Tread carefully with confidence and integrity, and success will find you in abundance.
From
10
Treading
To
14
Wealth
Lamenting one's sad fate
One often regrets that others have behaved this way taoscopy.com
Treading 10
Careful progress ensures safety; walk with awareness and integrity.
↓ Line 3
Acting beyond one's capabilities leads to danger and misfortune. Caution is advised.
↓ Line 5
Firmness and awareness of potential dangers lead to success.
↓ Wealth14
Abundance is present. Use your resources wisely and share generously. Celebrate success with humility and grace, knowing that true wealth comes from balance and integrity.
Other titles: Treading, Conduct, The Symbol of Stepping Carefully, Proper Conduct, Cautious Treading, Proceeding Cautiously, Watch Your Step, Proceed at Your Own Risk, Advancing With Care "Illustrates the difference between courage and foolhardiness." -- D.F. Hook
Judgment
Legge: Cautious Advance suggests the idea of one treading on the tail of a tiger, which does not bite him. There will be progress and success.
Wilhelm/Baynes: Treading . Treading upon the tail of the tiger. It does not bite the man. Success. [For the weak to take a stand against the strong is not dangerous here, because it happens in good humor and without presumption, so that the strong man is not irritated but takes it all in good part. Such simplicity and unpretentiousness is faith derived from reality -- neither from love of happiness nor fear of unhappiness, but free of fear and hope. The concern here is with the art of action by means of proper conduct, and presupposes being childlike in its highest sense.]
Blofeld: Though he treads upon the tiger's tail, it does not bite him. Success! [The general idea of this hexagram is that success can be won, but that the situation is dangerous enough to require extreme caution. The `tiger' MAY not bite, but on the other hand, as lines three and five demonstrate, we cannot be certain of this. To consort with rulers and people in high places may be most beneficial; but, should we fail to please, they may make us regret our temerity.]
Liu: Treading: Stepping on the tail of a tiger, but it does not bite one. Success. [You should act only after you have planned carefully, and then with resolution.]
Ritsema/Karcher: Treading a tiger tail. Not snapping-at people. Growing.
[This hexagram describes your situation in terms of finding and making your way. It emphasizes that doing this step by step is the adequate way to handle it.]
Shaughnessy: Treading on a tiger's tail; not a real man; receipt.
Cleary (1): Even when they tread on a tiger’s tail, it doesn’t bite people. This is developmental.
Cleary (2): Someone treads on a tiger’s tail without being bitten, thus getting through.
Wu:Treading after a tiger without being bitten indicates pervasion.
The Image
Legge: The image of the sky above, and below it the waters of a marsh, formCautious Advance. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
Wilhelm/Baynes: Heaven above, the lake below: the image of Treading. Thus the superior man discriminates between high and low, and thereby fortifies the thinking of the people. (Thus the superior man creates in society the differences in rank that correspond with differences in natural endowment, and in this way fortifies the thinking of the people, who are reassured when these differences accord with nature ... We see a universe moved from within, without external manipulation. Since the universe is also within the human being, internal universal order leads to order without by the force of necessary differentiation.) [Cf. the ideal society in Plato’s Republic.]
Blofeld: This hexagram symbolizes a body of water lying open to the sky. The Superior Man consults both high and low and thereby steadies the people's will.
Liu: The heaven above and the lake below symbolize Treading. The superior man differentiates between high and low, and thus fixes the minds of the people.
Ritsema/Karcher: Heaven above, marsh below. Treading. A chun tzu uses differentiating Above and Below. A chun tzu uses setting-right the commoners, the purpose.
Cleary (1): Above is the sky, below is a lake: Treading. Thus do superior people distinguish above and below, and settle the will of the people.
Cleary (2): … Leaders stabilize the wills of the people by distinguishing positions.
Wu: Heaven above and marshes below, this is Treading. Thus the jun zi discriminates various levels of governmental services and sets the goals of the people.
