38. 睽 Kui/ Opposition

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周易本義［宋．朱熹撰］

38. 睽卦

 

由 Jack 在 2011, 四月 17 - 08:50 發表

 　睽　　兌下離上

睽，小事吉。

 睽，苦圭反。睽，乖異也。為卦上火下澤，性相違異；中女、少女，志不同歸，故為睽。然以卦德言之，內說而外明。以卦變言之，則自離來者，柔進居三，自中孚來者，柔進居五，自家人來者兼之。以卦體言之，則六五得中，而下應九二之剛。是以其占不可大事，而小事尚有吉之道也。

《彖》曰：睽，火動而上，澤動而下，二女同居，其志不同行。

 上、下俱上聲。下同。以卦象釋卦名義。

說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。

 說，音悅。以卦德、卦變、卦體釋卦辭。

天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也。睽之時用大矣哉。

 極言其理而贊之。

《象》曰：上火下澤，睽，君子仁而異。

 二卦合體而性不同。

初九，悔亡。喪馬，勿逐，自復。見惡人，无咎。

 喪，去聲。上无正應，有悔也。而居睽之時，同德相應，其悔亡矣。故有喪馬勿逐而自復之象。然亦必見惡人，然後可以辟咎，如孔子之於陽貨也。

《象》曰：見惡人，以辟咎也。

 辟，音避。

九二，遇主于巷，无咎。

 二、五陰陽正應，居睽之時，乖戾不合，必委曲相求而得會遇，乃為无咎，故其象占如此。

《象》曰：遇主于巷，未失道也。

 本其正應，非有邪也。

六三，見輿曳，其牛掣，其人天且劓。无初有終。

 曳，以制反。掣，昌逝反。劓，魚器反。六三、上九正應，而三居二陽之間，後為二所曳，前為四所掣，而當睽之時，上九猜狠方深，故又有髡劓之傷。然邪不勝正，終必得合，故其象占如此。

《象》曰：見輿曳，位不當也。无初有終，遇剛也。

九四，睽孤，遇元夫，交孚，厲无咎。

 夫，如字。睽孤，謂无應。遇元夫，謂得初九。交孚，謂同德相信。然當睽時，故必危厲，乃得无咎。占者亦如是也。

《象》曰：交孚无咎，志行也。

六五，悔亡，厥宗噬膚，往何咎？

 噬，市制反。以陰居陽，悔也。居中得應，故能亡之。厥宗，指九二。噬膚，言易合。六五，有柔中之德，故其象占如是。

《象》曰：厥宗噬膚，往有慶也。

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。

 弧，音胡。說，吐活反。媾，古豆反。睽孤，謂六三為二陽所制，而己以剛處明極睽極之地，又自猜狠而乖離也。見豕負塗，見其污也。載鬼一車，以无為有也。張弧，欲射之也。說弧，疑稍釋也。匪寇婚媾，知其非寇而實親也。往遇雨則吉，疑盡釋而睽合也。上九之與六三，先睽後合，故其象占如此。

《象》曰：遇雨之吉，群疑亡也。

易程傳（伊川易傳）

38. 睽卦

 

由 Jack 在 2011, 九月 25 - 21:31 發表

版本狀態: 

已完成校對

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 　 睽卦 　兌下離上

睽，《序卦》：家道窮必乖，故受之以睽。睽者，乖也。家道窮則睽乖離散，理必然也，故家人之後受之以睽也。為卦上離下兌，離火炎上，兌澤潤下，二體相睽違之義也。又中、少二女雖同居，而所歸各異，是其志不同行也，亦為睽義。

睽，小事吉。

睽者，睽乖離散之時，非吉道也。以卦才之善，雖處睽時，而小事吉也。

彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。

彖先釋睽義，次言卦才，終言合睽之道，而贊其時用之大。火之性動而上，澤之性動而下，二物之性違異，故為睽義。中少二女雖同居，其志不同行，亦為睽義。女之少也，同處長則各適其歸，其志異也；言睽者，本同也。本不同則非睽也。

