주역 상편.3.水雷屯(수뢰준)-25(2)

The Book of Changes, Volume 1( I Ching, FirstPart)     3.水雷屯(수뢰준).䷂  ......7        Hexagram 3 : Water over Thunder(Zhun-Difficulty at the Beginning).....7       ▣ Nine in the fifth position :           Restraining one's bounty.           Perseverance in small matters brings good fortune;           perseverance in great matters brings misfortune.       [Explanation]         [Nine in the fifth position] bestows grace stingily;         remaining steadfast in small matters brings good fortune,         but remaining steadfast in great matters brings misfortune.        [Commentary]         The rich favor of grace(En Tack-恩澤(은택), Go Taek-膏澤,고택) is not yet thick and remains         small in quantity, creating a state of hoarding one's bounty(屯其膏,준기고- Zhun Qi Gao).         Therefore, perseverance in small matters(小貞,소정 -Xiao Zhrng) brings good fortune,         whereass perseverance in great matters(大貞,대정 -Da Zhrng) brings misfortune.          It is like an immature young male trying to show off its strenght.          In the era of Zhun, acts of grace and charity do not take effect.          Confucius commented : "' Restraining one's bounty' (屯其膏,준기고- Zhun Qi Gao) means          that the great virtue of yet bestowing(象曰屯其膏施未光也, 상왈  준기고 시미광야 -           Commentary on the Symbolism : Hoarding favor means that bestowal is not yet grand)."          Zhu Xi explains as follows :         "It brings good fortune when attending to tasks suited to one's station,           but  brings bad fortune when attempting things beyond one's capacity."           [Nine in the fifth position] encounters the difficult era of Zhun from the start,           losing its Yang energy amidst the surrounding Yin(☵,감 - kan).           In other words, surrounded by petty individuals, line 5 loses the people's favor to subordinates,           and royal influence fails to take hold; thus, heavy intervention brings masfortune,           while waiting for the right time with a lenient policy brings good fortune.           Cheng Yi's interpretation was as follows :          "In the world of Zhun Gao(restricted bounty), bowing to the unrefined(以貴下賤,이귀하천 -           Yi Gui Xia Qian - the noble humbling themselves before the lowly) proves difficult for line 5.              Bestowing affection exclusively upon one's own side(namely Six in the second position),            the gracious bounty(Gotaek- 膏澤,고택) fails to spread widely.            It is said that the petty person worries about failing to be steadfastly singular,            while the great person worries about failing to be broad and extensive;            thus, line 2 finds good fortune, while line 5 meets misfortune."            Although correcting matters as a ruler has both small and large scales,            addressing things little by little undoubtedly for grander corrections.            No matter how difficult correction mmay be,             one must show greater love for the people and mend things gradually;            hastily drawing a gun will force one to drink a bitter cup, leading to disaster.            Kan (☵,감) represents water and blood, symbolizing oil.            Zhixu also noted that in terms of the Buddhadharma,            the bounty(Gotaek- 膏澤,고택) of the Four Great Vows fails to reach the common people.           "In Hinayana, swiftly escaping birth annd death brings good fortune;            in Mahayana, turning against Bodhi brings bad fortune,            deeming it incompatible with the great Way."            Dongpo similarly observed that during the era of Zhun―when the authority of a strong,            central, and upright ruler is not yet established―a ruler must descend to win the hearts            of the people to be revwred; however, line 5 remains above,            focusing solely on the line that responds to it, therby bestowing its grace only upon line 2.            A great person pught to be broad and generous;             yet, by favoring only followers, how could the common people be satisfied?            As an example of this contrast between singular focus(Jeong-il) and broad             generosity(Gwand-bak, 廣博,광박),             Liu Bang's subordinate analyzed why Xiang Yu lost during the Chu-Han Contention,            as recorded in Sima Qian's Records of the Grand Historian(Shiji):           "When rewarding merit, Your Majesty shared everything ungrudgingly with your loyal             ministers; Xiang Yu, on the other hand, was stingy in conferring rewards.             Even after winning battlles, he did not share the credit, and upon gaining land,             he did not share its benefits―this is precisely why Xiang Yu lost the realm."            These concepts of "Small" and "great" can be viewed from multiple perspectives.            It was also written in the Rites of Zhou(周禮,주례) :            "Generally, for great affairs of the state, large turtle shells, were used;              for small affairs, turtle shell divination was performed.              Generally, in state affairs, great matters were served with jade and silk."              In the Biography of Gu Yong(谷永傳,곡영전) from the Han Dynasty(漢,한) :             "Small matters belong to the sujects, while great matters belong to the King;               if the king is stingy, it brings misfortune, but if the subject is stingy, it brings good fortune."               Dasan's son, Hah-ga(學稼,학가), stated :             "Refusing to share despite being full is called Jun(屯,준 - stagnation).               Even though line 5 does not change, heaitating to bestow its grace is like a sky filled               with dense clouds without rain,"               and he explained the Great Divination(大貞,대정) and Small Divination(小貞,소정)                when the hexagram changes from Water-Thunder Zhun(水雷屯卦,수뢰준괘)               to Earth-Thunder Fu(地雷復卦,지뢰복괘).               An example of this King Sejo―who killed and punished many people sfter becoming king                ―experiencing "Good fortune in Small Divinatio(小貞吉,소정길),               but Misfortune in Great Divination(大貞凶,대정흉)."