COMMENTARY
Confucius/Legge: In Cautious Advance we have the symbol of Weakness treading on that of Strength. The lower trigram indicates Pleasure and Satisfaction, and responds to the upper indicating Strength. Hence it is said, "He treads on the tail of a tiger." The fifth line is dynamic, in the center, and in his correct place. He occupies the God-given position, and falls into no distress or failure -- his action will be brilliant.
Legge: Cautious Advance is made up of the lower trigram of Pleased Satisfaction or "Naiveté," and the upper trigram of Heaven, or Primal Power. Being situated below the great symbol of Strength, Naiveté is seen to be stepping on a tiger's tail. To emerge unscathed from such a danger depends entirely upon propriety and a strict observance of all the rules of correct behavior. On these, as so many stepping stones, one may tread safely amid scenes of disorder and peril.
The symbol of weakness, according to Wang Shen-tzu is the third line which is urged on by the two lines below it to encounter the three strong lines above. Other commentators say that the whole lower trigram, partaking of the yin nature, is the symbol of weakness, and the entire upper trigram is symbolic of strength. The Chen-Chung editors say that to get the full meaning, we must hold both views.
Ch'eng-tzu says of the Image: "The sky above and a marsh lying
below it is true in nature and reason, and so should be the rules of propriety
on which men tread."
NOTES AND PARAPHRASES
Judgment: A cautious advance in the face of potentially volatile conditions will lead to safety.
The Superior Man orders his priorities realistically and gets a grip on himself.
Cautious Advance depicts the lower trigram of the joyful Youngest Daughter stepping on the heels of the upper trigram of Heaven -- the stern Pater Familias: Yahweh Saboath, or Zeus with his thunderbolt. In her innocence she doesn't realize the danger of her action. This is "treading on the tail of the tiger," and the hexagram teaches us how to do this without being bitten. The original Judgment suggests that superior powers realize the innocent intent of the action, and may be inclined to be lenient.
You should not resist fate,
nor need you escape it;
if you go to meet it,
it will guide you pleasantly.
Goethe
Wilhelm's notes on The Image illustrate the undemocratic truth that although all men are created equal in the eyes of God, every human being possesses clearly differentiated strengths, weaknesses, talents and incapacities. In Lectures on the I Ching, he says:
The secret of proper conduct is in inequality. Uniformity alone cannot give rise to proper conduct. To be sure, uniformity might produce rule and regulation or law and force. But tedious force and brutal law never led people to convictions that legitimately resulted in proper conduct (the term includes that which produces proper conduct and proper conduct achieved). Instead, as Confucius said: "Force produces only alienation and people transgress secretly that which is public regulation."
Cautious Advance often images a test situation, or it can be a warning that you are walking on the edge of a precipice. The image of The Fool in the tarot deck has similar associations. Without changing lines, this hexagram implies a need for extreme caution, or that your actions are tempting fate.
The passions, instead of having to be painfully exterminated, are yoked like snarling tigers to the adept’s carriage. The dangers of such a course are obvious. As one of my Lama teachers put it: "While you were traveling in that cart, a tumble would have done you little harm. Now I have given you an airplane. Don't crash in flames!" J. Blofeld -- The Tantric Mysticism of Tibet
Line 3
Legge: The third line, magnetic, shows a one-eyed man who thinks he can see; a lame man who thinks he can walk well; one who treads on the tail of the tiger and is bitten. All this indicates ill fortune. We have a mere bravo acting the part of a great ruler.
Wilhelm/Baynes: A one-eyed man is able to see, a lame man is able to tread. He treads on the tail of the tiger. The tiger bites the man. Misfortune. Thus does a warrior act on behalf of his great prince.
Blofeld: Though a man have but one eye he can still see; though he be lame, he can still walk; but he who treads upon the tiger's tail will get bitten -- disaster! [Here the significance of the line runs counter to the benign significance of the hexagram; in all such cases, it is the line which provides the main indication of what is going to happen with regard to the matter forming the subject of the enquiry.] The warrior undertakes things for his lord. [This is no time to stand up to our superiors (tread on the tiger’s tail); it is a time for obedience.]
