주역 상편.4.山水蒙(산수몽)-27(2)

I ching(Book of changes)- Volume 1 (Upper Classic).  4.山水蒙(산수몽). ䷃  ......1  4. Mountain-Water meng(Hexagram 4 : Enveloping / Youthful Folly).     ◎ It explains how an ignorant person should navigate through troubled times.         Being ignorant means not yet knowing what one needs to know.         Therefore, one must first seek a great  teacher and learn.          If the Qian Hexagram(乾卦,건괘) teaches proactive leadership and the Kun Hexagram(坤卦,곤괘)          teaches supportive leasership, the Zhun Hexagram(屯卦,둔괘) shows the birth of a new dynasty,          While the Meng Hexagram(蒙卦,몽괘) shows enlightenment and education           for sustainable prosperity.       ▣ Meng(Enveloping / Youthful Folly) : Brings success and progress.           It isnot l Who seek the ignorant youth; the ignorant youth seeks me.           The first divination provides an answer.           Asking a second or third time shows disrespect(or imports importunity).           If there is disreapect, no answer will be given.           It is beneficial to remain steadfast and correct.         [Explanation]           lgnorance is successful(or leads to development through learning).           It is not l who seeks the ignorant youth; the ignorant youth seeks me.           The first divination informs; asking a second or third time shows disrespect.           Disrepect receives no answer. It is beneficial to remain steadfast and correct.          [Commentary]            Meng(蒙,몽) is a type of creeping vine.            When Meng(蒙,몽) grows thickly, it covers trees,  making the space beneath dark.            Adding the meanings of "dark" and "cover," it signifies ignorance/youthful             foolishness(蒙昧, Mengmei).            Like Zhun(屯,준), if refers to a newly born state lacking experience,            Called Mengyang(蒙養,몽양 -nurturing the young/ignorant).            Such Meng(蒙,몽) moves beyond the confused, mixed state[Mixed] to illuminate wisdom.            The hexagram  Meng(蒙卦,몽괘) originates from Feng Di Guan(風地觀卦,풍지관괘).            During time of Feng Di Guan,the large cover of Gen(艮,간) covered the common            people of Kun(坤,곤) below.            Even after changing through transition into Meng(蒙卦,몽괘),            that covering remains uncorrected; this state is called Meng(蒙,몽).            Furthermore, Meng (蒙卦,몽괘)  also comes from Di Ze Lin(地澤臨卦,지택림괘).            When the sprout of Zhen(震,진) pierces through the soil of Kun(坤,곤) and emerges onto            the ground surface,            it carries the sprout on its head while its shape hangs downward―representing            the dense grass that covers it.            When things are newly created, they are bound to be young and innature.            On the other hand, Meng (蒙卦,몽괘) is also the inverted hexagram(Daozhuan-gua)             of Zhun(屯,준괘).            For instance, if a period of political turmoil corresponds to Zhun (屯,준괘),            the period of its education and enlightenment corresponds to Meng (蒙卦,몽괘).            While Shui Lei Zhun(水雷屯,수뢰준) represents the path of a king establishing feudal lords,            Meng(蒙,몽) represents a young pupil(童蒙,동몽 -Dongmeng) seeking the Dao from a teacher.            Like water gushing up from beneath the ground at the foot of a mountain,            Meng[Mountain below, Spring emerges― 山下出泉蒙,산하출천몽] wells up without a moment's            rest to form streams, rivers, and eventually flows into the vast ocean.            Seeing a drop of water fallen from the sky reach the sea without losing its identity,            one can truly call it the child of wisdom.            Therefore, Meng (蒙卦,몽괘) indicates that from an early age,            one must be helped to build wisdom through continuous education.            Dongmong Seonsup(童蒙先習,동몽선습) Gyeokmong Yobeol (擊蒙要訣,격몽요결) serve            as the "opening of enlighten ment"(開蒙頭里,개몽두리) to enlighten the ignorant            with the principles of Heaven and Earth.            King Wen's hexagram statement below is precisely the message containing            this opening of enlightenment :            "Meng is also prosperous and smooth."            "It is not that I, the teacher, go to the young student to teach them;              rather, the young student(Dongmong) must seek meout and request to learn.              Learning and teching work in this way."             "When the young student comes to seek me out to learn,               I guide and encourage them at times, never neglecting my admonitions.              If they ask for the frist time, I inform them; if they ask a second or third time,              it becomes an act of disrespect, and because it is disrespect, I do not inform them.              