Dui below, Dui above

兌：亨，利貞。

The Hexagram Statement of the "Dui" (Lake) hexagram says: The way of joy can be smooth and unimpeded, and it is favorable to maintain uprightness. The Zhou Changes often use the four characters "yuan, heng, li, zhen" to interpret hexagrams. "Yuan" refers to beginning, "heng" to smoothness, "li" to benefit, and "zhen" to uprightness. The Dui hexagram only adopts the two aspects of "heng" and "zhen."

義曰：按《序卦》云「入而後說之，故受之以兊」。言人能以柔順之道入於人，則人皆說之，故次於巽。然謂之兌者，其象為澤，其性為悅，所以為天下說之之法也。然澤者，水之所聚而滋息萬物，以為生成之功，使之皆得滋養而說懌也。

Hu Yuan explained that according to the "Xu Gua Zhuan" "After entering, one can then make others happy, hence it is followed by Dui." First one must reach the hearts of others, then one can make them happy, so the卦 of Xun is followed by the卦 of Dui. If a person can use the way of flexibility and kindness to enter the hearts of others, everyone will like him, hence Dui comes after Xun. The reason for naming it Dui is because its卦 image is a marsh, and its nature is joy, which is exactly suitable for explaining the principle of pleasing the world. A marsh is a place where many waters gather, capable of nourishing and cultivating all things, achieving the function of nurturing and transforming, making all things moistened and joyful.

然不謂說而謂之兊者，蓋聖賢之人將欲感天下之心，必當以仁義之道、恩恵之事，固不可以言語口舌而為說，故去其言而為兊也。亨者，言聖賢發仁施恵，布徳澤以說天下之人，使天下之人皆感說之，故得其亨通也。

As for why the character is written as 「兑」 instead of 「说」, it is because the sages and virtuous people wish to move the hearts of people throughout the world, which must rely on the way of benevolence and righteousness, and acts of kindness, and absolutely cannot be achieved by flattering words or verbal persuasion. Therefore, when creating the character, the radical for speech was removed from 「说」 to form 「兑」. The term 「亨」 refers to the sages practicing benevolence and widely spreading kindness, spreading virtue and grace to please people across the world, making all under heaven sincerely pleased and convinced, thus achieving harmony and success.

利貞者，夫感說之道多失於邪，若小人之人止以淫聲媚色、雕牆峻宇、流連荒亡以說於心，巧言令色、柔佞邪諂以苟容於人，如此皆所以喪身敗徳，以至亡家失天下，是說非正然也。故聖賢之人施其感說之道皆本於至正，則無所不利也。

The concept of "favoring uprightness" (利贞) refers to the fact that the path of pleasing people is easily distorted. Small people only know how to satisfy their desires through soft and decadent music, beautiful women and colors, decorated walls and high buildings, and indulgence in pleasures and neglect of state affairs. They also use flattery, pleasant expressions, and soft, cunning words to please others. In this way, they can ruin themselves, corrupt virtue, and eventually lead to the destruction of their families and states. Therefore, such pleasures are not from the right path. Hence, the sages and virtuous people practice the way of mutual delight, always based on purity and uprightness, so there is nothing that is not beneficial.

彖曰：兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉！

The Commentary on the Judgment says: Dui signifies joy. Yang strength is in the center while Yin softness is on the outside, following the way of joy and maintaining firmness. Thus, above it harmonizes with the heavenly way, and below it conforms to human feelings. Using the way of joy to lead the people, the people forget their toil; using the way of joy to have the people face great dangers, the people forget the threat of death. The function of joy is so great that the people are naturally inspired.

義曰：剛中而柔外說以利貞者，言此卦內二爻為剛，外爻為柔。言所以感說人者，當內有其剛，外示以柔。然而止有剛則至暴，而無以感說天下之心，故當外示之以柔。內既剛，外復柔，以此說人，則人皆說而歸之，是得其正而無所不利也。

Hu Yuan explained that the phrase "the strong in the center and the soft on the outside, winning people over through benefit and uprightness" refers to the fact that in each single trigram of this hexagram, the two lower lines are yang, and the upper line is yin. The method of winning people over should be to have a strong and upright character internally, and to display a gentle and soft demeanor externally. If there is only strength, it would be too harsh and could not move the hearts of people throughout the world. Therefore, one must appear gentle on the outside. With strength inside and gentleness outside, one can win people over in this way, and everyone will be pleased and willing to follow, thus following the correct path and achieving success in all things.

是以順乎天而應乎人者，夫天之體之徳運動而不已，是至剛者也；及其降氣以生成萬物，則至柔而不失其柔也。人之情莫不好安逸而惡危亡，說仁義而懼鄙吝。今聖賢之人內有剛眀之徳而外示柔順之道，施其仁義，發其恩恵，以說於天下，是上能順乎天之心，而下能應乎人之情也。

Therefore, it is said, "Thus, it follows the way of Heaven and responds to the nature of people." The nature and virtue of Heaven are ever ceaseless in their movement, being most strong and vigorous; when it descends in the form of vital energy to generate all things, it is extremely gentle and always maintains this gentleness. Human nature generally loves ease and dislikes danger, prefers benevolence and righteousness and fears meanness and stinginess. Now, the sages and virtuous persons possess within them the virtue of strength and discernment, while displaying outwardly a gentle and yielding attitude, practicing benevolence and righteousness, and widely spreading kindness and grace to please the world. This is to conform above to the will of Heaven and below to the nature of people.

