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Chapter 38 of 64
东坡易传
"Kui": Small matters bring good fortune.
The judgment of the Kui hexagram is extremely concise: when affairs are in a state of division and divergence, small matters may bring good fortune. The implication is that great undertakings should not be attempted.
The Tuan Zhuan explains: The image of Kui — 🔥 fire is above, moving upward, while 🌊 the lake is below, seeping downward; the two move in opposite directions. This is also like two women dwelling together, yet their intentions differ and their actions cannot align. However, the lower trigram Dui represents "pleasure" (joy), and the upper trigram Li represents "clarity"; joy attaches itself to brightness. The yielding line (six in the fifth place) moves upward, occupying the honored position and receiving response from the firm line (nine in the second place) — this speaks of the fifth line. For this reason, it is said that "small matters bring good fortune."
Only after there is "sameness" does "division" arise. When outward appearances are the same but inner dispositions are not aligned, this is precisely the root from which division is born. Joy attaching to clarity, and yielding responding to firmness — these may indeed be called "sameness," yet great undertakings cannot be accomplished, precisely because the intentions of the two women are not the same.
Heaven and earth are separated above and below, yet their work of transforming and nurturing all things is the same; male and female differ in yin and yang, yet their hearts seeking union are connected; the myriad things have different forms, yet the principles they follow share commonalities. How vast is the application of Kui in the circumstances of the times!
If people only know how to seek "sameness," clinging to superficial uniformity, they will inevitably bring about true division. If people understand that "Kui" itself is sufficient for taking action — acknowledging the existence of differences — they can instead achieve genuine harmony and unity. Therefore, from the perspective of "sameness," two women dwelling together with different intentions yields only small good fortune; from the perspective that "division" can conversely lead to "sameness," heaven and earth are divided yet their work is the same — its function is great indeed.
The Xiang Zhuan says: Fire above, the lake below — this is the image of the Kui hexagram. The noble person, discerning this, understands that within "sameness" one should preserve "difference."
"Same yet different" — this is precisely what Yan Pingzhong (Yan Ying) called "harmony" — preserving one's unique character within a harmonious whole, rather than mere "sameness."
Initial Nine: Regret vanishes. The horse is lost; do not chase it; it will return on its own. See the wicked person; no blame.
The line statement for Initial Nine says: Regret disappears. A horse has wandered off; do not pursue it, it will return by itself. When you see a wicked person, there is no harm.
The Xiang Zhuan says: "See the wicked person" — this is to avoid blame.
In the Kui hexagram, the only lines that do not correspond are Initial Nine and Nine in the Fourth place. Initial Nine wishes to go forward to correspond with Nine in the Fourth, yet is rejected by it — hence there is regret. Nine in the Fourth rejecting me is like a runaway "horse" and also like a "wicked person." Nine in the Fourth, going forward, also has nowhere to attach itself; it is a horse without a home. The horse flees but has nowhere to go, and circumstances compel it to return on its own; when the horse returns, the regret dissolves. People tend to delight in what is similar and abhor what is different — this is what creates Kui. Therefore, what appears beautiful is not necessarily gentle, and what appears fierce is not necessarily cruel; those who comply with me are not necessarily loyal, and those who rebuff me and depart are not necessarily betrayers. If one casts aside others because they are hard to approach, then those who stay and comply might precisely become one's misfortune — this is what leads people hand in hand toward calamity. Thus, "seeing the wicked person" is a means to avoid blame — by not making enemies through exclusion, one instead dissolves potential danger.
Nine in the Second: Meets the master in an alley; no blame.
The line statement for Nine in the Second says: Meeting the master in a lane — no blame.
The Xiang Zhuan says: "Meeting the master in the alley" — this does not deviate from the proper path.
