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Capítulo 52 de 64
东坡易传
Gen Hexagram (the 52nd hexagram): Gen above, Gen below, like overlapping mountain ranges, symbolizing "stillness." The hexagram text says: Let the back be still, no longer sensing the rest of the body; walking in the courtyard, yet seeing no other people—this is without fault.
The Tuan Zhuan explains: "Gen" means to stop. When it is time to stop, stop; when it is time to act, act; neither movement nor stillness misses its moment, and such a path is naturally bright. What is called "Gen qi zhi" (stilling one's resting place) means stopping in the position where one ought to stop. The upper and lower lines oppose one another without mutual response, so "one does not perceive his own body; walking in the courtyard, one sees no other people," and thus "there is no fault."
The virtue of the sage lies not in being motionless and uninvolved with external things, but in dwelling amidst myriad affairs and the flux of fortune and misfortune without inner turmoil. Therefore, in the Gen hexagram, the sage must have some application. "Gen" is "stopping," but stopping is close to stillness without being identical to it: stopping something in the midst of movement is the beginning of stillness; holding something still during stillness is the precursor of movement. Thus it is said: "Stop when it is time to stop, act when it is time to act; movement and stillness do not miss their moment, and the path is bright."
This is to say that Gen exerts its function in the appropriate place. Applied to the most turbulent thing under heaven, it forms the Yi hexagram; applied to the most vigorous thing under heaven, it forms the Da Xu hexagram. But this hexagram is two mountains overlapping, which is applying it to the "back" alone. The back is inherently still—what more can Gen add? What stops a wheel is the brake; what stops water is a dike. But now it is not like this: it makes itself the carriage and the shaft, the high mountain and the dike. Is this not close to stubbornness? Thus it is said, "Gen qi zhi, zhi qi suo ye" (stilling one's resting, stopping in one's proper place)—this is precisely why "one does not perceive his own body."
"Upper and lower lines are hostile and unrelated"—this is precisely why "walking in the courtyard, one sees no other people." When things each rest in their own positions, can this truly be considered "stopping"? The back rests on the body; the body moves but the back does not perceive it. If I apply stopping to a place where things are already still, while that which is greater than it is in motion—then I am carried along with it, and how could I perceive it? Thus it is said, "Gen qi bei, bu huo qi shen" (stilling the back, not perceiving the body). The courtyard is not empty of people—there are six people—but they oppose one another without interaction, as if no one were there. Such a path is not the "bright" path mentioned above; it merely achieves "no fault."
Xiang Zhuan says: Two mountains overlapping—this is the image of Gen. The junzi, on seeing this, understands that thoughts should not exceed their own proper bounds.
Initial Six: Stopping the toes—no fault; it is beneficial to adhere firmly to correctness for a long time. Xiang Zhuan says: "Gen qi zhi" (stopping the toes) indicates that one has not yet departed from the correct path.
Second Six: Stopping the calves (fēi, the calf muscle)—but unable to rescue what they follow, the heart is displeased. Xiang Zhuan says: "Bu zheng qi sui" (not rescuing what it follows) is because those below refuse to yield and obey.
From the "toes" upward to the "jaw" (fǔ, the cheekbones), each occupying its position has corresponding virtues—this is the same as the Xian hexagram. In the Xian hexagram, the fifth line is the "spine" and the top line the "jaw." In the Gen hexagram, the "jaw" is at the fifth line, but the "spine" is not used—why? The "spine" is the "back," and Gen takes only the movable parts. Why does Gen take only the movable parts? Because when one views the hexagram as a whole, one sees two Gen overlapping and sees the stopping applied to a resting place, so yes, it takes the still part of the body to match it, saying "Gen qi bei" (stilling the back). But when one examines the lines individually, one cannot see where Gen is actually applied; each line sees only its own position. The positions differ, and fortune and misfortune, regret and fault, arise from them, so this is why it takes the movable parts and not the still ones—because the still part has already been embodied in the hexagram judgment.