說以先民民忘其勞者，民之情皆欲安而惡勞，若聖賢之人將欲役使之，必當發其仁義恩恵感說之，則民從其役使而忘勞苦之心也。夫就死者，人之所難也，聖賢先能發仁義徳澤，然後使之冒犯大難，至於死地，則民亦說樂而從之，無有怨也。說之大民勸矣哉者，夫施說之道固非小小之事可以感懐天下之心，必須有仁義徳澤以遍施天下，使民雖從其勞役、犯其死難皆無怨心，況乎納之以善，教民固勸而說從之矣。

The saying "Say to the people of old, they forget their toil" means that people by nature desire ease and dislike hardship. If sages wish to employ them, they must first practice benevolence and kindness to move and please them, so that the people will obey and forget their toil. As for facing death, it is the most difficult thing for people to endure. Sages first extend their benevolence and virtue, then lead the people to confront great dangers and face death. The people will follow willingly without complaint. The saying "The great way of persuasion, the people are inspired" means that the way of moving people through kindness and virtue is not achieved by small favors alone, but by universal benevolence and virtue. Only then can the people bear toil and face death without resentment. Moreover, by guiding them with goodness, the people will naturally become more diligent and willingly follow.

象曰：麗澤，兌。君子以朋友講習。

The Image Commentary says: Two marshes connected and moistening each other, this is the symbolic image of the Hexagram Dui. The gentleman takes inspiration from it, discussing learning with friends and refining his skills through mutual practice.

義曰：上下二體皆兌，是二澤相麗也。夫水之聚於一澤之中，則能滋息萬物而使之皆得其說懌，而況二澤相麗，是其說之大者也。君子觀是象，凡施說之道必當施之於大而至於久遠。若小人惟以淺近為說，以快己之慾，然至於久逺則不能無厭倦之心，厭倦既生，至喪身亡家敗國失天下皆由於此。

Hu Yuan explained that both the upper and lower single trigrams are Dui, which represents Lake. This signifies two lakes connected and relying on each other. Water gathering in a single lake is already sufficient to nourish and foster all things, making them moist and joyful. How much more so when two lakes are connected and flow into each other, leading to an even greater joy. The gentleman observes this trigram and understands that whenever one applies the way of pleasing others, it must be done on a grand scale and sustained over time. The petty person, however, takes only superficial things as pleasure, seeking only to satisfy his own desires. Over time, he inevitably becomes bored. Once boredom arises, it leads to loss of life, destruction of family, ruin of the state, and loss of the world.

故君子之人當說其大者，惟朋友講習。蓋朋友之道同心同徳，其志氣相契，所講者聖人之道徳，所習者聖賢之事業，日聞其所不聞，日見其所不見，使道徳事業愈久而愈新，皆無其厭倦之心，是為說之道莫重於此也。

Therefore, the gentleman should take great joy in grand matters, which is to discuss and practice with friends. The way of friendship lies in sharing the same aspirations and moral integrity: discussing the virtues of the sages, studying the endeavors of the virtuous, hearing each day truths he has never heard before, and seeing each day principles he has never seen. Thus, moral cultivation, learning, and endeavors become ever new with time, never leading to weariness. Clearly, there is no greater source of pleasure than this.

初九：和兌，吉。象曰：和兊之吉，行未疑也。

The line statement of Chou Jiou says: To bring joy to people by the way of harmony and balance is auspicious. The image commentary says: To achieve good fortune through harmony and joy is because his conduct is without suspicion.

義曰：和謂中和也。夫兌者，西方之卦也，以四時言之則為秋，秋所以成萬物，萬物皆說而成也。君子之人在上，以義制天下之民，使之感說而歸之，故當廣發其中和之教，所應不繫於一，無心於物而使之自然感說而從之，則不失其兌之義也。

Hu Yuan explained that "he" refers to the middle, upright, and harmonious state. The trigram Dui is located in the western direction among the eight trigrams and corresponds to the season of autumn. Autumn is the season when all things mature, and all things rejoice in their completion. A gentleman in a position of authority uses righteousness to regulate the people throughout the land, making them willingly and joyfully submit. Therefore, one should widely promote the education of the middle, upright, and harmonious state, ensuring that the influence is not confined to a single person, and without private attachment to external things, allowing the people to naturally rejoice and obey. Only in this way can one truly uphold the original meaning of the trigram Dui.

今初九居兌之始，是能剛中而柔外以施其說也。何則？蓋以其有剛明之才，故曰剛中；體夫兌說，故曰柔外。夫內既剛，外又柔，是能以中和之道說天下之人，心無所繫，故得天下之歡心而獲其吉者也。象曰和兌之吉行未疑也者，初九能以中和之道，上不繫應而行不在私，故以此而施說於人，則人皆說而從之，復何所疑哉？

Now, the line "Initial Nine" is at the beginning of the Dui hexagram, and thus can properly practice the way of harmonious delight by being strong within and gentle without. Why is this so? Because it possesses the ability to be strong and discerning, so it is called strong within; it also inherits the nature of the Dui hexagram, which is joy, so it is called gentle without. Being strong within and gentle without, it can use the way of being upright and harmonious to please all under heaven. Its heart is free from private attachments, thus winning the affection of all people and achieving good fortune. The "Image Commentary" says, "Harmonious Delight brings good fortune, for his actions are not doubted," meaning that the "Initial Nine" can act with the way of harmony and balance. It does not cling upward to the corresponding line, and its actions are not driven by private motives. With such an attitude, it can delight others, and everyone likes and follows him. What then could be doubted?

九二：孚兌，吉，悔亡。象曰：孚兌之吉，信志也。

Nine Two Line Statement says: To please people with sincerity brings good fortune, and regret disappears. The Image Commentary says: To please people with sincerity and gain good fortune is because his mind is genuine and trustworthy.