The "master" refers to the person one seeks to rely upon. When going forward, there must be something to depend on. Nine in the Second advances, and what it relies upon is Six in the Fifth. The "alley" is the passage through which Nine in the Second and Six in the Fifth come and go to join each other. If Nine in the Second resolutely went to follow Six in the Fifth, he would be received in the main hall; if Six in the Fifth resolutely came to follow Nine in the Second, she would receive him at the main gate. That they meet in the alley is because both have doubts. What do they doubt? They suspect that Nine in the Fourth may become an obstructing foe. Yet there is still "no blame," because neither has lost the correct way of mutual following — they simply have not yet reached the ideal position.
Six in the Third: Sees the carriage being dragged, its ox held back. The driver has been branded on the forehead and had his nose cut off. There is no good beginning, but there is a good ending.
The line statement for Six in the Third says: One sees a carriage being dragged backward, and its ox being pulled back. The driver has been tattooed on the forehead and has had his nose cut off. There is no good beginning, but there will be a good ending.
The Xiang Zhuan says: "Seeing the carriage dragged" — because its position is inappropriate; "no good beginning, but a good ending" — because in the end one encounters the firm line.
The position of Six in the Third is not where a yin line should dwell — this is like riding in a carriage while not being the person who ought to ride. Not being that person yet using that implement — when no one is around, one is presumptuous; when someone appears, one feels ashamed. Thus, when Six in the Third sees Upper Nine, it holds back the wheels, not daring to advance, and even strikes the ox, wishing it away. Six in the Third is normally paired with Upper Nine, yet it also comes near Nine in the Fourth. Nine in the Fourth is its enemy; before Six in the Third can unite with Upper Nine, it is already harmed by Nine in the Fourth — hence the punishment of branding and mutilation. Having usurped an inappropriate position, and having been defiled by proximity to an enemy in relation to its proper partner, it could rightly be considered guilty; yet Upper Nine still puts down its bow and accepts it — how magnanimous is Upper Nine! With such a magnanimous one embracing it, the statement "no good beginning, but a good ending" follows.
Nine in the Fourth: Alone in division, meets the primal man (Initial Nine). They mutually trust with sincerity; though dangerous, no blame.
The line statement for Nine in the Fourth says: Isolation in the midst of division — one meets the "primal man" (Initial Nine). Mutual trust is exchanged with sincerity. Though perilous, no blame.
The Xiang Zhuan says: "Mutual trust with sincerity" and "no blame" — because the intent is thereby carried out.
In the era of the Kui hexagram, yang lines only ascend, and yin lines only descend. Nine in the Second ascends and encounters Six in the Fifth — this is called "meeting the master"; Nine in the Fourth and Upper Nine ascend but find nothing to meet — this is called "alone in division." The "primal man" refers to Initial Nine. When two lines in positions of extremity meet, trust between them is established without need for agreement — hence, though in danger, there is "no blame."
Six in the Fifth: Regret vanishes. Its kinsman has bitten through the flesh. What blame in going forward?
The line statement for Six in the Fifth says: Regret disappears. Its kinsman has bitten into the skin (signifying that Nine in the Fourth has already pressed upon Six in the Third). Going forward, what blame could there be?
The Xiang Zhuan says: "Its kinsman has bitten through the flesh" — going forward will bring celebration.
The partner of Six in the Fifth is Nine in the Second; the "kinsman" (sharing the same function) of Nine in the Second is Nine in the Fourth. Since Nine in the Second and Nine in the Fourth are both yang lines sharing the same function, Nine in the Fourth can also be called the "kinsman" of Nine in the Second. "Flesh" refers to Six in the Third. From the perspective of Six in the Fifth, referring to the kinsman of Nine in the Second gives "its kinsman." The reason Six in the Fifth hesitates and dares not go forward to unite with Nine in the Second is her suspicion that Nine in the Fourth will become an obstructing enemy. Thus, the line statement tells her: Nine in the Fourth has already "bitten" Six in the Third. Since Nine in the Fourth has already pressed upon Six in the Third, it has no leisure to obstruct me; that I go forward to follow Nine in the Second — what blame could there be in that?
Top Nine: Alone in division — sees a pig covered in mud, and a cart full of ghosts. First he draws his bow, then he loosens his bow. This is not an enemy, but one seeking union; going forward, encountering rain brings good fortune.
