생생주역,영문. 주역 상편.6.天水訟(천수송)-49(2)

[홍승주]

 I Ching(The Book of Changes), First Volume.

    6.天水訟(천수송).䷅  ......7

    6.Heaven and Water Hexagram : Song / Conflict.

      ▣ Nine in the fifth position : Contentious, supreme good fortune.

      [Explanation]

        [nine in the fifth position] means good fortune in litigation for a noble ruler.

      [Commentary]

         First, let us hear the appeal of Seok Ji-hyeong.

        "Litigation notonly arises from disputing over gains,

         but every factional conflict within the royal court is also a form of litigation.

         If the Sovereign can bring an end to such conflicts through lmpartial Rectitude(中正,중정),

         what greater fortune could rhere be?

         So-called lmpartial Rectitude is merely discerning deceit from righteousness with utmost fairness,

         and examining what to keep and what to discard.

         If one attempts to crush those factions outright without distinguishing between the deceitful

         and the upright, the hinirable subjects(noble men) will also be banned.

         Without surrounding oneself with noble men, one cannot govern tje nation together.

         Prostrating myself, l humbly implore Your Majesty to consider this deeply!"

         The position that prevails in litigation is [Nine in the fifth position].

         It belongs to one who leans toward neither side, eliminates dispute,

         and maintains an attitude of lmpartial Rectitude.

         [Nine in the fifth position] is the primary line―strong, upright, and positioned on the throne

         to settle disputes, bringing good fortune to the sovereign.

         Dongpo stated that the phrase 'Supreme Good Fortune(元吉,원길)' for the fifth line is due

         to its central, strong position, and because there is no self-interest involved with the second line,

         leaving no reason to take unfair sides.

         Zhiyu was also strong, upright, and centered, discerning all unrighteousness early and never                       repeation it : thus, even for minor offeness,

         he resolved great regrets and dared not commit transgressions.

         This is called a path of great virtue and good fortune : in Buddhism, it is described as a state                     where the three thousand and eighty thousand prohibitive precepts are all thoroughly purified.

         Zhu Xi reinterprets this concept of lmpartial Rectitude(中正,중정) as follow :

        "If there is Centrality(中,중), one's hearing is unbiased : if there is Righteousness(正,정) ,

          one's judgment is reasonable."

          Therefore, Confucius also conclueded, "The good fortune of the ruler un litigation comes

          from maintaining central uprightness [象曰 訟元吉 以中正也,상왈 송원길 이중정야 - The lmage says :

          'Supreme good fortune in conflict' is because of holding a central and upright position]"

          The corresponds to a case where Conflict(訟,송) transforms into Before Completion

           (水火未濟,수화미제).

           Confucius himself once served in the position of Minister of Justice(大司寇,대사구).

           For reference, Bao Zheng(Judge Bao) is a renowned judge who embodies the virtue of the

           [Nine in the fifth position].

           Tne following is an excerpt from a mmemorial submitted on impartiality(Tangpyeong)

           by Cho Myeong- gyo, Deputy Minister of Personnel during the reign of King Yeongjo :

          "It appears that factional rhetoric has grown even more intense since last year.

           Although Your Majesty is presently striving with a clear mind and strictly admonishing the court,

           not only are disciplining measures absent, but factional strife has grown increasingly fierce ;

           how can honoring the Royal Mandate?

           If factional conflicts are not halted, the disastrous consequences of their fallout will ultimately

           ruin the nation.

           Jealousy here is worssee than that of narrow-minded women, and squabbling is worse than

           that of market brokers ; thus hundreds of abises and thousands of harms all originate from this.

           Instead, they take pleasure in reducing righteous men―who walk upright between heaven and                 earth―to the level of petty men driven by factional bias ; they stop at nothing,

           deceiving their own minds and deceiving the Monarch, gradually turning to treasonous acts,

           while dividing themselves into opposing sides with differing views.

           The fact that the ways of the world have greatly deteriorated and human hearts straying together

            also stems from this.

            In the humble opinion of your subjects, this is not only the guilt of the unworthy ministers,

            but also stems from the fact that the scale and principles of Your Majesty's wise rule have

            not been firmly established.