義曰：此爻以陽居陰，履非其正，本有悔者也。然以剛居中，是其有至信發之於中而施說於人，不為邪僻，不為非妄，使天下之人皆必信之，以至歡心而歸一，獲其吉，是得其所以為說之道，悔遂亡矣。象曰孚兌之吉信志也者，能以由中之信發於己之志而施說於天下，天下之人莫不說而歸之。

Hu Yuan explained that this line has a yang line in a yin position, which is not in the correct place, and thus originally brings regret. However, since the yang strength is in the middle position of the lower trigram, it shows that there is sincere and genuine integrity from within. Using this sincerity to please others, avoiding wrongdoings and reckless actions, it causes all people to trust him inevitably, leading to universal joy and adherence, thus achieving good fortune. This grasps the correct way to please people, and the regret disappears. The Image Commentary says, "Faithful joy brings good fortune, because it is the sincerity of the will," meaning that he can transform his inner sincerity into his will, using it to please the world, so that all people are joyfully attached.

六三：來兌，凶。象曰：來兌之凶，位不當也。

The Line Statement of the third line says: To actively seek favor, brings misfortune. The Image Commentary says: Coming to seek favor and causing misfortune is due to being in an inappropriate position.

義曰：夫感說之道，必須至公至正，無所偏繫，使天下之人自然而說之則可也，固不可以言語口舌柔邪以苟取於人而求其說。今六三當施說之世，以陰居陽，又在一卦之上，是履不得中，行不得正，以不中不正之道，是欲以柔邪諂佞、姑息苟且以來天下之說。雖天下之民一時歡心而說從之，終無其道以久說斯民，以是施說，非凶而何？

Hu Yuan explained that the way of inspiring joy must be extremely fair and upright, not favoring or leaning toward any side, allowing the people of the world to naturally rejoice, only then can it be feasible; one must never rely on words and flattery, or cunning and deceit to please others, forcing them to like him. Now, the sixth line in the third position is in an era of inspiring joy, yet it holds a yao of yin in a yang position, and is located at the top of the lower trigram. It is not in the central position, and its actions are not in accordance with the right path. With such a way that is neither central nor upright, trying to win the favor of the people through flattery and leniency, and being indulgent and compromising. Even if the people are temporarily pleased and obedient to him, he will ultimately lack a proper and enduring way to please the people. Using such a method to inspire joy, how can it not be dangerous?

九四：商兌未寧，介疾有喜。象曰：九四之喜，有慶也。

Nine in the Fourth Line Statement says: Repeatedly weighing whether to please others, the mind is restless; if one can cut off those who cause harm, there will be joy. The Image Commentary says: Nine in the Fourth has joy because this matter is worth celebrating.

義曰：商謂商議裁制也；寧，安也；介，隔也；疾謂六三也。九四以剛明之資居上卦之下，切近九五之君，是居得大位與持重權者也。既為權位之臣，則邪媚之人皆欲以甘言巧語、柔佞之道以苟說於己，將以希進用之地。然小人之徒止欲榮進一身而已，若使進而有位，則上必為害於君，下必為害於民，君民之間皆被其疾害。

Hu Yuan explained that "Shang" means to deliberate and decide; "Ning" means peace; "Jie" means to separate; and "Ji" refers to the sixth line in the third position. Nine in the fourth position possesses a strong and discerning nature, residing at the lowest part of the upper trigram, closely adjacent to Nine in the fifth position, the sovereign. As a high-ranking official with great power, he is in a position of authority. Since he holds such power, those wicked and flatterers would all try to please him with sweet words and submissive behavior, hoping to gain his favor and secure their own positions. However, these petty people only seek their own glory. Once they are appointed to office, they will certainly harm the sovereign above and the people below. Both the sovereign and the people will suffer from their harm.

是則九四既有權位，人求說已，及已之說人，皆當商議裁制其所說之義，則不失其正。然既商議裁制，則旦夕憂慮，常恐小人之進，故未能斯須遑安也。介疾有喜者，六三既以柔邪欲說於己，欲圖進其身，苟進之則為君民之害矣，故九四則當施剛眀之徳以裁制而介隔杜絶之。

Therefore, since nine in the fourth holds a position of authority, whether others come to flatter him or he goes to please others, he should carefully weigh and decide the proper measure, so as not to lose the right path. However, since he must constantly weigh and decide, he must be anxious day and night, always fearing that small people may infiltrate, so he cannot have a moment's peace. It is said, "Intermediate illness brings joy": since six in the third wishes to flatter him with softness, deceit, and cunning, seeking to promote himself, once six in the third rises, it will become a calamity to both ruler and people; therefore, nine in the fourth should display the virtue of strength and clarity to make a decision, separating and blocking six in the third.

既能介隔六三之小人，則天下之賢者得以進，天下之民皆得其安，上以致國於太平，下以納民於富壽之域，是有其喜慶者也。象曰九四之喜有慶也者，九四所以有喜者，葢由能介隔六三諂佞之小人使不得進，所以杜君民之害，使賢者得路以施仁義於天下，獲其福慶之事也。

Since the small person at the third line, six three, can be kept out, the virtuous talents of the world can be employed, and the people can live in peace. This brings peace to the state and prosperity and longevity to the people. This is a cause for celebration. The Image Commentary says, "The joy of nine four is a cause for celebration." Nine four is joyful because it can keep six three, the deceitful and wicked person, from being employed, thus blocking the root of harm to the sovereign and the people. It opens a path for the virtuous, spreads benevolence and righteousness throughout the world, and thus attains this blessing.

九五：孚于剝，有厲。象曰：孚于剝，位正當也。

The Line Statement of the Fifth Line says: Entrusting trust to those who engage in exploitation and harm brings danger. The Image Commentary says: Entrusting those who engage in exploitation and harm brings danger because the Nine Five is in a proper position of responsibility.

