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Chapter 47 of 64
东坡易传
The Difficulty Hexagram (Hexagram 47): Lake over Water, Tui above Kan below 🌊
Hexagram Statement: "Difficulty": Progress prevails. The great man who abides in correctness is auspicious, without blame. There are words but they are not believed.
The Commentary on the Hexagram says: "Difficulty" means the firm is being obscured.
The second nine is obscured by the first six and the third six; the fourth nine and the fifth nine are obscured by the third six and the top six. Thus it is called "Difficulty." The state of "Difficulty" is to sit and be restrained, without any means of action. There are many ways in which the yielding harms the firm, but ordinarily such harm involves invasion. Because it involves invasion, the firm cannot endure it and erupts into combat. Combat, though dangerous, does not yet warrant the name "Difficulty." In the era of Difficulty, the firm is not seen to be invaded but is seen to be obscured—the yielding possess the means to dissolve the firm, while the firm has nowhere to vent its wrath. This kind of harm is far more profound.
Danger within, yet joy; being in difficulty yet not losing what enables one to penetrate—is this not only the noble person? "The great man who abides in correctness is auspicious" because he is firm and dwells in the center.
Firm and dwelling in the center refers to the second nine; the second nine is the "great man." For the "great man" who abides in correctness and then finds auspiciousness refers to the fifth nine.
"There are words but they are not believed" — honor placed on verbal contention leads to the path of exhaustion.
The Commentary on the Image says: In the lake there is no water—this is "Difficulty." The noble person sacrifices life to fulfill his aspiration.
"Water" is that which moistens and flows downward. When it is above the lake, it comes to rest; when it is below the lake, it flows away. Thus, when "water" is below the "lake," this is "the lake has no water" — a condition in which fate and aspiration cannot complete each other. Therefore each is carried to its extreme, and left to go wherever it may.
First Six: The buttocks are trapped in a tree stump—entering a dark valley, for three years one sees no daylight.
Image Commentary says: "Entering the dark valley" means being deep in obscurity without illumination.
The first six is the line that obscures the second nine. Obscuring cannot be accomplished by one person alone, so for the first six to obscure the second nine, it must await the cooperation of the third six. The third six originally regards the first six as its "buttocks"—when the buttocks have support, the body is able to act. But now what the third six relies upon is the "bramble," so the buttocks are already trapped in the tree stump, and the body is crippled. A "tree stump" or a "bramble" is not what buttocks can rely upon. Using suppleness to assist firmness — darkness can turn to light. Using suppleness to obscure firmness — who can make it bright? This is one who "enters the valley." The first six has a mate in the fourth nine but fails to treat the second nine well, so for "three years" it does not see.
Second Nine: Trapped in food and drink. The scarlet knee-covering is arriving. It is fitting to offer sacrifice. Setting forth brings misfortune, yet there is no blame.
Image Commentary says: "Trapped in food and drink" is because one dwells in the center and possesses blessing.
In the era of Difficulty, it is favorable to employ firmness through suppleness. Both the second nine and the fifth nine are firm. The second nine employs it with suppleness, while the fifth nine employs it with hardness. The easiest to win over by gentleness in all the world are only petty people. When they are being obscured, if one contends with them by force, even with swords and saws it is not enough. But when one is about to win them over, then food and drink alone are more than sufficient. Thus the second nine is "trapped in food and drink"—this is the way of winning over petty people with gentleness. The fifth nine is not like this: those who obscure me from below, I cut off their noses; those who obscure me from above, I sever their feet. He lightly expends his authority; authority is exhausted and all things refuse to submit, and so he falls into great difficulty. Already entrapped with no support, then even if he did not wish to seek help from the second nine, it is impossible to avoid. The "scarlet knee-covering" is what is given to confer rank upon the second nine, so the fifth says he is trapped by the "scarlet knee-covering." The fifth regards the scarlet knee-covering as a difficulty, while the second nine regards it as that which is arriving—this means that what the fifth is trapped by is precisely what the second nine obtains without asking. Only when trapped does the fifth seek the second nine, and only then gradually does joy come, because it arrives through joy that has come too late. If one rejoices before being trapped, then what one rejoices in is small, so what the second nine is trapped by is only food and drink. If one rejoices only after already being trapped, then what one rejoices in is weighty, so the fifth nine is trapped by rank and command. In the matter of sacrifice, it is humanity that seeks the spirits, while the spirits seek nothing. The one who sacrifices is humanity; the one who enjoys the offering is the spirits. The fifth seeks the second, so he offers sacrifice to it; the second does not seek the fifth, so it merely enjoys. That which merely enjoys naturally cannot be the one who sets forth, yet setting forth to seek it brings misfortune. Nevertheless, in righteousness there can be no blame, because the one followed is the ruler.