The line statement for Top Nine says: Isolated and suspicious in division — one sees a pig with its back covered in mud, and a cart laden with specters. First the bow is drawn against them, then the bow is released. They are not robbers; rather, they come seeking alliance. Going forward, meeting rain brings good fortune.
The Xiang Zhuan says: "Meeting rain" bringing good fortune — because all suspicions are completely dissolved.
What Top Nine sees is Six in the Third. Six in the Third having been defiled in its relationship with its proper partner is like the pig "covered in mud"; Six in the Third having usurped a carriage it should not ride is like "the cart full of ghosts." Therefore, Top Nine draws his bow in readiness; but upon closer examination, he discovers that Six in the Third's situation is one of compulsion rather than choice — it has not colluded with enemies but comes seeking union. Thus, he loosens his bow and accepts it; yin and yang harmonize and rain falls. The reason the world is "divided" and cannot be united is that we demand too much of others; if we demand in excessive detail, then who is not suspect? Now, even Six in the Third's offenses are granted pardon, and all doubts dissolve — is this not entirely fitting?
The core proposition of the Kui hexagram is "sameness through difference" — true harmony does not eliminate differences, but rather achieves functional unity on the premise of acknowledging difference. In Su Shi's interpretation, a paradox is repeatedly emphasized: clinging to "sameness" produces "division," while acknowledging "division" can achieve "sameness." This idea runs throughout the entire hexagram:
On the Name of the Hexagram: The character "Kui" (睽) originally means two eyes not looking at each other, extended to mean division and divergence. In the hexagram image, fire is above and the lake is below — fire flares upward while the lake moistens downward, moving in opposite directions; two women dwell together yet their intentions go in different directions — dwelling together but aspirations apart. Kui is not absolutely bad; the key lies in how it is used.
The Deeper Meaning of "Small Matters Bring Good Fortune": In a world of division, great undertakings require a high degree of unity in action, yet the current conditions only permit seeking common ground while preserving differences within a limited scope. Su Shi points out that "pleasure attaching to clarity, and the yielding advancing to respond to the firm" are indeed favorable conditions for "sameness," but "the intentions of the two women being different" determines that this "sameness" is limited.
Heaven and Earth Divided, Yet Their Work Together: The highest wisdom of the Kui hexagram lies in perceiving the "sameness" contained within "division." Heaven and earth are separated above and below, yet together they complete creation; male and female differ in yin and yang, yet their hearts are mutually connected; the myriad things have different forms, yet they follow shared principles. "Great indeed is the application of Kui in the proper time" — difference itself is the source of creativity.
The Counterintuitive Wisdom of "Seeing the Wicked Person": The interpretation of Initial Nine is highly dialectical. People tend to exclude "wicked persons" because they delight in sameness and hate difference, but Su Shi points out: those who follow you are not necessarily loyal; those who reject you are not necessarily treacherous. "Seeing the wicked person" is not compromise, but rather avoiding the creation of enemies through exclusion, thereby "avoiding blame."
The Transformation from Doubt to Trust: From the hesitation of Nine in the Second encountering "the master in the alley," to the resolution of doubt in Six in the Fifth's "kinsman has bitten through the flesh," to the journey from suspicion to trust in Top Nine's "first drawing the bow, then setting it down" — the entire hexagram traces a psychological progression from "doubt" to "trust." The reason the world is divided and cannot unite is that we examine things in excessive detail — if we are overly demanding, no one is above suspicion; if we are generous, all doubts dissolve on their own.
The Kui hexagram describes a strategy for survival and development in a "low-trust environment." Organizational fragmentation, interpersonal estrangement, and opposition of viewpoints in modern society are essentially different manifestations of "Kui." Su Shi's interpretation provides an remarkably modern perspective:
Managing Differences Rather Than Eliminating Them: Modern organizational management theory has long recognized that homogeneous teams lack innovative capacity, and while diverse teams face communication costs, they possess greater adaptability and creativity. "Sameness through difference" is precisely a precursor to this concept. The noble person does not seek to eliminate differences but rather to accommodate and utilize them within a framework of shared goals.
