Dui Trigram (Lake)

兌.兌上.兌下程傳 《兌序卦》：“巽者，入也。入而後說之，故受之以《兌》，兌者，說也。”物相入則相說，相說則相入，《兌》所以次《巽》也。

"The卦画标注 '兑.兑上.兑下' indicates that both the upper and lower trigrams of the hexagram are兑, making it a hexagram of two兑s. Cheng Yi in his commentary Yichuan's Commentary on the Changes explains that the 'Sequence of Hexagrams' explains why the hexagram 巽 is followed by 兑: '巽 means entering; after entering, people become joyful, so the hexagram 兑 follows it, as 兑 represents joy.' When things penetrate each other deeply, they bring mutual joy, and mutual joy allows for deeper penetration. Therefore, the hexagram 兑 comes after 巽."

兌，亨，利貞。 本義 “兌”，說也。一陰進乎二陽之上，喜之見乎外也。其象為“澤”，取其說萬物，又取坎水而寒，其下流之象。卦體剛中而柔外，剛中，故“說”而“亨”。柔外，故“利”於“貞”。蓋說有亨道，而其妄說不可以不戒，故其占如此。又柔外故為“說亨”，剛中故“利”於“貞”，亦一義也。

The Hexagram Statement says: The Hexagram of Dui, it is smooth and favorable to maintain uprightness. Zhu Xi in The Original Meaning of the Zhou Changes says: "Dui" represents joy. A yin line ascending to the position above two yang lines expresses joy manifesting externally. It takes the image of "lake," symbolizing the ability of a lake to bring joy to all things; it also takes the image of Kan water, which is cold and flows downward. In terms of the structure of the hexagram, yang strength is in the center while yin softness is on the outside: the strong line in the center enables "joy" and "smoothness," while the soft line on the outside makes it favorable to maintain uprightness. Generally, joy naturally has a path of smoothness, but frivolous joy without caution must be warned against, hence the judgment is as such. Another interpretation is that the soft line on the outside is called "joy and smoothness," and the strong line in the center makes it favorable to maintain uprightness, which also makes sense.

程傳 “兌”，說也，“說”，致亨之道也。能說於物，物莫不說而與之，足以致亨。 然為說之道，利於貞正，非道求說則為邪諂而有悔咎，故戒“利貞”也。 集說 焦氏竑曰：人有喜說必見而在外，蓋陽假陰之和柔以為用。喜說非由於陰也，故二陰一陽，則陽為之主。二陽一陰，則陰非為主，但為陽之用耳。

Cheng Yi in Yichuan's Commentary on the Changes says: "Dui" represents joy, and "yue" signifies the path to achieving success. If one can make external things joyful, external things will not fail to be joyful and attach themselves to him, thus leading to success. However, the way of seeking pleasure lies in maintaining uprightness; if one seeks favor without following the right path, it becomes deceitful flattery, leading to regret and blame. Therefore, it is warned that "li zhen" (favorable uprightness) is beneficial. The "Ji Shuo" cites Jiao Hong, who says: when a person experiences joy, it will inevitably manifest externally. This is because yang relies on the harmonious and flexible nature of yin to function. Joy is not produced by yin, so in a hexagram with two yins and one yang, the yang is the main element; in a hexagram with two yangs and one yin, the yin is not the main element, but merely serves as a tool for yang.

案 地有積溼，春氣至則潤升於上。人身有血，陽氣盛則腴敷於色，此《兌》為澤為說之義，蓋說雖緣陰，而所以用陰者陽也。入有柔和之質，而非以忠直之心行之，則失正而入於邪矣，故“利貞”。

Li Guangdi remarked: When dampness accumulates in the earth, the spring energy arrives and the moistening energy rises up. In the human body, there is blood; when yang energy becomes strong, the rich and moist appearance is shown on the complexion. This is precisely the reason why the hexagram Dui is symbolized as a marsh and signifies joy — joy arises from yin, but it is yang that drives the yin. A person has a gentle nature, but if one does not practice with sincerity and uprightness, one will lose the right path and fall into wrong ways. Therefore, it is said 'beneficial to uprightness'.

