[{"data":1,"prerenderedAt":28},["ShallowReactive",2],{"metaeast_zhouyigaodaoyd_en-gaodaoyiduan-10":3},{"slug":4,"archived":5,"date_created":6,"date_updated":7,"title":8,"seotitle":9,"seodescription":10,"htmlcode":11,"number":12,"content":13,"title1":14,"content1":15,"title2":16,"content2":17,"title3":18,"content3":19,"title4":20,"content4":21,"title5":22,"content5":23,"title6":24,"content6":25,"title7":26,"content7":26,"seo_keywords":27,"og_title":8,"og_description":10},"gaodaoyiduan-10",false,"2026-08-11T01:18:20.190Z","2026-07-04T14:35:12.000Z","Heaven over Lake, Treading. Treading: Treading on the tiger’s tail; it does not bite the person［53］. Success.","Takashima Ekidan Hexagram 10: Heaven over Lake—Treading | Original Hexagram Judgment and Hexagram Interpretation | Oriental Metaphysics Library","Takashima Ekidan Hexagram 10, Heaven over Lake: Explanation of the Hexagram of Treading: Hexagram statement: “Treading: Treading on a tiger’s tail; it does not bite the person 53; success.” Includes appended judgments and detailed explanations of actual divination cases.","䷉",10,"10　Heaven over Lake, Treading \u003Cbr> \n  \u003Cbr> \n “Treading［52］” means treading as in putting on a cap and shoes. In seal script, the character is composed of the signs for a body, walking, and a boat. The body signifies the human form; the boat signifies carrying; and walking signifies movement. It thus means walking with measured steps, enabling the human body to move. Therefore this hexagram takes its name from that meaning, as expressed in the Tuan Commentary by the words “treading on the tiger’s tail.” It is extended to mean ritual propriety, for ritual propriety is what people practice; hence the Sequence Commentary says, “After things are gathered and nurtured, ritual propriety arises; therefore Treading follows.” The Great Image says, “To distinguish the high and the low.” It is also extended to mean blessing, as in the Book of Songs: “May blessing and good fortune settle upon him.” When people can observe ritual propriety, Heaven bestows blessings upon them. This hexagram has Qian outside and Dui inside: Qian is Heaven and Dui is the Lake. Heaven is above and the Lake below, so the distinction between superior and inferior, high and low, is correctly established; hence the image of ritual propriety. Qian also signifies movement, while Dui signifies harmony. The Analects says, “In the use of ritual propriety, harmony is most valued.” Since the Tuan Commentary contains the words “treading on the tiger’s tail,” the first character is taken to name the hexagram. \u003Cbr> \n  \u003Cbr> \n Treading: Treading on the tiger’s tail; it does not bite the person［53】. Success. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ▲ Seal-script form of “Treading” \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Treading means the yielding treads upon the firm. Joyfully responding to Qian, therefore one treads on the tiger’s tail, it does not bite the person, and there is success. Firm, centered, and correct; treading the sovereign’s position without inward shame—this is brightness. \u003Cbr> \n  \u003Cbr> \n In this hexagram, Qian is above and Dui below. Qian is the old father moving ahead; Dui is the young daughter following behind. In general, it is easy for the firm and vigorous to tread after the weak, but difficult for the weak and yielding to tread after the firm and vigorous. Viewed in terms of the hexagram’s structure, the yielding yin of Six in the third place is situated amid five firm yang lines, showing the image of wishing to move but finding movement difficult. With a most weak substance following behind what is most firm, it is like “treading on the tiger’s tail,” an extreme danger. King Wen considered this difficult path and attached the judgment “treading on the tiger’s tail,” expressing danger. Qian represents the tiger, meaning the firm and vigorous. “Person” is spoken in contrast to the tiger: “it does not bite the person; success.” The second and fifth lines both possess the centered correctness of yang. Nine in the fifth place occupies the highest and most honored position, yet can remain free of inward shame; it must therefore possess the virtue of brightness. This is what is meant by “firm, centered, and correct; treading the sovereign’s position without inward shame—this is brightness.” The three sentences of the Tuan Commentary focus specifically on the fifth line. When this line changes, the hexagram becomes Li; Li is fire, the sun, and lightning, all images of brightness. \u003Cbr> \n  \u003Cbr> \n Applying this hexagram to human affairs, the inner trigram Dui represents me and the outer trigram Qian represents the other. I am weak and yielding, while the other is firm and vigorous. Among people of old, Uesugi Kenshin and Oda Nobunaga were resolute and decisive; those serving as their retainers, if even once disobedient, often suffered calamity. The proverb says, “Being beside the ruler is like being beside a tiger”—this is what it means. Alas! The road of the world is dangerous; wherever one goes, there are potential crises. The tiger is not found only in mountains and forests: wherever interests and harms are involved, danger lies hidden, and all may be viewed as tigers. One should place oneself behind the people of the world with a mind that dares not take the lead; approach the affairs of the world with a mind that dares not offend; face the world’s troubles with a mind that dares not advance lightly. Hold oneself with reverence, receive others with harmony; then, even when treading on the tiger, however fierce it is, no difficulty will appear. Seen this way, if one acts humbly and deferentially, where could one go without success? Toward the violent, violence submits; toward barbarians, barbarity transforms; amid hardship, hardship recedes. All are effects of harmony and joy. In terms of the hexagram’s body, the tiger’s tail is at the