The Boundaries and Flexibility of Trust: The interactions among the lines of the Kui hexagram reveal an important principle: when trust is insufficient, do not force "great undertakings." Nine in the Second and Six in the Fifth "meeting the master in the alley" shows that when trust is not yet fully established, communication through informal channels (the alley) is actually the pragmatic choice. This corresponds to "informal communication" and "trial cooperation" in modern organizations.
Redefining the "Wicked Person": Initial Nine's "seeing the wicked person, no blame" has tremendous practical significance. In interpersonal conflict, we tend to label people based on first impressions or differences in position. But Su Shi reminds us: those who reject you are not necessarily enemies; those who follow you are not necessarily friends. In the workplace and in social life, the wisdom of "do not chase; it will return on its own" — not forcing a reconciliation, giving time and space for the relationship to heal naturally — is far more superior than clinging desperately.
The Self-Fulfilling Nature of Excessive Suspicion: Top Nine paints a vivid psychological portrait: a person alone in suspicion, seeing visitors as "a pig covered in mud" and "a cart full of ghosts," first drawing the bow to shoot, and only after close examination, setting the bow down. Countless relationships and cooperations fail, not because the other party truly is an enemy, but because our excessive defensiveness drives the other party to become one. Modern psychology's "hostile attribution bias" corresponds completely to this.
The Modern Significance of "Great Indeed Is the Application of Kui in Its Time": In an era that emphasizes "taking sides" and "consensus," the Kui hexagram reminds us: division is not itself the problem; the problem lies in how we handle it. Healthy teams and healthy public spaces precisely need the tension within "Kui" to remain vital.
The "Small Matters Bring Good Fortune" Principle in Organizational Management:
The "Do Not Chase; It Returns of Its Own Accord" Strategy in Interpersonal Conflict:
The Practical Method of "Seeing the Wicked Person":
A Decision-Making Framework:
The Kui hexagram touches upon a profound philosophical proposition: the relationship between difference and unity.
Western philosophy, from Heraclitus's "unity of opposites" to Hegel's dialectics, has continually explored how contradiction drives development. The wisdom of the Kui hexagram lies in this: it does not regard "division" as a negative state to be eliminated, but rather as the very mode of existence of things. "Heaven and earth are divided, yet their work is the same" — the movements of the heavens above and the growth of the earth below are different, yet precisely this difference constitutes the order of the cosmos. If heaven and earth were forcibly made "identical," the universe would instead be destroyed.
Su Shi, borrowing Yan Pingzhong's concept of "harmony" (he), points out the crux: the difference between "harmony" and "sameness." "Sameness" uses one template to dissolve all differences; "harmony" allows different things to find their proper places and mutually complete one another. This emphasizes dynamism and functionality more than the Western philosophical notion of "unity in diversity."
Another profound philosophical insight is the cognitive root of "division." In interpreting Top Nine, Su Shi states: "The reason the world is divided and cannot unite is that we examine things in excessive detail" — the deepening of division is often not the other party's problem, but rather the result of the cognitive subject's excessive demands. When an observer demands perfection from the world by a flawless standard, everything in the world becomes suspect; when he relinquishes such demands, the world regains trustworthiness. This concerns both epistemology and ethics: how we perceive others determines the quality of our relationships with them.
Finally, the six lines of the Hexagram Kui form a transformation path from "regret" to "good fortune": Initial Nine "regret vanishes" → Second Nine "no blame" → Third Six "no beginning but has an end" → Fourth Nine "danger but no blame" → Fifth Six "going forward brings celebration" → Top Nine "meeting rain brings good fortune." Kui is not a dead end, but a process that requires wisdom to transform. Each line statement answers the same question: In a context of divergence, how should one act to minimize losses and move toward harmony?
Hexagram Correspondence: The overall Hexagram Kui, "small matters bring good fortune."
Decision Points:
Hexagram Correspondence: Initial Nine "the lost horse—do not chase it; it will return on its own"; Top Nine "first drawing the bow, later releasing it."
