until the situation is exhausted and finally stops. The Image says, “The way has come to an end.” “Its” refers to yin and yang, ruler and minister; “the way” likewise refers to ruler and minister. “Come to an end” means to be impoverished, trapped, and distressed. Once ruler and minister fight one another, the ruler’s outrageous and lawless conduct hardly needs discussion, but the ruler is not entirely without fault. The Commentary on the Appended Statements says, “When those above are arrogant and those below are violent, thieves will think of attacking,” and, “Negligent storage teaches thieves; seductive appearance teaches lust.” If subjects are driven to this point, the exhaustion of the ruler’s way is also the exhaustion of the minister’s way. Hence it says, “The way has come to an end.” The dragon is originally the image of Qian; this line now speaks of dragons to show yin at its extreme resisting yang. It also says “wilderness” because the place lies beyond the outer trigram. The line statement does not mention misfortune because the misfortune is self-evident. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Regarding military campaigns: The Image clearly indicates that both sides will suffer defeat. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Regarding reputation and office: At the extreme of the outer hexagram, one is an impoverished old candidate who has long been suppressed and frustrated; after fighting once more, he is defeated again. How pitiable. \u003Cbr> \n  \u003Cbr> \n ○ Regarding commerce: The top six is the end of the Kun hexagram; its way has already reached exhaustion. Capital and wealth are depleted, principal is consumed, and the way of commerce is at an end. \u003Cbr> \n  \u003Cbr> \n ○ Regarding illness: This must be a disorder of deficient yin. Yin at its extreme resists yang, the liver blood surges violently, and one’s allotted life has reached its end. \u003Cbr> \n  \u003Cbr> \n ○ Regarding pregnancy: Yin is exhausted and changes to yang; a boy may be expected. \u003Cbr> \n  \u003Cbr> \n 【Example】 In Meiji 6, I divined the fortunes of the government and obtained Kun changing to Bo. \u003Cbr> \n  \u003Cbr> \n The judgment was: Kun is pure yin, without a single yang line, a time when the ruler’s virtue does not shine. Now there is an enlightened ruler above and outstanding men in office; obtaining this hexagram, I privately wondered why it did not accord with current affairs. The gentlemen at court were far-sighted and deeply thoughtful, assisting in the governance of the state, united in heart and virtue, and exhausting themselves in their duties—how could there be an image of dragons battling? On further reflection, the dragon is a creature of unfathomable spiritual transformation. In ancient times, outstanding heroes of exceptional ability were often called dragons. Perhaps the ministers each harbored loyal indignation; differences of opinion led to excessively heated debate, first mutual suspicion, then mutual hatred, and finally fighting. Each divided into factions, attacked the others, and refused to obey court directives. This was fighting in the open country, hence “dragons battle in the open country,” like the former struggle for power between the Minamoto and Taira clans. Though this was the line’s image, I judged that the gentlemen now at court certainly would not go so far. Still uncertain, I presented it to Prince Sanjo. \u003Cbr> \n  \u003Cbr> \n Before this, the great work of the Restoration had been partially organized. Ministers and councillors, many of whom had traveled through Europe and America to inspect conditions firsthand, intended to adopt the strengths of those countries and revise the government. Vice Minister Iwakura, followed by gentlemen such as Kido, Okubo, Ito, and Yamagata, went far abroad to Europe and America. Those who traveled and those who remained each fulfilled their duties to assist the Restoration. They agreed not to raise other debates until the delegation returned. Who could have imagined that an unexpected event would arise? While our warship Unyo was surveying the port of Incheon in Korea, that country fired cannon at it. Debate erupted at court, with people saying troops should be sent to demand an explanation and wipe away the nation’s disgrace; telegrams reached Europe. Lord Okubo returned first and sought to halt the proposal, but the gentlemen under Saigo would not agree, and the debate grew more heated. Before long, Vice Minister Iwakura and the others returned, and the issue of a punitive expedition against Korea became a major national question. Public opinion grew clamorous and the people resentful. In the end, peace was chosen, but those who supported the Korean expedition remained discontented and resigned one after another. Thus came the Saga disturbance in year 7, the Choshu rebellion in year 9, and the Kagoshima campaign in year 10. National calamities arrived in succession; the statement “dragons battle in the open country” was truly not empty. \u003Cbr> \n  \u003Cbr> \n The Zhouyi’s foreknowledge of changes and events is, by and large, like this. \u003Cbr> \n  \u003Cbr> \n 【Example】 At the winter solstice of Meiji 27, I divined whether the next year’s harvest would be abundant or poor and obtained Kun changing to Bo. \u003Cbr> \n  \u003Cbr> \n The judgment was: Kun earth possesses the generative power to nurture all things, receiving the light and warmth of the sun and thereby performing its function. Yet this hexagram is pure yin without a single yang line, an image of much rain and little sunshine. The line statement “dragons battle in the open country” means yin and yang are out of harmony and the climate is unfavorable; a plentiful harvest will likely be difficult. Hence the Commentary on the Image says, “Their way has reached its end.” Those in authority should foresee that the year’s grain harvest will fail and ought to devise relief measures in advance to prepare for it. \u003Cbr> \n  \u003Cbr> \n Indeed, that year several countries suffered floods, the summer heat was also somewhat weaker than in other years, and the autumn harvest amounted to only seventy percent.","Use six: Favorable to perpetual steadfastness","Use six: Favorable to perpetual steadfastness. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Use six; water steadfastness”: thereby completing the great. \u003Cbr> \n  \u003Cbr> \n The meaning of “Use six” has already been explained at the beginning of the volume. Perpetual means lasting and far-reaching. The image of Kun is pure yin, signifying the ways of minister and wife; in human affairs it means yielding, compliant, upright, enduring, and constant, without changing one’s purpose, so that one can follow ruler and husband. A loyal minister does not serve two rulers; a chaste woman does not take two husbands. This is the meaning of “perpetual steadfastness.” For a minister or wife, following this meaning brings great good fortune and a good ending; changing even slightly leads toward great misfortune and evil. Therefore it is earnestly cautioned: “Favorable to perpetual steadfastness.” Yin by nature is yielding yet restless and finds it difficult to preserve constancy, with the defect of advancing and retreating too readily. The Commentary on the Image says, “Thereby completing the great,” meaning that by not changing the submissive way of Kun, one brings its ending to completion. If one changes and moves, yin invades yang, minister invades ruler, wife overmasters husband; violating principle and turning against normality, how could one complete the ending? Yang is great, yin is small; yin is yielding, dark, and small. Yet by working diligently without slackening, studying strongly without giving up, one eventually becomes enlightened—this is also the meaning of completing the great. \u003Cbr> \n  \u003Cbr> \n Note: Qian’s “Use nine,” because excessive firmness and strength are involved, advises maintaining the way of having no head. Kun’s “Use six,” through the ways of yin, minister, and wife, directly means steadfastly preserving constant virtue without change. These are words of warning and admonition.","Zhouyi, I Ching, Takashima Ekidan, Hexagram 2, Kun as Earth, the sixty-four hexagrams, the Judgment, the line statements, divination interpretation",1787044935674]