주역 상편.3.水雷屯(수뢰준)-21(2)

THe book of Changes, Volume 1(I Ching, First Part).    3.水雷屯(수뢰준). ䷂  ......3      Hexagram 3 : Water over Thunder(Zhun-Diffculty at the Beginning).     ▣ The Great Symbolism(Daxing Zhuan) :         Clouds and thunder form Zhun.         Thus, the noble person plans and organizes state affairs         (or sets macro-level strategy).       [Explanation]         THe Great Symbolism :         The gathering of dark clouds accompanied by thunder is called Zhun.          By observing this hexagram, a noble person should unfold their statecraft and strategic vision          (to undertake grand tasks during the early stages of founding an enterprise).          As the principal line of the Zhun hexagram, it depicts the conduct of a noble figure navigating          hardship with difficulty among the common people during troubled times.          [Nine at the beginning] is in its correct position and corresponds with the fourth line.          Despite having a loyal partner in the fourth line, it feels drawn to the gentle, balanced,          and upright second line nearby, hesitating and pacing about(Pan-huan).          Instead of agonizing over where to stay or where to go,          it is beneficial to maintain upright conduct and perseverance(Li Ju Zhen).          Therefore, in handling all affairs, it is advantageous to appoint and rely on loyal lords(Li Jian Hou).          Although[Nine at the beginning] is currently in a difficult plight and occupies a lower position,          it retains the noble status of one who commands lords.          It is like a situation where a prince places his father on the throne while practically          handling the major affairs of state himself.          For instance, it resembles King Wu,           who carried his father's ancestral tablet when conquering the Shang Dynasty.          Dongpo noted that because [Nine at the beginning] is a noble entity residing in a humble place,          it possesses the virtue of a monarch but lacks the formal position.          Therefore, though it is difficult to advance, it remains steadfast,           waiting for its position to naturally approach.           "Because it lacks a formal position, some people follow it while others do not.            Thus, by appointing lords, it makes clear that it does not content with the common people.            Even if some people do not follow directly,            following the leader l appointed is considered the same as following me."            For this it appears to hesitate, it conducts itself along the righteous path,           [Commentary on the Symbolism] :            Though it hesitates, its purpose is to walk the correct path.            And though noble, it shows condescension toward those in humble positions,            winning the hearts of the people immensely."            This applies when the Zhun hexagram transitions into the Bi hexagram.            Meanwhile, Cheng Yi noted that winning the hearts of the second and their lines ambodies            "the Way of abiding in Zhun and rescuing Zhun(Ju Zhun Ji Zhun)."             Wang Bi also warned that moving from the first position of the Zhun hexagram would              bring hardship, stating :             "In times like thewe, where does benefit lie?               It lies solely in conducting oneself uprightly and establishing loyal lords.               One must remain still to quiet the turmoil,               while ensuring that the appointed lords maintain tranquility.               Furthermore, bringing reace to the people depends on upright conduct,               which in turn stems from humility.               In a world of Zhun's adversity, Yin seeks Yang, and the weak look for the string;               it is a time when the people yearn for their ruler.               Zhixu explained that 'Pan-huan'(hesitating / pacing) means not rashly following                thoughts as they arise.               Yanzi defined Bu Qian Nu(not venting anger on others)                and Bu Er Guo(not repeating mistakes)               as Bu Yuan Zhi Fu(returning to the right path without going far).               Additionally, those skilled in practice and realization advocate concentration               and wisdom(Samadhi and Prajna),               which is no different from the Dharma gate of Sudden Enlightenment.               Therefore, "the noble humbling themselves before the lowly" does not revolve               around matters of life and death, but follows the Dharma-nature to practice right action.               Although one may suddenly awaken to the nobility of the Dharma-nature,               they do not discard the worldly tasks of practical achievement;               Thus, one who observes conditioned affairs through the subtle contemplation               of the Middle Way is viewed as having truly won the hearts of the people.               Line[Nine at the beginning] indicates the transition of the Zhun hexagram                into the Bi hexagram.              Here, 'Pan-huan' is viewed in the Book of Rites and Records of the Grand Historian              as "a lame person standing on one foot and walking with the other,"              while in Tao Qian's Return Home, it is interpreted as "lingering and hesitating in circles."               Dasan asserts that the characters should be read as 'Pan-huan' rather than 'Pan-hwan'.