The Pure Kun Hexagram in the 64 Hexagrams of the I Ching: Origins and Meaning

What is the I Ching and how is the system of 64 hexagrams structured?

The I Ching, or Zhou Yi, is one of the oldest and most profound classics of China, with influence spreading across East Asian cultures. Originating from the observation of natural phenomena and the laws of transformation of the universe, the I Ching is not only a system of divination but also a philosophy of life, a science of change. According to the psychologist Carl Gustav Jung, the 64 hexagrams of the I Ching are precisely a tool used to determine the meaning of 64 different yet typical situations in life. Each hexagram is a composite symbol of a state, a phase, or an existing relationship, and casting a hexagram is seen as a way to connect with the "quality" of the present moment.

Within the system of 64 hexagrams, the Kun Hexagram (hexagram number 2) holds a particularly important position, immediately after the Qian Hexagram (hexagram number 1). If Qian symbolizes Heaven, the yang principle, creativity and initiative, then Kun symbolizes Earth, the yin principle, receptivity and nurturing. The opposition yet mutual complementarity between these first two hexagrams lays the foundation for the entire yin-yang philosophy of the I Ching.

What are the origins and structure of the Kun Hexagram?

Historical origins and legend

By tradition, the I Ching is attributed to many generations: Fu Xi drew the eight trigrams, King Wen interpreted them into 64 hexagrams and wrote the tuan statements, the Duke of Zhou wrote the line statements, and Confucius and his disciples wrote the Tuan Commentary, the Image Commentary and the Great Treatise to annotate it. Modern research does not regard those attributions as proven: Edward Shaughnessy places the core text of the Zhou Yi in the late 9th century BCE, during the Western Zhou; ancient copies such as the Zhou Yi bamboo slips held at the Shanghai Museum (around 300 BCE) and the Mawangdui silk manuscript (tomb sealed in 168 BCE) show that the text was already in circulation before the Han dynasty; while the Ten Wings are later layers of commentary, composed around the 5th to 2nd centuries BCE (Redmond and Hon, Teaching the I Ching, 2014). The Kun Hexagram, as one of the eight single trigrams (bagua) and one of the 64 doubled hexagrams, was formed and transmitted from a very early period. The image of the gentle, all-embracing mother earth has always been bound to the yin principle in Eastern culture. While the Qian hexagram is tied to the high heavens, to origination and creative power, the Kun hexagram is tied to the low earth, to sheltering and the capacity to give rise to all things.

What does the structure of a hexagram consist of?

The Kun Hexagram is a doubled hexagram, consisting of two single Kun trigrams (the single trigram is named Kun, its image is Earth) stacked upon each other. Each single Kun trigram consists of three yin lines (broken lines), therefore the doubled hexagram has six lines all of which are yin lines. The symbol of the hexagram is six consecutive broken lines, forming the image of thick earth, soft yet immensely firm.

Among the eight trigrams, Kun is located in the southwest according to the King Wen order, or in the north in the Fu Xi order. The element of the Kun trigram is Earth, its characteristic color is yellow (the color of earth), and its nature is yielding, gentle, still.

How has the text of the Kun Hexagram been transmitted?

The tuan statement, the line statements and the commentaries

The core text of the Kun Hexagram consists of the tuan statement and the line statements. The tuan statement reads: "坤：元亨。利牝馬之貞。君子有攸往，先迷後得主。利西南得朋，東北喪朋。安貞，吉。" Translation: "Kun: Great progress. It is favorable to be steadfast like a mare. The gentleman has somewhere to go. At first he is confused, afterward he finds his master. It is favorable to gain friends in the southwest, and to lose friends in the northeast. To be quietly steadfast brings good fortune."