The upper stops and delegates to the lower; the lower stops and obeys the upper—this is the correct way of Gen. The toes can move and they obey the calves; "Gen qi zhi" does not obstruct the calves' movement; the toes simply do not move on their own. They stop and obey what is above; when what is above stops, they stop; when what is above moves, they move—this is the correct way of Gen, and so "it is beneficial to adhere firmly to correctness." The calves can move but do not obey the thighs; some say "Xian qi gu, zhi qi sui" (feeling in the thighs, gripping one's followers)—"sui" (following) is a virtue of the thighs, so the thigh is called "that which follows." "Gen qi fēi" means that although the thighs want to move, they cannot. When the lower part stops and does not obey the upper, although the upper has worries, it cannot help—this is what the upper dislikes, and thus it is seen as departing from the correct path. Therefore it is said, "Gen qi zhi, wei shi zheng ye" (stopping the toes, having not yet lost the correct path).
Third Nine: Stopping the waist (xiàn), tearing the flesh of the spine—dangerous, as fire burning in the heart. Xiang Zhuan says: "Gen qi xiàn" (stilling the waist), danger as if burning the mind.
The third Nine takes "not resting on the thigh but resting on the waist" (xiàn)—also applying to what can move. The "waist" (xiàn as limit/seam) is the boundary between the upper and lower, the pivot of bowing and resting. "Yfin" (夤, the dorsal sinew) is what connects from above down. If stopping is applied to the very base of the upper-lower boundary, then the connection from above down is severed; the severance of the upper and lower is the heart's grief. The heart is in the fourth line (Six), and so it grieved over third-nine; grief touching the mind is called "smoking" / troubling the mind.
Fourth Six: Stopping the body—no fault. Xiang Zhuan says: "Gen qi shen" (stilling the body) is stopping the true body/on the self.
In the Xian hexagram, Fourth Nine says, "Your friends follow your every thought," so Sixth Fourth is where the heart resides. If you apply "Gen" to one particular part of the body, then "Gen" stops in where it's applied, while places not applied are unaffected. But if you apply the stopping to the mind—then nothing is missed. Thereby it is said, "stilling one's very body." Gen has grasped the essence, and therefore "no fault."
Fifth Six: Stopping the jaw/cheeks (where speech emerges); speech being orderly, regret evaporates. Xiang Zhuan says: "Gen qi full" (stilling the jaw) is because one holds a balanced and upright position.
The mouth should be prevented from wild speech; words should be sparing and proper.
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Hexagrama Gen (quincuagésimo segundo): Gen arriba, Gen abajo, como capas de montañas superpuestas, que simbolizan la "quietud". El texto del hexagrama dice: Que la espalda quede quieta, sin percibir ya el resto del cuerpo; caminando por el patio, sin ver a otras personas: esto es sin falta.
Tuan Zhuan comenta: "Gen" significa detenerse. Cuando es tiempo de detenerse, detente; cuando es tiempo de actuar, actúa; ni movimiento ni quietud fallan en su momento, y ese camino es luminoso. Lo que se llama "detener el descanso" es descansar en la posición debida. Las líneas superior e inferior se oponen sin responderse, por eso "no se percibe el propio cuerpo; camina por el patio y no ve a otras personas"; por eso, "sin falta".
El valor del sabio no reside en la inmovilidad ni en no relacionarse con lo externo, sino en morar en medio de los asuntos múltiples y las vicisitudes de la fortuna sin disturbio interior. Por eso, el hexagrama Gen, el sabio necesariamente lo aplica. "Gen" es "detenerse", pero detenerse es cercano al sosiego sin ser idéntico: frenar aquello que está en el dinamismo es el inicio del sosiego; mantener lo que está en el reposo es el presagio del movimiento. Por eso se dice: "Se detiene cuando debe detenerse, actúa cuando debe actuar: el movimiento y la quietud no omiten su ocasión, y su camino resplandece."