           Thus, despite despising factions, the court has ultimately failed to eliminate them,

           And so, effort is wasted without achieving any practical results.

           Since Your Majesty has previously lectured on the I Ching(Book of Changes),

           your humble servant shall respectfully present this matter through the hexagrams of the I ching.

           The current factional strife is precisely the Song Hexagram(Conflict) in the I Ching.

           Litigation(conflict) is not a honorble thing.

           Therefore, it is said that maintaining one's sense of limits with reverence and not carrying                         conflict to the end brings good fortune,

           whereas practicing treacherous schemes, disguising appearances,

           and demanding viatory based solely on strength will bring misfortune.

           Thus, the sage attached words indicsating eventual good fortune to the line texts of [lnitial LIne],

           [Six in the Third Position], and [Nine in the Fourth Position],

           which was done to encourage people to avoid engaging in disputes in the first place.

           This is not a forceed interpretation by your humble servant.

           Furthermore, those with rigid minds who enjoy engaging in conflict dften invite disaster

           upon themselvess;

           however, those who are gentle and take no pleasure in litigation never suffer calamity for it,

           which makes the teachings of the sge all the more trustworthy.

           In the line text for [Nine in the fifth Position], it is written, "Supreme good fortune in conflict,"

           and commentators explain this by stating, "To say 'supreme good fortune' means that it is

           not only fortunate, but also thoroughly virtuous."

           Your Majesty occupies the honored seat of [Nine in the Fifth Position] and is thus the master

           who presides oveer all conflicts.

           If Your Majesty resolves disputes without conflict―just as King Wen moved the rulers

           of Yu and Rui to harmony ―that would indeed be the ssupreme ideal ;

            and if you clearly discern right from wrong―just as Zhongyou(Zilu) resolved disputes

           with a single word― it will prove beneficial in settling conflicts.

           Howver, the present situation is not so :

           When Oarty A and Party B conftont and dispute each other,

           both sudes are declared right or both are declared wrong ;

           or when Party A is one part wrong and Party B is three parts wrong,

           they are limped together without distinction as equally wrong ;

           or evenin cases of identical disputes, even arter wrongness, rightness,

           and resolution have been repeatedly decided, no final ruling is firmly settled.

           Consequently, victors do not rejoice, and the defeated feel no shame,

           resembling the period when factional advancement and retreat fluctuated helplessly.

           As a result, national wealth is damaged, and generational governance declines,

           and even as room for recovery gradually fdes,

           hearts grow increasingly discontented, and disputes show no signs of ending,

           This is precisely what is called adding fuel to the fire while attempting to put it out.

            If disputes do not cease, it is a natural turn of events that military action will follow ;

            Is not the disturbance of the Musin Year(1728) already clear proof of this?

            What is presently referred to as Tangpyeong(Policy of lmparrtiality) corresponds

            precisely to the Bi Hexagram(Water over Earth/Union) in the I Ching.

            Following military action, peace can only be achieved after mutually supporting

            and uniting with one another.

            However, the Way of the Bi Hexagram takes Sincerity and Trust(誠信,성신)

            as its foundation, and as a warning against its misuse,

            it is compared to the "unworthy man(匪人,비인)".

            If one fails to obtain apweson of lmpartial Rectitude(中正,중정), 

            one cannot avoid falling into danger, while is why it concludes with

           "lacking a head(无首,무수 -Musu);

            To "lack a head" means failing to achieve a successful and peaceful conclusion ;

             Is this not something we must take as a warning and reflection today?

             Your Majesty reigns over the nation, governing the multitude of subjects ;

             How could you visit every single household to enlighten and instruct them

             so that each person lives in harmony?

             Rather, Your Majesty should secure high ministers who cherish the nation as their own body,

             entrusting them with the duty to uphold the principle of unity and harmony ;

             Have the high officials(Gyeongdaebu) maintain close harmony with the high ministers,

              and the attending courtiers maintain close harmony with the high officials,

              thereby extending frrom inside the court to the outside,

              and progressing from the great to the small.

              If you eliminate contentious debate and preserve grand harmony(保合,보합)

              to lead everyone toward the Great Way,

              who then would fail to revere the Monarch, reapect their superiors,

              and remain united in harmony as one?"