井 → 睽
Hexagram 48: The Well → Hexagram 38: Opposition
Changing Lines
This transformation involves 5 changing lines (lines 1, 3, 4, 5, 6).
Line 1
初六 井泥不食。舊井无禽。
Six at the beginning means: One does not drink the mud of the well. No animals come to an old well.
Line 3
九三 井渫不食。為我心惻。可用汲。王明。並受其福。
Nine in the third place means: The well is cleaned, but no one drinks from it. This is my heart's sorrow, For one might draw from it. If the king were clear-minded, Good fortune might be enjoyed in common.
Line 4
六四 井甃无咎。
Six in the fourth place means: The well is being lined. No blame.
Line 5
九五 井冽。寒泉食。
Nine in the fifth place means: In the well there is a clear, cold spring From which one can drink.
Line 6
上六 井收勿幕。有孚元吉。
Six at the top means: One draws from the well Without hindrance. It is dependable. Supreme good fortune.
Trigram Changes
Yilin Verse
循理舉手，舉求取予。六體相摩，終无咎殃。
Following reason, raising one's hand; what is raised and sought, given and received. The six lines rub and turn together; in the end there is no fault or calamity.
— Jiao Yanshou, Yilin (Forest of Changes), 1st century BCE
Commentary
Water drawn up through wood, the well operates through orderly procedure. Following principle, one raises a hand to seek and to give. The six lines of the hexagram interact in mutual friction, yet in the end no blame results. The 'six bodies rubbing together' (六體相摩) references the Xici Zhuan's description of the six hexagram lines in dynamic tension. The verse suggests that even in a situation of apparent opposition, disciplined adherence to proper form prevents harm. From The Well to Opposition, fire above and lake below move in contrary directions. The well's methodical procedure holds Kui's divergent energies in productive tension: difference managed through ritual becomes complementarity, not conflict.
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