Third Six: Trapped in a great rock, leaning upon brambles. Entering one's own chamber, one does not see one's own wife—misfortune.
Image Commentary says: "Leaning upon brambles" is riding atop firmness. "Entering one's own chamber without seeing one's wife" is an inauspicious sign.
The third six is the line that obscures the fourth nine above and the second nine below. That which is hard and cannot be overcome is a rock—the fourth nine is the "rock." That which is thorny and cannot be leaned upon is the "bramble"—the second nine is the "bramble." The third is a yin line yet occupies a yang position, considering itself firm, and seeks to pair with the top six—this is "inauspicious." The third's corresponding position lies above, yet the top six is not its proper counterpart. The "chamber" is its chamber, but it is not its "wife." Therefore it is said: "Entering one's own chamber, not seeing one's own wife—misfortune." Petty people are easy to bind together yet difficult to bind for long, so in the three yin lines of the Difficulty Hexagram, they begin by binding together to obscure the firm; in the end, the first six's "buttocks" are trapped and the third six's "wife" is lost.
Fourth Nine: Approaching slowly, trapped in a metal carriage—there is regret, yet there is a good end.
Image Commentary says: "Approaching slowly" is because the aspiration lies below. Though not in the proper position, there is one to befriend.
The first six is my mate, but is also what the second nine detests. The second nine, firm and below, is what carries me, so it is the "metal carriage." Wanting to descend and follow the first six yet being trapped by the second nine—therefore one comes "slowly," not eager to complete the union. What the mate resents is precisely what the firm one assists—therefore though there is "regret," there is a "good end."
Fifth Nine: The nose is cut off, the feet severed. Trapped by the scarlet knee-covering, then joy gradually comes. It is fitting to offer sacrifice.
It speaks of the "scarlet knee-covering" as the correct color; the "vermilion knee-covering" is the expression denoting authority—this is the language of one below receiving command from above.
Image Commentary says: "The nose is cut off, the feet severed" — the aspiration has not been fulfilled. "Joy then gradually comes" — because one dwells in the center and is upright. "Fitting to offer sacrifice" — receiving blessings.
The "one who employs" refers to the second nine.
Top Six: Trapped in kudzu vines, trapped on perilous rocks. It says: to move invites regret. "Having regret"—setting forth brings good fortune.
That which is supple and entangles oneself is kudzu vines; the third six is the "kudzu." That which is firm and hard to ride upon is perilous rocks; the fifth nine is the "perilous rock." The top six is trapped between these two and cannot depart—this is the fault of seeking total completeness. It says: do not move; moving invites regret—yet it does not know that not moving is itself the source of regret. Above, there is nothing obscuring it; then good fortune is no better than setting forth—yet it does not set forth. Why! Using suppleness to employ firmness, then those who ride atop it regard it as the "bramble." Using hardness to employ firmness, then those who ride upon it regard it as the "perilous rock" and nothing more.
Image Commentary says: "Trapped in kudzu vines" — one has failed to handle matters appropriately.
The top six is sufficient to be a mate, while the third six is unable to bear it.
"To move invites regret." "Having regret"—setting forth is the auspicious action.