first line; by the time of Nine in the fifth place, danger has passed, the person is at ease, and the virtue of brightness is naturally complete. Thus, in the time of Treading, the yielding can control the firm and the weak can overcome the strong. Even those who are violent and difficult to restrain can be controlled through gentleness and harmony. If one tries to control firmness with firmness, great blame will surely result. This is why the Treading hexagram values harmony and joy in responding upward. \u003Cbr> \n  \u003Cbr> \n Applied to a state, the upper trigram represents the government and the lower trigram the people. The upper is firm and strong; the lower is humble and yielding. Their titles and positions are clearly separated. The firm and strong advance in front, while the humble and yielding follow behind—this is Treading: the yielding treads upon the firm. When the order between above and below is thus maintained, the lower responds with joy, affection, respect, and obedience to those above; the upper also delights in their yielding compliance and no longer oppresses them with force. This is “joyfully responding to Qian; therefore one treads on the tiger’s tail, it does not bite the person, and there is success.” The ruler at the fifth place has virtue matching his position, governs through non-action, and brings peace to the world. Above, he does not shame his ancestors’ watchful judgment; below, he does not fail the hopes of subjects and people. What shame could there be? Thus his achievements become illustrious and his virtue luminous: “Firm, centered, and correct; treading the sovereign’s position without inward shame—this is brightness.” \u003Cbr> \n  \u003Cbr> \n Surveying the hexagram as a whole, nothing is higher than Heaven and nothing lower than Lake; the distinction between high and low, honored and humble, is clear as day. Six in the third place, one yin amid five yangs, is the ruler of the whole hexagram. Its ability is weak but its will is firm; its substance is dark but its function bright. It overestimates itself and dares to advance, thereby stepping into danger and calamity. Nine in the first place is below, acting according to its plain position without concern for honor. Though living in a dangerous age, it carries out its inherent work and finds peace and pleasure. Nine in the second place is centered in the inner trigram; it does not bind its feelings to the path of fame and profit, but enjoys itself openly without falling into danger. Nine in the fourth place serves a mighty ruler above and associates with treacherous favorites below. Situated in danger and fear, it is extremely cautious. Though its position is honored, the ruler does not suspect it; though its authority is weighty, people do not resent it. In the end it fulfills its will. Nine in the fifth place occupies the honored position, with heroic talent and grand strategy, acting independently and ruling subordinates through firmness and force. The top line is practiced in worldly affairs, understands human feelings, establishes great undertakings, accomplishes mighty achievements, and enjoys supreme good fortune. This is the end of Treading. \u003Cbr> \n  \u003Cbr> \n The Great Image says: Heaven above the Lake—Treading. Thus the noble one distinguishes above and below and settles the people’s aspirations. \u003Cbr> \n  \u003Cbr> \n In this hexagram, “Heaven above the Lake” makes the ranks of honored and humble, noble and lowly, distinct; this is an unchanging principle. Seeing this image, the noble one “distinguishes above and below and settles the people’s aspirations,” allowing each to occupy the proper place and be content with the proper portion, so there is no disorder or overstepping. This is the essential point of ritual. In the universe, nothing is lower than Lake and nothing higher than Heaven; among people, nothing is more honored than the cap and nothing more humble than the shoe. Such is the distinction between above and below. Treading means ritual. The noble one embodies Qian’s strength, solemn and respectful, growing stronger day by day; this is how ritual is practiced. Dui’s virtue is joy, and joy is harmony. Ritual is based on yielding; Treading takes what is below as its foundation. Hence it is said, “Treading is the foundation of virtue.” If Heaven did not interact downward with Lake, rivers would have no moisture; if Lake did not interact upward with Heaven, rain and dew would not nourish. Heaven is high yet able to descend, so the qi of water, earth, and plants rises into clouds and rain, and Heaven becomes higher still. The ruler is honored yet able to humble himself, so the distinctions among millions of subjects become ritual and courtesy, and the ruler becomes more honored. If above and below are not distinguished and the people’s aspirations are unsettled, ranks and authority lose their boundaries, popular feelings become agitated, and the world falls into confusion. How could it then be governed? From the emperor above to the commoner below, this hexagram settles distinctions of honor and humility, joins the feelings of above and below, gives the ruler luminous virtue, and leaves the people with no divided allegiance. This is how the world is governed, and it is called “the noble one distinguishes above and below and settles the people’s aspirations.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about the family business: There is an image of a solemn household, with servants and concubines obedient. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about receiving an official appointment: There is an image of gradually rising through the ranks; if one seeks advancement by pulling strings, it will instead bring disadvantage. \u003Cbr> \n  \u003Cbr> \n ○ Asked about conducting business: One should distinguish goods, carefully observe market conditions, and wait for the right time to sell; a high price will surely be obtained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about travel: Favorable for coastal areas. \u003Cbr> \n  \u003Cbr> \n ○ Asked about pregnancy: A girl. \u003Cbr> \n  \u003Cbr> \n ○ Asked about illness: It is advisable to unblock the middle burner. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost item: It is temporarily hidden by something; after a long while it will appear by itself.","Nine in the first place: Plain treading; going forth, no blame.","Nine in the first place: Plain treading; going forth, no blame. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: Going forth in plain treading means acting on one’s own aspiration. \u003Cbr> \n  \u003Cbr> \n “Plain” means raw silk, taking its natural color without ornament. “Plain treading” means proceeding directly according to one’s proper duty. This line is yang in a yang place. Though it occupies the correct position, it has no proper response above; being in a low position, it does not seek support from above. This is what the Doctrine of the Mean calls: “The noble one acts according to the position he occupies and does not desire anything outside it.” At the beginning of Treading, it is still far from the tiger. By preserving its proper work, cultivating itself alone, and not seeking fame, even after gaining position it does not change its adherence to “plain treading.” This is “in poverty one does not lose one’s purpose; in prosperity one does not depart from the Way.” Hence, “plain treading; going forth, no blame.” The Commentary on the Image says, “acting on one’s own aspiration,” meaning that what one desires does not lie outside oneself. This line has no proper response, hence the word “alone.” \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about fame and office: It is advisable to remain peacefully in one’s place and delight in the Way; when the time and fortune become favorable, going forth will bring no disadvantage. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about conducting business: Faithfully maintain the old occupation; after a long time, profit will certainly be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about planning a matter: It is advisable to wait calmly; do not be hasty or pressing. \u003Cbr> \n  \u003Cbr> \n ○ Asked about military campaigning: It is advisable to go alone and secretly, reconnoitering the enemy; no blame. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: “May blessing and good fortune make it secure”—the household is auspicious. \u003Cbr> \n  \u003Cbr> \n ○ Pregnancy: A boy will be born. \u003Cbr> \n  \u003Cbr> \n 【Case】 A merchant from Yokohama, Mr. X, came to report: “Business has recently declined; I am losing more than I gain. I wish to move to Tokyo and start a new enterprise. Please divine the auspiciousness or inauspiciousness of my prospects.” The casting yielded Treading changing to Conflict. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram is the Younger Daughter of Dui and the one who follows the Father of Qian in “Treading.” It clearly teaches people to carefully preserve the legacy of their predecessors. Whether commercial affairs are open or blocked cannot be judged by one moment alone. Prices rise and fall with the times; losing first and gaining later is also commonplace. Why hastily change your plans? It is better to keep to the old course; in time, success will surely be enjoyed. Hence it says, “Treading simply; going forward without blame.” A certain person, after hearing this, abandoned the idea of changing plans and remained in Yokohama, continuing the old business. Before long, the business situation changed, and he made a large profit.","Nine in the second place: The path of treading is broad and level; for the secluded person, perseverance brings good fortune.","Nine in the second place: The path of treading is broad and level; for the secluded person, perseverance brings good fortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “For the secluded person, perseverance brings good fortune”—the center does not throw itself into disorder. \u003Cbr> \n  \u003Cbr> \n \"Tantan\" (smooth and level) refers to the flatness of the path; \"youren\" (secluded person) refers to a scholar living in seclusion among mountains and forests. This line, in the time of Lu (Treading), occupies a position that is firm and central. Being central means being unbiased, and being unbiased means being free from danger; treading one's path is like walking upon a smooth and level road, hence it says \"treading a smooth and level path.\" As for one who walks the path, treading on the edge brings danger, while treading in the middle brings smoothness; one must be indifferent in heart, oblivious to honor and disgrace, and guard oneself with the Dao—this is how one attains the perseverance of a secluded person, hence \"for a secluded person, perseverance brings good fortune.\" If one seeks to advance hastily and take action, one fears stepping on the tiger and inviting disaster. Although this line possesses talent and virtue, it lacks the support of a corresponding line above, and thus cannot come forth to serve the world; only by abiding in obscurity while delighting in the Dao, and biding time while keeping low, does it obtain good fortune. The Commentary on the Image says, \"Being in the center, one is not confused in oneself,\" meaning that one does not compromise one's aspirations nor humiliate oneself, refusing to let profit and prominence confuse one's heart. Another interpretation holds that \"youren\" refers to an imprisoned person, such as King Wen being imprisoned at Youli and developing the Zhouyi, or Wen Tianxiang being imprisoned in an earthen cell and composing the \"Song of Righteous Qi\"—though in adversity, their aspirations were not thrown into confusion. When the inner trigram of this line changes, it becomes Zhen; Zhen represents a great thoroughfare, the image of a path; moreover, Dui represents a secluded valley, hence the term \"youren.