주역 상편.11.地天泰(지천태)-90-(2)

I Ching(Book of Changes) Upper Volume.      11.地天泰(지천태).䷊ ......8     11. Ji Cheon Tae / Hexagram 11 : Tai-Peace-8.         ▣ [Top Six (上九,상구)] The castle wall collapses and refurns              to the moat(Huang- 隍,황), so one must not use military force.             News/ orders are reported from the town( Zi Yi Gao Ming - 自邑告命,자읍고명),             and even if one adheres to the proper course,             there will be regret and embarrassment(Zhen Lin - 貞吝,정린).          [Explanation]           [Top Six] the castle wall collapses and returns to the moat( Huang- 隍,황),             so one must not use military force.             News (bad report) arrives from the entrance of the town,            and even if one handles matters correctly, there will be regret and embarrassment.           [Commentary]             While everyone else is enjoying themselves, an old woman over sixty is unable              to harmonize with a young person in their thirties and cannot even express outrage.             She must realize the passage of time and the providence of nature on her own.             When Tai(泰,태 - Prosperity/ Peace) reaches its peak, it naturally turns             into obstruction(Bi- 否,비) ; this is the principle of the world.             Since someone who is old and weakened lacks the ability to suppress turmoil,             they must never rely on physical force or military power.             It is the time of Cheng Fu Yu Huang(城復于隍,성복우황), where even a sturdy castle wall             that seemed built to last a thousand years collapses because of a single tiny needle hole.             A person who understands the flow of the world must not throw fits or act recklessly,             hence Wu Yang Shi(勿用師,물용사 - Do not use military force).             Bad news will be reported from the town, hence Zi Yi Gao Ming(自邑告命,자읍고명).              Therefore, no matter how hard one in a high position tries to act properly and maintain             the righteous path, there will be embarrassment and regret ;              nothing can stop the passage of time, hence Zhen Lin(貞吝,정린).              Confucius also testified :            "The collapsing of a corner of the castle wall signifies that national discipline collapses,              internal division occurs within the country, and order becomes chaotic,              leading to a state of plight."            "[Xiang commentary says : 'The castle wall collapses into the moat' means that               the decree/order has fallen into chaos - 象曰城復于隍其命亂也,상왈 성복우황 기명난야]"                This applies when transitioning to Shan Tian Da Chu(山天大畜,산천대축).                Looking at [Top Six(上六,상육)] from another perspective,               '城復于隍(성복우황 - The wall falls back into the moat)' represents the scene where the joy               of Yin(陰,음) and Yang(陽,양) has come to an end.              Because there was an uphill there is a downhill [无平不陂,무평불피 - No plain without a slope],              and because there was a place to go, there was aplace to return [无往不복,무왕불복 - No going              without a returning].              Tai(泰,태 - Peace/Prosperity) brings Pl (否,비 - Stagnation/Adversity).              Now is the moment when Thriving Prosperity (泰盛,태성) ends and Stagnation (否塞,비색) sets in.              Do not try unnecessarily hard to block or pervent it.              The law of nature cannot be avoided.              The union of Yin and Yang (陰陽,음양) has ennded.              The fact that the energy of Stagnation (否塞,비색) has reached the village where I live is               proof that Stagnation (否塞,비색), which even I cannot handle, has arrived.               Just as there is a need to inform the villagers of this fact,               I must also make myself realize the Heavenly Mandate.               Therefore, even a sage or noble person cannot alter the laws of Mother Nature,               so even Perseverance/Righteousness(貞,정) becomes stingy/difficult.                '由泰反否(유태반비 - Reverting to stagnation from peace))' and  '否極泰來(비극태래 - Peace comes                 when stagnation reaches its extreme)' are inevitable laws inherent in human history                that constantly rotate.                In Times like this, a foolish ruler mobilizes troops and uses force.                (As Bush of the United States approached his retirement, he attacked lraq.                 the conclusion was a misjudgment caused by a lack of information, leading to regret.)                 Violating this law and mobilizing military forces resulted in issuing official  decrees                   and self-reproaching, which is why an 'Edict of self-Reproach (罪己詔,죄기조)' was issued.                 In conclusion, [Top Six(上六,상육)] is a foolish position that fails to preserve                 Tai (泰,태 - Peace) and instead welcomes Pi (否,비 - Stagnation).                As boxer Muhammad Ali and Hong Soo-hwan said,                "It is difficult to become a champion, but it is far more difficult to maintain and perserve it."                This is a place where one must take to heart Confucius's instruction :                "A noble person should remain calm and composed without being arrogant."                 