義曰：孚，信也；剝，刻也。夫聖賢之人皆以仁義為先，若使之進於有位，則上可以致君於無過之地，下可以躋民於富壽之域，使天下罔有一民一物不得其所而不被其福慶也，此聖賢之所用心也。小人則不然，外以柔邪諂佞，內以貪殘狠毒為心，若使之見用，於上必為亂於君，於下必為害於民，以至天下皆被其剝刻。

Hu Yuan explained that "fu" means trust, and "bo" means exploitation and harshness. The sages and virtuous persons always place benevolence and righteousness first. If they are appointed to positions of power, they would enable the sovereign to be without fault above, and enable the people to reach a state of prosperity and longevity below, ensuring that no one in the world is left without proper care or enjoyment of blessings. This is the sincere intention of the sages. The petty persons, however, are not like this: they appear gentle and flattering on the outside, but are greedy and cruel within; once they are appointed, they will certainly disrupt the sovereign above and harm the people below, leading the whole world to suffer from their exploitation and harsh treatment.

然則為天下者欲治於民，莫若以至誠委任天下之賢，使推其仁義之心以布澤流恵，則天下不勞而治矣。今九五以剛明中正之徳居至尊之位，為兌之主，是有可致之資。既有其資，則當信任其賢明有徳之人以輔助於己，故天下皆被其賜矣。

Thus, those who govern the world wish to manage the people well, and the best way is to appoint the virtuous talents of the world with sincere heart, allowing them to spread benevolence and righteousness, and bestow grace. Then the world can be governed effortlessly. Now, the Nine in the Fifth position possesses the virtue of strength, clarity, uprightness, and impartiality, occupying the supreme position. It is the main line of the Dui hexagram, possessing the quality to achieve a well-governed world. Since it has such quality, it should trust the virtuous and wise to assist itself, so that all talents in the world can receive its grace.

且五雖本應於九二，九二有剛正之徳，而已不能盡柔巽以任用之，反比於上六邪佞不正之臣，是所信者剝刻之小人也。既信剝刻之小人，則賢者退而朝廷昏亂，紀綱廢弛，以至害於國而及乎天下，是其危厲之甚也。象曰孚于剝位正當也者，此聖人戒之之辭也，言九五居可致之位，操可致之資，反委任上六柔邪之小人以剝刻君子，自取危厲，故於此切戒之，責於五也。

Moreover, the Nine in the Fifth originally corresponds with the Nine in the Second. The Nine in the Second possesses strong and upright virtue, but the Nine in the Fifth refuses to lower its position to employ him, instead drawing close to the Upper Sixth, which is a corrupt and improper minister. This shows that the ruler trusts precisely those who oppress and exploit others. Once he entrusts such corrupt individuals, the virtuous retreat, the court becomes confused, and the laws and regulations become lax and deteriorate, leading to national calamity and spreading harm throughout the realm, the danger is extremely severe. The Image Commentary says, "Faithful in the time of stripping away, the position is proper," which is the warning of the sage: the Nine in the Fifth holds a position capable of achieving a well-ordered world and possesses the qualities necessary for governance, yet instead appoints the Upper Sixth, a soft and perverse minister, to harm the virtuous, which is equivalent to inviting danger. Therefore, the sage issues a stern warning, attributing the responsibility to the Nine in the Fifth.

上六：引兌。象曰：上六引兊，未光也。

The line statement of the sixth line at the top says: drawing people together to please oneself. The image commentary says: the sixth line at the top merely draws people together to seek pleasure, its path is not broad.

義曰：引者，牽引之辭也。言上六以陰柔居一卦之極，當無位之地，故欲以柔邪不正之道苟且以牽引天下之民，欲使盡歸說於已。象曰上六引兌未光也者，夫施說之道一失其正，則皆為私邪而不可行，況其以柔佞欲苟說於人乎？今上六既然，故雖得人之說，其道亦未足為光大也。

Hu Yuan explained that "yin" means to pull or attract. The sixth line at the top is in a position of yin softness at the very top of the hexagram, exactly where there is no official position. Therefore, it wants to use a way that is soft, seductive, and improper to make do and attract the people, making them all submit and like itself. The Image Commentary says, "The sixth line at the top attracts the Lake, but it is not bright." Practicing a way of attraction and affection, once it loses purity, it all becomes private and improper intentions that cannot be carried through, let alone using soft, seductive, and flattering methods to force people's affection. Now the sixth line at the top is exactly like this, so even though it may temporarily gain people's favor, its way is not broad and bright.

渙：亨。王假有廟，利涉大川，利貞。

The Hexagram of Dispersing: It is favorable. The king personally attends to worship in the ancestral temple, it is appropriate to cross a great river, and it is appropriate to hold to the correct path. "假" here means to arrive at or personally attend to; "利涉大川" is a common phrase in The Zhou Changes, symbolizing the ability to take risks and overcome difficulties to achieve great undertakings; "贞" refers to holding firm to the correct path.