\" \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about rank and reputation: There is an image of holding one’s aspirations high. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: Prices are ordinary for the time; a small profit can be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about travel: Smooth and steady; good fortune will be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about one’s life: There is an intention to cultivate oneself through respect and reverence. \u003Cbr> \n  \u003Cbr> \n ○ Asked about the household: There is an indication of dividing property. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: There is concern about an unexpected loss. \u003Cbr> \n  \u003Cbr> \n 【Example】 One evening, a thief entered the residence of a certain prominent person and stole several articles of clothing. The prominent person asked for a divination on whether the thief would be captured, and obtained Treading changing to Innocence. \u003Cbr> \n  \u003Cbr> \n The judgment replied: This hexagram is the Younger Daughter of Dui and the one who follows the Father of Qian in Treading. The old father is the thief; the younger daughter alters the stolen goods, perhaps changing their form or style, and resells them. Thus father and daughter are both thieves. The one who cannot be exposed for the time being is the most cunning among the thieves. Yet the nuclear hexagram contains Li, fire; the brightness of fire is the investigating officials. The principal line of the nuclear hexagram is the investigating official, namely Six in the third place. The Commentary on the Image says, “With impaired sight one can see, but not enough to have clarity”; therefore they cannot be captured at present. The top line says, “Examine the signs of one’s treading; when one turns back, there is great good fortune.” From this line to the top line there are five line-counts, so it must be after the fifth month. Once the stolen goods are exposed, the thieves can be bound. After the fifth month, the thief was indeed captured, exactly as this divination indicated.","Six in the third place: With impaired sight one can see; with a lame foot one can walk. Treading on the tiger’s tail, it bites the person; misfortune. A warrior acts against the Great Ruler.","Six in the third place: With impaired sight one can see; with a lame foot one can walk. Treading on the tiger’s tail, it bites the person; misfortune. A warrior acts against the Great Ruler. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “With impaired sight one can see”—it is not enough to possess clarity. “With a lame foot one can walk”—it is not enough to join the journey. The misfortune of being bitten arises because the position is inappropriate. “A warrior acts against the Great Ruler”—his resolve is forceful. \u003Cbr> \n  \u003Cbr> \n “Impaired sight” means seeing obliquely with the eyes; “lameness” means the foot is partly disabled. “Warrior” is the counterpart of a civil official; “Great Ruler” is a title of honor and rank. This line is yin occupying a yang position, neither central nor correct; lacking talent and virtue, it seeks humiliation by relying on force and violence. In Treading it is the principal line of the hexagram, wishing to rely on its position to command all the firm lines, without measuring its own meager talent and virtue, which are insufficient to bear great responsibilities. With an impaired eye, it considers itself able to see; with a lame foot, it considers itself able to walk. It does not avoid danger, but rushes forward boldly, bringing upon itself the disaster of treading on the tiger and being bitten. Hence: “With impaired sight one can see; with a lame foot one can walk. Treading on the tiger’s tail, it bites the person; misfortune.” The words “impaired sight” and “lameness” show the dark weakness of Six in the third place. To be able to see the act of treading means relying on Nine in the second place and advancing rashly into danger. The tiger does not bite me because Qian is behind me. Six in the third place sees that the tiger fears Qian and assumes it fears him; once he leaves Qian and acts on his own, the tiger bites him. The Tuan Commentary says “It does not bite the person,” while the line text says “It bites the person”; their meanings are opposite. The Tuan Commentary takes the gentleness, harmony, love, and respect of the inner Dui as its basis, whereas the line emphasizes central correctness. Six in the third place is yielding and neither central nor correct, and corresponds alone with the top Nine; the top Nine is the tiger’s head. Since the tail is trodden while corresponding with the head, there is an image of being bitten. Six in the third place does not know its own capacity, acts recklessly and wantonly, and, as a warrior, violates the Great Ruler at Nine in the fifth place. Such violent disregard for restraint leads to great misfortune. The Commentary on the Image says, “With impaired sight one can see; it is not enough to possess clarity; with a lame foot one can walk; it is not enough to join the journey,” meaning that its understanding is dark, so its vision cannot be clear, and its ability is weak, so its journey cannot go far. “The position is inappropriate” means yin occupies a yang position. “His resolve is forceful” means that although yielding and weak, it is neither central nor correct; its resolve is hard, and it therefore encounters disaster. Dui signifies ruin and fracture; the nuclear Li signifies the eye; Xun signifies the thigh. The Li eye is ruined by Dui, giving the image of impaired sight; the Xun thigh is ruined by Dui, giving the image of lameness. Dui also signifies the mouth, giving the image of biting. “Warrior” is an image of Xun, as seen in the statement for Xun’s first Six: “It is beneficial for the warrior to be steadfast.” A warrior is a military man, like