Decision Points:
Hexagram Correspondence: Initial Nine "meeting the malicious person brings no blame"; Su Shi's commentary "the beautiful are not necessarily gentle, the wicked are not necessarily ruthless."
Decision Points:
| Concept | Description | Relationship with Hexagram Kui |
|---|---|---|
| Hexagram Jiaren (37) | Wind and Fire Jiaren, discussing the way of family harmony | Kui is the overturned hexagram of Jiaren. After family harmony, people's minds diverge, hence Kui follows. The Sequence of the Hexagrams: "When the way of the family is exhausted, there must be discord, therefore it is followed by Kui." |
| Hexagram Jian (39) | Water and Mountain Jian, discussing difficult peril | Kui is followed by Hexagram Jian. The Sequence of the Hexagrams: "Kui means divergence. Divergence inevitably brings difficulty, therefore it is followed by Jian." |
| "Harmony without conformity" | Confucius: "The exemplary person is harmonious but not conformist; the petty person is conformist but not harmonious" | Perfectly consistent with the Great Image of Kui, "distinguishing through sameness," and Su Shi's citation of Yanzi's discourse on "harmony" |
| "Same function" theory | In Yi studies, lines with corresponding positions (one yin, one yang) are considered "same function" | Second Nine and Fourth Nine share the same function, hence Fourth Nine can be called the "ancestor" of Second Nine, providing the basis for the inter-line relationship in the Fifth Six line statement |
| Yin-Yang ascending-descending theory | An important methodology in Su Shi's interpretation of the Yi: "Yang ascends only, Yin descends only" | Used to explain the difference between Second Nine's "meeting the lord" and Fourth Nine and Top Nine's "Kui solitude" |
| Classical Text Section | Key Points |
|---|---|
| Zhou Yi Zhengyi, Kong Yingda's commentary on Hexagram Kui | Interprets Kui as "the disparity of things," emphasizing "sameness within difference" |
| Cheng Shi Yi Zhuan, Cheng Yi on Hexagram Kui | Proposes "Kui is the time of separation and divergence," focusing on the gap between ruler and minister, superior and subordinate |
| Chengzhai Yi Zhuan, Yang Wanli on Hexagram Kui | Interprets Kui through historical examples, such as the "divergence" between Yao/Shun and the Four Villains |
| Dongpo Yi Zhuan, Hexagram Ge | Shares the "fire" image (Li) with Kui; Ge discusses revolution while Kui discusses divergence—may be read side by side to observe Su Shi's different treatments of "change" and "difference" |
| Analects, Zi Lu chapter | "The exemplary person is harmonious but not conformist; the petty person is conformist but not harmonious"—the direct ideological source of the Great Image of Hexagram Kui |
Organizational Behavior Perspective: Kui's "small matters bring good fortune" corresponds significantly to the "incremental change" theory in modern management (such as "short-term wins" in Kotter's eight-step change model). When organizational trust is low, accumulating change momentum through "small victories" aligns with the strategic logic of Kui's "small matters bring good fortune."
Social Psychology Comparison: The Top Nine line's "first drawing the bow, later releasing it" is highly related to Hostile Attribution Bias. Research by Nasby, Hayden, and DePaulo (1980) shows that individuals who tend to interpret ambiguous behavior as hostile are more prone to interpersonal conflict—this is precisely the empirical validation of Su Shi's remark, "If one scrutinizes others in detail, who cannot be suspected?"
Negotiation Studies Application: Initial Nine's "meeting the malicious person brings no blame" echoes the principle of "never closing communication channels" in modern negotiation theory. Research from the Harvard Negotiation Project points out that even in the most intense conflicts, maintaining minimal communication with the "other party" can significantly reduce the probability of conflict escalation.
Complexity Science Perspective: The proposition of Kui, "heaven and earth diverge yet their workings are the same," resonates with the principle of "diversity promoting system robustness" in complex adaptive systems theory. Species diversity in ecosystems and participant heterogeneity in markets both maintain system vitality and stability within "Kui."