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Chapter 10 of 64
东坡易传
Treading on the tiger's tail, it does not bite one. Prosperous.
Treading on the tiger's tail, yet the tiger does not bite — this is prosperity.
The Tuan Commentary says: "Treading" means the soft treads upon the hard. With a joyous disposition it responds to the Qian, therefore "treading on the tiger's tail, it does not bite one. Prosperous." The hard is central and correct, treading in the imperial position without guilt, this is brightness and glory.
The Tuan Commentary says: "Treading" means the yielding treading upon the firm. Responding to Qian's firmness with an attitude of harmony and joy, therefore "one treads on the tiger's tail and is not bitten. Prosperous." The firm is central and upright, ascending to the imperial throne without remorse — this is open and aboveboard.
The reason "Treading" is what it is, is because the third line can tread upon the second. When there is such a thing, those who possess it cannot use it themselves, but those who lack it are able to employ it. The Qian hexagram has the nine in the second place, but Qian cannot use it directly, so it causes the six in the third place to employ it. The nine in the second place is the tiger. Why is the tiger employed by the six in the third place without biting her? Because the six in the third place corresponds with Qian. Therefore it is said: "With joy one responds to Qian, therefore treading on the tiger's tail, it does not bite one. Prosperous." If "responding to Qian" is sufficient to use the second line, then why does Qian itself not use it directly? Because, it is said: Qian is firm; the nine in the second place is also firm. Two firm things cannot yield to each other — there will be conflict; with conflict, Qian itself becomes afflicted. Therefore Qian does not employ it directly, but entrusts it to the six in the third place. The six in the third place, with its non-contentious softness, occupies the position of utmost humility, and so the nine in the second place willingly serves her. When the nine in the second place serves the third, and the third serves the fifth — how is this different from the fifth directly employing the second? The fifth never suffers affliction, yet enjoys the merit of employing the second. Therefore it is said: "Treading in the imperial position without guilt, this is brightness and glory." When the third and the fifth are united, then the third is not bitten and the fifth is not afflicted. When the fifth and the third separate, then the fifth falls into danger and the third gets bitten. The hexagram as a whole speaks in synthesis, therefore it speaks of the fortune of their union; the individual lines observed separately reveal the misfortune of their separation. This is the reason for the difference.
The reason the Treading hexagram is "Treading" is that the six in the third place can command the nine in the second. There is a universal law: those who possess a certain power often cannot use it directly, while those who lack that very power can drive it. The Qian hexagram has the nine in the second place — a firm line — but Qian itself cannot use it directly, and instead has the six in the third place employ it. The nine in the second place is that tiger. Why does the tiger serve the six in the third place without biting her? Because the six in the third place responds to the will of Qian. Hence the text says: "With joy one responds to Qian's firmness, therefore treading on the tiger's tail without being bitten."
But here arises a question: since the six in the third can use the nine in the second because she responds to Qian, why does Qian not use the nine in the second directly? The reason is: Qian is firm, and the nine in the second is also firm. Two strong things cannot yield to one another — strife is inevitable; with strife, Qian itself suffers injury. Therefore Qian does not use the nine in the second directly, but instead transfers the authority to the six in the third. The six in the third, through its non-contentious softness, occupies the lowest position, and consequently the nine in the second willingly submits to her service. When the nine in the second serves the third, and the third serves the nine in the fifth — how is this different from the five directly employing the two? The difference is: the five never suffers injury, yet enjoys the full merit of commanding the two. Hence the text: "Treading in the imperial position without guilt — this is brightness and glory."
When the six in the third and the nine in the fifth are united, then the third is not bitten by the tiger, and the fifth suffers no harm. But once the fifth and the third separate, the fifth falls into peril, and the third too will inevitably be bitten by the tiger. The hexagram statement surveys the whole, therefore it speaks of the good fortune of union; the line texts examine each position separately, therefore they reveal the misfortune of separation. This is why the hexagram text and the line texts differ.
The Xiang says: Above is Heaven, below is the Lake — this is "Treading." The noble one thereby distinguishes the high and the low, and stabilizes the will of the people.
The Xiang Commentary says: Above is Heaven, below is the Marsh — this is "Treading." The gentleman thereby gains insight: distinguishing ranks of superior and inferior, and settling the aspirations of the people.
The Xiang says: "Plain Treading's" "proceeding forward" means walking alone in one's own will.
Su Dongpo's commentary: In the Treading hexagram, all six lines tread upon what is below them. Because the objects trod upon differ, the manner of treading also varies accordingly. The first nine alone has no object to tread upon, so its way of treading is merely to practice what one ordinarily wills — nothing more. The way of the noble one is manifold and various because the circumstances encountered are uneven and diverse. If one does not encounter external circumstances, the noble one simply acts in accordance with his own wishes.
