생생주역,영문. 주역 상편.2.重地坤(중지곤)-11(2)

[홍승주]

Book of Changes( I Ching), Volume 1.

2. Receptivity(重地坤,중지곤 - Kun Hexagram)..... ䷁  ......1.

  ◎ Kun(坤,곤) represents a time when one must accept and embrace everything,

       much like a wife ir a mother.

       Rather than stepping forward to lead like the heavens,

       it teaches the devotion of serving the king, much like a queen consort.

  ▣ Kun(Receptivity) brings supreme success, 

       advantageous through the steadfastness of a mare.

       If the noble person sets out to go somewhere, taking the lead brings confusion,

       but following behind secures a leader.

       It is advantageous in the southwesst to lose companions.

       Quiet perseverance brings good fortune.

   [Explanation]

     Kun(坤,곤) brings great success in the affairs of a queen;  it is beneficial to be steadfast like a mare.

     Only by doing so will a noble person come and pair with me, giving me someone to follow.

     Stepping forward reshly only causes confusion; by carefully observing the situation observing

     from behind, one will gain a master.

     Heading southwest is beneficial as one gains frtends; heading northeast loses friends,

     but staying quiet and steadfast brings good fortune.

   [Commentary]

      Kun(坤,곤) does not merely mean being gentle, but being compliant and submissive.

      It reveals the alpha and omega of the maternal mind(母心,모심),

      which serves and follows one′s father and husband without insisting on self-assertion.

      The essence of the Kun Trigram is to never step forward,

       but to serve devotedly with ultimate humility from below.

     "Even as thr Receptivity(重地坤, 중지곤 - Kun) progresses through 'Coupling(天風姤,천풍구 - Gou),  

      'Retreat'(天山遯,천산둔 - Dun),'Obstruction'(天地否,천지비 -Pi),'Contemplation'(風地觀,풍지관 -Guan),

       and up to 'Splitting Apart'(山地剝,산지박 - Bo), the Yin(陰,음) remains below at every step and never

       overrides or surpasses the Yang(陽,양), demonstrating the height of compliance and submission.

       Among the foer primary trigrams―Qian(乾,건), Kun(坤,곤), Kan(坎,감), and Li(離,리)― the ones

       that possess a descending nature are the Water(水,수) of Kan(坎,감) and the Earth(土,토)

       of Kun(坤,곤).

       Just as a handful of soil thriwn into water inevitably sinks downward,

       the soil of Kun(坤,곤) gently settles below.

       Generally, the nature of soil is to passively endure and carry weight from below,

       lacking any defiance to ride over or leap above what is on top;

       this represents the ultimate compliance of the Kun Trigram."

       The 'Yuan, Heng, Li, Zhen'(元亨利貞,원형이정) of Kun(坤,곤) aims to nurture the heavenly seed

        received from Qian(乾,건) and bring it to fruition.

        Therefore, the ;Yuan(元,원) of Kun signifies that receiving the seed of heaven is

         the grandest undertaking; the 'Heng(亨,형) of Kun shows that cultivating that seed well

         is most magnificent; and the 'Li Zhen'(理貞,이정) of Kun signifies that keeping fidelity like

         a mare and carrying happiness alongside heaven makes its benefit clear.

         Furthermore, the phrase 'When the noble person sets out to go somewhere'(君子有攸往,군자유유왕)

         indicates that because the Kun Trigram possesses all four virtues of 'Yuan, Heng, Li, Zhen,'

         it forms a complete set of necessary and sufficient conditions for a noble person to come

         and sow seeds.

         Meanwhile, the Kun Trigram becomes the paramount queen consort to achieve smooth

         execution through 'Kun Yuan(坤元,곤원 - the primal force of Kun), and 'When the noble person

         sets out to go somewhere'(君子有攸往,군자유유왕) suggests that a noble person entrs the pure,

         flawless world of Kun(坤,곤) to become a fitting ruler.

         The root of the Kun Trigram(坤卦,곤괘) is the Gou Trigram(姤卦,구괘) , 

          where a 'woman' (女,여) becomes a 'queen / consort' (后,후).

          Therefore, Kun(坤,곤) signifies quietness, gentleness, and compliance; rather than taking

          active initiative on one′s lord, husband, and the changing times.

          Thus, while the 'Dragon'(龍,용) representing Heaven acts while initiating changes on its own,

           the 'Hores'(馬,마) representing  Earth has a different meaning:

           it is tamed and made obedient to be used directly by humans.

           Confucius stated in the Wenyan Commentary(文言傳,문언전) :

         "The nature of Kun(坤,곤) is extremely gentle, but once it moves, it is matchlessly firm;

           it  is extremely tranquil, but its character is upright and square.  

           Therefore, even when following behind, it gains the position of a master and retains constancy.

           This shines upon all things whenever it embraces them.

           The Wat of Kun(坤道,곤도) follows reasonable order and reverently carries out the Way of Heaven;

           this indeed is acting according to the proper time."

