주역 상편.3.水雷屯(수뢰준)-22(2)

THe Book of Changes, Volume 1(I Ching, First Part).   3.水雷屯(수뢰준). ䷂  ......4     Hexagram 3 : Water over Thunder(Zhun-Difficulty at the Beginning).     ▣ Six in the second position :         Hemmed in and rncountering difficulty, pacing back and forth on horseback,         It is not a bandit, but one seeking marriage.         The woman remains chaste and does not pledge herself[or conceive],         but after ten years ahe pledges herself[or conceives].      [EXplanation]       [Six in the second position] faces hardships and wanderss about,       but will eventually return on horseback.       This is not a bandit, but a suitor seeking marriage.       The woman maintains her chastity and refrains from marrying[or fails to conceive],        but after ten years, she finally marries[or conceives a child].        Facing hardships in the era of Zhun, one hesitates and agonizes over which way to go        (屯如邅如,준여전여 -Zhun-ru Zhan-ru).        Unable to make a clear judgment, one mounts this horse and then that horse,        repeatedly dismounting in indecision(乘馬班如,승마반여 - Sheng-ma Baniru).        It says that if the person is not a bandit, one should marry them.        That is, if they are "not a bandit"(匪寇,비구- Fel Kou), they are a match         for "marriage"(婚媾,혼구 -Hun Gou)―showing how the era of Zhun cloud's one's judgment.        Furteermore, no matter how firmly a woman insiste on remaining chaste and unmarried,        she will inevitably marry in the end, as noted by "She pledges herseelf after ten years"        (十年乃字,십년내자 - Shi Nian Nai Zi).        Aiternatively, it means failing to conceive initially, only to bear and raise a child after ten years;        this applies when the Zhun hexagram(屯卦,준괘) transitions into the Jie hexagram(節卦,절괘).        The issue is that while the proper match for the second line is the fifth line,         the noble principal line of Zhun resides below in the first line[Nine at the beginning].         Thus, line 2, which is not yet fully mmatured,  exhibits the hesitant heart of a woman         (屯邅如如,준전여여 -Zhun-zhan Ru-ru), despite being gentle and central-upright.         As Zhun transitions to Jie, the upper trigram Kan(坎,감- ☵) is regarded as the bandit.        A sensitive political issue is hidden here as well.        The rightful lord of line 2 is line 5 : however, line 5 is not yet  a mature leader either.        Since line 2 is a principled politician rether than an opportunistic turncoat,        it may board line 5's horse, only to step down and ride in line 9's cart instead.        Nevertheless, future power ultimately belongs to line[Nine at the beginning].        Therefore, from the perspective of line 2, which triess to uphold its prrinciples,        it ought to follow line 5; however, if pursuing practical power,        ilne 2 shouls follow[Nine at the beginning].        As seen in Dongpo's judgment that "one can understand line 2's dilemma,        knowing that[Nine at the beginning] is a sovereign and not a bandit,"        line 2 ought to become a politician who marries[Nineat the beginning]         and realizes shared aspirations.        Yet, because the era of Zhun permits neither option,        Dongpo praises[Nine at the beginning] as "for not forcing matters or coercing people.       "Zhan(邅,전)" also signifies  wandering around, unable to advance.       "Sheng(乘,승)" refers to four-horse luxury carriages―as in Tian Sheng(a thousand chariots)         or Wan Sheng(ten thousand chariots)―representing[Nine at the beginning].        Additionally, 'Ban(班,반)' resembles tying and untying a jade belt,        symbolizing mounting a horse only to dismount and return to normal.        Can one fathom a scenario where political attempts to uphold a noble figure like        [Nine at the beginning] as a leader fail to proceed smoothly, ultimately resetting to square one?          Confucius commented on this situation as follows :       "The difficulty of line 2 arises from riding upon the firm[Nine at the beginning]        (Commentary on the Symbolism : The difficulty of Six in the second line stems         from riding the firm) ; that she pledges herself after ten years means normal order            will return only sfter a long time has passes."         Zhixu explained Shi Nian Nai Zi as : "Lines 2, 3, and 4 reside within the Kun hexagram,         forming the number ten; passing through the number ten of Kun,         it meets its proper match in line 5 to reach betrothal."         He also noted : "One who pursues Zen practice faces intense emotional affictions         and cannot reach Sudden Enlightenment; only sfter clearly contemplating and practicing         step by step do they finally perceive their Buddha-nature―hence,          Shi Nian Nai Zi (十年乃字,십년내자) ."          Dasan viewed '+'(ten) as the culmination of numbers,          interpreting it as wvwntually marrying normally,         remarking that "it took ten tears to move from line 2 to line 5."         Sages of the Joseon Dynasty remarked : "In the I Ching, a woman's chastity inevitably         changes after ten years," addinf, "Anxiety generally stems fromm neglecting small matters,         so one must be cautious not to let the mind gradually grow accustomed to such habits."         Meanwhile, Zhu Xi interpreted without advancing"(分布不進,분포부진 - Fen Bu Bu Jin)          and defined 'Zi' as "betrothal" (Xi Jia)