說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。

卦才如是，所以小事吉也。兌說也，離麗也，又為明，故為說順而附麗於明。凡離在上，而彖欲見柔居尊者，則曰柔進而上行，晉、鼎是也。方睽乖之時，六五以柔居尊位，有說順麗明之善，又得中道而應剛，雖不能合天下之睽，成天下大事，亦可以小濟，是於小事吉也。五以明而應剛，不能致大吉，何也？曰：五陰柔雖應二，而睽之時，相與之道未能深固，故二必遇主于巷，五噬膚則无咎也。天下睽散之時，必君臣剛陽中正至誠，協力而後能合也。

天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉。

推物理之同，以明睽之時用，乃聖人合睽之道也。見同之為同者，世俗之知也。聖人則明物理之本同，所以能同天下而和合萬類也。以天地男女萬物明之，天高地下，其體睽也，然陽降陰升，相合而成化育之事則同也。男女異質，睽也，而相求之志則通也。生物萬殊，睽也，然而得天地之和，稟陰陽之氣則相類也。物雖異而理本同，故天下之大，群生之眾，睽散萬殊，而聖人為能同之，處睽之時，合睽之用，其事至大，故云大矣哉。

象曰：上火下澤，睽，君子仁而異。

上火下澤，二物之性違異，所以為睽離之象。君子觀睽異之象，於大同之中而知所當異也。夫聖賢之處世，在人理之常，莫不大同於世俗所同者，則有時而獨異，蓋於秉 彝則同矣，世俗之失則異也。不能大同者，亂常咈理之人也，不能獨異者，隨俗習非之人也。要齟而能異耳，《中庸》曰：和而不流是也。

初九，悔亡，喪馬，勿逐，自復。見惡人，无咎。

九居卦初，睽之始也。在睽乖之時，以剛動於下，有悔可知，所鎰亡者，九四在上，亦以剛陽睽離，无與自然同類相合。同是陽爻同居下，又當相應之位，二陽本非相應者，以在睽故合也。上下相與，故能亡其悔也。在睽諸爻皆有應，夫合則有睽，本異則何睽，唯初與四雖非應，而同德相與故相遇。馬者所以行也，陽上行者也，睽獨无與，則不能行，是喪其馬也。四既與之合，則能行矣，是勿逐而馬復得也。惡人與己乖異者也，見者與相通也。當睽之時，雖同德者相與，然小人乖異者至眾，若棄絕之，不幾盡天下以仇君子乎，如此則失合弘之義，至凶咎之道也，又安能化不善而使之合乎，故必見惡人則无咎也。古之聖王所以能化姦凶為善良，革仇敵為臣民者，由弗絕也。

象曰：見惡人，以辟咎也。

睽離之時，人情乖違，求和合之，且病其不能得也，若以惡人而拒絕之，則將眾仇於君子，而禍咎至矣，故必見之，所以免避怨咎也。无怨咎，則有可合之道。

九二，遇主于巷，无咎。

二與五正應，為相與者也，然在睽乖之時，陰陽相應之道衰，而剛柔相戾之意勝，學易者識此，則知變通矣。故二五雖正應，當委曲以相求也。二以剛中之德居下，上應六五之君，道合則志行，成濟睽之功矣。而居睽離之時，其交非，故二當委曲求於相遇，覬其得合也，故曰｢遇主于巷｣，必能合而後无咎。君臣睽離，其咎大矣。巷者，委曲之途也。遇者，會逢之謂也。當委曲相求期於會遇與之合也，以所謂委曲者，以善道宛轉將就使合而已，非枉己屈道也。

象曰：遇主于巷，未失道也。

當睽之時，君心未合，賢臣在下，竭力盡誠，期使之信合而已。至誠以感動之，盡力以扶持之，明義理以致其知，杜蔽惑以誠其意，如是宛轉以求其合也。遇非枉道，迎逢也；巷非邪僻，曲徑也。故夫子特云｢遇主于巷，未失道也｣。未非必也，非必謂失道也。

