39. Jian – Hardship

Moving line: Second Six. Hardship alternates to Replenishing (48)

43. Guai – Eliminating

NAME AND STRUCTURE

Guai is a Chinese character from the remote past. At present, it is used exclusively in the I Ching; some modern Chinese dictionaries do not include it at all. Originally, Guai meant to set apart. Later, its meaning was extended to include dredging a channel to eliminate the overflow of a river. A radical of three dots was later placed at the left and it was pronounced jue. Still later, its meaning was further extended to encompass making a resolution. In Chinese, making a resolution is equivalent to casting aside hesitation. The Sequence of the Gua explains the name guai in terms of jue. Translated into English, it means to eliminate hesitation. Wilhelm translates Guai as Breakthrough (Resoluteness). Blofeld uses the term Resolution. I follow the Sequence of the Gua, adopting the word Eliminating.

Sequence of the Gua: When increase continues to excess, surely it will burst. Thus, after Increasing, eliminating hesitation follows.

The ideograph illustrates the original meaning, to set apart. At the top of the ideograph there are two horizontal lines crossed by two vertical lines. The two horizontal lines and the vertical line on the right represent an object. The vertical line in the middle represents an act of separation. Underneath the central vertical line is the ideograph of a hand, shou, with three fingers and an arm. The hand is holding something—exactly what we no longer know—to set it apart. It can be interpreted as either to set apart good from evil or to set apart resolution from hesitation. In this gua, a yin element is set apart (eliminated) by five yang elements.
  The structure of the gua is Lake ☱ above, Heaven ☰ below. When water on the ground has risen up to Heaven and accumulated as a lake of cloud in the sky, surely there will be a cloudburst. This gua signifies the rupture of an accumulation of tension in human society, like a river bursting over its banks. It is time for the righteous to eliminate the inferior forces and their influences through an act of resolution. There are five solid lines, representing the just, under a yielding line. Their influences are blending together and growing stronger. As a result, they take resolute actions to eliminate negative forces. Guai, Eliminating, is one of the twelve tidal gua, representing the third month of the Chinese lunar calendar.

Decision

Eliminating.
Declaring at the king’s court; Sincerely howling:
There is adversity. Notify one’s own city:
Unfavorable to use arms,
Favorable to have somewhere to go.

Commentary on the Decision

Eliminating.
It is a resolution to eliminate something.
The firms eliminate the yielding.

Strong and joyous.
Eliminate with harmony.
Declaring at the king’s court.
A yielding mounts on five firms.

Sincerely howling.
There is adversity.
Exposing the danger is to make the elimination brilliant.

Notifying one’s own city, Unfavorable to use arms.
Relying on arms,
There is no way out.

Favorable to have somewhere to go.
After the firms grow, the elimination will be ended.

Commentary on the Symbol

Water of the lake accumulates in Heaven.
An image of Eliminating.
In correspondence with this,
The superior person bestows his wealth upon those below him
And considers not his own merits.

Yao Text

1. Initial Nine
Strengthening the forward toes.
Going forward, unable to compete.
Instead becomes a fault.

Unable to compete, still going forward
This is a fault.

2. Second Nine
Being on the alert, howling
Late at night.
There are men with arms.
Fear not.

There are men with arms; Fear not.
He obtains the central path.

3. Third Nine
Strengthening the cheek,
There is misfortune.
Superior person, eliminating, eliminating.
Walking alone, encountering the rain.
Dripping, getting mad.
No fault.

Superior person, eliminating, eliminating.
In the end, no fault.

4. Fourth Nine
On the buttocks, no skin.
Going forward, difficult to proceed.
Tie up a ram;
Regret vanishes.
Hearing the words,
Not believing.

Going forward; difficult to proceed.
The position is not appropriate.
Hearing the words, not believing.
He is unable to comprehend.

5. Fifth Nine
Weeds, eliminating, eliminating.
Walking the central path, no fault.

Walking the central path, no fault.
The center is not bright enough.

6. Sixth Six
Howling, no response.
In the end there is misfortune.

The misfortune of howling with no response.
One cannot remain any longer.

SIGNIFICANCE

This gua expounds the principle of eliminating evil. There are five solid lines and one yielding line. The five solid lines represent the just; they combine their influence and strength to eliminate the dark forces. Thus, the solid line at the fifth place stands for the leader of the just (the host of the gua), and the yielding line at the top represents the dark force. Five solid lines unite as one to eliminate the evil, but the text still warns that evil forces are sinister and treacherous and their schemes and intrigues should not be overlooked. To eliminate the evil, their evil nature should be exposed in order to gain support from the public. It is better to rely on both courage and resourcefulness.
  After the court of Zhou recruited many surviving adherents of the Shang, there were still some hostile elements at large. King Wen decided to eliminate those evil forces. He advised that the matter should be revealed at the king’s court and notified the people. It was advisable to do something other than use arms. The Duke of Zhou describes how eliminating the evil forces was not an easy task. There should be no outward animosity, but it should be done without tolerance.