義曰：按《序卦》云「說而後散之，故受之以渙」。渙，散也，離也，釋也。言人樂極則憂，歡極則悲，歡樂之極，久而不已，以至離散，故渙次於兌。然渙者，是人心睽離、上下違散之謂也。亨者，言上下所以渙散，故民所以睽離，蓋由道有所壅塞，志有所不通，是以渙散。故君子當此之時，必以權變之術、剛眀之徳，釋去民之險難，以和眾情，以導眾志，使皆得萃聚而至於亨通，故曰渙亨也。

Hu Yuan explains: The "Xu Guan Zhuan" says that human hearts first have joy, and when joy reaches its peak, it turns into dispersion, so the Hexagram of Dui comes before the Hexagram of Huan. The character "Huan" has three meanings: dispersion, separation, and removal of ills. Human feelings are such that when joy reaches its peak, sorrow arises; when happiness reaches its peak, sorrow comes. If joy lasts too long without restraint, it will inevitably lead to dispersion, so the Hexagram of Huan follows the Hexagram of Dui. However, the dispersion referred to in this hexagram specifically means the situation where people's hearts are suspicious and distant from each other, and superiors and inferiors are in mutual opposition and disorder. The Hexagram Statement says "Hen" (smooth), which refers to remedial measures: the reason for dispersion between superiors and inferiors, and the separation among the people, lies in the obstruction of orders and communication, and the inability of hearts to connect. Therefore, when a gentleman is in such a situation, he must use flexible and adaptable methods, relying on his strong and decisive virtue, to remove difficulties and dangers for the people, harmonize the emotions of the people, guide their wills, and reunite dispersed hearts, ultimately achieving smoothness, hence the Hexagram Statement says "Huan, Hen."

王假有廟者，言人精氣體魄，萃則生，散則死。精氣散之於天則為神，體魄歸之於地則為鬼，冥然倀倀然，幽邈而不知所之。為人子者，思欲追念其容貌，竭心以奉養，雖有悽愴之懐，不可得而見之。故先王因此渙散之義，思欲萃聚其親之神靈，故假立其廟，以狀先祖之容貌。於是四時追感，設為祭祀之禮以薦享之，所以表追念悽愴之心。而又燔燎羶薌以達諸陽，酌鬱鬯芬香之酒沃之於地以達諸陰，所以盡孝子思親之志，教天下追思奉先之道也。

The hexagram statement says, "The king goes to the temple." It begins by discussing the birth and death, gathering and dispersing of human beings. The vital energy and physical form of a person, when gathered together, constitute life; when dispersed, they become death. When the vital energy ascends to the heavens, it becomes a spirit; when the physical body returns to the earth, it becomes a ghost. This is a state of profound darkness and confusion, with no clear direction, deep and unknown. Children wish to remember their parents' appearance and laughter, to do their best to care for them, yet even with deep sorrow and grief, they can no longer see their loved ones. Therefore, ancient sage kings, understanding this principle of dispersion, sought to reunite the dispersed spirits of their ancestors. They established ancestral temples, using their appearance to imitate that of their forebears. With the changing seasons, they felt a sense of longing and established rituals for worship, offering sacrifices to express their sorrow and grief. During worship, they burned animal fat to release fragrant smoke, to connect with the yang spirits; they poured fragrant wine mixed with musk into the ground, so that its fragrance could penetrate downward, to connect with the yin souls. In this way, they fulfilled the hearts of filial sons in remembering their parents, and also taught the people of the world to remember their ancestors and honor those who came before.

利涉大川者，大川險阻之謂也。夫渙散之時，民心違離，上下相戾，必不能涉其大川。是故聖賢君子必起而濟之，雖甚大險，必往救其生靈，不可懼其患難。是利在涉此大川，以拯天下渙散，使皆萃聚，不至離散而各得其濟也。所以能然者，蓋巽體屬木，涉於川而無沉溺之患，故古之聖人刳木為舟，剡木為楫，舟楫之利以濟不通，是巽木能涉於水也。猶聖人有才智而又有剛健之徳，能拯民之患難，無有不濟者也。利貞者，言離散之時，不以正道而拯濟之，則人心愈肆，而邪僻之事從而至矣。故聖賢之人當此之際，利守正道，則可萃天下之民也。

The hexagram statement says, "It is advantageous to cross a great river." "Great river" is a metaphor for difficulties and obstacles. When people's hearts are scattered and they turn away from each other, and there is mutual opposition between superiors and inferiors, it would be impossible to cross this great river. Therefore, the sages and virtuous men must step forward to help. Even though the difficulties are great, they must go forward to save the people, and must not retreat out of fear. The benefit lies in daring to cross this river—using it to restore the scattered hearts of the people, bringing them back together so they do not become divided and everyone can be helped. This is possible because the primary hexagram has the upper trigram as Xun, which belongs to the Wood element in the Five Phases. Wood floats on water without sinking, so ancient sages hollowed out whole trees to make boats and carved wood into oars, using boats and oars to connect places that were previously unreachable. This is the symbolic meaning of Xun Wood moving on water. It illustrates that the sage has both wisdom and strong, steadfast virtue, capable of rescuing the people from their troubles, and nothing is impossible to save. The hexagram also says, "It is advantageous to maintain the correct path." When people's hearts are scattered, if one does not save them by following the correct path, the people will become even more unrestrained, and evil and wrong things will follow. Therefore, the sages and virtuous men at such times benefit by holding fast to the correct path. Only in this way can the people of the world be brought back together again.

彖曰：渙，亨，剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利涉大川，乗木有功也。

The Commentary on the Judgment says: The Hexagram of Dispersing is smooth because the strong lines come to occupy the center of the lower trigram without falling into hardship, and the flexible lines in the upper trigram are in proper position and align with the Nine in the Fifth. "The king comes to the temple" means the king's mind is in the middle way. "It is advantageous to cross a great river" means one must travel by boat to achieve success.