the “stalwart warrior” praised in the Book of Songs. His office is devoted to military administration; carrying out the king’s command, he punishes those who do not submit and serves loyally on the battlefield. “A warrior acts against the Great Ruler” means relying on force and acting alone, violating distinctions of rank. It describes the type Confucius called “fighting a tiger bare-handed and crossing a river on foot, dying without regret,” and, at its worst, those who secretly manipulate military power and disobey the court’s command, such as Hojo Yoshitoki and Ashikaga Takauji.Since our country’s Restoration, military administration has been strict and disciplined. The armies on land and sea have generally consisted of stalwart warriors, chosen as the nation’s bulwark, skilled in planning and capable of success. Surely being a warrior does not merely mean having a forceful will. The admonition handed down by the I Ching may be intended not for its own age but for later generations; its foresight is far-reaching. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about the household: There is an image of obscurity and confusion, with the small oppressing the great. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: There is concern about being deceived by others and being unable to sell quickly. \u003Cbr> \n  \u003Cbr> \n ○ Asked about warfare: Retreat and hold your position; do not attack. Reckless movement brings misfortune. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a traveler: There is fear of encountering danger midway. \u003Cbr> \n  \u003Cbr> \n ○ Asked about a lost object: Search nearby and it will be found. \u003Cbr> \n  \u003Cbr> \n ○ Asked about pregnancy: A boy will be born, but the infant should be guarded against disability. \u003Cbr> \n  \u003Cbr> \n 【Example】 My friend, Deputy Tanaka Toramuro, came from Saga Prefecture and told me: “There is a certain mine that engineers most highly praise; its ore is exceptionally good. I intend to ask the government for approval and begin extraction. Please divine its advantages and disadvantages.” He obtained Treading changing to Qian. \u003Cbr> \n  \u003Cbr> \n The judgment says: In this hexagram, the vigorous Father Qian advances first, followed by the weak Younger Daughter. You intend to continue the mine opened by your predecessors. Now this line is yin in a yang position: its energy is strong but its judgment is clouded. Your plan must contain something at odds with reality, hence the statement, “With impaired sight one can see, but it is not enough to possess clarity.” An enterprise run privately by merchants is very different from an operation run by officials. A mine such as this is naturally a gathering of rough men from the countryside. Only if rules are established and control is appropriate will the people obey. Moreover, to direct many workers one must employ experienced, seasoned people for the work to succeed. If the wrong people are placed in command, the miners will create disorder; they cannot easily be governed by old methods, and laziness, empty shouting, and every kind of abuse will arise. Even though you are capable and energetic, you are ultimately inexperienced in mining. It is like traveling on a road: this is not a route with which you are familiar. Therefore the line text further says, “With a lame foot one can walk, but it is not enough to join the journey.” You also say, “If one does not enter the tiger’s den, how can one obtain the tiger’s cub?” Thus you have resolved to shoulder the responsibility. But I fear that on entering the tiger’s den, you will be bitten by the tiger; the danger is truly chilling. Since the line image is like this, you should abandon the idea. \u003Cbr> \n  \u003Cbr> \n He did not believe my divination. He appointed a certain scholar as his manager and sent him to the mine. Since the man did not understand practical business, his subordinates would not obey him, and in the end he had to stop because he could not accomplish the undertaking. \u003Cbr> \n  \u003Cbr> \n 【Example】 A certain member of the House of Peers, a large taxpayer from Fukushima Prefecture, had observed that from last winter (the thirty-first year) through this spring, the market price of silk exported abroad had risen steadily. The results of silkworm cultivation this year were quite good, and he anticipated that in the future silk would flow into Yokohama in abundance, inevitably causing prices to fall. Accordingly, at the Yokohama Four-Commodity Exchange, he contracted to sell several lots of silk for May and June and, together with the buyers, deposited a security of tens of thousands of yen at the exchange. When the time came, little silk entered Yokohama, market prices rose, and delivery could not be made. The buyers, realizing that silk was scarce, joined together and pushed prices even higher. Thereupon, intermediaries between the sellers and buyers attempted to arrange arbitration. The man came to me and said: “Would this arbitration suit my interests? Please cast a divination.” He obtained Treading changing to Qian. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram follows the yielding Dui with the firm Qian, like a young daughter traveling with a violent husband; its danger is like “treading on the tiger’s tail.” In this divination the third line is obtained. You estimated silk production and market prices, which is truly like viewing the sky through a tube; hence, “With impaired sight one can see, but it is not enough to possess clarity.” Yokohama merchants gather silk from the producing areas and traditionally purchase it with borrowed money, so transportation is often slow; hence, “With a lame foot one can walk, but it is not enough to travel.” The sellers take advantage of the shortage and push prices still higher; they are almost certain to swallow your security deposit, hence, “Treading on the tiger’s tail, it bites the person; misfortune.” You failed to judge your own inability and did not understand the sellers’ bad faith. Seeking a profit of tens of thousands in a single moment, you instead suffered a great loss—like a common man relying on courage and hoping to become a military commander. This is “a warrior acting against the Great Ruler.” The arbitration cannot proceed now. After the middle of June, an agreement may be reached, but the great loss cannot be avoided. \u003Cbr> \n  \u003Cbr> \n The result later proved exactly as this divination indicated.","Nine in the fourth place: Treading on the tiger’s tail, cautious and fearful; in the end, good fortune.","Nine in the fourth place: Treading on the tiger’s tail, cautious and fearful; in the end, good fortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Cautious and fearful; in the end, good fortune”—the aspiration is carried out. \u003Cbr> \n  \u003Cbr> \n “Fearful and fearful” describes an appearance of apprehension. This line places a yang line in a yin position, pressing close to the honored position of the Ninth Five; its ability is strong but its bearing is weak. Taking the Ninth Five as the tiger, it constantly harbors a sense of danger and fear, hence the warning, “Treading on the tiger’s tail.” Yet if, because of the danger, one withdraws and keeps far away, that would also not be the way of a minister. This line occupies the position of a high minister: when there is something to contribute, he does not always fail to offer it; when there is opposition, he does not always abandon his post. Nor does he avoid the tiger’s might and refuse to tread upon its tail. Instead, he is cautious and circumspect, always as though deep in thought; therefore it says, “Treading on the tiger’s tail, fearful and fearful.” Thus, although his position is high, the ruler does not suspect him; although his authority is weighty, those above him do not resent him. In the end he avoids anxiety and danger and gains the auspiciousness of preservation, hence it says, “In the end, good fortune.” This hexagram as a whole regards yielding as auspicious. The word “end,” contrasted with the Initial Nine, means that one begins in danger but ends without danger. The Commentary on the Appended Words says, “The fourth position is one of many gains”; this line is one of many fears, yet because it takes thorough precautions against trouble, it ultimately escapes harm. The Tuan Commentary says, “It does not bite the man; success,” referring to this line. The Commentary on the Image says, “The will is carried out,” meaning that one treads the path of one’s duty. “Will” means the aspiration one has long held in ordinary times. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Asked about current fortune: By treating people gently and handling affairs with sincerity, one ultimately avoids disaster even when facing danger. This is a time of steady fortune. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Asked about business: Do not rush to dispose of goods; be cautious and patient, and profit will ultimately be gained. \u003Cbr> \n  \u003Cbr> \n ○ Asked about warfare: Hold firmly in danger; with timely aid, victory can be gained and defeat turned into victory. \u003Cbr> \n  \u003Cbr> \n ○ Asked about pregnancy: Smooth and stable; a boy will be born. \u003Cbr> \n  \u003Cbr> \n 【Example】 In December of the seventeenth year of the Meiji era, political factions caused unrest in the capital of Korea. At that time, the king sent a special envoy to our legation, asking us to arrange for Minister Takezoe’s protection of the royal palace, so the minister led troops forward. A certain Qing officer also led his subordinate soldiers toward the royal city and consequently confronted our troops. When this report reached our country, the court and public were thrown into turmoil. The court appointed Foreign Minister Count Inoue as envoy to Korea to demand an explanation. This was an important national matter. A certain prominent person asked me to divine the situation and obtained Treading changing to Inner Truth. \u003Cbr> \n  \u003Cbr> \n The judgment replied: In this hexagram, the upper trigram is Qian, the Father, and the lower trigram is Dui, the Younger Daughter; it depicts the younger daughter following her father, hence the name Treading. As for our country’s relationship with Korea: because we have adopted the enlightenment of Europe and America, we wish that country to follow swiftly the changes of the times. We lead in front and it follows behind, reforming together. If Korea were ever occupied by Europeans, it would be no different from becoming a burden to our country and would in fact obstruct the whole of Asia. Unfortunately, that country is stubborn and unenlightened, recklessly viewing foreigners with suspicion and aversion, and has consequently caused the present disorder. Now Count Inoue, the foreign minister, has gone as envoy to demand an explanation; Korea will certainly realize its weakness. When the fourth line changes, it becomes Inner Truth; the outcome ultimately returns to harmony. This is “Treading on the tiger’s tail, cautious and fearful; in the end, good fortune.” The date was December 25 of the seventeenth year. \u003Cbr> \n  \u003Cbr> \n (Postscript) On the twenty-seventh day of this month, the Kōshinsha conveyed to me the words of Mr. Fukuzawa Yukichi and invited me to give a talk on divination by the Korean I Ching. I therefore went to its meeting. The room was full of members, and regarding the matter, the gentlemen present said to me: “As for the present Korean affair, one says this and another refutes it; some advocate peace, others war. The arguments are in utter confusion, and no one can reach a firm conclusion. Since you study the Images of the I Ching, you must be able to grasp the initiative. Please explain the line statements for us.” I replied: “The way of the I Ching penetrates Heaven’s mysteries and knows