(1) Initial Six. Eliminating alternates to Great Exceeding (28)  ䷛

The Yao Text for the bottom line of this gua is the same as for the bottom line of Great Strength (34). In Great Strength there are four yang elements and two yin elements at the top. Here, there are five yang elements and only one yin element at the top. The yang element of this gua has proceeded one step farther than that of Great Strength. The lower gua is Qian, the root of all strength. Thus, the Yao Text for the bottom line says, “Strengthening the forward toes.” One at this place intends to move forward to eliminate the evil. Nevertheless, he is too weak owing to his being at a beginning stage. His spirit is willing, but his flesh is weak. His will is unable to give him strength to do what he wants to do. The time and situation are not appropriate.

(2) Second Six. Eliminating alternates to Abolishing the Old (49)  ䷰

The lower gua, Qian, symbolizes raising an alarm and calling out. The solid line here corresponds to the solid line in the center of the upper gua, Dui, which also represents night and attacking. The Yao Text says, “Being on the alert, howling late at night. There are men with arms. Fear not.” The second line and the fifth line do not respond to each other, thus there is no reason to fear. The second line is a yang element at a yin place, but central. One at this place is able to mold his firmness with gentleness and temper his strength with wisdom. When eliminating the evil, he is able to be on guard against his opponent’s attack and does not take any reckless action. He pursues the middle course.

(3) Third Six. Eliminating alternates to Joyful (58)  ䷹

This line is a yang element at a yang place, at the top of the three yang lines in the lower gua. He is firm enough to make a strong decision to eliminate the evil regardless of danger, but his decision shows on his face (cheek), bringing about the enmity of the evil forces. On the other hand, the third line is a yang element that responds with the yin element at the topmost place, representing the evil; thus this yang element is doubted by the other yang elements around him. He is isolated and upset, like one walking alone and encountering the rain, but because he is firm and strong, there is no fault.

(4) Fourth Six. Eliminating alternates to Needing (5)  ䷄

The fourth line is a yang element at a yin place. It has gone beyond the center, and its position is not correct. One at this place is unstable and suspicious. The upper gua, Dui, also represents a ram. The proper way to lead a ram is to tie a rope to it but let it move on its own. If one forces the ram forward, it will resist. When eliminating evil, one should not be alone in taking the initial step. Wait until all the rams are ready to take part, then one will have no cause for regret.

(5) Fifth Six. Eliminating alternates to Great Strength (34)  ䷡

The fifth line is a yang element at a yang place-firm andstrong, central and correct. It is in the supreme place of a king and at the top of the five solid lines. It acts as a leader in the course of eliminating evil. Because it is too close to the yin element at the top, firm resolution is necessary. Walking in the central path will create no cause for blame.

(6) Top Six. Eliminating alternates to Initiating (1)  ䷀

The topmost line is a yin element representing evil. With a long record of misdeeds, it can call no helpers to its aid. There is misfortune. The an-cient sages believed that if one plants melons, one reaps melons, and when one sows beans, one gets beans.

Additional Reference Information for This Gua:

Image:  Lake above, Heaven below
Recite as:   Lake above Heaven, Eliminating
Element:    Metal
Structure:   Five yang with one yin
Month:   The third month of the lunar year, or April
Host of the Gua:  Fifth Nine
Opposite Gua:  Falling Away (23)   ䷖
Inverse Gua:  Encountering (44)   ䷫
Mutual Gua:  Initiating (1)   ䷀