義曰：剛來而不窮者，此言九二有剛陽之徳，來居坎險之中，而上無所應，然已有剛眀之才，終不陷身於窮困也。柔得位乎外而上同者，此言六四以陰居陰，居得其正，而在上卦之下，是位乎外也。既居外卦之下，下無其應，然上比九五之君，九五亦無應，故與之志合而相得，同心戮力，上與五同渙散天下之難，萃聚天下之民而濟之也。

Hu Yuan explains: The phrase "the strong comes but does not reach the end" refers to the second line, "Nine Two." Nine Two possesses the virtue of strong and bright yang, coming to the center of the lower trigram Kan, which represents danger. Above it there is no corresponding line; in the Zhou Yi, the first and fourth lines, the second and fifth lines, and the third and upper lines are considered to correspond with each other as yin and yang. However, Nine Two has the ability of strength and clarity, so it will not be led into hardship. The phrase "the flexible occupies the position of the outer and unites above" refers to the fourth line, "Six Four." Six Four is a yin line in a yin position, occupying the correct position, and being the first line of the upper trigram. Therefore, it is said to be "in the outer position." It is located below the upper trigram, and there is no corresponding line below it, but it is adjacent to Nine Five, the sovereign. This closeness is called "comparison." Since Nine Five also has no corresponding line, the sovereign and minister share the same mind and purpose, working together to resolve the difficulties of the world and to gather and relieve the people.

王假有廟王乃在中也者，言人體魄既散，幽陰而難見，是故王者假立此廟，以萃其容貌，四時祭祀，以表悽愴之心。然而立其廟宇，設其祭祀，追思念舊，不可以瀆，不可以疏，是王者教人之孝，亦在中道者也。利涉大川乗木有功也者，言川者水之聚，濟之以舟楫。今下體坎，坎為水，故為川；上體巽為木，故為舟。繫辭曰：刳木為舟，剡木為楫。是唯舟楫為能利涉大川。猶聖賢當此渙散之時，必須冒涉險難，使渙散者皆萃聚之，故往則有功也。

"The king comes to the temple, the king is in the center" means that after death, a person's physical form has dispersed and is difficult to see, so the king establishes ancestral temples to gather the images of his ancestors within the temple. Through the four seasons and festivals, he performs worship to express his sorrow and remembrance. However, establishing temples, setting up worship, and remembering the past must not be too frequent, lest it become disrespectful, nor too infrequent, lest it appear cold. When the king teaches the people to be filial, he must also act in the middle way, neither excessive nor deficient. "It is advantageous to cross a great river, for riding on a wooden vessel brings success" means that rivers are formed by the gathering of water, and to cross them requires boats and oars. The lower trigram is Kan, which represents water, hence "river"; the upper trigram is Xun, which represents wood, and wood can be used to build boats, hence "boat." The "Great Treatise" says "carve wood into a boat, and cut wood into oars," which shows that only with boats and oars can one cross a great river smoothly. This metaphor indicates that when sages find people scattered and disunited, they must take risks to face this difficult situation and reunite the people's hearts. Therefore, proceeding forward with determination can achieve success.

象曰：風行水上，渙。先王以享于帝立廟。

The Great Image Commentary says: Wind blowing across water causes waves to spread out in all directions, which is the symbolic image of the Hexagram of Dispersing. The ancient kings modeled themselves upon this image, using the ritual of worshiping Heaven to offer sacrifices to the Supreme Deity, and establishing ancestral temples to worship their ancestors.

義曰：夫風行水上，渙然而散，是得渙之象也。帝即天帝也。以形言之謂之天，以氣言之謂之陰陽，以主宰言之謂之帝。言先王當此渙散之時，設其郊祀，備其物儀，薦享於天地，以報成功也。立廟者，言萃聚先祖之精神，立為廟貌，四時祭之，以表悽愴之心，奉先之道也。

Hu Yuan explains: Wind moves over the surface of water, causing the water to disperse, which corresponds to the image of the Hexagram of Dispersal. "Di" refers to the heavenly emperor: in terms of form, it is called heaven; in terms of qi transformation, it is called yin and yang; and in terms of governing all things, it is called emperor. Here it refers to the ancient kings holding the grand ceremony of worshiping heaven at the outskirts of the capital during times when people's hearts were scattered. They prepared offerings and rituals, presented them to heaven and earth, in order to express gratitude for the contributions of heaven and earth in bringing forth all things. As for "establishing a temple," it means gathering the spirits of ancestors and setting up an image of their appearance, and offering sacrifices in accordance with the seasons, expressing deep sorrow and remembrance. This is the proper way of honoring ancestors.

初六：用拯馬壯，吉。象曰：初六之吉，順也。

Initial Line Six: The horse used for rescue is strong and powerful, which is auspicious. The Small Image Commentary says: The auspiciousness of Initial Line Six is because it acts with flexibility and humility.

義曰：夫渙散之時，人民既違散，上下既乖離，救之緩則情偽交作，奸邪並起，無所不至，事難濟矣。今此初六以陰柔之質，居一卦之下，又在渙散之始，是往而拯之不可後時，固當用剛壯之馬，急於解民之難，使得萃而不散，吉之道也。象曰初六之吉順也者，言當此渙散之時，固不可以剛暴拯濟之，苟尚剛暴，則民愈怨而心愈離。今初九既以陰柔居於卦下，而復在事初，能執柔順之道以拯濟之，故得其吉也。

Hu Yuan explains: When people's hearts are scattered and the people have already dispersed, the ruler and the people are no longer in harmony. When the rescue effort is delayed, true intentions and false ones become evident, and wicked people rise up, capable of doing anything, making the situation difficult to control. The line 'Six at the Beginning' has a yielding and weak nature, and is located at the very bottom of the hexagram, at the beginning of the dispersal. This shows that going to rescue must not miss the opportunity. It is appropriate to use strong horses to act quickly and relieve the people's difficulties, bringing people's hearts together rather than letting them scatter further. This is the way to gain good fortune. The 'Small Image Commentary' says, 'The good fortune of the line Six at the Beginning is due to its yielding nature.' This means that in times of dispersal, one cannot use harsh and violent methods to rescue. Once one resorts to force, the people will only become more resentful, and the hearts of the people will be even further away. Now, this line has a yielding and weak nature at the very bottom of the hexagram, and is at the beginning of the matter. It can maintain a yielding and harmonious approach to rescue, thus achieving good fortune.