Liu: A one-eyed man can see; a lame man can walk. But when they step on the tail of a tiger, the tiger will bite. Misfortune. The warrior conducts himself like a great prince.
Ritsema/Karcher: Squinting enabling observing. Halting enabling Treading. Treading a tiger's tail. Snapping-at people: pitfall. Martial people activating: tending-towards a Great Chief.
Shaughnessy: The blind are able to see, the lame are able to tread. Treading on a tiger's tail; for a real man inauspicious. A military man is united with the great lord.
Cleary(1): Able to see with a squint, able to walk with a limp. When they tread on the tiger’s tail, it bites people. Inauspicious. A soldier becomes a ruler.
Cleary(2): The squint-eyed can see, the lame can walk. Treading on a tiger’s tail, they get bitten, unfortunately. A military man becomes a civil leader.
Wu: A person can look with one injured eye. A person can tread with one lame leg. He will get bitten by treading behind a tiger. It will be foreboding. He is like a warrior trying to be a ruler.
COMMENTARY
Confucius/Legge: "A one-eyed man who thinks he can see" : he is not fit to see clearly. "A lame man who thinks that he can tread well": one cannot walk along with him. "The ill fortune of being bitten" arises from the place not being the proper one for him. "A mere bravo acting the part of a great ruler": this is owing to his aims being too violent.
Confucius/Wilhelm/Baynes:"A one-eyed man is able to see," but not enough for clarity. "A lame man is able to tread," but not enough to tread with others. The misfortune in the biting of the man is due to the fact that the place is not appropriate. "Thus does a warrior act on behalf of his great prince," because his will is firm.
Confucius/Blofeld: The one-eyed man does see, but not clearly; the lame man can walk, but not keep up with the others. The disaster suffered by the man who gets bitten is indicated by this line's unsuitable position. The warrior undertakes his lord's affairs because the latter is strong of will.
Confucius/Ritsema/Karcher:"Squinting enabling observing." Not the stand to use possessing brightness indeed. "Halting enabling Treading." Not the stand to use associating-with moving indeed. "Snapping-at people's pitfall." Situation not appropriate indeed. "Martial people activating: tending-towards a Great Chief." Purpose solid indeed.
Confucius/Cleary(2): The squint-eyed can see, but not clearly; the lame can walk, but not well enough to be companions on a journey. The misfortune of being bitten is that of being in an inappropriate place. When a military man becomes a civil leader, his determination is adamant.
Confucius/Wu:“A person can look with one injured eye,” but he cannot see clearly. “A person can tread with one lame leg,” but he cannot walk with firm steps. He will have the misfortune of being bitten, because his position is improper. “A warrior wants to be a ruler,” because his idea is adamant.
Legge: Line three is neither central nor in a magnetic place, which would be proper to it. But with the strength of will which the occupant of a dynamic place should possess, he goes forward with the evil results cited. The editors of the imperial edition, in illustration of the closing sentence, refer to Analects VII, x.
NOTES AND PARAPHRASES
Siu: The man recklessly exposes himself to danger, which exceeds his powers of handling. He invites disaster thereby.
Wing: You are not suited for the ambitiousness of your goals. Your powers are not adequate. Willfulness on your part could end in disaster. Such Conduct is only for someone willing to throw himself away for a superior.
Editor: The content here does not lend itself to the usual gender symbolism for a magnetic line. Legge and Wu’s interpretation of the line and Confucian commentary differ conceptually from the other translators. For purposes of comparison I have rendered all versions of the Confucian commentary more thoroughly than usual. As the only magnetic line in the hexagram, three is outclassed and overwhelmed, yet still serves the ruler. If this is the only changing line, The Dynamicemerges, with a corresponding line of: "We see its subject as the superior man active and vigilant all the day, and in the evening still careful and apprehensive. The position is dangerous, but there will be no mistake." The image suggests a warrior who has only partial comprehension of a dangerous situation; his ability to serve his ruler is also impeded. Despite these handicaps, his devotion is such that he will expose himself to great danger in the service of his Lord, and suffer because of it.
