2䷁坤

易經 I Ching: The Book of Changes

Hexagram 2: Kūn [The Receptive]

	繁體 Trad ↔ 简体 Simp	English
Image	坤为地	The earth's condition is receptive devotion.
坤上坤下	Kūn (The Receptive, Earth) above, Kūn below.
Judgment	坤。元。亨。利牝马之贞。君子有攸往。先迷后得主。利。西南得朋。东北丧朋。安贞吉。	Kūn (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good fortune.
彖曰。至哉坤元。万物资生。乃顺承天。坤厚载物。德合无疆。含弘光大。品物咸亨。牝马地类。行地无疆。柔顺利贞。君子攸行。先迷失道。后顺得常。西南得朋。乃与类行。东北丧朋。乃终有庆。安贞之吉。应地无疆。	Complete is the "great and originating (capacity)" indicated by Kūn! All things owe to it their birth;--it receives obediently the influences of Heaven. Kūn, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of Qián). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm:--such is the course of the superior man. "If he take the initiative, he goes astray:"--he misses, that is, his proper course. "If he follow," he is docile, and gets into his regular (course). "In the south-west he will get friends:"--he will be walking with those of his own class. "In the north-east he will lose friends:"--but in the end there will be ground for congratulation. "The good fortune arising from resting in firmness" corresponds to the unlimited capacity of the earth.
象曰。地势坤。君子以厚德载物。	The (capacity and sustaining) power of the earth is what is denoted by Kūn. The superior man, in accordance with this, with his large virtue supports (men and) things.
Line 1	初六。履霜。坚冰至。	In the first SIX, divided, (we see its subject) treading on hoarfrost. The strong ice will come (by and by).
象曰。履霜坚冰。阴始凝也。驯致其道。至坚冰也。	"He is treading on hoarfrost;--the strong ice will come (by and by):"--the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice.
Line 2	六二。直方大。不习无不利。	The second SIX, divided, (shows the attribute of) being straight, square, and great. (Its operation), without repeated efforts, will be in every respect advantageous.
象曰。六二之动。直以方也。不习无不利。地道光也。	The movement indicated by the second SIX, (divided),is "from the straight (line) to the square." ""(Its operation), without repeated effort, in every way advantageous,"" shows the brilliant result of the way of earth.
Line 3	六三。含章可贞。或从王事。无成有终	The third SIX, divided, (shows its subject) keeping his excellence under restraint, but firmly maintaining it. If he should have occasion to engage in the king's service, though he will not claim the success (for himself), he will bring affairs to a good issue.
象曰。含章可贞。以时发也。或从王事。知光大也。	"He keeps his excellence tinder restraint, but firmly maintains it:"--at the proper time he will manifest it. "He may have occasion to engage in the king's service:--great is the glory of his wisdom.

