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Chapter 6 of 64
东坡易传
The Song Hexagram (Hexagram 6) is composed of Qian (Heaven) above and Kan (Water) below, symbolizing litigation and conflict. The hexagram statement reads: "Song: Having sincerity, yet being obstructed, one must remain vigilant; stopping midway brings good fortune; persisting to the end brings misfortune. It is favorable to see a great person to uphold justice, but unfavorable to cross great rivers — that is, one should not rashly force one's way forward through risk."
The Tuan Zhuan (Commentary on the Hexagram Statement) explains: The image of the Song Hexagram is strength above and danger below — Qian is strong and vigorous above, Kan is perilous and treacherous below. Danger coupled with strength precisely constitutes the pattern of conflict. "Having sincerity, yet being obstructed; remaining vigilant; good fortune in the middle course" — this is because the firm line (Nine in the Second Place) comes to the central position of the lower trigram. "Persisting to the end brings misfortune" — because conflict cannot be pursued to exhaustion.
The Initial Six responds to the Nine in the Fourth Place, and the Third Six responds to the Top Nine, but the Nine in the Second Place obstructs them from the middle, hence it is said "having sincerity, yet being obstructed" — sincerity is blocked. Neither the Nine in the Fourth Place nor the Top Nine is willing to yield, and conflict arises from this. If the Nine in the Second Place knows fear and stops in time, disaster may still be avoided, hence it is said "remaining vigilant; good fortune in the middle course." "The firm comes and attains centrality" — this means that when the Nine in the Second Place returns to the way of centrality, conflict ceases; but if one pushes the dispute to its extreme, misfortune follows.
"It is favorable to see a great person" — this venerates the virtue of centrality and correctness, referring to the Nine in the Fifth Place. "Unfavorable to cross great rivers" — it says that forcibly crossing a river will cause one to fall into the abyss. Turning a great river into an abyss is precisely the fault of conflict. All calamities under heaven begin with contention; now to try to resolve conflict through further conflict only intensifies contradictions and sinks one deeper into the pit.
The Xiang Zhuan (Commentary on the Image) says: Heaven and water move away from each other — this is the image of the Song Hexagram. The superior person therefore plans carefully from the very beginning of affairs, eliminating the hidden dangers of conflict at their source.
Wang Bi's commentary notes: "When it comes to adjudicating disputes, I am no different from others; but what I desire even more is to make disputes never arise in the first place." The key to having no disputes lies in initial planning. "Unclear contracts are precisely the root cause of disputes," "therefore, when virtuous people manage contracts, disputes naturally subside."
The line statements are as follows:
Initial Six: Do not become entangled for long in the matter of contention. There is minor dispute, but ultimately good fortune. The Nine in the Second Place sits between two yin lines and wants to possess both. The Initial Six does not consent and vigorously argues its case. The Initial Six has a proper correspondence with the Nine in the Fourth Place, and chooses to follow the Fourth rather than the Second — rather than being forcibly claimed, it is better to follow one's proper respondent. The Second may grumble slightly, but the Initial Six's defense is clear, hence "ultimately good fortune." The Xiang Zhuan says: "Do not prolong the matter" — conflict cannot be sustained indefinitely. Although there is "minor dispute," the distinction has already been made clear. If one were to entangle with the Second, the dispute would never end.
Nine in the Second Place: Does not prevail in the dispute, returns and retreats. Loses the three hundred households of his town, but no calamity. The Xiang Zhuan says: "Does not prevail in the dispute, returns." "Retreat" (bu) means to flee. Contending with one's superior brings calamity upon oneself ("calamity comes through one's own doing"). The Initial Six and Third Six do not originally belong to the Second, yet the Second relies on its proximity to forcibly possess them, treating the townspeople as manpower to be conscripted, but their hearts are not convinced. If one prevails over them, they come; if one fails, they leave. They use me as a measure of whether to stay or go. Therefore, when the Nine in the Second Place "does not prevail in the dispute and returns," both the Initial Six and the Third Six abandon it. Losing the masses yet able to know fear, one may find relative peace — hence "no calamity" (sheng) — "sheng" meaning disaster or affliction. When it says "retreating from the three hundred households" — this is like saying the three hundred households of his town have been lost.