Vernacular understanding: The first nine lies at the bottom of the hexagram. Above it, there is no object to tread upon, so there are no entanglements of interest and no interplay of power. At this point, one need only act according to one's true heart, preserving simplicity and genuineness, and naturally there will be no fault. "Plain treading" means action that is unadorned, unmotivated by external force, purely the authentic deed itself.
The Xiang says: "A hidden person — perseverance brings good fortune," because within himself he is not disordered.
Su Dongpo's commentary: The merit of the second nine is truly great — it does not manifest in itself but in the six in the third place. The only reason the six in the third can see is that she borrows the eyes of the second nine; the only reason she can walk is that she is carried by the feet of the second nine. Having eyes yet not claiming sharp sight, having feet yet not claiming the capacity to walk — enabling the third to step upon a smooth path and tread steadily — is this not a person of consummate ability, profound virtue, who stays hidden without resentment? Hence the text says: "A hidden person — perseverance brings good fortune."
Vernacular understanding: The second nine is the central line of the Qian trigram — firm and balanced. It could accomplish great things, yet it willingly stays behind the scenes, neither prominent nor ostentatious. Its way of "smoothness" lies in this: not seizing credit, not competing for the lead, not being disquieted within. Those who silently support the whole from the unseen realm are often the true source of power. This is the most stable line in the Treading hexagram.
The Xiang says: "The one-eyed can see" — this is insufficient to achieve clear sight. "The lame can tread" — this is insufficient to achieve real walking. The misfortune of being bitten arises from the impropriety of the position. "A warrior serves his great sovereign" — the will is overly firm.
Su Dongpo's commentary: The one-eyed person sees, and the lame person walks — how could they accomplish this by themselves? They necessarily depend on others to do so. Therefore the text speaks of being "one-eyed" and "lame" to express that the six in the third is inherently incapable and depends on the second nine for everything. The second nine is the tiger. The reason it serves me without biting me is entirely because of Qian. The six in the third does not know she is one-eyed and yet believes she can see clearly; does not measure herself and finds her lameness unbearable as she boasts of her ability to walk — she thinks the tiger fears her, so she leaves Qian and acts on her own. The tiger, seeing the third but not seeing Qian — it bites. The second nine has ability but does not dwell in it, therefore it is a "hidden person." The third has no ability yet boasts of herself, therefore she is a "warrior." The warrior sees others are afraid of him but does not know they are afraid of his sovereign. Therefore arises the ambition to covet the sovereign's position.
Vernacular understanding: Six in the third is the central contradiction of the Treading hexagram. It is by nature weak, its capacity inadequate (one-eyed, lame), yet because it occupies a pivotal position (stepping on the tiger — the second nine), it mistakes its situation for genuine greatness. What it fails to grasp is that the tiger does not bite it not because the tiger fears it, but because it executes the will of Qian. Once it departs from Qian's mandate and acts on its own, the tiger immediately turns hostile. This image of the "warrior serving a great sovereign" is precisely the tragedy of one who oversteps his claim: the man mistakes deference paid to his borrowed authority as deference paid to himself.
The Xiang says: "Alert and cautious, ultimately good fortune" — the will is realized in action.
Su Dongpo's commentary: "Alert and fearful" — it means trembling. The firmness of the second nine is used by the sixth in the third place, therefore although the third is a yin line, with the tiger of the second nine behind her, the third herself becomes a tiger. Even so, she is not a true tiger. The third serves Qian, and the second nine assists her; the fourth treads upon her — can it be without fear? Wait until she departs from Qian and follows her own course; the second nine betrays her; then her capital for being a tiger evaporates. Hence, beginning in fear and ending in fortune. From the fourth's "ultimately good fortune," one may perceive the decline of the sixth in the third. When the third declines, the will of the fourth is accomplished.
Vernacular understanding: Nine in the fourth treads upon the third, and behind the third stands the real tiger — the second nine — so the fourth begins in fear. Yet it maintains reverence and circumspection ("alert and cautious"), without rash action. When the third oversteps and falls from power, the fourth,in turn, finds its will accomplished. Fear, in many situations, is not a bad thing — it keeps one clear-eyed and restrained.
The Xiang says: "Determined tread — perseverance brings danger," for the position is correct and proper.
Su Dongpo's commentary: The firmness of the second nine cannot be subdued by direct firmness; only the six in the third can manage it. If the nine in the fifth does not delegate this matter to the third, but personally decides all things by its own firmness, making this the way of treading, that is dangerous. The separation of the third and the fifth — is it only the third's calamity? Even the fifth cannot be without peril. The only reason he can maintain his rightful position is that he sits upon the sovereign's seat.
Vernacular understanding: Nine in the fifth, as sovereign, faces a pivotal choice: directly employ firmness ("determined treading"), or harness firmness through softness? Su Dongpo states clearly: directly using firmness to govern firmness leads inevitably to mutual destruction. The third may be flawed, but its role as "softness" is precisely the buffer preventing hardness from colliding with hardness. If the fifth discards the third and enters directly, it loses the buffer layer — superficially resolute and brilliant, in reality exposed to risk.
