شش خطی 11
صلح، هماهنگی، شکوفایی (تای Tai)

Tranquility means going through in harmony. As for the qualities of the hexagram, above is earth , submissive, and below is heaven , strong: Yang is strong inside, yin is submissive outside. Strength and submission unified, yin and yang correspond; it therefore is called tranquility.

This hexagram represents the mixing of yin and yang; it follows on the previous hexagram nurturance by the small. In nurturance by the small, one yin nurtures five yangs; yin energy is in charge, and yang energy is not active. Being small in nurturance and unable to be great in nurturance, the activity cannot succeed; the way to successful activity requires that great and small be unharmed, that yin and yang balance each other, yin obeying yang, yang governing yin.

Only when yin and yang are harmoniously combined is it possible to accomplish things. Therefore the way of tranquility is that the small goes and the great comes; it is auspicious and developmental. The small is yin and the great is yang: “The small goes” means yin submits, “the great comes” means yang is strong. With yang strong on the inside and yin submissive on the outside, the primordial gradually returns and acquired conditioning gradually melts away; thereby it is possible to reach the realm of pure yang with no yin. It is a matter of course then to be fortunate in action, and for activity to develop.

However, in the path of bringing about tranquility, there is a firing process, there is a course of work. If advancing and withdrawing are done with the proper timing, and one is strong yet acts docilely, using docility to nurture strength, one can bring about tranquility and preserve it, understanding essence through understanding life, attaining nonstriving through striving, completing the great Way. Of this one can be sure.

Tranquility means success. Above is earth , below is heaven ; the energy of heaven rises from below, the energy of earth descends from above—so the energies of heaven and earth, the celestial and the mundane, mix together, and myriad things are produced. This is the image of tranquility.

What the ruler sees in this is that when heaven and earth, yin and yang, mix together, myriad things are born, and when the celestial and earthly elements in humans commune, everything is at peace; on this basis does the ruler then administer the way of heaven and earth and assist the proper balance of heaven and earth.

People are born with the energies of yin and yang and the five elements, so they have these energies of yin and yang and the five elements in their bodies. When these energies are active in the body, they constitute the five virtues. The five virtues in essence have a natural course, which does not require forced effort; this is called the path of following nature. The ruler who understands the principle of the mutual generation of the five elements and causes humanity, justice, courtesy, knowledge, and truthfulness to flow as one energy is administering the natural way of heaven and earth giving life to humans.

The functions of the five virtues have their appropriate balance; it will not do to cling to any of them at the expense of the others. This is what is called the teaching of practicing the Tao. The ruler who understands the principle of the mutual overcoming of the five elements causes benevolence, justice, courtesy, knowledge, and truthfulness each to attain its appropriate proportion, assisting the proper balance of heaven and earth as it endows humans.

Administering the way, assisting in its balance, is the means whereby to accomplish the will of the world and achieve the work of the world, thus helping the people, causing everyone to take the way of heaven and earth as their way, and to take the balance of heaven and earth for their balance, preserving universal harmony intact, each realizing one's true nature and purpose in life.

Who does not have the way of heaven and earth, who does not have the balance of heaven and earth? The only problem is inability to administer and assist the way of its balance. If one can administer and assist the way and balance of heaven and earth, then it is possible to preserve the primordial complete and to dissolve acquired conditioning. When the primordial is complete and conditioning is dissolved, being is natural and action is appropriate; the five elements are one energy, the five virtues merge, nature and life are stabilized. What is more, one shares in the functions of heaven and earth, one shares the eternity of heaven and earth; what can compare to that tranquility?