Line 4	六四。括囊。无咎无誉。	The fourth SIX, divided, (shows the symbol of) a sack tied up. There will be no ground for blame or for praise.
象曰。括囊无咎。慎不害也。	"A sack tied up;--there will be no error:"--this shows how, through carefulness, no injury will be received.
Line 5	六五。黄裳。元吉。	The fifth SIX, divided, (shows) the yellow lower garment. There will be great good fortune.
象曰。黄裳元吉。文在中也。	"The Yellow lower-garment;--there will be great good fortune:""--this follows from that ornamental (colour's) being in the right and central place.
Line 6	上六。龙战于野。其血玄黄。	The sixth SIX, divided (shows) dragons fighting in the wild. Their blood is purple and yellow.
象曰。龙战于野。其道穷也。	"The dragons fight in the wild:--the (onward) course (indicated by Kūn) is pursued to extremity.
All lines	用六。利永贞。	(The lines of this hexagram are all weak and divided, as appears from) the use of the number six. If those (who are thus represented) be perpetually correct and firm, advantage will arise.
象曰。用六永贞。以大终也。	"(The lines are all weak and divided, as appears from) the use of the number SIX:--but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation.
文言曰。坤。至柔而动也刚。至静而德方。	(What is indicated by) Kūn is most gentle and weak, but, when put in motion, is hard and strong; it is most still, but is able to give every definite form.
后得主而有常。	"By following, it obtains its (proper) lord," and pursues its regular (course).
含万物而化光。	It contains all things in itself, and its transforming (power) is glorious.
坤道其顺乎。承天而时行。	Yes, what docility marks the way of Kūn! It receives the influences of heaven, and acts at the proper time.
积善之家。必有余庆。积不善之家。必有余殃。臣弑其君。子弑其父。非一朝一夕之故。其所由来者渐矣。由辩之不早辩也。易曰。履霜坚冰至。盖言顺也。	The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,--through the absence of early discrimination. The words of the Yî, "He treads on the hoar-frost; the strong ice will come (by and by)," show the natural (issue and growth of things).
直其正也。方其义也。君子敬以直内。义以方外。敬义立而德不孤。直方大。不习无不利。则不疑其所行也。	"Straight" indicates the correctness (of the internal principle), and "square," the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. "Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:"--this shows how (such a one) has no doubts as to what he does.
阴虽有美。含之。以从王事。弗敢成也。地道也。妻道也。臣道也。地道无成而代有终也。	Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. "If he engage with them in the service of the king, and be successful, he will not claim that success for himself:"--this is the way of the earth, of a wife, of a minister. The way of the earth is-"not to claim the merit of achievement," but on behalf (of heaven) to bring things to their proper issue.
天地变化。草木蕃。天地闭。贤人隐。易曰。括囊无咎无誉。盖言谨也。	Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yî, "A sack tied up:--there will be no ground for blame or for praise," are in reality a lesson of caution.
君子黄中通理。正位居体。美在其中。而畅于四支。发于事业。美之至也。	The superior man (emblemed here) by the yellow and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:--this is the perfection of excellence.
阴疑于阳必战。为其嫌于无阳也。故称龙焉。犹未离其类也。故称血焉。夫玄黄者。天地之杂也。天玄而地黄。	(The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be "a contest." As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term "dragons." But still the (subject of neither line) can leave his class, and hence we have "the blood" mentioned. The mention of that as being (both) "azure and yellow" indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow.

繁體 Trad ↔ 简体 Simp

English

Image

坤为地

The earth's condition is receptive devotion.

坤上坤下

Kūn (The Receptive, Earth) above, Kūn below.

Judgment

坤。元。亨。利牝马之贞。君子有攸往。先迷后得主。利。西南得朋。东北丧朋。安贞吉。

Kūn (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good fortune.

彖曰。至哉坤元。万物资生。乃顺承天。坤厚载物。德合无疆。含弘光大。品物咸亨。牝马地类。行地无疆。柔顺利贞。君子攸行。先迷失道。后顺得常。西南得朋。乃与类行。东北丧朋。乃终有庆。安贞之吉。应地无疆。

Complete is the "great and originating (capacity)" indicated by Kūn! All things owe to it their birth;--it receives obediently the influences of Heaven. Kūn, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of Qián). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm:--such is the course of the superior man.
"If he take the initiative, he goes astray:"--he misses, that is, his proper course. "If he follow," he is docile, and gets into his regular (course). "In the south-west he will get friends:"--he will be walking with those of his own class. "In the north-east he will lose friends:"--but in the end there will be ground for congratulation. "The good fortune arising from resting in firmness" corresponds to the unlimited capacity of the earth.

象曰。地势坤。君子以厚德载物。

The (capacity and sustaining) power of the earth is what is denoted by Kūn. The superior man, in accordance with this, with his large virtue supports (men and) things.

Line 1

初六。履霜。坚冰至。

In the first SIX, divided, (we see its subject) treading on hoarfrost. The strong ice will come (by and by).

象曰。履霜坚冰。阴始凝也。驯致其道。至坚冰也。

"He is treading on hoarfrost;--the strong ice will come (by and by):"--the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice.

Line 2

六二。直方大。不习无不利。

The second SIX, divided, (shows the attribute of) being straight, square, and great. (Its operation), without repeated efforts, will be in every respect advantageous.