2. Kun – Responding

NAME AND STRUCTURE

Kun means extension and submission. In Wilhelm’s text, Kun is translated as The Receptive. Blofeld translates Kun as The Passive Principle. In this book, the term Responding is adopted. The ancient Chinese ideograph Kun is depicted here. The Chinese character tu—Earth—stands on the left side, and a powerful vertical stroke is placed on the right. The vertical stroke cuts through the middle of a field; it carries the sense of extension. In the I Ching, Kun represents the quality of Earth—submission. When these two meanings are put together, the ideograph represents the extension of submission.
   In the I Ching, King Wen considered Qian to be the first of the sixty-four gua and Kun to be the second. Qian and Kun together act as an introduction to the whole book. Qian also operates as a guiding principle of the first thirty gua of the Upper Canon and Kun as a guiding principle of the next thirty-two gua in the Lower Canon.
  The significance of Qian is to explore natural phenomena, the Tao of Heaven. The significance of Kun is to explore the social phenomena, the Tao of Humanity. The Tao of Heaven is initiation; the Tao of Humanity is submission. As a human being, one has to be submissive to Heaven and be responsive to Heaven’s will. Thus King Wen’s Decision says “Sublimely prosperous and smooth. Favorable with a mare’s steadfastness.”
  Creation and reception, initiation and submission, yang and yin, should unite into one and complement each other—this is the Tao of I.
  Qian is the image of heat and light, yang energy, radiating from Heaven. Kun is the image of yin energy extending over Earth. Qian represents the function of Heaven, initiating the Creation of the world. Kun represents the function of Earth, submitting and responding to Qian. Kun acts harmoniously with Qian for the completion of Creation; thus, Kun is responsive to Qian’s creative action. It is worth mentioning that King Wen did not name this gua Earth; instead he named it Kun. Earth refers to the celestial bodies and the Chinese deity Earth Mother. The purpose of the I Ching is not to expose the nature of the celestial bodies nor the divine deities but to offer guidance for favorable action in one’s daily life and at the same time to avoid misconduct that invites misfortune. For this reason, King Wen named the second gua Kun. Kun is the yin energy, responsive to Qian’s creative action. Responsiveness, flexibility, devotion, and humility are its feminine qualities. Kun is made up of two primary gua, both Earth ☷. The six yao are all yielding lines. This picture presents an image of the purest yin, the most responsive, flexible, devoted, and humble qualities.

Sequence of the Gua:  After Heaven and Earth have come into existence, myriad beings are produced.

Kun takes the image of Earth. According to its nature, Kun can neither create nor develop. Although it has the potential, it cannot accomplish anything alone. Its accomplishment requires acceptance of the purest yang energy from Qian and action in accordance with perfect timing. Then it is able to produce myriad beings between Heaven and Earth. Qian sows the seeds; Kun brings them to birth—a perfect complement of Heaven and Earth.
  The Decision in Kun begins just as the Decision in Qian does, except the steadfastness in Kun is “a mare’s steadfastness.”The ancient Chinese originated in northern China, close to the Yellow Ground Plateau. They lived a nomadic life and were familiar with horses, observing herds living together. Among hundreds of horses there was always a leader, and the leader was always a male. Wherever the leading horse went, the herd of horses, male and female, followed. During war, male horses always ran in the front, all female horses followed behind. The nature of the mare became representative of Kun’s attributes.
  Kun’s attributes, however, cannot be beneficial in every situation. They are successful only when Kun is acting like a devoted and submissive female horse following the male horse who is running along the right path. Therefore, when acting in a predetermined manner, Kun loses; when following a well-chosen leader, Kun does well. It is favorable to have a master, but at the same time to be a master of one’s own nature. In other words, Mother Earth should respond to the function of Heaven and still be true to herself; then she can grow and nourish myriad beings.
  King Wen’s Decision on the gua says, “Favorable in the southwest: finds friends. In the northeast: loses friends.”The directions in the I Ching are based upon King Wen’s circular arrangement of the eight primary gua. In King Wen’s arrangement, the eight primary gua stand for eight directions. East, west, south, and north are represented, respectively, by Thunder, Lake, Fire, and Water; southwest is Earth, northeast is Mountain, southeast is Wind, and northwest is Heaven. Since southwest is the direction of Earth, there one will find friends. Northeast is the opposite direction, so there one loses friends.
 Another interpretation points out that west is the position of Earth ☷ and Lake ☲ and south is the position of Wind ☴ and Fire ☲. These four gua carry the yin quality (a mother and three daughters). On the other hand, east is the position of Mountain ☶ and Thunder ☳, and north is the position of Heaven ☰ and Water ☵. These gua carry the yang quality (a father and three sons). Confucius’s Commentary on the Words of the Text for Qian says:

  Notes of the same key respond to one another;
   Odors of the same nature merge together.
   Water flows toward what is wet,
   Fire rises toward what is dry. . . .
   All beings follow their own kind.

Like attracts like. Kun will find friends in the south and west but will lose friends in the north and east.
  Kun is one of the twelve tidal gua, representing the tenth month of the Chinese lunar calendar. In the solar calendar, it is November.

Decision

Responding.
Sublimely prosperous and smooth.
Favorable with a mare’s steadfastness.
Superior person has somewhere to go.
Predetermining loses.
Following obtains a master.
Favorable in the southwest:
Finds friends.
In the northeast:
Loses friends.
Be composed and content.
Being steadfast and upright: good fortune.

Commentary on the Decision

Perfect is Responding’s greatness;
It brings birth to all beings
And accepts the source from Heaven.

Responding in its richness sustains all beings;
Its virtue is in harmony without limit.
Its capacity is wide, its brightness is great.
Through it, all beings attain their full development.

A mare is a creature of earthly kind
Its moving on Earth is boundless,
Yielding and submissive, advantageous and steadfast.

The superior person comprehends her way of life:
Taking the lead brings confusion,
She loses the way.
Following and responsive,
She finds the normal course.