九二：渙奔其機，悔亡。象曰：渙奔其機，得願也。

Nine Two: In the midst of dispersion, rushing to the side of a sturdy table, regret disappears. The Small Image Commentary says: Rushing to that place of support, fulfills the heart's desire.

義曰：機者，人所倚憑，謂初六也。此九二當渙散之時，以陽居陰，失正者也；上又無應，是無同心同徳合契之人也。既無合契之人，居又失正，是有悔者也。然而初亦無應，能知事始，用拯濟之馬以救天下之渙。今二若能奔從於初，則是得其所憑倚之地也。既得其所憑倚，則可以同謀合慮，以拯當時之難，使天下得其萃聚；天下既以萃聚，則其悔得以亡矣。象曰渙奔其機得願也者，言二當渙散之時，上無其應，道不得行，志不得伸，其身不能有所濟。既能奔從於初，與之共謀為慮，同心協志而有所憑依，則是得中心之所願也。

Hu Yuan explains: "Ji" refers to a table on which people rely, and here it refers to the line Six at the Beginning. Nine in the Second is in a time of dispersion, with a yang line in a yin place, which is not proper; above it there is no corresponding line, meaning it has no one who shares the same mind and spirit. Without a harmonious partner, and being in an improper position, it should naturally have regret. However, Six at the Beginning, although also without a corresponding line, understands that when things are just beginning, it should take action, using strong horses to save the dispersion of the world. If Nine in the Second could move toward Six at the Beginning and align with it, it would find a place to rely on; with this support, the two lines could plan together and think together to save the current crisis, restoring the unity of the people. Once the people are united, its regret would naturally disappear. The Small Image Commentary says, "Huan ben qi ji, de yuan ye," meaning that Nine in the Second, in a time of dispersion, has no corresponding line above, and its plans cannot be carried out, its aspirations cannot be realized, and it cannot save anything by itself. But when it moves toward Six at the Beginning and aligns with it, the two lines work together in planning and thinking, united and supported, thus fulfilling its true wish.

六三：渙其躬，無悔。象曰：渙其躬，志在外也。

Six Three: Dissolving one's own calamity, there is no regret. The Small Image Commentary says: Dissolving one's own calamity is because its mind is attached to the Upper Nine of the outer trigram.

義曰：夫有才者或無位，有位者或無才，或位崇而徳薄，志大而位小，皆不足以有為也。今六三以陰居陽，履非其正，當渙散之時，其徳不能安天下之眾，其才不能釋天下之難，在險之終，有悔者也。然而上有上九居一卦之極，有剛眀之才，以己為正應。既以己為正應，是以不能固其所守，往從於上。然雖不能大濟天下之事，亦可以釋一身之患而無悔吝也。象曰渙其躬志在外也者，言三雖居非其位，而得上九為之正應，往以從之，思展其志於天下國家也。

Hu Yuan explains: In the world, there are often talented people who lack position, and people in high positions who lack talent. There are also those with high positions but shallow virtue, and those with great aspirations but low positions. These are all insufficient for achieving great things. The line six in the third occupies a yang position with a yin line, thus being in an improper position. At this time of dispersion, its virtue is unable to stabilize the people, and its talent is unable to remove the difficulties of the world. Moreover, it is at the end of the dangerous situation of the kan trigram, which is naturally a position of regret. However, the line nine at the top possesses strong and decisive talent, and is in a correct responding position with six three. Because there is such a correct responding line above, six three is unable to maintain its position and thus goes to follow nine at the top. In this way, although it cannot achieve great deeds to save the world, it is sufficient to remove its own misfortune and have no regret. The Small Image Commentary says, "Dispersing its body, its aspirations are outside," meaning that although six three is in an improper position, it has nine at the top as its correct responding line, so it goes to follow it, hoping to realize its aspirations throughout the world and the state through nine at the top.

六四：渙其群，元吉。渙有丘，匪夷所思。象曰：渙其群元吉，光大也。

Six Four: Dissolving the group of factions brings great auspiciousness; in the process of dispersion, it is as if one were placed on uneven hills, which is not something ordinary people can imagine. The Small Image Commentary says: Dissolving the factions brings great auspiciousness because its virtue is bright and vast.

義曰：群，眾也。天下之渙起於眾心乖離，人自為群。六四上承九五，當濟渙之任，而居陰得正，下無私應，是大臣秉大公之道以濟天下之渙，且又得君以行其志。內掌國之機務，外宣君之徳意，使天下之黨盡散，則天下之危以濟，天下之難以解，天下之心不至於乖離而皆得以萃聚，上下悉有所歸。有此之功，故得盡善元大之吉也。

Hu Yuan explains: "Group" means the multitude. The reason the world is scattered and disunited is due to people's hearts being rebellious and estranged, forming factions. The line six in the fourth, which is below and supports the line nine in the fifth—the lower line supports the upper line, called "supporting," and the upper line presses upon the lower line, called "riding over"—bears the responsibility of curing the scattering. It is a yin line in a yin place, thus being correct. There is no biased corresponding line below, which is precisely how a minister upholds the great public principle to save the world's scattering. Moreover, it has the trust of the sovereign above and can promote its own policies. Internally, it manages the state's confidential affairs; externally, it announces the sovereign's virtue and intent, causing all factions in the world to disband. Thus, the world's peril is relieved, its troubles are resolved, people's hearts are no longer estranged but reunite, and all people have a place to belong. With such merit, it attains the utmost perfect and great auspiciousness.