If one were to say in a word what the condition of being a Samurai is, its basis lies first in seriously devoting one's body and soul to his master . Yamamoto Tsunetomo -- The Book of the Samurai
A. The image is one of inadequate strength or resources to deal with a superior force. Regardless, the confrontation seems to be mandated: thus does the ego serve the Self.
B. Serve the Work with a warrior's spirit: "Yours is not to reason why, yours is but to do or die."
C. Even when one's heart is in the right place, partial comprehension and insufficient ability can be expected to create distress.
Alternate: This line can also suggest foolhardy arrogance rather than blind obedience to a superior. In such instances, the familiar Lady from Liger limerick seems more appropriate:
There was an old lady of Liger
Who went riding on the back of a tiger.
They came back from the ride
With the lady inside
And a smile on the face of the tiger.
D. Incompetence plus arrogance equals disaster.
Line 5
Legge: The fifth line, dynamic, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.
Wilhelm/Baynes: Resolute conduct. Perseverance with awareness of danger.
Blofeld: He treads delicately. Persistence could lead to trouble.
Liu: Continue in a decisive manner. Danger. [There is now a tendency to rush and be careless. By all means stop this, or troubles will mount and disaster will come.]
Shaughnessy: Resolute treading; determination is dangerous.
Cleary (1): Treading decisively. Even if one is upright, there is danger. [It is necessary to be upright and undivided, to master oneself in danger, so that one can avoid the problem of losing what has been gained. This is treading the Path in which there is no one but oneself.]
Cleary (2): Decisive treading is correct yet dangerous.
Wu: He decides on treading. Despite perseverance, he is in a difficult situation. [Use your power wisely and judiciously, or you will fall.]
COMMENTARY
Confucius/Legge: This is due to his being in the position that is correct and appropriate to him. Wilhelm/Baynes: The place is correct and appropriate. Blofeld: This trouble could arise despite the suitable position of the line. [A firm line between two firm ones is usually an omen of strength and compatibility, but not in this case. Thus, even though we are quite certain our course is a right one and we therefore follow it boldly, trouble cannot be avoided; we should either walk delicately or refrain from the course altogether.] Ritsema/Karcher: Situation correcting appropriate indeed. Cleary(2): Decisive treading is correct yet dangerous; the position is appropriate. Wu: (This is) his proper position notwithstanding.
Legge: Beneath the symbolism under line five lies the principle that humility is the better part of propriety. Line five, who is dynamic and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be his fall.
NOTES AND PARAPHRASES
Siu: Peril is evident, as when treading on the tail of a tiger. But the man remains aware and resolute, acting with propriety and humility.
Wing: What you propose to do is dangerous, yet your awareness of such danger will give you the strength to succeed. The time requires a firm commitment to your endeavor. If you do not have a real commitment in your heart you should re- examine your path.
Editor: Line five is mentioned in the Confucian commentary for the hexagram as occupying the "God-given position." Nevertheless, despite his will and intelligence, he faces a volatile situation which will demand all of his resources if he is to succeed. Ritsema/Karcher render "adversity," (LI) as: Danger, threatening, malevolent demon ... It indicates a spirit or ghost that seeks revenge by inflicting suffering upon the living. Pacifying or exorcizing such a spirit can have a healing effect. Wu’s commentary offers a useful slant on this: “De-emphasize (your) own opinions – listen to the deliberations of others.”
The good or ill of man lies within his own will. Epictetus
A. Walking a razor's edge -- maintain vigilance over your choices and be aware of their consequences. The image suggests willpower in the face of potentially disruptive forces. "It all depends on you."
Other titles: Possession in Great Measure, The Symbol of Great Possession, Sovereignty, Great Having, Great Possessing, The Great Possessor, Great Wealth, Abundance, Having What is Great, "Often means things other than material possessions or achievement. Count your blessings for they are many." -- D.F. Hook
Judgment
Legge:Wealth means great progress and success.
Wilhelm/Baynes:Possession in Great Measure. Supreme success.