Find friends in the southwest,
Proceed with people of the same kind
Lose friends in the northeast,
In the end congratulations will arrive.
Good fortune comes from resting in steadfastness.
It corresponds with the boundless capacity of Earth.

Commentary on the Symbol

Earth’s nature is to extend and respond
In correspondence with this,
The superior person enriches her virtue
To sustain all beings.

Yao Text

1. Initial Nine
Treading on hoarfrost,
Solid ice will come.

Treading on hoarfrost—
A token of solid ice coming—
Yin energy is condensing.
Following this natural sequence,
Solid ice is at hand.

2. Second Six
Straight, square, and great.
Not from learning.
Nothing is unfavorable.

The movement of the second six is straight,
Because of its uprightness.
It is spontaneous, operating without effort;
Nothing is unfavorable.
The light of Earth is carrying forward.

3. Third Six
Hiding excellence,
Appropriate to be steadfast and upright.
Probably serving a king;
Claim no credit,
Carrying things through to the end.

Hiding one’s excellence, appropriate to be steadfast and upright.
She will be discovered when the time is ripe.
Probably serving the king,
Great is the brilliance of this wisdom.

4. Fourth Six
Tie up a bag.
No fault, no praise.

Tie up a bag, no fault.
Through caution, there will be no harm.

5. Fifth Six
A yellow lower garment.
Supreme good fortune.

A yellow lower garment, supreme good fortune.
There is beauty within.

6. Top Six
Dragons fighting in the wilderness;
Their blood is blue-yellow.

Dragons fighting in the wilderness,
Dead end is reached.

7. All Sixes
Favorable to be perseveringly steadfast and upright.

All six, perseveringly steadfast and upright.
Great will be the end.

SIGNIFICANCE

This gua is one of the eight among the sixty-four accomplished gua that is made up by doubling one of the eight primary gua. Here, the accomplished gua is Kun ䷁, Responding; the primary gua is Earth ☷. The I Ching describes the relationship of yin and yang, the two primary and fundamental forces in the universe. They are opposite but mutually complementary. The ancient Chinese believed that too much yang and too little yin is too hard, without elasticity and likely to be broken. Too much yin and too little yang is too soft, without spirit and likely to become inert. Yin and yang must coordinate and support each other. Qian represents the most yang; Kun represents the most yin. In the I Ching all sixty-four gua are derived from the principle of the mutual coordination and complementarity of yin and yang. One of the commentaries says,

Yin is the most gentle and submissive; when put in motion, it is strong and firm.
Yin is the most quiet and still, when taking action, it is able to reach a definite goal.

How can this be? Yin is gentle but not weak. It is submissive, without necessarily giving up its initiative. Yin receives yang qualities from nurturing the yang.
  The host of the gua is the yielding line at the second place. Kun represents the Tao of Earth, the second place is the symbolic place for Earth. Kun illustrates the Tao of the subordinate, the second place is the symbolic place for subordinates. This place possesses the four virtues of the yin aspect—yielding, submissive, central, and correct. It is thus the most suitable as the host of this gua. The Decision advises that choosing one’s own predetermined path will not work out well, but following another’s wise lead will meet with success. It indicates the Tao of the subordinate or the responsive.
  Generally, in the I Ching, the fifth place is the host of the gua. It is central to the upper gua and represents the position of a king or leader. The fourth place is directly underneath the king; it represents the position of a minister. The second place is also special, because it is central to the lower gua. Because it is far from the king, it is regarded as an official’s position. If one takes this place, then one’s role is as a servant to one’s lord. In the lower gua, the second line is a yin element at a yin place, indicating a perfect situation for Responding. It represents all the yin aspects of a sage’s quality by following the Tao of Heaven and establishing the Tao of Humanity.

(1) Initial Six. Responding alternates to Turning Back (24)  ䷗

This line is a yin element at the bottom of the gua. Yin symbolizes cold; bottom symbolizes the ground. This gua represents the tenth month of the Chinese lunar calendar. In northern China, hoarfrost appears during this month. When people see hoarfrost on the ground, they know that winter is at hand. Thus the Duke of Zhou said, “Treading on hoarfrost, solid ice will come.” The message is that from a small clue one should be aware of what is coming; then one can take preventive measures against possible trouble. This line indicates that King Wu followed the instructions of his father, King Wen, preparing to rescue the people from the brutality of the tyrant of the Shang dynasty. All the signs showed that the right time was at hand.