Third Six: Enjoy one's inherited virtue and standing. Maintaining correctness, though there is danger, ultimately brings good fortune. Or one may serve the ruler in affairs, but should not claim achievement as one's own. The Xiang Zhuan says: "Eating from inherited virtue" — following one's superior brings good fortune. The Third Six and the Top Nine are proper respondents — this is an arrangement decreed by heaven with its proper destiny, not because anyone has conferred favor upon it. Even if the Nine in the Second and the Nine in the Fourth extend favors, they cannot seize away the matching of the Third Six with the Top Nine. Hence the Third Six "eats from inherited virtue" to follow its proper counterpart. "Eating" has the sense of eating and forgetting, not repaying — as in "eating one's words." Because it is near to two yang lines yet does not repay their kindness, it first experiences danger and then obtains good fortune. "Perhaps follow the king's affairs, yet accomplish nothing" — this means if the original master has a punitive campaign, one may follow; but to claim achievement as one's own would be excessive.
Nine in the Fourth Place: Does not prevail in the dispute, returns to righteousness, changes one's mindset, and abiding in correctness brings good fortune. The Xiang Zhuan says: "Returns to one's mandate, changes" — settling in correctness without losing what one has. What the Nine in the Fourth Place is destined to obtain by its mandate is only the Initial Six. Yet it approaches the Third Six and forcibly seeks it, so it does not prevail in the dispute either. However, because it has the proper response of the Initial Six, if it retreats to what is rightfully due, transforms itself, and settles in correctness, it still does not lose what it possesses.
Nine in the Fifth Place: Litigation brings supreme good fortune. The Xiang Zhuan says: "Litigation, supreme good fortune" — because the Nine in the Fifth Place occupies the central and correct position. Positioned in the center with the honored position, having no partiality toward any corresponding line, all who engage in dispute can obtain judgment equally from it — this is the reason for "supreme good fortune."
Top Nine: Perhaps one is awarded a great leather belt, yet within a single day it is snatched away three times. The Xiang Zhuan says: Obtaining a reward of clothing through litigation is not worthy of respect. The Third Six is the Top Nine's proper spouse. The Nine in the Second and the Nine in the Fourth once contended for her, and "not prevailing in the dispute," she returned to the Top Nine. The Top Nine's possession of the Third Six is like a belt snatched from another person — wearing it brings shame to the heart, hence "within the day, three times it is stripped away" — just as it is put on, it is torn off again, shame and anxiety reaching their extreme. The Nine in the Second and Nine in the Fourth did not prevail in the dispute, yet ultimately had neither calamity nor good fortune; the Top Nine prevailed in the dispute, yet suffered the humiliation of three strip-pings. Why? Answer: This is precisely the way of stopping disputes.
If the victor boasts of victory to display ability, and the vanquished nurses resentment from shame, then the calamity of conflict would know no end. Therefore, the victor is stripped of honor and clothing while the vanquished finds peace and good fortune through correctness — this is the fundamental method of stopping disputes.
The core wisdom of the Song Hexagram can be summarized in three points:
Prevention at the Start of Conflict: The hexagram image of "Heaven and water moving apart" — heaven rises upward, water flows downward, their directions are opposed, and contradiction inevitably arises. The superior person observes this image and comprehends that eliminating the root of divergence at the beginning of affairs far surpasses adjudicating after the fact. Wang Bi cites Confucius: "Let there be no litigation" — this precisely demonstrates that the highest solution is to prevent conflict from arising altogether.
Stopping Midway; Knowing Fear Brings Deliverance: The statement "the firm comes and attains centrality" regarding the Nine in the Second Place is the key line of the Song Hexagram. Though sincerity is blocked and injustice suffered, "remaining vigilant brings good fortune in the middle course" — as long as one maintains caution and stops in time, good fortune is still attainable. "Persisting to the end brings misfortune" is not a moral judgment but a description of objective law: once conflict is pushed to extremes, both the costs and outcomes spiral beyond control.
The Victor Gains No Glory, the Vanquished Suffers No Shame: Though the Top Nine prevails, it suffers "three strippings within a day"; though the Nine in the Second and Nine in the Fourth lose, they suffer "no calamity" and "peace in correctness." Su Shi points out that this is "the way of stopping disputes": if the victor gloats and the vanquished nurses resentment, conflict becomes an endless vicious cycle. Only through institutional design and cultural consensus can both parties be made to view "victory" with prudence.
In contemporary society, the wisdom of the Song Hexagram extends far beyond the legal meaning of "litigation" — it directly addresses the underlying logic of all conflict management:
Risk Society and "Crossing Great Rivers": The hexagram statement "unfavorable to cross great rivers" warns against rash advancement while disputes remain unresolved. 💼 In modern commercial disputes, if a company engages in large-scale expansion while simultaneously litigating, it often loses on both fronts. One should reduce risk exposure before settling the dispute.