             [文言曰 坤至柔而動也剛至靜而德方 後得主而有常  含萬物而化光 坤其道順乎 承天而時行]."

               문언왈    곤지유이동야강지정이덕방  후덕주이유상     함만물이화광   곤기도순호  승천이시행

             Dasan(Jeong Yak-yong) wrote regarding the 'Ten Wings'(十翼,십익),

             which faced much debate in the Book of Changes(周易,주역) :

           "The Wenyan(文,문 - yan) was originally a text continuing the Danjian(Tuan Commentary)

             and Xiangjuan(Xiang Commentary), which Fei Zhi(費直,비직) of Donglai(Shandong)

             first separated, and Zheng Xuan(鄭玄,정현), seeing the two characters 'Wenyan',

             thought it was a separate appendix and added it.

            'Wenyan' consists of ancient sayings quoted by Confucius,

             whereas 'Wenyan Zhuan' was directly composed by Confucius.

             Later scholars must understand this in detail.

            Confucius repeatedly praised and marvelled at the beauty of 'Qian Hexagram'(重天乾,중천건)

            and 'Kun Hexagram'(重地坤,중지곤)."

            Some claim that Zheng Kangcheng(Zheng Xuan) added the Wenyan Zhuan(文言傳,문언전),

            while others claim Wang Bi added it, yielding many different theories―yet all are

             mistaken assertions."

             Confucius′ admiration upon reading the Kun Trigram(坤卦,곤괘) burst forth as follows:

            "'How vast and great! Oh, the Primal Force of Kun(坤元,곤원) !

              Magnificent, truly magnificent.

              It leaves out not a single thing among the ten thousand things under heaven,

              producing and giving life to them all[萬物資生,만물자생].

              Magnificent, truly magnificent.

              Hence, Kun(坤,곤) yields with absolute obedience to the Heavenly Will[乃順承天,내순승천].

              Is it not because of such complete submission that Heaven allowed all living things

              to thrive[坤厚載物,곤후재물]?

              Whoelse could possess every qualification imaginable yet remain yielding and 

               submissive to others?

               Without a generous virtue like that of Kun(坤,곤), it would be impossible.

               As a reference, unlike the ancestral rites of royal shrines that face north,

               the rites at the Sajikdan Altar(社稷壇,사직단)―where the gods of the nation′s land,

               mountains, and five grains are enshrined― face south,

               and the Sajik Music(社稷樂,사직락) highly praises the deep, generous virtue of Kun(坤,곤).

               The words of Confucius continus :

             "'Kun(坤,곤) also possesses the capacity to become one with the boundless virtue

                of Heaven[德合無疆,덕합무강].

                Not only that, but it can embrace within its heart all the vast light shone down

                by Heaven[含弘光大,함홍광대].

                and through that expansive, magnificent light, every single creature can bloom

                and bear fruit together[品物咸亨,품물함형].'

                In other words, whether asked by God or Buddha, it created and produced everything desired.

                This ability resembles the gentle, compliant nature of the Way of Kun(坤道,곤도),

                like a mare[牝馬地類,빈마지류].

                Even while traversing the boundless, infinite eaeth[行地無疆,행지무강],

                it remains beneficial simply because it never lost the Way of gentle compliance

                [柔順利貞,유순이정]."

                This is Danzhuan(Tuan Commentary) blurted out by Confucius in awe upon seeing

                 the first passage of King Wen′s Hexagram Statement.

                 Confucius continues to explain the strenghts and weaknesses of Kun(坤,곤) as follows:

             "' If noble person attempts to lead before Heaven, they will lose their way and wander;

                 but if they comply and follow from behind, they attain their true constacy

                 [君子攸行 先迷失道 後順得常, 군자유행  선미실도 후순득상].'

                  He emphasizes that Kun(坤,곤)  is truly beautiful only when it strictly observes

                  this principle of following rather than leading[先迷後順,선미후순]."

                  Because the Way of Kun(坤道,곤도) can be used for others but cannot move solely

                  for itself, it can follow and adapt to harmonize with others.

                  Unable t take the lead(先唱,선창), it is said to be advantageous when a noble person

                  has a destination to go to.

                  Here, 'going(往,왕)' refers to Kun(坤곤) unnaturally seeking to be employed by others.

                  It reveals that if Kun attempts what it cannot do well―stepping ahead of others―

                  it will lose its Way(道,도) in delusion.

                  However, by following Heaven, it remains submissive and gains its Sovereign Lord(主君,주군),

                  which is precisely why it becomes advantageous.

                  The Way of Kun(坤道,곤도) also reveals the developmental  stages of a woman′s maturity.

                  'Gaining companions in the southwest'(西南得朋,서남득붕) represents the period of living

                   as a maiden with one′s family, while 'losing companions in the northeast'(東北喪朋,동북상붕)

                   refers to marrying, shedding maidenhood, and living as a wife.

                   This signifies the progression where a maiden must, in a sense, die to become a bride,

                    a married woman, a mather, and eventually live on treated as a grandmother.