(2) Second Six. Responding alternates to Multitude (7)  ䷆

The second line is a yin element at a yin place, central and correct. The ancient Chinese believed that Heaven is round while Earth is square. The text suggests that Earth symbolizes a sage’s virtue. Straightforward, square, and great are the features of Earth. In Chinese, square, when it is applied to morality, carries the connotation of upright. When one follows the way of Heaven as Earth does, one is great. Thus, a superior person should possess the virtues of straightness, uprightness, and submissiveness, like Earth responding to Heaven; then one is able to carry out the will of Heaven spontaneously, without effort. This line indicates that the Duke of Zhou assisted his brother, King Wu, in planning an expedition against the tyrant of the Shang dynasty. The Duke of Zhou advised King Wu to cultivate the virtue of Earth. Being straight and square, one would be great. Then the expedition could be conducted with no effort, and nothing would remain unfavorable.

(3) Third Six. Responding alternates to Humbleness (15)  ䷎

The third line, “Hiding excellence,” suggests humility. When the yielding line at the third place changes into a solid line, this gua alternates to Humbleness. However, one’s excellence cannot be hidden very long; sooner or later it will be discovered. According to this line, one who has talent should come forth to serve the people. When the right time presents itself, one should carry things through to the end and not hold any selfish motivation. This line indicates that the Duke of Zhou and King Wu were preparing an expedition against the tyrant of the Shang dynasty. Through the experience of having their grandfather killed by the Emperor of Shang, they realized the importance of hiding one’s excellence and firmly maintaining it. Their strategy was to serve the tyrant with humility while bringing their plan to completion. Confucius praises their wisdom.

(4) Fourth Six. Responding alternates to Delight (16)  ䷏

The fourth line is a yin element at a yin place. It is at the bottom of the upper gua. Although the place is correct, it is not central. In the I Ching, Kun also represents cloth. Thus the text employs the image of a tied-up bag to explain an unfavorable situation. “Tie up a bag” vividly suggests that in an unfavorable situation one should restrain oneself Be cautious in words and actions. Being cautious in an unfavorable situation, how can one be at fault? To be cautious is a preventive stance to avoid harm, but it is not productive. Therefore, there is no praise. This line indicates that in preparing an expedition against the Tyrant of Shang, the Duke of Zhou and King Wu not only humbled themselves but also were cautious in their words and actions, as if tying up a bag.

(5) Fifth Six. Responding alternates to Union (8)  ䷇

The fifth line is the central place of the upper gua; a yellow garment is used. In the I Ching, Qian represents the upper clothes, and Kun represents the lower garments. A lower garment symbolizes humility. In the Chinese system of the five elements, Earth is in the central place, and its color is yellow. For this reason the lower garment is yellow. A yellow garment symbolizes that one in this place is able to walk in the central path and be humble. It is extremely auspicious. In the class-based society of ancient times, the formal attire of a scholar was a black robe with a yellow lower garment. (Scholars were of the social stratum between senior officials and the common people.) The robe was long, and covered the yellow garment. Humility is of an inner beauty, like the beauty of the yellow garment covered by the black robe. Thus Confucius’s commentary says, “There is beauty within.” This line indicates that the time to send an expedition against the Tyrant of Shang was near. The Duke of Zhou and King Wu realized that humility should not be dealt with as a strategy. It should become one’s nature.
  There is a story relating to this line. There was a lord named Nan Gua who plotted to rebel against the king. He performed a divination and obtained this gua. He was very happy that the text said, ‘’A yellow lower garment. Supreme good fortune.” He was certain that he would meet with success. Nevertheless, a duke admonished him, “Dear Lord, it must be a faithful and truthful action to be auspicious. Otherwise it will fail.” His explanation was based on the theory of the five elements. According to this theory, yellow, the color of Earth, represents the center, which guides one to act in accordance with the principle of Confucius’s Golden Mean, that is, to act exactly right without excess or insufficiency. To rebel is to leave the central path; such an undertaking would be bound to fail.

(6) Top Six. Kun alternates to Falling Away (23)  ䷖

The top line reaches the extremity of the gua. In this gua all six lines are yin. The yin element approaches closer and closer; the yang element retreats again and again. The yang reaches its end point; it has no place to retreat, and so a struggle with the yin is unavoidable. It is a struggle between negative and positive, darkness and light. In Chinese tradition, the color of Heaven is blue. Two dragons—one yang and the other yin—are fighting. Consequently, the colors of their blood, blue (Heaven) and yellow (Earth), merge. The message of this yao is that when one approaches an extreme, the path comes to an end. If one is ready to change, this is a turning point. Otherwise, one will fall apart.
  This line indicates that four years after King Wen had passed away, in the year 1066 B.C., King Wu followed his father’s instruction, sending a punitive expedition against the tyrant of the Shang dynasty. At first, King Wu sent spies to Shang. It was reported that the rulers and administrators were dissipated and unashamed. King Wu thought that the time was not appropriate. Later, messages were sent back that all the righteous persons had been reproached and dismissed from their posts. King Wu believed that the time was still not mature. At last, the messenger came back and told how the people of Shang dared not speak. King Wu considered that the time was ready. At the same time there was a famine; people working in the fields preferred to go on an expedition. King Wu took three hundred chariots, forty-five thousand soldiers, and three thousand troops as a vanguard. Soldiers sang and danced, and morale was high. Eight different ethnic kingdoms came to join the rebellion. King Wu charged the tyrant with four indictments: that he was licentious and dissolute, indulging himself with concubines; that he did not offer sacrifices to Heaven and his ancestors; that he did not trust righteous persons, even his own relatives; and that he housed criminals of all kinds and harbored the escaped slaves of neighboring kingdoms. In a decisive battle, 170,000 troops of the Shang dynasty responded to King Wu’s righteous movement and rose up against the tyrant. The cruel Shang dynasty was brought down.