Kim Hang- saeng stated in『經書辨疑(경서변의 - Gyeongseobyeonui)』                "The reason why disorder does not cease even when orders are issued is that there is much                  chaos(亂,난), and because arders are issued confusedly, it reverts to Pl (否,비 - Stagnation).                 Previously, the Mind-Method (心法,심법) of the Anonymous (無名子,무명자),                 which clarified the principle of 'Financially Assisting and Complementing (財成輔相,재성보상)',                 stands out as follows :  "The ancient sage kings' way to taking care of the people does not                 depart from 'Financially Assisting and Complementing (財成輔相,재성보상)'."                 Even since the expression‎ 'Financially Assisting and Complementing  (財成輔相,재성보상)'                  came into use, thosee who became monarchs in the world only know that  'Financially                 Assisting and Complementing (財成輔相,재성보상)' is the way to take care of the people,                 but they do not know that doing so stems from extending the monarch's own mind.                 If one can suppress the excessive and supplement the deficient within the rule's mind,                 what difficulty could there be in governing the world?               "Financial assistance" means regulating what is excessive,                 and "complementing" means supplying what is deficient.                 The reason why sage kings value suppressing the excessive and supplying the deficient                  is simply because they want evetything to return to the Golden Mean(中道,중도)                  without excess or deficiency.                 However, the reason why all affairs in the world returning to the Golden Mean always                 begins with the ruler's own mind first mastering the Golden Mean                  is that the Way of heaven and Earthh is fundamentally rooted in the ruler's mind.                 This is precisely why master Zhi Xi (朱子,주자)  reasoned,                  using the metaphor of being as identical as an imprint from a seal(印本,인본),                  that it is the source of a million things.                  Because of this, when Emperor Yao passed on the throne to Emperor Shun and entrusted                  him with the responsibility of 'Financially Assisting and Complementing (財成輔相,재성보상)',                  he unfailingly instructes him first on the method of governing the mind, saying,                "Truly hold fast to the Mean [允執厥中,윤집궐중]".                  This single phrase can be said to be supreme and ultimate.                   Although the eras of the past and the persent may differ,                   the underlying principle is the same between this and that.                   No matter how far generations have drifter away from the eras of Yao and Shun,                   the tecchings still remain preserved in the classics (簡冊,간책).                   If one truly sets their mind on the mind-method transmitted by Yao, Shun, and Yu,                    and carries out the 'Financially Assisting and Complementing (財成輔相,재성보상)'                    of Heaven and Earth through the 'Financially Assisting and Complementing' within one's                    own heart, we will be able to see the sacred and splendid governance of the Three                    Dynasties once again today, and recreate the beauty where the earth is peacefully governed                   and heaven is fulfilled [地平天成之休,지평천성지휴] in the present day.                   Since the vast Heaven and Earth do not depart from a small village,                   there is nothing more important to ' 'Financially Assisting and Complementing                  (財成輔相,재성보상)' Heaven and Earth than its fundamental sourae(本源,본원 - the mind) ;                   it is just like this "Financial assistance" means regulating using the whole so that there                    is no excess, and 'complementing" means helping the deficiency according                    to what is appropriate.                   To speak of the focusing on large matters : ruler and subject, father and son,                   elder and younger brothers, husband and wife, and various other rites and ethice                   are all thing achieved by regulating the people ;                   and to speak of it focusing on small matters :                   plowing fields in spring and harvesting in autumn,                   planting millet in dry fields and rice in paddy fields,                   are things adjusted appropriately according to the season.                   Extending this reasoning, there is nothing among all affairs and things in the world                   that is not like this.                   Only when reaching this point does the capability(能事,능사) of a sage come to an end.                   However, a sage, too, must encounter the time of 'Heaven and Earth Intercourse                   (天地交泰,천지교태)' in order to display the way of 'Financially Assisting and                    Complementing (財成輔相,재성보상)'.                   