Su Shi's interpretation of the Difficulty Hexagram centers on distinguishing between two forms of harm between yin and yang: "Invasion" versus "Obscuring"
| Form | Characteristic | Consequence |
|---|---|---|
| Invasion | Yin directly attacks yang, provoking open conflict | Yang can rise to fight back—even emerge victorious. There is "combat" but no "difficulty" |
| Obscuring | Yin obscures yang from the side, leaving it with no means to strike | Yang is dissolved invisibly, its wrath with nowhere to go. This alone is true "difficulty" |
Su Shi's insight: The deepest straits are not when the enemy is too strong, but when you cannot find an opponent to fight at all. Obscured firmness is like a tiger trapped in a swamp—powerful yet with nowhere to direct its strength.
Another core concept is the contrast between "employing the firm through the supple" and "employing the firm through the firm." The second nine employs firmness with suppleness, winning over petty people with food and drink, and thereby finds the "scarlet knee-covering arriving." The fifth nine employs firmness with hardness, resorting at every turn to nose-cutting and foot-severing; authority is exhausted and nothing submits, and in the end comes "great difficulty." This reveals the extreme importance of strategic flexibility within constraints.
There is also a subtler dialectic: "Moving invites regret, yet having regret points to action" — the top six says "moving invites regret," but Su Shi points out that not moving is the true regret. The way out of difficulty lies often in action, even when the action itself carries risk. To remain trapped without moving is to sit and wait for death.
The essence of Difficulty is "capacities being systematically dissolved." In modern society, "difficulty" is not always violent suppression but often:
First Six's "buttocks trapped in a tree stump, entering the dark valley, three years without seeing the light" can be understood in modern terms: when a person builds their foundation upon unreliable supporters ("brambles"), and refuses to cooperate with real strength (the second nine), they fall into prolonged physical and developmental stasis. "Three years without seeing daylight" resembles a long career as an "invisible person."
The wisdom of the second nine lies in being "trapped by food and drink" — when petty people are obscuring, rather than direct confrontation, one should use supple means to transmute the conflict. This is not weakness but the recognition that when direct force cannot be used, gentle accommodation itself is strategic strength. Modern management concepts like "interest alignment" and "emotional capital" are extensions of this wisdom.
The lesson of the fifth nine is "expending authority lightly." When leaders over-rely on authority and punitive measures, authority itself depreciates—like the failure of "wolf culture" in modern management: the more intimidation, the less compliance, ultimately "authority is exhausted and all things refuse to submit," plunging one into greater straits.
**Top Six's "moving invites regret; having regret, setting forth is auspicious"**points directly at modernity's "analysis paralysis": the fear of paying the cost of action, without realizing that inaction is itself the greatest cost. The only exit from a bind is often action itself.
A modern action framework from the Difficulty Hexagram:
Identify your straits type 🔍: First determine whether you are being "invaded" or "obscured." If invaded, confront directly; if obscured, change strategy—do not launch a frontal assault.
Prioritize supple strategies 🤝: The second-nine model — when the enemy cannot be overcome by force, use "food and drink" (shared interests, emotional connection) to dissolve opposition. For example: when facing workplace exclusion, rather than fighting, seek common interests.
Beware of dependence on authority ⚠️: The fifth-nine model — when you find yourself relying increasingly on power/status/punishment to move things forward, that is the warning sign of "expending authority lightly." Contract your power; rebuild trust.
Break free from the trap of inaction 🚀: The top-six model — if trapped in the fear of "moving invites regret," recognize clearly that "not moving is itself the source of regret." Take concrete steps: list the "risks of action" versus "risks of inaction"; the comparison alone often shatters the impasse.
Communication strategy when "words are not believed" 📢: The Difficulty Hexagram's statement explicitly says "words are not believed; honor placed on speech leads to exhaustion." In times of difficulty, talking much does no good, and only drains one's credibility. At such times, "sacrifice life to fulfill the aspiration" — let actions and results speak instead of verbal contention.
Su Shi says: " 'Difficulty' is sitting and being restrained, with no articulation of agency attached." — This touches a deep existential issue: "Difficulty" is not an absence of strength but a severance between strength and an exit.
