Hexagram 38 of 64 · King Wen order
睽Opposition
Kuí · ䷥ · above: Fire ☲ 離 Lí · below: Lake ☱ 兌 Duì
Differences of opinion that can be used creatively if handled with tolerance and focus on small, common goals.A one-line gloss written for this site (AI-assisted). Everything below it is the classical text.
The Judgment 卦辭
小事吉。
Khwei indicates that, (notwithstanding the condition of things which it denotes), in small matters there will (still) be good success.
James Legge, The Yî King (1882), the Text. Words in (parentheses) are Legge's own additions.
Commentary on the Judgment 彖傳 (Tuan, the first Wing)
1. In Khwei we have (the symbol of) Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction.
2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to (the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that 'in small matters there will (still) be good fortune.'
3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation.
The Image 象
上火下澤，睽；君子以同而異。
(The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.
Legge's Great Image (Appendix II). The Chinese above also carries the Small Images of the six lines.
The six lines 爻辭
Read from the bottom (line 1) to the top (line 6). Each line: the Chinese, Legge's translation, and the Small Image commentary on it.
Line 1 初九
The first line from the bottom, yang (solid, nine)
悔亡，喪馬勿逐，自復；見惡人無咎。
The first NINE, undivided, shows that (to its subject) occasion for repentance will disappear. He has lost his horses, but let him not seek for them;—they will return of themselves. Should he meet with bad men, he will not err (in communicating with them).
Small Image: 'He meets with bad men (and communicates with them):'—(he does so), to avoid the evil of their condemnation.
If this line changes, it becomes Hexagram 64, Before Completion.
Line 2 九二
The second line from the bottom, yang (solid, nine)
遇主于巷，無咎。
The second NINE, undivided, shows its subject happening to meet with his lord in a bye‐passage. There will be no error.
Small Image: 'He happens to meet with his lord in a bye-passage:'—but he has not deviated (for this meeting) from the (proper) course.
If this line changes, it becomes Hexagram 21, Biting Through.
Line 3 六三
The third line from the bottom, yin (broken, six)
見輿曳，其牛掣，其人天且劓，無初有終。
In the third SIX, divided, we see one whose carriage is dragged back, while the oxen in it are pushed back, and he is himself subjected to the shaving of his head and the cutting off of his nose. There is no good beginning, but there will be a good end.
Small Image: 'We see his carriage dragged back:'—this is indicated by the inappropriateness of the position (of the line). 'There is no (good) beginning, but there will be a (good) end:'—this arises from his meeting with the strong (subject of the topmost line).
If this line changes, it becomes Hexagram 14, Possession in Great Measure.
Line 4 九四
The fourth line from the bottom, yang (solid, nine)
睽孤，遇元夫，交孚，厲無咎。
The fourth NINE, undivided, shows its subject solitary amidst the (prevailing) disunion. (But) he meets with the good man (represented by the first line), and they blend their sincere desires together. The position is one of peril, but there will be no mistake.
Small Image: 'They blend their sincere desires together, and there will be no error:'—their (common) aim is carried into effect.
If this line changes, it becomes Hexagram 41, Decrease.
Line 5 六五
The fifth line from the bottom, yin (broken, six)
悔亡，厥宗噬膚，往何咎。
The fifth SIX, divided, shows that (to its subject) occasion for repentance will disappear. With his relative (and minister he unites closely and readily) as if he were biting through a piece of skin. When he goes forward (with this help), what error can there be?
Small Image: 'With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:'—his going forward will afford ground for congratulation.
If this line changes, it becomes Hexagram 10, Treading.
Line 6 上九
The sixth line from the bottom, yang (solid, nine)
睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。
The topmost NINE, undivided, shows its subject solitary amidst the (prevailing) disunion. (In the subject of the third line, he seems to) see a pig bearing on its back a load of mud, (or fancies) there is a carriage full of ghosts. He first bends his bow against him, and afterwards unbends it, (for he discovers) that he is not an assailant to injure, but a near relative. Going forward, he shall meet with (genial) rain, and there will be good fortune.
Small Image: 'The good fortune symbolised by meeting with (genial) rain' springs from the passing away of all doubts.
If this line changes, it becomes Hexagram 54, The Marrying Maiden.
Related hexagrams
lines 2-4 below, 3-5 aboveOpposite 錯卦39. Obstruction 蹇
every line changedInverse 綜卦37. The Family 家人
turned upside down
A hexagram is a mirror, not a command: read it to reflect, never to obey. Sources: James Legge (tr.), The Yî King, Sacred Books of the East vol. XVI (Oxford, 1882; 2nd ed. 1899), public domain; the Chinese text from Project Gutenberg ebook #25501 (易經), public domain. The trigram facts and the related hexagrams are computed from the line pattern. The gloss, selection and arrangement are CC-BY-SA-4.0 (PlayfulProcess). Data: github.com/PlayfulProcess/recursive-iching.