(7) All Sixes. Kun alternates to Initiating (1)  ䷀

All sixes indicates that all yin lines alternate to yang lines. As already mentioned, there are two extra Yao Texts with the first and second gua, Qian and Kun. Qian represents Heaven, pure yang, and Kun represents Earth, pure yin. When one’s divination obtains this yao, one should use the full potential of the Earth quality; then “great will be the end,” meaning that all six yin lines alternate to yang lines. In the I Ching, yang represents great, and yin represents little. When six yin lines alternate to six yang lines, that is great. The function of Earth is to respond. Earth responds to the action of Heaven. When one accepts the pure yang energy from Heaven and acts in accordance with perfect timing, then one is able to produce myriad beings between Heaven and Earth. This is a perfect complement of yin energy with yang energy. This line is a continuation of the preceding gua. King Wu fulfilled the will of his father, King Wen, who responded to the will of Heaven. The Tyrant of Shang was overthrown. All the yin energy turned to yang. The Tao of Heaven was fulfilled, but there remained something not yet fulfilled. According to the Tao of Heaven, it was favorable to be steadfast and upright.

Additional Reference Information for This Gua:

Image:  Earth above, Earth below
Recite as:  Kun is Earth
Element:  Earth
Structure:  Six yin
Month:  The tenth month of the lunar year, or November
Host of the Gua:  Second Six
Opposite Gua:  Qian (1)   ䷀
Inverse Gua:  Kun (2)  ䷁
Mutual Gua:  Kun (2)  ䷁

Wen Yen

(Confucius’s Commentary on the Words of the Text)

1

Kun is most soft;
Yet in action it is firm.
It is most still,
Yet in nature, square.

Through following she obtains her lord,
Yet still maintains her nature and thus endures.
She contains all beings
And is brilliant in transforming.

This is the way of Kun—How docile it is,
Bearing Heaven and moving with time!

2

The family that heaps goodness upon goodness
Is sure to have an abundance of blessings.
The family that piles evil upon evil
Is sure to have an abundance of misery.
Murder of a ruler by his minister,
Or a father by his son,
Does not result from a single day and night.
Its causes have accumulated bit by bit
Through the absence of early discrimination.
The I says, “Treading on hoarfrost, solid ice will come.”
It shows the natural sequence of cause and effect.

“Straight” indicates correctness.
“Square” indicates righteousness.
The superior person respects herself
In keeping her inner life straight.
And rectifies herself
In making her outer action square.
When respecting and rectifying are established,
Then fulfillment of virtue will be free from isolation.
“Straight, square, and great.
Not from learning.
Nothing is unfavorable.”
It shows she has no doubt in what she does.

Although yin possesses beauty,
It is concealed.
Engaging in a king’s service,
Claims no credit for oneself
This is the Tao of Earth,
The Tao of a wife,
And the Tao of one who serves the king.
The Tao of Earth is to make no claim on its own,
But to bring everything to completion.

Changing and transforming of Heaven and Earth
Bring forth all plants flourishing.
If Heaven and Earth restrain their function,
Then an able person would withdraw from the light.
The I says, “Tie up a bag. No fault, no praise.”
It counsels caution.

A superior person should hold the quality of Earth—
Yellow is central and moderate,
Understanding and considerate.
Correcting her position and perfecting her action,
Her beauty lies within.
It permeates her whole being
And manifests in all her doing.
This reveals the perfection of beauty.

When yin competes against yang,
A contest is certain.
Since no yang is considered,
Then a dragon is mentioned.
Since no category is changed,
Then blood—a yin symbol—is noted.
Blue and yellow is Heaven and Earth in fusion.
Heaven is blue, Earth yellow.