                   'Gaining companions in the southwest'(西南得朋,서남득붕) depicts living with siblings

                    before marriage[乃與類行,내여류행], while 'losing companions in the northeast'

                    (東北喪朋,동북상붕) ultimately describes marrying to form a family with a husband,

                    achieving joy  and ceelebration[乃終有慶,내종유경].

                    Mok-eun′s Jeongjae(貞齋,정재), Seong- ho′s Gaining friends in Southwest,

                    Losing Friends in Northeast, and Nam Hyo-won′s Way of Companions aid

                    in understanding the Way of Kun(坤道,곤도).

                    Ji-uk′s Zen explanation(禪解,선해) is also remarkable:

                  "'Kun'(坤곤) means compliance(順,순).

                    In trems of the Way of heaven, it is Yin(陰,음); in terms of the Way of Earth,

                    it is Gentleness(柔,유) ; in terms of the Way of Humanity, it is Benevolence(仁,인);

                    in terms of Human Nature, it is Stillness(寂,적); in terms of Cultivation, it is Cessation(止,지);

                    in terms of the Material Realm, it is  Support(載,재) ; in terms of the Human Body,

                    it is the Abdomen(腹,복) ; in terms of the Household, it is the Wife(妻,처) ; and in terms

                    of the Nation, it is the Minister(臣,신)― there is no resistance in its conduct.

                    However, regarding the constancy(貞,정) of the Maree(牝馬,빈마),

                    even when embodying the Eaethly Virtue(坤德,곤덕) of the noble person and engaging

                    in spiritual practice, one must act with the perfect Understanding(圓解,원해)

                    of Heaven to ultimately achieve true success.

                    if one lacks Fixed Concentration(定慧,정혜) and acts rashly beforehand,

                    it leads to the delusion of spiritual darkness.

                    Only by cultivating wisdom first and acting afterward can one gain leadership,

                    bring benefit, and enter the Pure and Cool Pond(淸涼池,청량지) with tranquil eyes and ears.

                    Furthermore, going southwest only encounters the softness of Yin(陰,음),

                    resulting in no grand success; going northeast causes that Yin(陰,음) to lost its faction,

                    yet it yields mutual harminy alongside wisdom."

                    Now, there will be peaceful fortune(安吉,안길) in perseverance(貞,정) 

                    where cconcentration and wisdom are balanced(定慧均平,정혜균평)."

                    As a historical  precedent, feudal ;ords and commoners protesting the tyranny

                    of King Zhou(紂王,주왕) of the Shang Dynasty flocked southwest to King Wen

                    of the Zhou Dynasty, while in the northeast, King Zhou of Shang lost supporters day by day.

                    However, during the era of Kun(坤,곤), one could survive only by taking an attitude

                    of compliance, pretending to serve King Zhou.

                    Thus, King Wen′s forces in the southwest grew through shared intent,

                     eventually to the glorious occasion of defeating King Zhou of Shang.

                     Meanwhile, Zhang Shangping′s commentary on the recently excavated Silk Texts 

                     I Ching(帛書周易,백서주역) shows several notable differences from traditional                                                 interpretations : "Being grandly prosperous, one divined to ask if the arrival

                     of the mare would be smooth; the noble person went where they intended to go.

                      At first, they lost their way, but later met a master, making it ssmooth.

                      In the southwest, wealth was gained, while in the northeast, wealth was lost.

                      However, upon divining whether it would bring peace and comfort,

                      all resulted in good fortune."

                      In this way, the Silk Texts / Ching contains not only differences in interpretation,

                      but also quite a few instancess where characters themselves differ,

                      such as '東北亡朋(동북망붕 - losing companions / wealth in the northeast).

                      The Earth(地,지) is Heaven′s womb, and Kun(坤,곤) is the function(用事,용사) of the womb.

                       Pictographically, Kun(坤,곤) receives Heaven′s unceasing love into the pestle/mortise

                       [臼,구 - 혀], blooming flowers and bearing fruits of all creations upon the earth[土,토],

                        thereby expressing(申,신) itself.

                        Therefore, how could ane not call the earth the Bodhisattva of Boundless Treasures

                        (無盡藏菩薩,무진장보살)?

                        Earth(地,지) and the Earth Deity(土神,토신) differ in energy.

                        Soil is the substance(體,체), while the Earth Deity(土神,토신) is the application(用,용).

                        Hence, a child′s(兒,아) mind is like a womb(子宮,자궁), 

                        running around headlong with the womb on its head; a maiden experiencing youthful

                        affection(春情,춘정) is called 'Spring(春,춘/용), 

                        and  a wife serving her husband is called 'Woman(婦,부/여).

                        Only by becoming a mother and a wife can one give birth to children and learn

                       'generous virtue that sustains all things'(厚德載物,후덕재물) while living together.

                        Gentleness and modesty are the foundations for cultivating virtue ; bowing the head

                        and bending the waist represent the deep virtue that carries all things―an endeavor

                        every noble person must strive for.