The line statements:

• First six: 履霜，堅冰至。 (Treading on frost, hard ice arrives.) Translation: "Treading on frost, hard ice will arrive."
• Second six: 直方大，不習无不利。 (Straight, square, great, without practice nothing is unfavorable.) Translation: "Straight, square, great; without learning, nothing is unfavorable."
• Third six: 含章，可貞。或從王事，无成有終。 (Harboring brilliance, one may be steadfast. Perhaps serving the king's affairs, without achievement yet with an ending.) Translation: "Harboring brilliance, one may remain steadfast. Perhaps serving the king's affairs, without achievement yet with an ending."
• Fourth six: 括囊，无咎无譽。 (Tying the sack, no blame and no praise.) Translation: "Tying the mouth of the sack, no blame and no praise."
• Fifth six: 黃裳，元吉。 (Yellow skirt, supremely auspicious.) Translation: "Yellow skirt, supremely auspicious."
• Top six: 龍戰于野，其血玄黃。 (Dragons battle in the field, their blood is dark and yellow.) Translation: "Dragons battle in the field, their blood is dark and yellow."
• Use six: 利永貞。 (Favorable to be forever steadfast.) Translation: "It is favorable to be steadfast for long."

The Tuan Commentary says: "至哉坤元，萬物資生，乃順承天。坤厚載物，德合无疆；含弘光大，品物咸亨。牝馬地類，行地无疆，柔順利貞。君子攸行，先迷失道，後順得常。西南得朋，乃與類行，東北喪朋，乃終有慶。安貞之吉，應地无疆。" Translation: "Great indeed is the originating power of Kun; all things are born through it, and it compliantly receives Heaven. Kun is thick and carries things; its virtue unites with the boundless. Embracing all and greatly illuminating, all kinds of things prosper. The mare belongs to the category of earth, travels over earth without bound, gentle and yielding, favorable and steadfast. Where the gentleman goes, at first he loses his way, afterward he is compliant and finds the constant. Gaining friends in the southwest, he walks with his own kind; losing friends in the northeast, in the end there is blessing. The good fortune of quiet steadfastness corresponds to the boundlessness of earth."

The Great Image (Image Commentary) says: "地勢坤，君子以厚德載物。" Translation: "The disposition of earth is Kun; the gentleman uses thick virtue to carry things."

The Small Images:

• Small Image for First six: 履霜堅冰，陰始凝也。馴致其道，至堅冰也。 Translation: "Treading on frost and hard ice, yin begins to congeal. Following its way compliantly, one arrives at hard ice."
• Small Image for Second six: 六二之動，直以方也。不習无不利，地道光也。 Translation: "The movement of the second six is straight and square. Without learning, nothing is unfavorable; the way of earth is bright."
• Small Image for Third six: 含章可貞，以時發也。或從王事，知光大也。 Translation: "Harboring brilliance, one may be steadfast, manifesting according to the time. Perhaps serving the king's affairs, one's knowledge is greatly illuminating."
• Small Image for Fourth six: 括囊无咎，慎不害也。 Translation: "Tying the sack, no blame; being cautious brings no harm."
• Small Image for Fifth six: 黃裳元吉，文在中也。 Translation: "Yellow skirt, supremely auspicious; the pattern is within."
• Small Image for Top six: 龍戰于野，其道窮也。 Translation: "Dragons battle in the field; their way is exhausted."
• Small Image for Use six: 用六永貞，以大終也。 Translation: "Using six, steadfast for long, ending with greatness."

Wang Bi's commentary

Wang Bi comments on the tuan statement: "坤，貞之所利，利於牝馬也。馬在下而行者也，而又牝焉，順之至也。至順而後乃亨，故唯利於牝馬之貞。" Translation: "Kun, the benefit of steadfastness, benefits the mare. The horse is a creature that travels below, and being female besides, it is the utmost of compliance. Only after utmost compliance is there progress, therefore only the steadfastness of the mare is beneficial."

Wang Bi comments on the First six line: "始於履霜，至於堅冰，所謂至柔而動也剛。陰之為道，本於卑弱而後積著者也，故取履霜以明其始。陽之為物，非基於始以至於著者也，故以出處明之，則以初為潛。" Translation: "Beginning with treading on frost, arriving at hard ice, this is what is called utmost softness in movement becoming hard. The way of yin is rooted in lowliness and weakness and afterward accumulates into visibility, therefore treading on frost is taken to clarify its beginning. The thing that is yang does not base itself on the beginning in order to arrive at visibility, therefore emergence and withdrawal are used to clarify it, and the first is taken as the hidden."