渙有丘匪夷所思者，夫為人臣者當尊其君，為人子者當尊其父，然後君父臣子之道正矣。丘者，臲卼不平之地。今六四上奉九五之君，下為百官之長，當天下渙散乖離之際，其承君之命令，宣君之徳澤，以釋天下之難，一責於己，是其權既重，其職匪易，故六四常終日乾乾，終夜惕惕，竭其臣節，能自臲卼，不敢少安，而亦未嘗敢平其思慮也。象曰渙其群元吉光大也者，言渙散之時，上下乖離，六四獨能執柔順之道以事其君，使天下之眾不至離散，如是於臣子之道，得其光明盛大者也。

"The line 'Huan you qiu, fei yi suo si' means that ministers should honor the sovereign, and children should honor their fathers; only then can the proper distinctions between ruler and subject be established. 'Qiu' refers to an uneven and unstable place where one cannot stand firmly. The line six in the fourth serves the sovereign nine in the fifth above, and is the leader of the hundred officials below. At a time when the world is in disarray and people are scattered, it bears the responsibility of carrying out the sovereign's commands, announcing his grace, and resolving the difficulties of the people. All these duties rest upon it alone. With great authority and difficult responsibilities, six in the fourth works diligently day after day and remains vigilant night after night, upholding the virtue of a minister. It willingly remains in an unstable state, never daring to rest for even a moment, nor to let its mind become at ease. The 'Small Image Commentary' says, 'Huan qi qun yuan ji, guang da ye,' meaning that in a time when people are scattered and the ruler and subjects are estranged, only six in the fourth can maintain a gentle and proper way of serving the sovereign, preventing the people from scattering. In this way, it fulfills its role as a subject and son in a bright and grand manner."

九五：渙汗其大號，渙王居，無咎。象曰：王居無咎，正位也。

Nine Five: Like issuing a major decree as one would sweat, the sovereign remains in his position amidst dispersion without fault. The Small Image Commentary says: The sovereign remains in his position without fault because his position is correct.

義曰：汗者，膚腠之所出，出則宣人之壅滯，愈人之疾，然且一出而不可反。猶上有教令，釋天下之難，使天下各得其所者。今此九五居至尊之位，為渙散之主，居得其正，履得其中，能出其號令，布其徳澤，宣天下壅滯，發天下湮鬱，使一令之出而不復反，一號之施而不復更，善者賞之，惡者罰之，使天下之人皆信於上，咸有所歸，是如汗之不反者也。

Hu Yuan explains that sweat comes from the skin's texture and when it is released, it clears blockages in the body, leading to recovery from illness. Once sweat is released, it cannot be taken back. This is similar to a sovereign issuing decrees to resolve difficulties for the people, allowing everyone to find their proper place. The Nine in the Fifth occupies the supreme position, taking charge of dispersing confusion. His position is upright, and his actions conform to the principle of 'center,' meaning he is in the center of the upper trigram without excess or deficiency. He can issue commands and distribute grace, clearing blockages throughout the land and relieving the people's grievances. Once a decree is issued, it is not revoked, and once a call is made, it is not changed. He rewards the good and punishes the evil, making the people believe in the sovereign and find their place, just as sweat does not return once it is released.

渙王居無咎者，言九五既居尊位，為渙散之主，當是時上能自正其位，下能任六四之臣，宣號令，布徳澤，釋天下之大難，正天下之廣居，輔王者之尊位，使天下之人皆知上有眀君，下有賢臣，無渙散之難，民得安堵，天下合洽，則九五之君所以居位而無悔咎矣。象曰王居無咎正位也者，言九五居至尊之位，任賢明之臣，萃天下之民而免悔者，由所居之得正故也。

"The line 'When the king resides, there is no blame' means that since the nine five is in a position of honor and has become the ruler who remedies the dispersion, at this time he can properly maintain his position above and appoint six four as a minister below. By six four, the commands are proclaimed and benevolence is extended, thus resolving the great difficulties of the world and restoring the great building of the world to its proper place, assisting the king's position. In this way, all people know that there is a wise sovereign above and a virtuous minister below, and the danger of dispersion no longer exists. The people can live in peace and the world is harmonious. Therefore, the king naturally resides in his position without regret or error. The 'Small Image Commentary' says 'The king resides without blame, because his position is correct,' meaning that the nine five is in the supreme position, appoints a wise minister, and restores the people of the world to unity, thus avoiding regret, because his position is correct and appropriate."

上九：渙其血去逖出，無咎。象曰：渙其血，逺害也。

The top nine: In the state of dispersion, there is no injury from bloodshed, and one escapes from danger far away, without fault. The Small Image Commentary says: The absence of bloodshed is because it has distanced itself from calamity.

義曰：逖者，逺也。夫天下渙散之時，上下乖違，情偽叢生，利害紛起，必有所傷也。今此上九居上卦之極，處無位之地，能全其身，獨逺其難，不與眾競，故渙其血去也。逖出無咎者，言既居卦極而無位，是能獨逺於難，所以無咎也。象曰渙其血逺害也者，既獨居上卦之上，是最逺於患害也。

Hu Yuan explains: "Ti" means distant. When the world is in a state of dispersion, the superior and inferior parts are in discord, sincerity and pretense arise together, and conflicts of interest emerge, inevitably causing harm to someone. The upper nine is at the top of the upper trigram, in a position without responsibility, thus able to preserve itself and retreat alone from the calamity, not competing with others. Therefore it says, "Huan its blood goes away," meaning the injury of blood is dispersed. As for "Ti out, no blame," it means that being at the extreme position of a trigram without duty, it is just right to retreat alone from danger, thus there is no fault. The Small Image Commentary says, "Huan its blood, distant from harm," meaning it resides alone at the top of the upper trigram, being farthest from the calamity.