Hexagram 3 · Zhun Difficulty at the Beginning 水雷屯

“Zhun: origin, success, benefit, steadfastness. Do not set out to go anywhere. It is beneficial to establish lords.”

In a time of Zhun (Difficulty at the Beginning) one must be steadfast, that is, firm of heart. One must understand that one cannot succeed alone and must draw widely on help; this is the meaning of “beneficial to see lords” [sic: 见 for 建]. One should not set out; it is only beneficial to establish lords.

“Zhun: the firm and the yielding first meet, and difficulty is born; there is movement within danger.”

When the firm and the yielding have first met but do not yet flow freely, there is difficulty, and hardship arises. At such a time, to move and set out is to take the path of danger.

“Great success through steadfastness: the movement of thunder and rain fills everything.”

This says that Zhun contains a way to great success: when yin and yang meet and are in harmony, they become thunder and rain, filling all the space between heaven and earth. It is only through steadfast firmness that one can get out of the difficulty.

“Heaven creates in chaos and darkness; it is fitting to establish lords, and not to rest at ease.”

The season of heaven brings forth the grasses on the earth, tangled and without order. In such a dark and unclear time one must establish support, and then there will be help. This is the sage’s warning.

“Clouds and thunder: Difficulty at the Beginning. The noble person accordingly brings order, as one sorts threads into warp and weft.”

Water that has not yet become rain is the image of clouds. Observing the image of Zhun, the noble person knows that he must set up rules and standards to manage this time.

“Hesitation. It is beneficial to remain steadfast and establish lords.”

A yang line in the lowest place signifies a firm and clear-sighted talent at a time of difficulty, but in a low position. At this time it is not yet convenient to go out and resolve the difficulty, hence the hesitation. To advance hastily would be to run into danger and meet hardship. This shows people that in times of difficulty one must keep to what is right. Today few people keep to what is right in times of difficulty; the sage gives this warning for the time of Zhun.

“Although hesitating, one’s will is to act rightly.”

When a sage is in a time of difficulty, although he has the will to relieve it, he still hesitates and does not move, because the time has not come. This is the attitude of one in a low position.

“The noble placing himself beneath the humble greatly wins the people.”

The firm strength of the first yang line lies beneath the yin lines; this is the Changes’ image of the noble placing himself beneath the humble. In a time of difficulty, the soft and yielding cannot survive on their own; only one with yang firm talent is someone the many will turn to and follow. And because this person can place himself low, he greatly wins the hearts of the people.

“Difficulty and turning back; horses and carriage circle. They are not robbers but suitors. The woman remains steadfast and does not wed; after ten years she weds.”

This yin line, soft, lives in a time of difficulty and is pressed by the firm, strong first line. In a time of difficulty the soft cannot save itself, and it is further pressed by the yang firmness below; its position is hard. One who arrives without regard to what is right is a robber. The soft holds to centrality and correctness and does not casually join with the firm first line; only after ten long years do things come through.

“The difficulty of the second six: it rides upon the firm. After ten years she weds: a return to the normal course.”

The hardship of the second six comes from its softness, from the time of difficulty, and from being pressed by the yang firmness below; this hardship arises from softness. It takes ten years, and a long difficulty will surely pass. If it were to go against its usual soft nature and join with the yang firmness, it would save the ten years. Ten is the number at which counting ends.

“Pursuing deer without a forester, entering only the woods. The noble person recognizes the signs and would do better to desist; going on brings regret.”

This yin line occupies the yang third position: softness in a firm place, neither central nor correct. It is bound to act rashly, greedy for what it seeks, without the strength to help itself; this is the source of unease. It is like entering the mountain forest to shoot deer without a guide: this is unease. The noble person sees things in their first faint signs; he gives up and does not give chase. If he goes to take it, he only brings blame on himself.

“Pursuing deer without a forester: following the game. The noble person gives it up; going on brings regret and exhaustion.”

Acting rashly out of desire is being greedy for game. In a time of difficulty, to move when one should not move is unfortunate. If the noble person gives it up and does not follow, there is no blame; if he goes, he will surely end in distress.

“Horses and carriage circle. Seeking marriage, going forward is fortunate; nothing is unfavorable.”

Here a soft and compliant line occupies a place close to the ruler. It has gained this from above, but its talent is not enough to deal with a time of difficulty, and it must seek worthy people to assist it; then going forward is beneficial. This is someone in the position of a high minister whose own talent is not enough to relieve the difficulty of the time. If he can seek out worthy people below, draw close to them and use them, there will surely be safety and benefit.

“Seeking and going: this is clarity.”

To know that one’s own talent is insufficient and to go and seek worthy people to make up for it: this is true clarity.

“Storing up one’s bounty. Steadfastness in small matters brings good fortune; in great matters, misfortune.”

The fifth line occupies the place of honour and is correct. In a time of difficulty, if someone of firm and clear-sighted talent holds the position, it is beneficial. If not, the bounty is held back: because there are no good ministers, what the ruler does fails to reach the people, and the people do not receive the benefit of his virtue, because authority is no longer in his own hands.

Here the difficulty is that authority has already slipped away, and to hope to set it right in an instant is the way to invite misfortune. It must be corrected gradually; then there is good fortune. If this is not done, then, because nothing is changed in a time of difficulty, it will end in ruin.

“Storing up one’s bounty: its giving is not yet bright.”

The bounty does not reach those below. This is the ruler’s difficulty, an image of authority that is no longer in his hands.

“Horses and carriage circle; tears of blood stream down.”

Here the sixth line, with yin softness, sits at the end of the difficulty. This is the extreme of danger, without help; it is not at ease where it stays, and has nowhere to go if it moves. This is the [extreme] of distress and hardship. [The source breaks off mid-sentence here; its continuation appears at the end of the next block.]

“Tears of blood streaming down: how could this last long?”

If, at the extreme of difficulty, one does not know what to do, one comes to weeping blood and stumbling, and this surely cannot last long.

[Continuation of the commentary on the top line, displaced in the source:] …extreme. If one is yang and firm and has help, then even at the extreme of difficulty one can find safety, each helping the other.