象曰。六二之动。直以方也。不习无不利。地道光也。

The movement indicated by the second SIX, (divided),is "from the straight (line) to the square." ""(Its operation), without repeated effort, in every way advantageous,"" shows the brilliant result of the way of earth.

Line 3

六三。含章可贞。或从王事。无成有终

The third SIX, divided, (shows its subject) keeping his excellence under restraint, but firmly maintaining it. If he should have occasion to engage in the king's service, though he will not claim the success (for himself), he will bring affairs to a good issue.

象曰。含章可贞。以时发也。或从王事。知光大也。

"He keeps his excellence tinder restraint, but firmly maintains it:"--at the proper time he will manifest it. "He may have occasion to engage in the king's service:--great is the glory of his wisdom.

Line 4

六四。括囊。无咎无誉。

The fourth SIX, divided, (shows the symbol of) a sack tied up. There will be no ground for blame or for praise.

象曰。括囊无咎。慎不害也。

"A sack tied up;--there will be no error:"--this shows how, through carefulness, no injury will be received.

Line 5

六五。黄裳。元吉。

The fifth SIX, divided, (shows) the yellow lower garment. There will be great good fortune.

象曰。黄裳元吉。文在中也。

"The Yellow lower-garment;--there will be great good fortune:""--this follows from that ornamental (colour's) being in the right and central place.

Line 6

上六。龙战于野。其血玄黄。

The sixth SIX, divided (shows) dragons fighting in the wild. Their blood is purple and yellow.

象曰。龙战于野。其道穷也。

"The dragons fight in the wild:--the (onward) course (indicated by Kūn) is pursued to extremity.

All lines

用六。利永贞。

(The lines of this hexagram are all weak and divided, as appears from) the use of the number six. If those (who are thus represented) be perpetually correct and firm, advantage will arise.

象曰。用六永贞。以大终也。

"(The lines are all weak and divided, as appears from) the use of the number SIX:--but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation.

文言曰。坤。至柔而动也刚。至静而德方。

(What is indicated by) Kūn is most gentle and weak, but, when put in motion, is hard and strong; it is most still, but is able to give every definite form.

后得主而有常。

"By following, it obtains its (proper) lord," and pursues its regular (course).

含万物而化光。

It contains all things in itself, and its transforming (power) is glorious.

坤道其顺乎。承天而时行。

Yes, what docility marks the way of Kūn! It receives the influences of heaven, and acts at the proper time.

积善之家。必有余庆。积不善之家。必有余殃。臣弑其君。子弑其父。非一朝一夕之故。其所由来者渐矣。由辩之不早辩也。易曰。履霜坚冰至。盖言顺也。

The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,--through the absence of early discrimination. The words of the Yî, "He treads on the hoar-frost; the strong ice will come (by and by)," show the natural (issue and growth of things).

直其正也。方其义也。君子敬以直内。义以方外。敬义立而德不孤。直方大。不习无不利。则不疑其所行也。

"Straight" indicates the correctness (of the internal principle), and "square," the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. "Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:"--this shows how (such a one) has no doubts as to what he does.

阴虽有美。含之。以从王事。弗敢成也。地道也。妻道也。臣道也。地道无成而代有终也。

Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. "If he engage with them in the service of the king, and be successful, he will not claim that success for himself:"--this is the way of the earth, of a wife, of a minister. The way of the earth is-"not to claim the merit of achievement," but on behalf (of heaven) to bring things to their proper issue.

天地变化。草木蕃。天地闭。贤人隐。易曰。括囊无咎无誉。盖言谨也。

Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yî, "A sack tied up:--there will be no ground for blame or for praise," are in reality a lesson of caution.

君子黄中通理。正位居体。美在其中。而畅于四支。发于事业。美之至也。

The superior man (emblemed here) by the yellow and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:--this is the perfection of excellence.

阴疑于阳必战。为其嫌于无阳也。故称龙焉。犹未离其类也。故称血焉。夫玄黄者。天地之杂也。天玄而地黄。

(The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be "a contest." As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term "dragons." But still the (subject of neither line) can leave his class, and hence we have "the blood" mentioned. The mention of that as being (both) "azure and yellow" indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow.

How to Read This Page