六三，見輿曳，其牛掣，其人天且劓，无初有終。

陰柔於平時且不足以自立，況當睽離之際乎！三居二剛之間，處不得其所安，其見侵陵可知矣。三以正應在上，欲進與上合志，而四阻於前，二牽於後，車牛所以行之具也，輿曳牽於後也，牛掣阻於前也。在後者牽曳之而已，當前者，進者之所力犯也，故重傷於上，為四所傷也。其人天且劓，天髠首也，劓截鼻也。三從正應而四隔止之，三雖陰柔處剛而志行，故力進以犯之，是以傷也。天而又劓，言重傷也。三不合於二，與四睽之時，自无合義，適合居剛守正之道也。其於正應則睽極有終合之理，始為二陽所厄，是无初也。後必得合，是有終也。掣，從制從手，執止之義也。

註* 髠：ㄎㄨㄣ，古代一種剃去頭髮的刑罰

象曰：見輿曳，位不當也，无初有終，遇剛也。

以六居三非正也，非正則不安，又在二陽之間，所以有如是艱厄，由位不當也。无初有終者，終必與上九相遇而合，乃遇剛也。不正而合，未有久而不離者也。合以正道，自无終睽之理，故賢者順理而安行，智者知幾而固守。

九四，睽孤，遇元夫。交孚，厲无咎。

九四當睽時，居非所安，无應而在二陰之間，是睽離孤處者也。以剛陽之德，當睽離之時，孤立无與，必以氣類相求而合，是以遇元夫也。夫陽，稱元善也。初九當睽之初，遂能與同德而亡睽之悔，處睽之至善者也，故目之為元夫，猶云善士也。四則過中，為睽已甚，不若初之善也。四與初皆以陽處一卦之下，居相應之位，當睽乖之時，各无應援，自然同德相親，故會遇也。同德相遇必須至誠相與交孚，各有孚誠也。上下二陽以至誠相合，則何時之不能行，何危之不能濟，故雖處危厲而无咎也。當睽離之時，孤居二陰之間，處不當位，危且有咎也，以遇元夫而交孚，故得无咎也。

象曰：交孚无咎，志行也。

初四皆陽剛君子，當睽乖之時，上下以至誠相交，協珍力，則其志可以行，不止无咎而已。卦辭但言无咎，夫子又從而明之云可以行其志，救時之睽也。蓋以君子陽剛之才，而至誠相輔，何所不能濟也。唯有君子能行其志矣。

六五，悔亡。厥宗噬膚，往何咎。

六以陰柔當睽離之時，而居尊位，有悔可知，然而下有九二剛陽之賢與之為應，以輔翼之，故得悔亡。厥宗，其黨也，謂九二正應也。噬膚，噬齧其肌膚而深入之也。當睽之時，非入之者深，豈能合也。五雖陰柔之才，二輔以陽剛之道而深入之，則可往而有慶，復何過咎之有。以周成之幼穉而興盛王之治，以劉禪之昏弱而有中興之勢，蓋由任賢聖之輔，而姬公孔明所以入之者深也。

註*穉：ㄓˋ同｢稚｣。

象曰：厥宗噬膚，往有慶也。

爻辭但言厥宗噬膚，則可以往而无咎，象復推明其義言。人君雖己才不足，若能信任賢輔，使以其道深入於己，則可以有為，是往而有福慶也。

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。

上居卦之終，睽之極也。陽剛居上，剛之極也。在離之上，用明之極也，睽極則咈戾而難合，剛極則躁暴而不詳，明極則過察而多疑。上九有六三之正應，實不孤而其才性如此，自睽孤也。如人雖有親黨而多自疑猜，妄生乖離，雖處骨肉親黨之間，而常孤獨也。上之與三雖為正應，然居睽極无所不疑，其見三如豕之污穢，而又背負泥塗，見其可惡之甚也。既惡之甚，則猜成其罪惡，如見載鬼滿一車也。鬼本无形，而見載之一車，言其以无為有妄之極也。物理極而必反，以近明之，如人適東，東極矣，動則西也；如升高，高極矣，動則下也。既極則動而必反也。上之睽乖既極，三之所處者正理，大凡施道既極，則必反正理，故上於三，始疑而終必合也。先張之弧，始疑惡而欲射之也，疑之者，妄也。妄安能常，故終必復於正。三實无惡，故後說弧而弗射。睽極而反，故與三非復為寇讐，乃婚媾也。此匪婚媾之語，與他卦同而義則殊也。陰陽交而和暢則為雨。上於三始疑而睽，睽極則不疑而合，陰陽合而益，和則為雨，故云往遇雨則吉。往者，自此以往也，謂既合而益合則吉也。