"Planning at the Beginning" and the Spirit of Contract: Wang Bi's observation that "obscure contracts are the source of disputes" illuminates: the overwhelming majority of disputes arise from unclear rules and ambiguous expectations. 📝 Modern contract management, workplace responsibility definition, and partnership agreements are all practices of "planning at the beginning." Rather than hiring the best lawyer afterward, it is better to write clear terms in advance.
The Scarcity of Impartial Adjudicators: The Nine in the Fifth Place's "supreme good fortune" in adjudicating right and wrong derives from its being "centrally positioned with honored status, without partiality in responding." ⚖️ The core principle of modern arbitration institutions and independent investigation mechanisms is fully consistent: the adjudicator must possess both authority (proper standing) and independence from interests (no partiality in responding).
The Reputational Cost of "Three Strippings Within a Day": The Top Nine's lesson holds particular warning value in modern times. 🏆 What is won through litigation — whether "victory" in the arena of public opinion or a "bitter victory" in court — often comes with enormous reputational damage. The moment the victor puts on the "leather belt," public opinion, business partners, and social trust may be sneering in the shadows. In modern public relations crises, there are countless cases of "winning the lawsuit but losing the people's hearts."
Real-World Decision Framework (Hypothesis — Action — Reflection):
| Situation | Song Hexagram Guidance | Concrete Action Plan |
|---|---|---|
| 🔥 Conflict Erupts | "Plan at the beginning" / "Do not prolong the matter" | Hypothesis: The divergence stems from information asymmetry or ambiguous rules. Action: First clarify rules, confirm expectations in writing, do not rush to escalate confrontation. |
| ⚖️ Third-Party Adjudication Involved | "Favorable to see a great person" | Hypothesis: A fair adjudication channel exists with clear authority. Action: Assess whether the arbiter holds "proper standing without partiality," choose a just platform. |
| ⏸️ Midway Through the Process | "Be vigilant, good fortune in the middle" / "Did not prevail, return" | Hypothesis: The marginal benefit of continued litigation is already lower than cost and risk, Action: Set stop-loss points and proactively settle under acceptable terms. |
| 🏅 Already "Won" | "Three strippings within a day" | Hypothesis: Procedural victory is not substantive success. Action: Do not flaunt victory, proactively repair relationships, avoid publicly humiliating the other party from the victor's pedestal. |
Reflection Methodology: After each conflict concludes, revisit three questions — ① Could the divergence have been avoided at the "initial planning" stage? ② Was the stop-loss window of "vigilance, good fortune in the middle course" missed along the way? ③ If a victory was achieved, where did the factual "stripping" occur?
The Song Hexagram contains a profound ontology of conflict. The Xu Gua Zhuan (Sequence of Hexagrams) states: "Eating and drinking necessarily give rise to disputes" — meaning that resource distribution inevitably produces contention. Dispute is not the exception but the norm of social interaction. Yet Chinese culture's attitude toward "litigation" has always carried a quality of restrained transcendence:
The Paradox of "No Litigation": The Confucian pursuit of a "no-litigation" society does not mean eliminating disputes — for disputes are eternal — but rather resolving them through institutional forethought and cultural self-awareness before they transform into adversarial lawsuits. This is a concept of preventive justice.
The Dignity of the Loser: Su Shi repeatedly emphasizes the "no calamity" and "peace in correctness" of the non-prevailing parties in his interpretation. This asserts that in a healthy society, losing a dispute should not spell the destruction of one's dignity. 🎭 Only when the loser can "know fear in losing the masses and yet remain somewhat secure" can society avoid accumulating a debt of resentment.
The Humility of the Victor: The Top Nine's "three strippings" reveals a paradox: procedural victory is often substantive defeat. This is not merely moral exhortation but a philosophical critique of "adversarial structure" itself — once confrontation is formed, both parties have fallen into the logical trap of "dispute," and the true winner is the rules themselves.
The Temporal Dimension: "Persisting to the end brings misfortune" and "good fortune in the middle course" constitute an opposition within the philosophy of time. ⏳ The Song Hexagram essentially speaks to this: the value of reconciliation temporally precedes the value of judgment. The earlier one exits the spiral of contention, the more agentic; the later one exits, the more passive. This resonates strongly with evolutionary game theory's "advantage of cooperation" in modern times.