睽 → 咸
Hexagram 38: Opposition → Hexagram 31: Influence
Changing Lines
This transformation involves 5 changing lines (lines 1, 2, 3, 5, 6).
Line 1
初九 悔亡。喪馬勿逐自復。見惡人。无咎。
Nine at the beginning means: Remorse disappears. If you lose your horse, do not run after it; It will come back of its own accord. When you see evil people, Guard yourself against mistakes.
Line 2
九二 遇主于巷。无咎。
Nine in the second place means: One meets his lord in a narrow street. No blame.
Line 3
六三 見輿曳。其牛掣。其人天且劓。无初有終。
Six in the third place means: One sees the wagon dragged back, The oxen halted, A man's hair and nose cut off. Not a good beginning, but a good end.
Line 5
六五 悔亡。厥宗噬膚。往何咎。
Six in the fifth place means: Remorse disappears. The companion bites his way through the wrappings. If one goes to him, How could it be a mistake?
Line 6
上九 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。
Nine at the top means: Isolated through opposition, One sees one's companion as a pig covered with dirt, As a wagon full of devils. First one draws a bow against him, then one lays the bow aside. He is not a robber; he will woo at the right time. As one goes, rain falls; then good fortune comes.
Trigram Changes
Yilin Verse
三牛五䍧，重明作福，使我有得。疾人官獄，憂在心腹。
Three oxen and five rams; doubled brightness brings blessings, granting me gain. The afflicted man faces prison; worry lodges in the heart.
— Jiao Yanshou, Yilin (Forest of Changes), 1st century BCE
Commentary
Fire above the lake, estranged forces, yet sacrificial offerings restore the balance. Three oxen and five rams — a generous ritual offering — bring redoubled brightness and bestow fortune. But the verse pivots sharply: those afflicted face lawsuits and imprisonment, and worry gnaws at the very core. The juxtaposition is deliberate: sacred rites that should secure blessing coexist with legal persecution that breeds dread. The gain is real but so is the danger lurking within. From Opposition to Influence, the lake rests upon the mountain, and the gentleman receives others with an open, empty heart. The transformation from anxious duality to mutual responsiveness suggests that only by emptying oneself of internal conflict can outward fortune and inward peace coincide.
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