象曰：遇雨之吉，群疑亡也。

雨者陰陽和也。始睽而能終和，故吉也。所以能和者，以羣疑盡亡也。其始睽也，无所不疑，故云羣疑睽極而合，則皆亡矣。

王弼周易注

38. 睽卦

 

由 Jack 在 2011, 四月 17 - 21:51 發表

版本狀態: 

已完成校對

　 睽 　兌下離上

睽，小事吉。

《彖》曰：睽，火動而上，澤動而下。二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。

【注】事皆相違，害之道也。何由得小事吉？以有此三德也。

天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉！

【注】睽離之時，非小人之所能用也。

《象》曰：上火下澤，睽，君子仁而異。

【注】同於通理，異於職事。

初九，悔亡。喪馬勿逐自復，見惡人，无咎。

【注】處睽之初，居下體之下，无應獨立，悔也。與四合志，故得悔亡。馬者，必顯之物。處物之始，乖而喪其馬，物莫能同，其私必相顯也，故勿逐而自復也。時方乖離，而位乎窮下，上无應可援，下无權可恃，顯德自異，為惡所害，故見惡人乃得免咎也。

《象》曰：見惡人，以辟咎也。

九二，遇主于巷，无咎。

【注】處睽失位，將无所安。然五亦失位，俱求其黨，出門同趣，不期而遇，故曰遇主于巷也。處睽得援，雖失其位，未失道也。

《象》曰：遇主于巷，未失道也。

六三，見輿曳，其牛掣，其人天且劓。无初有終。

【注】凡物近而不相得則凶。處睽之時，履非其位，以陰居陽，以柔乘剛，志在於上，而不和於四。二應於五，則近而不相比，故見輿曳。輿曳者，履非其位，失所載也。其牛掣者，滯隔所在，不獲進也。其人天且劓者，四從上取，二從下取，而應在上九，執志不回，初雖受困，終獲剛助。

《象》曰：見輿曳，位不當也。无初有終，遇剛也。

九四，睽孤，遇元夫，交孚，厲无咎。

【注】无應獨處，五自應二，三與己睽，故曰睽孤也。初亦无應特立。處睽之時，俱底立，同處體下，同志者也。而己失位，比於三五，皆與己乖，處无所安，故求其疇類而自託焉，故曰遇元夫也。同志相得而无疑焉，故曰交孚也。雖在乖隔，志故得行，故雖危无咎。

《象》曰：交孚无咎，志行也。

六五，悔亡。厥宗噬膚，往何咎？

【注】非位，悔也。有應，故亡。厥宗，謂二也。噬膚者，齧柔也。三雖比二，二之所噬，非妨己應者也。以斯而往，何咎之有？往必合也。

《象》曰：厥宗噬膚，往有慶也。

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。

【注】處睽之極，睽道未通，故曰睽孤。己居炎極，三處澤盛，睽之極也。以文明之極，而觀至穢之物，睽之甚也。豕而負塗，穢莫過焉。至睽將合，至殊將通，恢詭譎怪，道將為一。未至於洽，先見殊怪，故見豕負塗，甚可穢也。見鬼盈車，吁可怪也。先張之弧，將攻害也。後說之弧，睽怪通也。四剠其應，故為寇也。睽志將通，非寇婚媾，往不失時，睽疑亡也。貴於遇雨，和陰陽也。陰陽既和，群疑亡也。

《象》曰：遇雨之吉，群疑亡也。

James Legge 

《䷥睽 - Kui》

English translation: James Legge [?]