EXPLANATORY NOTE

The Commentary is divided into two sections. In the first section Confucius expounds further upon King Wen’s Decision. In the second section he provides more detailed explanations of the Duke of Zhou’s Yao Text. Both sections are based upon the moral principles of the Confucian school. All through the ages Confucian schools regarded Qian as a gua for the king and Kun as a gua for the queen. Qian reveals the truth of how to be a leader; Kun reveals the truth of how to be a follower. Confucian scholars consider that both leading and being led should be learned and practiced.
  At the beginning of this section, Confucius gives an excellent example of the Chinese dialectical point of view. Kun is soft, yet still firm. It is still, yet also square. Soft and firm, still and square are entirely opposite, yet in the Chinese mind they can be united. Thus Confucius says, “Through following she obtains her lord, yet still maintains her nature.”This is a typical Chinese dialectic—being submissive but not slavish, independent but not rebellious and, on the other hand, being a leader but not dictatorial.
  This dialectical point of view—the merging of opposites—is deeply rooted in Chinese culture. The I Ching expounds first the Tian Tao, the Tao of Heaven, then Di Tao, the Tao of Earth. It instructs people that Heaven is the Initiator and that Earth should follow the Tao of Heaven, and humans should follow the Tao of Earth. Because King Wen had these ideas, he rearranged the sequence of the I Ching and put Qian in the first place and Kun in the second. Confucius highly admired the culture of the Zhou dynasty. He said, “How brilliant is the culture of Zhou. I prefer to follow Zhou.”
  Confucius expanded on this subject to explain the law of cause and effect. Through the influence of the I Ching, the idea of retribution was deeply impressed into Chinese culture. The Chinese people believe that the law of cause and effect operates not only within one generation but through at least three generations, affecting their ancestors, themselves, and their descendants. For this reason, the Chinese revered their ancestors after they passed away and emphasized their words and deeds and family education. In Chinese, the actual meaning of”abundance of blessings” and “abundance of misery” contains the sense of”remaining for a long time.” In other words, the effect of good deeds and evil acts remain generation after generation. On this account, the Chinese believe that the effect of their deeds, whether good or bad, if not fulfilled in the present life, definitely come to fruition in the life of the next generation. Thus, they say, “care only for plowing and weeding, ask not for the harvest.” Bearing this in mind, Liu Bei, the emperor of the Shu Han dynasty (A.D. 221–265), instructed his son on his deathbed, “Don’t restrain your good deed because it is too tiny; don’t perform your evil act because it is so little.”
  Commenting on the second yao, Confucius says, “When respecting and rectifying are established, then fulfillment of virtue will be free from isolation.” “Respect” here means respect for oneself in keeping one’s inner life straight. “Rectify” is to rectify oneself in making one’s outer action square. In so doing, “fulfillment of virtue will be free from isolation.” Confucius once told his students, “Virtue is not left to stand isolated. He who practices it will have neighbors.” The idea of being free from isolation is based upon the principle of resonance. Confucius believed that the inner virtue and the outer actions of a king, a teacher, and a parent would influence people, students, and children. Likewise, their karmic deeds would influence their descendants for generations. Confucius believed that when one’s words and deeds reach the level of straight, square, and great, then whatever one speaks and does, “nothing is unfavorable.”
  Confucius focuses on yin qualities in his commentary on the third yao. In the I Ching, Earth represents pure yin. It possesses beauty, yet is concealed; it engages in a king’s service, yet claims no credit. This is the Tao of Earth.
  Both Confucianism and Taoism originated from the philosophy of the I Ching. They both followed the Tao of Earth, but they diverged. For instance, Confucius claimed that the Tao of Earth is taking no credit for success, but bringing everything to completion; yet this principle was carried out more thoroughly by the Taoists. In Chinese history, the greatest prime minister was a Taoist sage named Chang Liang. Chang Liang assisted the first emperor of the Han dynasty (206 B.C. to A.D. 220), Liu Pong, who overthrew the tyrant emperor of the Chin dynasty (221–206 B.C.). Chang Liang then withdrew from active life, becoming a hermit. Where did he go? No one knows. This is the true spirit of taking no credit for success, but bringing everything to completion. Chang Liang followed the instruction of this yao: After succeeding, resign. He embraced the Tao ofl:When things reach the extreme, they alternate to the opposite. Chang Liang realized that with success his prestige was at its highest, just short of the emperor, but sooner or later he would fall. As he predicted, the emperor became suspicious and after a time had all the other ministers killed one by one. Chang Liang has come to be regarded as the wisest person ever known in China.
   There was another well-known prime minister, Chu Ke Liang of the Shu Han dynasty. He also followed the spirit of this yao, but in a different way. Chu Ke Liang successfully assisted Emperor Liu Bei in establishing the empire in the province of Szechuan. He continued to assist the emperor by sending troops across Mount Gi six times. He captured the head of the southern nationality, Meng Huo, seven times and released him seven times. Consequently, Meng Huo conceded defeat and pledged allegiance to the emperor. After Emperor Liu Bei passed away, Chu Ke Liang honored his earnest request to continue assisting his son in ruling the country. His attitude was “Give one’s all, till one’s heart stops beating.” This was Chu Ke Liang’s understanding of the line “The Tao of Earth is to make no claim on its own, but to bring everything to completion.” Although Chinese history considers Chu Ke Liang a Taoist, this is with regard to his military strategy and tactics. Concerning his way of serving the king, he was more Confucian.
  In Confucius’s commentary on the fourth yao, he says, “The I says, ‘Tie up a bag. No fault, no praise.’ It counsels caution.” The spirit of “tie up a bag” was practiced more thoroughly by the Taoists than by the Confucians. The Taoist attitude is to be wise for personal survival and cautious during disorderly times. They tie the bag tight. This was exactly what Confucius said: “If Heaven and Earth restrain their function, then an able person would withdraw from the light.” But most Confucian scholars could not follow this principle.
   Let us go back to the story of Chu Ke Liang. In the beginning he lived life simply, in a Taoist way. At that time, he most cherished survival in a disorderly world. This is typically Taoist. But after Liu Bei visited his humble hut three times, he was so moved that he accepted Liu Bei’s request to bring order to the disorderly world.
  When Confucius was young, he was so determined to carry out the Zhou dynasty’s brilliant social system in what was a disorderly era that even in his dreams he saw the Duke of Zhou. He encouraged his students by saying, “Having completed one’s learning, one should apply oneself to being an officer.” Once he told his students, “One’s burden is heavy and one’s course is long . . . only with death does the course stop—is it not long?” He visited the lords of six states, trying to persuade them to practice benevolent governing, like the Zhou system. After being rejected, he wept in grief At that time, he did not understand that “If Heaven and Earth restrain their function, then an able person would withdraw from the light.”
   Confucius began to study the I Ching when he was fifty years old. He studied so hard that the leather thongs which bound the bamboo tablets of his I Ching wore out three times. At seventy years of age he said, “If some years were added to my life, I would dedicate fifty years to study of the Book of I, and then I might come to be without great fault.” His attitude had changed entirely. He realized that in his early days he had made many mistakes.
  Traditionally, the Chinese attribute the creation of Taoism to Lao Tze, a senior contemporary of Confucius. Confucius heard about Lao Tze and eventually had the opportunity to visit him. He asked for advice and was greatly impressed. Upon his return Confucius described Lao Tze to his student? as a mysterious dragon. Quoting a few passages from the Tao Te Ching will demonstrate how their origin comes from the I Ching, a book that existed at least five hundred years before Lao Tze.