what is to come; it differs from arguments based on empty speculation. Through I Ching divination I have already foreseen the outcome, though outsiders may not yet believe it.” I then accepted their request and gave a detailed account of what I had said earlier. From Mr. Fukuzawa downward, none of those present understood the I Ching; their faces showed astonishment. After I returned home, Mr. Fukuchi Gen’ichirō sent a letter asking me to reveal the divinatory Image. I therefore wrote down the preceding explanation again and sent it to him. On the first day of the following eighteenth year, it was published in Tokyo’s Daily News. At that time, reporters of the Jiji Shimpō bitterly mocked my statement. That those benighted people did not understand the principles of the I Ching is hardly surprising. They heard that Ambassador Inoue had opened discussions with the Korean government—and that was on January 2. The fixed numbers of the I Ching’s principles did not differ by the slightest fraction; my I Ching divination missed not a single word. Is this not both awe-inspiring and worthy of respect?","Line 5: A resolute tread; persistence in danger.","Line 5: A resolute tread; persistence in danger. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “A resolute tread; persistence in danger”—its position is correct and appropriate. \u003Cbr> \n  \u003Cbr> \n “A resolute tread” means entrusting oneself wholly to firmness and decisively putting matters into practice. This line is strong, vigorous, centered, and correct; it embodies Qian, occupies the honored position, and has no corresponding line below. Relying on its own strength and clarity, it is quick to take responsibility and governs with much authority, force, and severity. Yet it cannot avoid the defect of being bold to the point of obstruction; hence “a resolute tread.” The ancient sages, occupying the honored position under Heaven, possessed enough clarity to illuminate, enough strength to decide, and enough power to act exclusively, yet they never failed to gather the opinions of the whole realm in order to broaden their understanding. This is why they were sages. This line does not suffer from a lack of strength or clarity; its danger lies in haste—relying entirely on its own view, using force to impose force, failing to examine the time or observe the feelings of the multitude. Thus communication between above and below is severed, inside and outside become blocked, and excessive urgency provokes calamity. This is the way of peril; hence “persistence in danger.” “Persistence” means firm adherence, clinging without change; “danger” means peril, and calls for always maintaining a mind of caution and fear. This is the meaning wherever the I Ching uses the word “danger.” Line 5 of Biting Through says, “Persistence in danger, no blame,” and the meaning is the same. The way of treading values softness rather than hardness. Line 5 is strong in a strong place, and therefore decisive in its tread; yet through the virtue of centered correctness it can also remain alert to danger and admonish itself. In that way, its actions avoid excess. The Book of Documents says, “The heart is anxious and fearful, as if treading on a tiger’s tail.” A ruler who can constantly remember the danger of treading on a tiger may be said to “occupy the imperial position without distress.” The line statement “persistence in danger” indeed reveals its peril. The Commentary on the Image says, “Its position is correct and appropriate,” which has the same meaning as line 5 of Joy and line 5 of Inner Truth. The implication is that there is dissatisfaction with the ruler’s virtue: a ruler who is firm and decisive seems deficient in the virtues of broad benevolence, gentleness, and harmony, and should therefore reflect and make greater effort. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiring about fortune: Hardship first, sweetness afterward. At present, the time has come to part the clouds and see the sun. Still, one should not forget the hardships of former days; by remaining diligent and conscientious, one can preserve prosperity for a long time. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about business: Work together in harmony and mutual support. Goods should not be sold hastily; after a long while, substantial profit will surely be gained. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about a lost object: It will be found without having to search. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about official prospects: Promotion has already been obtained. One must simply remain cautious, and then it can be preserved forever. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about illness: Safety comes after danger. \u003Cbr> \n  \u003Cbr> \n 【Case】 The president of a certain company came to ask about the auspiciousness or inauspiciousness of his fate; the divination produced Treading changing to Dispersion. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram has the young daughter of Dispersion following the old father of Qian. You are now learned, gentle, and skilled at social relations; rising from shareholder to company president, you occupy a centered and correct position, which is beyond doubt. Yet once entrusted with authority, you cannot avoid exerting yourself to manage affairs. If you should act alone with excessive firmness, it will be difficult to guarantee that everything remains free of error—this is what is meant by “a resolute tread; persistence in danger.” I firmly believe that your intelligence and decisiveness qualify you for the presidency. Nevertheless, in accordance with the meaning of the divination, you should remain constantly on guard. I merely urge you to take heed. \u003Cbr> \n  \u003Cbr> \n The result later proved exactly as this divination indicated.","Top line: Examine the tread; assess the auspicious signs in its turning; supreme good fortune.","Top Nine: Examine