The warm transformative influence (敎化,교화) of Heaven and Earth inevitably operates                   only when times are peaceful and unobstructed,                   and regulating and complementing cannot help but await the sage.                   This is why Yao, Shun, and Yu were able to accomplish the merit of 'Financially Assisting                            and Complementing (財成輔相,재성보상)', while Confucius was unable to put  the way of                    'Financially Assisting and Complementing (財成輔相,재성보상)' into practice.                     As the ancients said, "Even if there are ten Yao-like figures,                     lotus flowers cannot bloom in winter."                     How could the saying by Han Feizi [韓非子, 雖十堯不能冬生一穗, 한비자, 수십요불능동생일수 -                    "Even with ten Yaos, one cannot make a rice ear grow in winter"]', be an empty word?                     The fundamental basis for  'Financially Assisting and Complementing (財成輔相,재성보상)'                       Heaven and Earth lies in regulating and complementing the One Mind(一心,일심),                     and the fact that a sage performing  'Financially Assisting and Complementing                      (財成輔相,재성보상)' must also inevitably await the time od 'Heaven and Earth Intercourse'                      lies right  here."                      Lastly, Gwon Pil (權韠,권필) introducse 'Jusajanginjeon (酒肆丈人傳,주사장인전)                        From『Seokjujip(石洲集,석주집)』, which lampoons Shao Kangjie(邵康節,소강절),                      like a drama of the century.                      While Master Shao(邵子,소자) was admiring flowers and resting at a tavern,                      an old man with a white beard raised the bamboo blind, sat down,                      gently stroked his hat string with his left hand,                      and pointed at Masrwe Shao with his right hand, exchanging the following dialogue :                    "Are you not Shao Yong(邵雍,소오)?"                    "Yes, I am."                    "Are you not the one who snaps the harmonious energy (和氣,화기) of Heaven and Earth,                     separates the meeting of Yin and Yang, leaks the signs of the divine,                     and divulges the secrets of the Way(Dao) to gain popularity in the world?                     A person like you is, in ancient terms, a subject who deserves heavenly punishmment                     (天刑,천형)."                      "Sir, why do you rebuke me so severely?                     It has been 40 years since I began reading the books of the ancient kings in my youth.                     My words dare not deviate from reason, and my conduct dares not stray from morality,                     so why do you rebuke me so severely?"                   "How greatly lacking in understanding you are!                     Oh, your delusion ! Sit here.                     I shall tell you.                    The essence of the ultimate Way is deep, and the height of the ultimate                      Way is dark and obscure.                     It is through the collision of Yin(陰,음) and Yang(陽,양) that myriad trannsformations                    (萬化,만화) emerge, not through complementing (輔相,보상) ; it is through the smooth                    unfolding of the Five Energies (五氣,오기) that the four seasons operate,                    not through financiai regulation (財成,재성).                    In ancient times, the monarch was simple-minded and the people were honest,                    practicing the Great Way without even realizing it.                    Indeed, among all living things between Heaven and Earth―bare-skinned creatures,                    feathered creatures, winged creatures, shelled creatures, scaled creatures,                     wrigglinng worms, buzzing beasts, and hopping, chirping insects― all were able to live                    their own lives.                    Such a time truly deserves to be called a world of Wisdom and Virtue(知德,지덕)."                  "Even sinnce Fuxi(복희씨) drew the Eight Trigrams, Supreme Harmony(泰和,태화) was                                    scattered, and after King Wen(문왕) explained the mmeaning of the trigrams                     and Confucius(공자) further elaborated on them, the Original Energy(元氣,원기) died horribly.                   Thereupon, wise men throughout the world rose in crowds, saying,                   'I speak well of the Hexagram lmages(易象,역상)'.                   They sit around solemnly in small groups, and those who discuss the principle                   of the ebb and flow of strength and weakness fill the entire land.                   For this reason, rain falls even before clouds gather energy, leaves fall before plants                   and trees turn yellow, and the light of the sun and moon has become even more desolate.                   Ah, this is the fault of those who created the I Ching(Book of Changes).                  Now you have stolen the public opinion og Chen Tuan[陳摶,진단,(宋圖南,송도남 - Song Do-nam)                  to construct strange theories, calling them 'Prior-to-Heaven Learning(先天之學,선천지학)',                  misleading people by exaggerating atrange words and dazzling the world by boasting                  false claims.                  