주역 상편.3.水雷屯(수뢰준)-23(2)

The Book of Changes, Volume 1 (I Ching, First Part).   3.水雷屯(수뢰준). ䷂  ......5      Hexagram 3 : Water over Thunder(Zhun-Difficulty at the beginning).     ▣ Six in the third position :         Chasing a deer without a forest guide, only venturing deep into the woods.         A noble person senses the signs and foresees that it is better to abandon the pursuit;        Continuing forward leads to distress and regret.       [Explanation]        [Six in the third position] goes out deer hunting, but lacks a local guide.        It only strays deeper into the forest ; a noble person senses the impending danger         and recognizes that abandoning the hunt is the wiser choice.        Continuing forward will bring danger.      [Commentary]       [Six in the third position] is neither central nor upright,        and it shares no corresponding relationship with[Top Nine].        Blinded solely by greed for the prey,        the hunter ventures deep into the forest without the help of a forest guide(Yu).        Rushing blindly into the deep woods will inevitably lead to a dead end from which         one cannot escape.         In the phrase Ji Lu Wu Yu("chasing a deer without a guide"), Ji means "to pursue"(Zhu),        Lu represents a favorable position guaranteeing blessings and fortune(Fu Lu),        and Yu refers to "the guide leading the hunt."        Straying deeper into the forest(Wei Ru Yu Lin Zhong) reflects the situation         where lines 2, 3, and 4 reside within Yin, signifying deepening darkness and ambiguity.        Furthermore, the guide(Yu) refers to [Nine at the beginning] and [Nine in the fifth position],        indicating that the non-central and non-upright[Six in the third position]         has little connection to them.        Dongpo, describing this deesperate plight, warns that[Nine at the beginning] is the only one         who can win the people's devotion to become a monarch, while line 5 currently governs them;        attempting to forcibly seek what cannot be obtained will not only end in failure but will inevitably        bring future misfortune.       "Line 3 is a Yin line occupying a Yang position, seeking to save the people desplte lacking virtue,        and even attempting to win the heart to the top line with which it has no resonance;        thus, it only suffers the toil of venturing deeper into the forest, placing all matters in danger."        At this moment, a wise and noble person senses the signs(Ji) and abandons         the journey to turn back(Bu Ru She).        However, failing to cast off such foolishness and continuing into the forest will surely lead        to misfortune and regret(Wang Lin).        Wang Bl also speaks sternly:       "How could a noble person heaitate to avoid shameful actions?        Thus, nothing is better than abandoning the pursuit."         Confucius commented on the situation of [Six in the third position] as follow :       "Chasing a deer without a guide' means pursuing prey(Commentary on the Symbolism:         Ji Lu Wu Yu means following beasts) ; a noble person must abandon the hunt(Jun Zi She Zhi).         Continuing to seek fortune will drive danger to its extremity(Wang Lin Qiong Ye)."         This applies because the Zhun hexagram transitions into the Jiji hexagram.         Furthermore, [Six in the third position] rushes recklessly because the Zhen trigram (震,진 - ☳)has             reached its extreme ; nevertheless, a noble person must shake off such a situation.         However, apetty person stubbornly continues forward,         making it clear that they will encounter misfortune.         Hou Ang interprets this line ststement(Yao Ci) as King Wen knowing in advance          that dispatching an eastern expeditionary force without prior intelligence         on the Shang Dynasty would be as reckless as going hunting in a forest without a guide.         In the official historical text Records of the Three Kingdom("Biography of Chen Lin"),         an instance citing this[Six in the third position] can be seen in  the case of He Jin.         Zhixu's commentary is also worthy of note :         When seeking to cultivate maditative concentration(Dhyana) through the Buddhadarma,         if one lacks right wisdom(Samyag-jnana), a enlightened master,         and good friends―practicing blindly like a sightless person groping in the dark(Xia Lian         Mang Xiu)―it goes without saying that they will ultimately fall into a pit and tumble into a ditch.         A noble person perceives the subtle signs(Ji) and recognizes the subtle wisdom         of abanndoning the merits of the cushion(Puduan) to seek out spiritual mentor(Kalyanamitra);         However, if one trusts solely in ineself(Zi Shen Zi Shi) and blindly pursues          a single flavor (Yi Mi Mang Xiu), unable to perceive the broader world,         they will inevitably become a monk doomed to the Avici hell(Wujian Biqiu),         bringing about the ultimate descent into ruin."         Attempting to find the path alone without a guiding teacher,         aperson with true insight who finds their way blocked will abandon their ignorance         and set out seek a great master.         A noble person must abandon relying solely on solitary awakening(Peatyekabuddha)          ― the merit of sitting on the cushion(PuduanZhi Gong).         Even wise rulers like Yao, Shun, Tang, and Wu followed the Heavenly Way without          worldly interference when saving the realm; thus, one should not chase illusionary clouds,         but rather savor the true original essence(Ben Lai Zhen Mi).