Kui indicates that, (notwithstanding the condition of things which it denotes), in small matters there will (still) be good success.彖传: 睽, 火动而上, 泽动而下; 二女同居, 其志不同行; 说而丽乎明, 柔进而上行, 得中而应乎刚; 是以小事吉. 天地睽, 而其事同也; 男女睽, 而其志通也; 万物睽, 而其事类也; 睽之时用大矣哉! Tuàn zhuàn: Kuí, huǒ dòng ér shàng, zé dòng ér xià; èr nǚ tóng jū, qí zhì bù tóng xíng; shuō ér lì hū míng, róu jìn ér shàng xíng, dé zhòng ér yīng hū gāng; shì yǐ xiǎo shì jí. Tiān dìkuí, ér qí shì tóng yě; nán nǚ kuí, ér qí zhì tōng yě; wàn wùkuí, ér qí shì lèi yě; kuí zhī shí yòng dà yǐ zāi!
In Kui 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. (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.’ 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.象传: 上火下泽, 睽; 君子以同而异. Xiàng zhuàn: Shàng huǒ xià zé, kuí; jūn zǐ yǐ tóng ér yì.
(The trigram representing) fire above, and that for (the waters of) a marsh below, form Kui. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.
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).象传: 见恶人, 以辟咎也. Xiàng zhuàn: Jiàn è rén, yǐ bì jiù yě.
‘He meets with bad men (and communicates with them):’ - (he does so), to avoid the evil of their condemnation.
The second ‘nine’, undivided, shows its subject happening to meet with his lord in a bye-passage. There will be no error.象传: 遇主于巷, 未失道也. Xiàng zhuàn: Yù zhǔ yú xiàng, wèi shī dào yě.
‘He happens to meet with his lord in a bye-passage:’ - but he has not deviated (for this meeting) from the (proper) course.
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.象传: 见舆曳, 位不当也. 无初有终, 遇刚也. Xiàng zhuàn: Jiàn yú yè, wèi bù dàng yě. wú chū yǒu zhōng, yù gāng yě.
‘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).
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.象传: 交孚无咎, 志行也. Xiàng zhuàn: Jiāo fú wú jiù, zhì xíng yě.
‘They blend their sincere desires together, and there will be no error:’ - their (common) aim is carried into effect.
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?象传: 厥宗噬肤, 往有庆也. Xiàng zhuàn: Jué zōng shì fū, wǎng yǒu qìng yě.
‘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.
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 then 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.象传: 遇雨之吉, 群疑亡也. Xiàng zhuàn: Yù yù zhī jí, qún yí wáng yě.
‘The good fortune symbolized by meeting with (genial) rain’ springs from the passing away of all doubts.
This translation of the YiJing classic text uses the original Chinese including the 象传 Xiàng zhuàn commentary converted to modern simplified characters and pinyin.
The English translation is based on William Legge (1899) ➚ which is now out of copyright. We have changed some wording and converted to American spelling.
We hope to replace this with a more modern translation.
In the first few paragraphs each gua is described. The name of the gua (hexagram) is followed by the two trigrams that make it up (lake, mountain, fire, water, earth, heaven, thunder and wind). Each gua has a controlling element (earth, fire, water, metal and wood). After this information there are three related guas. The Opposite gua is the one where all yang is changed to yin and yin to yang - it is usually opposite in meaning. The Inverse gua is the gua with the order inverted so first is last and vice versa. The mutual gua is a more complex combination and re-ordering of the internal trigrams making up the gua. Then the association of the gua to the annual cycle is shown - this is the Chinese lunar month number (not Western month). The controlling or host yao is considered the most important line in the gua and is highlighted in the hexagram.
The main description for the hexagram is then followed by a section for each of the six possible changing lines which indicate the transformation into another, related gua. The text uses ‘nine’ to refer to a yang line and ‘six’ for a yin line. The pure yin and yang hexagrams have, however, a different text structure as they are so important.
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