Ah, that into confusion must surely be your words!"                 "I have heard thaat the essence of Heaven and Earth is revealed through trigrams,                  and the deep principles of trigram lines are revealed through hexagram statements,                  all of which are none other than the Way of 'Opening Objects and Fulfilling Tasks                   (開物成務,개물성무)'.                  Yet, Sir, you say this is wrong, so I dare ask the reason."                 "I have hidden myself in a tavern for over 100 years.                  The wine I brew amounts to dozens of seok(石,석 - bushels) every day,                   yet its taste never changes.                  Therefore, people who want to buy wine do not go to other houses.                  why is that?                  Because I know the nature of wine and brew it according to that nature.                  Among all things inthe world, l only know wine.                  Now, let me use wine to metaphorically explain the Way(Dao).                  In general, wine is initially just a single, undifferentiated energy(氣,기),                   so how could differences in taste such as good or bad, strong or weak?                       Only after straining the wine, pressing the lees, and scooping the wine with a filter                   basket does the clarity and cloudiness of the wine become divided.                  Thereupon, what was good in taste turns bad , and what was strong turns  weak,                   altering thetrue nature of the wine.                  Generally speaking, is not the state where the ultimmate Way is congealed just like                  the undifferentiated state of wine?                  Fuxi and King Wen strained it, and Confucius pressed the lees.                  Now you are trying to scoop it agsin with a filter basket,                   so I fear that the deep and profoud Way will be damaged."                 "If so, your claim that 'my words dare not deviate from reason' is itself what strays                   from reason, and your claim that 'my conduct dares not stray from morality'                   is itself what strays from morality.                   I merely follow the nature of Heaven and Earth, so what knowledge could I possibly have?                   I merely follow the harmony of  Heaven and Earth, so what action could I possibly take?                   In General, a single energy moves by itself, the four seasons operate by themselves,                   rain falls by itself, and all creation grows by itself, and all creation grows by itself―                   so it is enough if you, too, live according to the Way.                   Yet, why do you claim to cleverly understand reason,                    painstakingly engage in the affairs of the world, and consider yourself sacred? "                   "Sir, your words are ultimate and true.                     How could I not respectfully accept your bright teachings?                     However, I still have a doubt, so please teach me to the end.                     Fuxi, King WEn, and Confucius are supreme sages acknowkedged by the world,                     yet your words are like this.                     If so, do those three sages have nothing worthy of being emulated?"                    "It is for this reason that I despise those who speak fluently.                      You, go back.                      I shall keep my mouth shut."                      As Master Shao(邵子,소자 - Shao Yong) stepped back with respectful strides                       and climbed onto his carriage,                      he deropped the reins three times and remained dazed for a long time,                      unable to regain his senses.                       when an attendant said, "Sir, you seem to look displeased," he replied,                     "'It has been a long time since I studied the learning of the sages.                        I believed within myself that the Way resides with me, but  now,                        having heard the words of the oid man at the tavern, I am truly a petty person.                        I shall dare not discuss the Way again,                         nor shall I dare speak fo the I Ching(Book of Changes) ever agsin."                        When Cheng Zi(Cheng Yi - 정자) heard of this fact,                         he said, "He is a recluse(은자)," and sent his disciples to go visit him,                        but the tavern was already empty with no one there.                        Thereupon, the noble person(군자) remarks as follows:                       "From ancient times, there have been many who possessed the Way yet lived hidden                        in the marketplace, such as Yan Junping(嚴君平,엄군평) and Sima Jizhu(司馬季主,사마계주).                        The words of this old taveern man seem not to accord with the Way at times.                        However, they often accord with Laozi and Zhuangzi(노장),                        so is he not what one calls a person who wanders beyond the mundane realm(방외)?"