Man follows Earth,
Earth follows Heaven.
Heaven follows the Tao.
Yet the Tao follows Nature.

Tao produced one.
One produced two.
Two produced Three.
Three produced ten thousand beings.
Ten thousand beings carry yin and embrace yang;

By blending their energies they achieve harmony.
Therefore existence and nonexistence produce each other.
Difficulty and ease complement each other.
Long and short contrast with each other.
High and low rely on each other.
Sound and voice harmonize with each other.
Front and back follow each other.

The Tao fulfills its purpose quietly and makes no claim.
When success is achieved, withdrawing.

The highest good is like water.
Water benefits ten thousand beings,
Yet it does not contend.
Nothing under Heaven is as soft and yielding as water.
Yet in attacking the firm and strong,
Nothing is better than water.

It is believed that the concept of the Doctrine of the Mean, one of the four classics of the Confucian school, written by Tze Si, Confucius’s grandson, came from the fifth yao. In Chinese, the Doctrine of the Mean is “Chung Yung.” Chung means central; yung means permanent. Being without inclination to either side is remaining central. Admitting of no change is permanent. In other words, the golden principle of the Doctrine of the Mean is unchangeable; thus it is permanent.
  In the last part of the commentary, Confucius explores the negative aspect of the yin quality. The entire I Ching is concerned with the relationship between yin and yang. Yin and yang represent two aspects. In the yang aspect, there are yin features and yang features. Likewise, there are yin features and yang features in a yin aspect. In the yang aspect, yang represents what is firm, and yin represents what is yielding. In the yin aspect, yang represents the good, and yin represents evil. When the firm yang corresponds with the yielding yin, there is perfect opposition because the yin functions harmoniously with the yang. Yin is a positive complement. On the other hand, when yin competes against yang, it reveals the yin aspect; then yin represents evil instead of yielding. When yang is without yin, it is too firm. It is defeated because it is too easily broken. When yin is without yang, it becomes vicious and leaves a legacy of trouble.
  The I Ching demonstrates the opposing relationship of yin and yang. The quality of yin is positive—yielding, responding, and cooperating. The relationship between yin and yang should be harmonious, creative, and productive. In studying the I Ching, one should keep in mind that

When yin competes against yang,
A contest is certain. . . .
Since no category is changed,
Then blood—a yin symbol—is noted.
Blue and yellow is Heaven and Earth in fusion.
Heaven is blue, Earth yellow.

This is the Tao of Heaven and the Tao of Earth.