The Fourth line is above others, in the station of a great minister; Six occupies it with a yin nature. Being yin and yielding, it is insufficient to nourish itself, how much less the world?
Nine at the Beginning occupies the lower station with unyielding yang, being a worthy person below; it corresponds with Six in the Fourth Place. Six in the Fourth Place is yielding, submissive, and correct, so it can comply with Nine at the Beginning and rely on its nourishment.
For the higher to nourish the lower is the normal order; now inversely seeking nourishment from below is upside down, hence termed 'turning upside down for nourishment.'
However, knowing that oneself is unequal to the task, one seeks the worthy below and complies with them to accomplish affairs; then the world receives nourishment and oneself avoids the blame of dereliction and failure, which brings good fortune.
Now, those who occupy high positions must possess talent, virtue, prestige, and majesty to be respected and feared by the common people, so that affairs may proceed and the multitude's hearts comply.
If those below take those above lightly, then orders will be issued only to be disobeyed, and punishments will be applied only to breed resentment; contemptuous encroachment is the root of disorder.
Six in the Fourth Place, though able to follow the firm yang without neglecting its duties, is inherently yin and yielding, relying on others to succeed, and thus susceptible to being slighted.
Therefore, it must cultivate majesty: glaring fixedly like a tiger gives weight to its deportment so that those below dare not slight it. Moreover, relying on others must be constant: if interrupted without continuation, governance fails.
'Its desire' refers to what is needed and employed: it must pursue continuously and unstintingly so that affairs can be accomplished; if one takes from others without continuation, exhaustion follows. Possessing majesty and bestowing unceasingly, it can be without blame.
Why does Six in the Second Place's 'turning upside down for nourishment' contravene constant norms while Six in the Fourth Place's brings good fortune?
The Second line is in the lower trigram yet turns around to seek nourishment below from one that is not its proper correlate or kind, hence contravening norms.
Six in the Fourth Place occupies a high station, stooping from an honored position to reach the humble below, enabling the worthy below to practice their Dao through itself; the wills of above and below correspond to bestow upon the people—what good fortune could surpass this?
From the Third line downward pertains to nourishing mouth and body; from the Fourth line upward pertains to nourishing virtue and righteousness.
A ruler relying on ministers for nourishment, or those in high places relying on those below for nourishment, are both cases of nourishing virtue.