the way you have trodden; test the auspiciousness 54 at its turning point 55; supreme good fortune. \u003Cbr> \n  \u003Cbr> \n The Commentary on the Image says: “Supreme good fortune is at the top”—there is great celebration. \u003Cbr> \n  \u003Cbr> \n “Examine the tread; assess the auspicious signs in its turning” means observing one’s own traces of conduct and being able to examine the omens of fortune and misfortune. This line is at the end of Treading, the end of putting things into practice. Whatever people undertake, if good it brings fortune, and if not good it brings calamity; the divisions between order and disorder, disaster and blessing, all arise from conduct. Human conduct can hardly be guaranteed good from beginning to end. Some begin badly and end well; some begin well and end badly. Only by looking at the end can this be seen. If one moves through affairs without deficiency and remains consistent from beginning to end, the good fortune is great; hence “examine the tread, assess the auspicious signs in its turning; supreme good fortune.” The Commentary on the Image says, “Supreme good fortune is at the top; there is great celebration.” If a ruler can follow this path, there will be great auspicious celebration. “Supreme” means great, and “good fortune” means celebration. Among the sixty-four hexagrams, only two or three have “supreme good fortune” attached to the top line; this line is one of them. The top line is the extreme point and is often perilous. \u003Cbr> \n  \u003Cbr> \n 　　[Divination] \u003Cbr> \n ○ Inquiring about fortune: At present, one has entered a time of peace and pleasure. Such a person must have consistently acted without fault; the fortune of later years is smooth, with both blessings of happiness and longevity. Greatly auspicious. \u003Cbr> \n  \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about business: Profits are great in both buying and selling. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about the household: Fortune and misfortune do not come through a gate; people bring them upon themselves. If one can accumulate good deeds, there will surely be blessings left for descendants. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about illness: One fears that the allotted lifespan is limited. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about a lost object: It will be found without searching. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about pregnancy: A noble son will certainly be born. \u003Cbr> \n  \u003Cbr> \n ○ Inquiring about warfare: A great victory will be won, and the army will return in triumph. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the tenth month of the twenty-third year of the Meiji era, in the election for the fifteenth district of Tokyo Prefecture, there were three candidates for representative, one of whom was a certain wealthy merchant. One day, a friend came to ask whether he would succeed; the divination produced Treading changing to Joy. \u003Cbr> \n  \u003Cbr> \n The judgment says: This hexagram has the weak young daughter of Joy following the firm old father of Qian; their forces are not evenly matched, which needs no further discussion. The top line of Treading is the end of Treading. The person must have passed through many hardships and crises, gradually achieved meritorious results, and thus reached today’s prosperous fortune. Yet he corresponds to the improper and misplaced line 3, the one-eyed and biased person, the lame and partially disabled person, and competes together with a fierce warrior. As Sun Tzu said, this is the inferior horse against the superior horse; it is clear that he cannot be assured of victory. The top line is at the extreme of position and cannot advance further. If he recognizes former errors, learns from the past, and suddenly turns back, he may obtain great good fortune. If he does not devise a plan along these lines and insists on forcing through his original intention, the resulting misfortune will be beyond description. \u003Cbr> \n  \u003Cbr> \n According to what was later heard, the wealthy merchant indeed recognized the situation, withdrew voluntarily, and did not compete further. \u003Cbr> \n  \u003Cbr> \n 【Case】 In the thirtieth year of the Meiji era, divination was performed concerning relations between our country and Germany; the result was Treading changing to Joy. \u003Cbr> \n  \u003Cbr> \n The line statement says: “Top line: Examine the tread, assess the auspicious signs in its turning; supreme good fortune.” \u003Cbr> \n  \u003Cbr> \n The Treading hexagram takes softness and obedience as treading in the tracks of firmness and strength; it has the image of moving through affairs without deficiency, and is therefore named Treading. It says, “Tread on the tiger’s tail; it does not bite the person; success.” By using softness to approach firmness, one remains respectful and does not lose correctness; therefore the tiger does not bite, and instead success appears. Looking at this year’s relations between our country and Germany, that country boasts of its military might and is not without an intent to glare like a tiger. Yet our important statesmen in charge handled matters appropriately, and its resident minister was the right person for the post; thus both sides maintained peace and nothing happened. We have gained the reputation of a powerful nation, and our relations are naturally different from before. Germany possesses the nature of a fierce tiger and the will to attack and devour, which it has certainly never forgotten for a single day; moreover, because of our strength, it is not without jealousy. On our side, we should only overcome firmness with softness and respond according to circumstances; that will suffice.",null,"Zhouyi, I Ching, Takashima Ekidan, Hexagram 10, Heaven over Lake—Treading, sixty-four hexagrams, hexagram judgment, line statements, divination judgments",1787044935718]