Blofeld: He who possesses much -- supreme success!
Liu: Great Possessions. Great Success.
Ritsema/Karcher: Great Possessing, Spring Growing. [This hexagram describes your situation in terms of your relation to an overriding concern or central idea. It emphasizes that organizing all your efforts around this idea is the adequate way to handle it...]
Shaughnessy: The Great Possession: Prime receipt.
Cleary (1): In great possession are creation and development.
Cleary (2): Great possession is great success.
Wu: Great Wealth is primordial and pervasive.
The Image
Legge: Fire over Heaven -- the image of Wealth. The superior man represses evil and nurtures virtue in accordance with the benevolent will of heaven.
Wilhelm/Baynes: Fire in heaven above: the image of Possession in Great Measure. Thus the superior man curbs evil and furthers good, and thereby obeys the benevolent will of heaven.
Blofeld: This hexagram symbolizes fire in the heavens. [When the trigram for heaven is above, whatever is below may be separated from it; when it is below, it indicates fusion or intermixture with what is above. The significance here is that the splendor of a very great man lights up the heavens.] The Superior Man suppresses those who are evil and upholds the virtuous. Most gladly he accords with heaven and carries out its commands.
Liu: Fire over heaven symbolizes Great Possessions. The superior man suppresses evil and honors virtue, and thus follows the will of heaven and waits upon destiny.
Ritsema/Karcher: Fire located above heaven. Great Possessing. A chun tzu uses terminating hate to display improvement. A chun tzu uses yielding-to heaven to relinquish fate.
Cleary (1): Fire is in the sky;great possession.Thus does the superior person stop evil and promote good, obeying heaven and accepting its order.
Cleary (2): … Leaders obey nature and accept its order by stopping the bad and promoting the good.
Wu: Fire above and heaven below form Great Wealth.Thus the jun zi suppresses the evil and promotes the good; he abides by the will of heaven to enrich his life.
COMMENTARY
Confucius/Legge:Wealth shows the magnetic line in the central ruler's place, and honored by the dynamic lines above and below. The figure is composed of the trigrams of Strength and Clarity. The central line of Clarity responds to the central line of Strength, eventuating in timely action. This indicates great progress and success.
Legge: Wealth means "great havings," and symbolizes a kingdom, family or individual in a state of prosperity. The danger in such a position arises from the pride it is likely to engender. Here however, everything is against that: the place of honor is occupied by a magnetic line, so that the ruler will be humble, and all the dynamic lines will respond to her with sympathetic allegiance. The ruler's seat is in the central position of the trigram of Clarity, and hence her strength is directed by intelligence, and all her actions are timely, like the seasons of heaven.
Fire above the sky shines far -- symbolizing the vastness of the territory of wealth. To develop virtue and repress evil is in accordance with the will of heaven, which has given to all men a nature fitted for goodness.
Cleary (2): All states of being have this essence inherent in them and are indeed made of this essence, but all states other than that of complete enlightenment are out of harmony with this essence in some way. Buddhahood is when you accord with this essence.
Wu: As the sun shines brightly high in the sky, both the good and the bad will be exposed. The responsibility of the jun zi is to discriminate between them. He acts in accordance with the nature of goodness (the will of heaven) to enrich his life.
NOTES AND PARAPHRASES
Judgment: The greatest kind of Wealth accrues from furthering the Work.
The Superior Man manages his forces in accordance with the goals of the Work.
Wealthis the inverse of the preceding figure, Union of Forces. If the thirteenth hexagram depicts a process of uniting, the fourteenth might be seen as the completion of that process. To have one's inner forces correctly united is indeed Possession in Great Measure, which is the title that Wilhelm gives to this figure.
It is emphasized in the Image that this Wealth must be administered in accordance with the "benevolent will of heaven,” which is to say: the principles of the Work must always guide one's choices if one is not to lose equilibrium and become pauperized by illusion.
The superior man considers a rich possession of moral principles to be honor, and peace in his person to be wealth. Chou Tun-I