Library Resources

1  Jump to dictionary	䷥睽:	睽：小事吉。
	Kui:	Kui indicates that, (notwithstanding the condition of things which it denotes), in small matters there will (still) be good success.
Jump to dictionary Show parallel passages	彖傳:	睽，火動而上，澤動而下；二女同居，其志不同行；說而麗乎明，柔進而上行，得中而應乎剛；是以小事吉。天地睽，而其事同也；男女睽，而其志通也；萬物睽，而其事類也；睽之時用大矣哉！
	Tuan Zhuan:	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.
Jump to dictionary Show parallel passages	象傳:	上火下澤，睽；君子仁而異。
	Xiang Zhuan:	(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.
2  Jump to dictionary Show parallel passages	䷥睽:	初九：悔亡，喪馬勿逐，自復；見惡人无咎。
	Kui:	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).
Jump to dictionary	象傳:	見惡人，以辟咎也。
	Xiang Zhuan:	'He meets with bad men (and communicates with them):' - (he does so), to avoid the evil of their condemnation.
3  Jump to dictionary Show parallel passages	䷥睽:	九二：遇主于巷，无咎。
	Kui:	The second NINE, undivided, shows its subject happening to meet with his lord in a bye-passage. There will be no error.
Jump to dictionary Show parallel passages	象傳:	遇主于巷，未失道也。
	Xiang Zhuan:	'He happens to meet with his lord in a bye-passage:' - but he has not deviated (for this meeting) from the (proper) course.
4  Jump to dictionary Show parallel passages	䷥睽:	六三：見輿曳，其牛掣，其人天且劓，无初有終。
	Kui:	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.
Jump to dictionary Show parallel passages	象傳:	見輿曳，位不當也。无初有終，遇剛也。
	Xiang Zhuan:	'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).
5  Jump to dictionary	䷥睽:	九四：睽孤，遇元夫，交孚，厲无咎。
	Kui:	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.
Jump to dictionary	象傳:	交孚无咎，志行也。
	Xiang Zhuan:	'They blend their sincere desires together, and there will be no error:' - their (common) aim is carried into effect.
6  Jump to dictionary Show parallel passages	䷥睽:	六五：悔亡，厥宗噬膚，往何咎。
	Kui:	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?
Jump to dictionary Show parallel passages	象傳:	厥宗噬膚，往有慶也。
	Xiang Zhuan:	'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.
7  Jump to dictionary Show parallel passages	䷥睽:	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。
	Kui:	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.
Jump to dictionary Show parallel passages	象傳:	遇雨之吉，群疑亡也。
	Xiang Zhuan:	'The good fortune symbolised by meeting with (genial) rain' springs from the passing away of all doubts.

Wilhelm (en, fr)

38. 睽 K'uei / Opposition

離			6
			5		坎   離
			4
兌			3
			2
			1

前

后

交

錯

總

    current       binomial       swap trig.       opposite       flip   X leading master   X constituent master

The Hexagram

	離 上 兌 下	火 澤 睽	睽	第 三 十 八 卦

K'uei / Opposition 
Above LI THE CLINGING, FLAME
Below TUI THE JOYOUS, LAKE

This hexagram is composed of the trigram Li above, i. e. , flame, which burns upward, and Tui below, i. e. , the lake, which seeps downward. These two movements are in direct contrast. Furthermore, Li is the second daughter and Tui the youngest daughter, and although they live in the same house they belong to different men; hence their wills are not the same but are divergently directed.

The Judgment

	小 事 吉	睽

OPPOSITION. In small matters, good fortune. 

When people live in opposition and estrangement they cannot carry out a great undertaking in common; their points of view diverge too widely. In such circumstances one should above all not proceed brusquely, for that would only increase the existing opposition; instead, one should limit oneself to producing gradual effects in small matters. Here success can still be expected, because the situation is such that the opposition does not preclude all agreement.

In general, opposition appears as an obstruction, but when it represents polarity within a comprehensive whole, it has also its useful and important functions. The oppositions of heaven and earth, spirit and nature, man and woman, when reconciled, bring about the creation and reproduction of life. In the world of visible things, the principle of opposites makes possible the differentiation by categories through which order is brought into the world.