The Xiang says: "Great good fortune" above — there is great cause for celebration.
Su Dongpo's commentary: The third and the fifth, at first united in success; thereafter separated into misfortune. By the top nine, all has been witnessed — therefore one examines the path already trodden, investigates the omens of fortune and misfortune, knows that they cannot be separated for a single day, and hence restores their former accord, then "great good fortune." "Turning back" means restoring.
Vernacular understanding: The top line is the summing up of the entire hexagram. Standing at the end and looking back at the entire journey: it has witnessed the good fortune of the third and fifth in union, and the misfortune of their division — concluding one must recognize softness and firmness, executant and decision-maker — must achieve renewed unity. Therefore "turn back" (return, restore) is the central act. This is the ultimate wisdom of the Treading hexagram: after experiencing separation and its lessons, returning to the right mode of cooperation allows one to attain great fortune.
I. The Essence of Soft Treading Over Firm is "Delegation" Rather than "Conquest"
Core to the Treading hexagram is the following mechanism: Qian (nine in the fifth) does not command the firmness of the second directly, but works instead through the third — the "soft" intermediary. This does not mean the soft defeats the firm, but that the strong actively chooses to delegate its authority to the soft for execution. True power is not about force wielded directly, but about knowing when not to use power.
II. Borrowed Authority Must Not Be Relied Upon
The tragedy of the six in the third reveals a clear rule: one in a privileged position mistakes positionally-derived authority for one's own legitimacy. The tiger of the second line serves the third so That the third represents the will of Qian. If the third forgets this, imagining the strong force fears her — at once disaster unfolds. The source of authority always outweighs the authority itself.
III. Facing Firm with Firm Causes Injury; Soft Is the Buffer of Firm
Su Dongpo stresses repeatedly: "Two firm things cannot yield." both are firm lines; if brought into direct contact, they'll inevitably clash. The function of the third, in situ, prevents this collision. Far from weakness's acceptance being folly, it constitutes systemic buffering. The intermediate management layer suspended — between a modern board and executive branch — embodies this third's precisely the function, here cast in archaic symbols.
IV. The Hexagram Denotes Union's Fortune; the Lines, Separation's Misfortune.
The narrative arrives first assembled: system-positivity at its optimized condition—union. Analyzed segmentually—each positional claim’s danger-of-misdispensation surfaces. There’s not the opposition “present”: one entity’s well-being is no guarantee another’s, localized failure may intrude ambient health. Particular systemic equilibrium does equate not anywhere with component security wholly. Immediate attention to both strands: the general topology and the uneven tendencies—necessary wisdom bequeathed us here.
Authority and Delegation Within Corporate Management
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The Paradox of Authority: The one who owns it cannot direct its use.
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In his commentary on the Hexagram Lu (Treading), Su Dongpo presents a profound philosophical proposition: "That which possesses something cannot use it on its own, while that which lacks it serves as the user" —the possessor cannot employ it directly, yet the non-possessor is the one who wields it. This is a classical articulation of "the alienation of power." Qian possesses the firmness of the second nine, but cannot use it directly; the third six lacks firmness, yet commands it. The separation of the right of use from the right of ownership—this is the most profound principle of political philosophy revealed by the hexagram Lu.
The Positivity of the Supple
In conventional readings, "the supple treads upon the firm" is often simplified to "the weak steps over the strong," but Su Dongpo's interpretation differs entirely: the power of the supple lies in its role as a buffer between the firm and the firm. Without the supple, two firm forces would annihilate each other. The supple is not passive concession, but an active function of structural coordination. In this sense, the supple is not synonymous with weakness; rather, it is a necessary condition for systemic stability.
The Misreading of the Martial Man: Do Others Fear the Position or the Person?
The issue of the third six, "the martial man acts for the great ruler," poses a timeless existential dilemma: when I possess a certain kind of power, is the reverence I feel truly directed at me, or at what I represent? This question can extend to every domain—politicians forget that the people revere the constitution, CEOs forget that the market respects the corporate brand, scholars forget that students venerate the intellectual tradition. Equating borrowed authority with one's own worth is the root of the calamity of usurpation.
The Philosophy of "Turning Back": Return as Transcendence
The "turning back" (xuan) of the top nine—meaning return or restoration—is not a simple retreat to the point of origin, but rather a reintegration achieved after separation and lessons learned. This resembles Hegel's dialectical movement of "thesis–antithesis–synthesis": the initial "synthesis" of the third six and the fifth nine was untested, separation was the necessary trial, and the final return through xuan possesses a self-awareness and depth that the first synthesis lacked. True wisdom does not lie in never separating, but in knowing how to return after the separation.