Thus, it is beneficial to correctly maintain the Way of Meng(蒙,몽)."              Next is the Danzhuan(彖傳,단전 -Commentary on the Decision) clarified by Confucius.            "The stream flowing from a tiny spring at the foot of the Mountain,               Meng(蒙,몽), is delicate and has nowhere to rely upon.               Yet, that Meng(蒙,몽)gradually forms streams and rivers,               heading toward the boundlessly vast ocean.               The reason for this is that it is originally the fundamental essence of wisdom."              "Therefore, in order to realize its infinite potential, Meng(蒙,몽) must take a humble heart                 and step forward to find a great leader on its own(童蒙求我,동몽구아 - Dongmong Gu-a).                However, one must remember that it is not the teacher who seeks out the young student                to teach them(匪我求童蒙,비아구동몽 - Bi-a Gu-dongmong).                 If an ignorant person is well and uprightly nurtured with the teacher's help,                 it is clear that they will attain the virtues of a sage."                 If an ignorant person seeking the teacher's guidance doubts the teacher,                 it ultimately results in disrespecting themselves.                 Therefore, one must realize that the Way of the ignorant lies in cultivating righteous                 virtue and eventually restoring the path of a sage."                "Hust as the moon leaves its reflection only when the water is clear(如水淸, 方可印月.여수청,                  방가인월 -Yeosu-cheong, Bangga-imwol), and a original bright and clear mirror can be seen                 only when wiped clean,"an innocent and ignorant person benefits by seeking learning                 with a pure, untainted attitude(利貞,이정 -Ijeong)."                 "For instance even when performing divination to seek judgment, if one divines                    with total sincerity, truth will inevitably reveal itself(初噬告,초서곡-Choseo-gok)."                 "Nevertheless, if one divines again simply because they dislike the result (再三,재삼-Jaesam),                    the becomes an act that blasphemes the sacredness of divination(瀆,독 -Dok)."                "Teaching someone who doubts the teachings ultimately ends up bringing disrespect                   even upon the teacher(瀆則不告,독즉불고 - Dok-jeuk-bul-gok)."                   Therefore, Confucius sadi, "Look not at what is contrary to propriety,                    listen not to what is contrary propriety, speak not what is contrary to propriety,                    and make no movemment which is contrary to propriety," which was to ensure                    that the people would not bring disgrace upon one another.                    This corresponds to what is stated in the I Ching(Book og Changes) as:                   "Choseo-gok, Jaesam-dok, Dok-jeuk-bul-gok(The first divination informs;                     repeating it twice or thrice is disrespectful; if disrespectful, do not inform)."                     Meng(蒙,몽) merely means being obscured by external things,                     yet righteousness clearly lies within it.                    "No matter how severe the obscurity may be,                     it ultimately cannot erase that inherent righteousness.                     If one does not deeply worry about their own obscurity, they will not strive to overcome it.                     If one does not strive to overcome it, Jeongsim(正心,정심 - righteous mind) cannot prevail,                     and if Jeongsim does not prevail, even if l were to teach them,                     they would not accept it on their own."                     Therefore, "teaching upon the first inquiry" means :                      When the seeker has an earnst desire to strip away what covers them.                      it is removed all at once.                      Thus, Sijung(時中,시중 -timely mean) implies that a sage will enlighten the person                       if they are ready to be enlightened, but if not, the sage leaves them as they are,                      waiting for them to cultivate Jeongsim and overcome it on their own.                      This is the merit and achievement of a sage.                      Confucius stated that for the ignorant, the achievement lies in nurturing the righteous                      Way so they may eventually enter the path of a sage― that is, the role of helping                       them restore the state of a sage belongs to the teacher(蒙以養正聖功也,몽이양정 성공야                       - Meng-i-yang-jeong Seong-gong-ya).                      Looking at the Commentary on Dan-wal(彖曰,단왈 - Commentary on the Decision),                      it explains and proves(說證,설증) that Meng-gua(蒙卦,몽괘) originates from Lin-gua                      (臨卦,임괘) and Guan-gua(觀卦,관괘).