Wang Bi comments on the Second six line: "居中得正，極於地質，任其自然而物自生，不假修營而功自成，故不習焉而無不利。" Translation: "Abiding in the center and attaining correctness, reaching the utmost of the earth's substance, letting things be natural so that things are born of themselves, not relying on cultivation and management so that the work completes itself, therefore without learning nothing is unfavorable."

Wang Bi comments on the Third six line: "三處下卦之極，而不疑於陽，應斯義者也。不為事始，須唱乃應，待命乃發，含美而可正者也，故曰含章可貞也。有事則從，不敢為首，故曰或從王事也。不為事主，順命而終，故曰無成有終也。" Translation: "The third occupies the extreme of the lower trigram, yet does not doubt yang, and corresponds to this meaning. It does not begin affairs, it must wait to be initiated before responding, it waits for the command before manifesting, harboring beauty and able to be correct, therefore it is said: harboring brilliance, one may be steadfast. When there are affairs it follows, not daring to be the head, therefore it is said: perhaps serving the king's affairs. It does not master affairs, complying with the command and ending, therefore it is said: without achievement yet with an ending."

Wang Bi comments on the Fourth six line: "處陰之卦，以陰居陰，履非中位，無直方之質，不造陽事，無含章之美，括結否閉，賢人乃隱。施慎則可，非泰之道。" Translation: "Abiding in a yin hexagram, with yin in a yin position, treading not the central position, lacking the substance of straightness and squareness, not undertaking yang affairs, lacking the beauty of harboring brilliance, tying and closing, blocking and shutting, the worthy man then withdraws. Applying caution is acceptable, but it is not the way of great peace."

Wang Bi comments on the Fifth six line: "黃，中之色也，裳，下之飾也。坤為臣道，美盡於下。夫體無剛健而能極物之情，通理者也。以柔順之德，處於盛位，任夫文理者也。垂黃裳以獲元吉，非用武者也。極陰之盛，不至疑陽，以文在中，美之至也。" Translation: "Yellow is the color of the center; the skirt is the ornament of the lower part. Kun is the way of the minister, and beauty is completed below. One whose substance lacks firmness and strength yet can reach the utmost of the feelings of things is one who understands the pattern. With the virtue of gentleness and compliance, abiding in a flourishing position, one takes on the pattern and order of things. Hanging down the yellow skirt to obtain supreme good fortune, one is not one who uses force. The utmost flourishing of yin does not go so far as to doubt yang; with the pattern within, this is the utmost of beauty."

Wang Bi comments on the Top six line: "陰之為道，卑順不盈，乃全其美。盛而不已，固陽之地，陽所不堪，故戰於野。" Translation: "The way of yin is lowly and compliant, not filling up, and only then is its beauty complete. Flourishing without ceasing, it firmly occupies the place of yang, which yang cannot bear, therefore they battle in the field."

Wang Bi comments on the Use six: "用六之利，利永貞也。" Translation: "The benefit of using six is the benefit of being steadfast for long."

How Nhật Nguyệt understands it

According to how Nhật Nguyệt understands it, the four textual layers of the Kun Hexagram show a progression from the core text to the commentary. The tuan statement and line statements are the root layer, recording images such as the mare, treading on frost, the yellow skirt, and dragons battling. The Tuan Commentary and Image Commentary expand the philosophical meaning, emphasizing the virtue of thick earth carrying things and compliance. Wang Bi's commentary explains each line in detail, clarifying concepts such as steadfastness, compliance, and the center. These layers are not separate but complement one another, helping the reader understand the Kun hexagram more deeply.

What do the lines of the Kun Hexagram mean?

What does the First Six line mean?

