3. Difficulty at the Beginning (屯)

The phonetic note indicates 'pan' rhymes with 'bu-gan.' 'Panhuan' is the appearance of having difficulty advancing.

At the beginning of distress and difficulty, with yang below and occupying the moving body while corresponding above with a yielding, perilous, and entrapped line, there is the image of hesitating.

Yet dwelling in its correctness, its divination indicates the advantage of dwelling in steadfastness. Moreover, being the primary ruler that formed the hexagram, it places yang beneath yin, winning the allegiance of the people; this is the image of a feudatory.

Hence its image is like this, and if a diviner is like this, it is advantageous to establish him as a feudatory.

The phonetic note indicates 'xia' (below) is read in the falling tone.

The Beginning, being a yang line below, possesses firm and bright talent; dwelling in a lower position during an age of distress and difficulty, it cannot immediately advance to deliver from difficulty, and therefore hesitates.

At the onset of difficulty, if one does not hesitate but advances hastily, one runs into danger; hence it is fitting to dwell in correctness and solidify one's purpose.

In general, when people dwell in distress and difficulty, few can maintain correctness; if one lacks a steadfast hold, one will lose what is right—how then could one deliver the age from difficulty?

Dwelling in an age of difficulty while currently stationed below, what is needed is assistance; this is the way to dwell in difficulty and deliver from difficulty. Hence it takes the meaning of establishing feudatories, which signifies seeking support.

The Image says: Although hesitating, the will is to practice correctness.

When a worthy man is below and the time is not yet favorable, though he hesitates and cannot immediately go forth to relieve the difficulties of the age, he possesses the will and the capacity to relieve difficulty, and his will is set on practicing correctness.

Placing the noble beneath the lowly wins the great devotion of the people. Nine encounters the time of distress and difficulty; being yang and coming to dwell beneath yin, it presents the image of placing the noble beneath the lowly.

At the onset of difficulty, yielding yin cannot preserve itself; when there is a single firm and yang talent, the multitude turns to follow him. Furthermore, being able to place himself in a lowly position is why he greatly wins the people.

Some may doubt: at the beginning of difficulty below, what nobility is there? To place firm and bright talent beneath yielding yin, and to place talent capable of relieving difficulty beneath the incapable—this is placing the noble beneath the lowly.

How much more so when yang is inherently noble compared to yin!

Dwelling at the beginning of Difficulty, moving immediately causes distress to arise, and one cannot advance; hence one 'hesitates.' Dwelling in such a time, where does its advantage lie? Does it not lie solely in dwelling in steadfastness and establishing feudatories?

Now, quieting turmoil is achieved through stillness; preserving stillness is done through feudatories; pacifying the people depends on correctness; and broadening correctness lies in modesty.

In an age of distress and difficulty, yin seeks yang and the weak seek the strong; this is the time when the people yearn for their ruler. Line One occupies the start and places itself below them. The line embodies this meaning; it is fitting that it wins the people.

One cannot advance, hence one 'hesitates.' It is not abandoning accomplished tasks for ease and rest; hence 'although hesitating, the will is to practice correctness.' Yang is noble and yin is lowly.

'Nine at the Beginning' to 'advantageous to establish feudatories.' The Sub-commentary states: 'Hesitating' is the appearance of not advancing. Dwelling at the beginning of Difficulty, moving causes distress to arise; hence one 'hesitates.'

Since one cannot advance, the only advantage lies in dwelling in steadfast correctness, and it is also advantageous to establish feudatories.

As for the commentary from 'quieting turmoil is achieved through stillness' to 'wins the people,' the Sub-commentary states: 'Quieting turmoil through stillness' explains 'advantage in dwelling in steadfastness.'

'Preserving stillness through feudatories' explains 'advantageous to establish feudatories.' 'Pacifying the people depends on correctness' explains 'steadfastness.'

'Broadening correctness lies in modesty' draws on the image of 'placing the noble beneath the lowly'; it means that broadening this hexagram of Difficulty precisely requires modesty. 'Yin seeks yang and the weak seek the strong' explains 'greatly winning the people.'

From 'The Image says' to 'the will is to practice correctness.'

The Sub-commentary states: It means that although Nine at the Beginning hesitates and does not advance, it is not improperly seeking ease and rest; its will is to quiet turmoil through stillness, and therefore it dwells in steadfastness.

It is not greedily seeking ease, but solely intends to act while maintaining correctness.

As for the commentary 'not abandoning accomplished tasks for ease and rest,' the Sub-commentary states: this means that one merely pauses and hesitates because there is difficulty in advancing, not that one improperly seeks ease and abandons these necessary accomplishments.

It means that although the body pauses, the intention is to quiet turmoil through stillness. The Sub-commentary states: 'Noble' refers to yang, and 'lowly' refers to yin.

It says that the yang of Nine at the Beginning lies beneath the three yin lines, which is 'placing the noble beneath the lowly.'

In an age of distress and difficulty, when the people yearn for their ruler, being able to 'place the noble beneath the lowly' is why it greatly wins the hearts of the people.