The second hexagram attracts more interpretive baggage than any other, and most of it is imported.
The received English presentation, receptive, devoted, yielding, maternal, and by easy extension feminine, comes to most readers through Wilhelm, and Wilhelm was reading the text through the later Confucian commentarial tradition and through the assumptions of a European scholar writing in the 1920s. The correspondence of yin with the feminine is genuinely present in Chinese thought, but the moral weighting that arrives with it in English translation, in which the hexagram becomes a lesson about the virtue of not leading, is considerably heavier in the translation than in the source.
Legge's 1882 version, which is stiffer and less quotable, is in some respects more careful here because he translates the core text and the commentaries separately and marks which is which. Later translators working from the excavated manuscripts have gone further, treating the line texts as records of ordinary Bronze Age concerns: frost underfoot, a bag tied shut, a field, a dragon fighting in the wilderness with yellow and black blood.
That last line, the sixth, is worth citing against any reading of this hexagram as gentle. Dragons fighting in the open country until their blood runs yellow and black is not an image of devoted service. It is what happens when the yielding principle is pushed to its limit, and the text puts it at the top of the figure without comment or consolation. Readers who have only met this hexagram through its keywords are usually surprised to find it there.