At a yet deeper level, through the image of "the lake has no water," Su Shi reveals the paradox of fate and aspiration: water above the lake comes to rest; water below the lake flows away. When water is below the lake, fate and aspiration are no longer in concert—the more you seek to hold something fast, the more it flows away; the more you pursue something, the further it recedes. At this moment Su Shi's answer is "carry each to its extreme, and let them go wherever they may"—let fate reach destiny's extreme, let aspiration go to aspiration's extreme, and do not forcibly conjoin them. This is not passivity but a profound arts of letting go.
The character-string "致命遂志" is unusually deep: to mortify that which is assigned—thereby perfecting the will. Here "life" refers not just to bodily existence but to the personal, tenacious attachment to fate—obsession with "what should be." Only by releasing this layer can the will be realized. This resonates closely with the core idea of modern Acceptance and Commitment Therapy (ACT): accepting what cannot be controlled is precisely what frees all one's energy to invest in what can be controlled.
"Being in difficulty yet not losing what enables one to penetrate—is this not only the noble person?"— Not losing an inner sense of passage through difficulty might be the deepest wisdom of the Difficulty Hexagram: true "penetration" lies not in changing circumstances, but in clarity, humor, and capacity for action maintained within constraint.
The Firm Obscured: The hexagram structure of firmness being obscured by suppleness, related by cyclic alternations of yin and yang to phenomena like the "Peeling" Hexagram (yinflicht over yang) and the "Stagnation" Hexagram(failure of intercourse)—though the uniqueness of Difficulty lies in using "obscuring" rather than "invasion"—indirect dissolution rather than direct conflict.
"Sacrificing life to complete aspiration": This traces back to the Analect's tradition of "in danger one delivers the directive." Cheng Yi's interpretation of this hexagram also develops this line; comparing with Su Shi deepens approach.
"Employing the supple to use the firm": This concept finds echo also in the Dao De Jing's "the soft overcomes the hard." Su Shi's uniqueness is to lodge this philosophical sense within concrete positional strategies of the hexagram, making philosophy concrete as operational principles.
Scarlet/Vermilion Knee-coverings: In ancient court dress, a distinguishing mark of rank and nobility . The subtle distinction (正色与他色) in the context of the game invites scholarly rendering; also brings attention to the concept of "ename" in ordinary change-analysis.
Related chapters in the "Dongpo Yizhuan": Ascending by contrast to the Difficulty Hexagram stems the "View" (Well) Forty-Eighth transition—"trapped above necessarily turns below." There the spring and remedy spring from exhaustion.
**Cheng Yi's Yichuan Yizhuan–The Difficulty Sect. It brings constraints modeled among completed affairs with counterparts for contrast.
Konjunctuation & Determinacy attributed …* and Wang Bi's textual remarks about "words not believed at their epitome of parsimony speech"—classic points of ingress into the craft.
—scholars such as Edward… noted that the true subject of the Confucian commentary found….
Research on "Covert Ostracism" in Organizational Behavior: Modern management scholars have long explored "ostracism by omission" in the workplace, whose harmful mechanisms closely align with Su Shi's notion of "concealment" rather than "overt attack"—the harm stems from the omission itself, not from direct aggression.
The "Action Paradox" in Decision Psychology: The top line's "regret upon action, and regret upon regret" is termed "regret aversion" in behavioral decision research, where people avoid action out of fear of post-action regret, only to fall into greater regret. Behavioral economist Thaler's studies confirm that, in the long run, "regret from inaction" typically outweighs "regret from action."
The "Sense of Control" Theory in Stress Research: The core experience of the Kun hexagram—having power but no place to exert it—is described in psychology as the loss of "effective sense of control." Lazarus's stress-coping model points out that psychological depletion is most severe when individuals can exert no influence over stressors. "Remaining steadfast in distress without losing one's ground for prosperity" can be seen as an early insight into the "internal locus of control" in ancient wisdom.
The Concept of "Soft Power" in Eastern Management: The benevolent strategy embedded in the second line, "trapped by food and drink," manifests in contemporary Eastern management as leadership models of "winning by virtue" and "moving others through emotion," creating a space for dialogue with Western research on "soft influence" under the "hard power–soft power" dichotomy.