The Image

	君 子 以 同 而 異	睽	上 火 下 澤	象 曰

Above, fire; below. The lake. 
The image of OPPOSITION. 
Thus amid all fellowship 
The superior man retains his individuality. 

The two elements, fire and water, never mingle but even when in contact retain their own natures. So the cultured man is never led into baseness or vulgarity through intercourse or community of interests with persons of another sort; regardless of all commingling, he will always preserve his individuality.

Lower line

	無 咎	見 惡 人	喪 馬 勿 逐 自 復	悔 亡	初 九

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. 

Even in times when oppositions prevail, mistakes can be avoided, so that remorse disappears. When opposition begins to manifest itself, a man must not try to bring about unity by force, for by so doing he would only achieve the contrary, just as a horse goes farther and farther away if one runs after it. If it is one's own horse, one can safely let it go; it will come back of its own accord. So too when someone who belongs with us is momentarily estranged because of a misunderstanding, he will return of his own accord if we leave matters to him. One the other hand, it is well to be cautious when evil men who do not belong with us force themselves upon us, again as the result of a misunderstanding. Here the important thing is to avoid mistakes. We must not try to shake off these evil men by force; this would give rise to real hostility. We must simply endure them. They will eventually withdraw of their own accord.

Second line

	無 咎	遇 主 于 巷	九 二

Nine in the second place means:
One meets his lord in a narrow street. 
No blame. 

As a result of misunderstandings, it has become impossible for people who by nature belong together to meet in the correct way. This being so, an accidental meeting under informal circumstances may serve the purpose, provided there is an inner affinity between them.

Third line

	無 初 有 終	其 人 天 且 劓	其 牛 掣	見 輿 曳	六 三

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. 

Often it seems to a man as though everything were conspiring against him. He sees himself checked and hindered in his progress, insulted and dishonored. However, he must not let himself be misled; despite this opposition, he must cleave to the man with whom he knows he belongs. Thus, notwithstanding the bad beginning, the matter will end well.

Fourth line

	厲 無 咎	交 孚	遇 元 夫	睽 孤	九 四

Nine in the fourth place means:
Isolated through opposition,
One meets a like-minded man
With whom one can associate in good faith. 
Despite the danger, no blame. 

If a man finds himself in a company of people from whom he is separated by an inner opposition, he becomes isolated. But if in such a situation a man meets someone who fundamentally, by the very law of his being, is kin to him, and whom he can trust completely, he overcomes all the dangers of isolation. His will achieves its aim, and he becomes free of faults.

Fifth line

	往 何 咎	厥 宗 噬 膚	悔 亡	六 五

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?

Coming upon a sincere man, one fails to recognize him at first because of the general estrangement. However, he bites his way through the wrappings that are causing the separation. When such a companion thus reveals himself in his true character, it is one's duty to go to meet him and to work with him.

Upper line

	往 遇 雨 則 吉	匪 寇 婚 媾	後 說 之 弧	先 張 之 弧	載 鬼 一 車	見 豕 負 塗	睽 孤	上 九

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. 

Here the isolation is due to misunderstanding; it is brought about not by outer circumstances but by inner conditions. A man misjudges his best friends, taking them to be as unclean as a dirty pig in and as dangerous as a wagon full of devils. He adopts an attitude of defense. But in the end, realizing his mistake, he lays aside the bow, perceiving that the other is approaching with the best intentions for the purpose of close union. Thus the tension is relieved. The union resolves the tension, just as falling rain relieves the sultriness preceding a thunderstorm. All goes well, for just when opposition reaches its climax it changes over to its antithesis.

PDF]Buddhist I Ching - E-Library

elibrary.ibc.ac.th/files/private/The%20Buddhist%20I%20Ching.pdf

This book is a reading of the classic I Ching by the noted Chinese Buddhist. Chih-hsu Ou-i ... classics Buddhists drew from was, naturally, the I Ching. Eleventh- ... treats the I Ching in a systematic way from the point of view of Buddhist teaching ... The face of religion was changing, it seemed, or different phases of religion.