The line statement reads: "履霜，堅冰至。" (Treading on frost, hard ice will arrive.) The Small Image says: "履霜堅冰，陰始凝也。馴致其道，至堅冰也。" Wang Bi comments: "始於履霜，至於堅冰，所謂至柔而動也剛。" According to how Nhật Nguyệt understands it, this line suggests sensitivity to small signs, but it does not give specific advice.

What does the Second Six line mean?

The line statement reads: "直方大，不習无不利。" (Straight, square, great; without learning, nothing is unfavorable.) The Small Image says: "六二之動，直以方也。不習无不利，地道光也。" Wang Bi comments: "居中得正，極於地質，任其自然而物自生。" According to how Nhật Nguyệt understands it, this line symbolizes natural virtue, requiring no straining.

What does the Third Six line mean?

The line statement reads: "含章，可貞。或從王事，无成有終。" (Harboring brilliance, one may remain steadfast. Perhaps serving the king's affairs, without achievement yet with an ending.) The Small Image says: "含章可貞，以時發也。或從王事，知光大也。" Wang Bi comments: "不為事始，須唱乃應，待命乃發。" According to how Nhật Nguyệt understands it, this line emphasizes humility and cooperation.

What does the Fourth Six line mean?

The line statement reads: "括囊，无咎无譽。" (Tying the mouth of the sack, no blame and no praise.) The Small Image says: "括囊无咎，慎不害也。" Wang Bi comments: "括結否閉，賢人乃隱。" According to how Nhật Nguyệt understands it, this line suggests caution in difficult times.

What does the Fifth Six line mean?

The line statement reads: "黃裳，元吉。" (Yellow skirt, supremely auspicious.) The Small Image says: "黃裳元吉，文在中也。" Wang Bi comments: "黃，中之色也，裳，下之飾也。" According to how Nhật Nguyệt understands it, this line expresses the middle way and moral excellence.

What does the Top Six line mean?

The line statement reads: "龍戰于野，其血玄黃。" (Dragons battle in the field, their blood is dark and yellow.) The Small Image says: "龍戰于野，其道窮也。" Wang Bi comments: "陰之為道，卑順不盈，乃全其美。盛而不已，固陽之地，陽所不堪，故戰於野。" According to how Nhật Nguyệt understands it, this line warns of excess of yin.

When the Kun Hexagram comes up in a question about work, how should it be understood?

When the Kun Hexagram is cast, the tuan statement reads: "君子有攸往，先迷後得主。" Nhật Nguyệt's suggestion: this may be a time to focus on a supporting, cooperative role rather than taking the initiative. However, it should be remembered that there is no absolute advice from the hexagram, only suggestions for reflection.

When the Kun Hexagram comes up in relationships, how should it be understood?

The tuan statement reads: "利西南得朋，東北喪朋。" Nhật Nguyệt's suggestion: in relationships, it may be worth listening to and understanding the other person, but one should not impose. This is a suggestion, not a mandatory piece of advice.

When the Kun Hexagram comes up in self-cultivation, how should it be understood?

The Great Image says: "地勢坤，君子以厚德載物。" Nhật Nguyệt's suggestion: one should follow the thick virtue of earth, but this is general advice, with no guarantee of a specific outcome.

How does the Kun Hexagram differ from other hexagrams?

Unlike the Qian hexagram (pure yang), which exalts creativity and leadership, the Kun hexagram (pure yin) exalts cooperation and support. While the Qian hexagram has the Great Image: "天行健，君子以自強不息。" the Kun hexagram has the Great Image: "地勢坤，君子以厚德載物。" If compared with the Tai hexagram (Earth over Heaven, Tai), where heaven and earth interact in harmony, creating prosperity, then the Kun Hexagram is the state before that, when earth has not yet interacted with heaven, and everything is still latent, not yet revealed. The person consulting the hexagram needs to understand the context of each hexagram in order to respond appropriately.

Quick reference table: the Kun Hexagram

The data in the table matches the results of the lookup tools on Nhật Nguyệt.