初九，和兌，吉。 本義 以陽爻居說體，而處最下，又無繫應，故其象占如此。 程傳 初雖陽爻，居說體而在最下，無所繫應，是能卑下和順以為說，而無所偏私者也。以和為說，而無所偏私，說之正也。陽剛則不卑，居下則能巽，處說則能和，無應則不偏，處說如是，所以“吉”也。

The line statement says: "Initial Nine, harmonious and pleasant, brings good fortune." Zhu Xi in The Original Meaning of the Zhou Changes explains: "Initial Nine is a yang line situated in the position of joy, and it is at the very lowest position, without a corresponding line, so its hexagram image and divination are like this." Cheng Yi in Yichuan's Commentary on the Changes says: "Initial Nine, although a yang line, is in the position of joy and occupies the lowest position, without a corresponding line. This is the ability to be humble and gentle in dealing with others, bringing joy, and without any partiality. To be joyful through harmony and without partiality is the correct way of joy. Yang strength does not lead to submissiveness, being in a low position allows for humility, being in the position of joy allows for harmony, and the absence of a corresponding line prevents partiality. Being in the time of joy and acting in this way, therefore, results in 'good fortune.'"

集說 蔡氏淵曰：爻位皆剛，不比於柔，得說之正，和而不流者也，故“吉”。 吳氏澄曰：六畫唯初不比陰柔，說道之善。故曰“和”。 趙氏玉泉曰：陽剛則無邪媚之嫌，居下則無上求之念，無應又無私繫之累，其說也不諂不瀆，中節而無乖戾，“和兌”之象，如是則說得其正矣。 來氏知德曰：“和”，與《中庸》“發而皆中節謂之和”同。謂其所說者無乖戾之私，皆性情之正，道義之公也。

"The Collection of Sayings" cites Cai Yuan's view: the first yang line is strong and occupies a strong position (a yang line in a yang place), does not closely associate with yin lines, thus attaining the joyful and proper path. It is harmonious and not following the crowd, hence "auspicious." Wu Cheng says: among the six lines, only the first yang line does not closely associate with yin lines, making it the most virtuous aspect of the joyful path, hence called "harmony." Zhao Yuquan says: yang strength has no suspicion of improper flattery, and being in a lower position has no desire to climb upward. Without a corresponding line and without private entanglements, his joy is neither flattering nor arrogant, always conforming to propriety and not deviant, which is the image of "harmonious joy," thus achieving proper joy. Lai Zhide says: "harmony" here is the same as the "harmony" in the "Doctrine of the Mean" which means that his joy has no deviant private intentions, all arising from the proper nature and public morality.

九二，孚兌，吉，悔亡。 本義 剛中為“孚”，居陰為“悔”。占者以“孚”而“說”，則“吉”而“悔亡” 程傳 二承比陰柔，陰柔小人也。說之則當有“悔”，二剛中之德，孚信內充，雖比小人，自守不失。“君子和而不同”，說而不失剛中，故“吉”而“悔亡”，非二之剛中則有悔矣，以自守而亡也。

The Line Statement says: Nine in the Second, with sincerity and trustworthiness, brings joy, and regret disappears. Zhu Xi in The Original Meaning of the Zhou Changes says: A yang line in the center is called 'trustworthiness,' and a yang line in a yin position brings 'regret.' If the person consulting the oracle can use sincerity to please others, then it is 'auspicious' and 'regret disappears' — the original text here has some missing characters. Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second is closely adjacent to the yin and flexible six in the Third. Yin and flexible are small people; to please them should bring 'regret.' However, Nine in the Second possesses the virtue of a strong and central yang line, with sincerity and integrity within. Although it is close to the small person, it remains firm and does not lose its integrity. Confucius said, 'A gentleman is harmonious but not necessarily in agreement,' and Nine in the Second is joyful without losing the way of firmness and centrality, thus it is 'auspicious' and 'regret disappears.' If Nine in the Second were not firm and central, there would be regret; precisely because it maintains its integrity, regret disappears.

集說 王氏宗傳曰：六三陰柔而不正，所謂非道以說者也。而二比之，疑於有“悔”矣，然二以剛居中，誠實之德，充足於內，故雖與二同體，而無失己之嫌，此其“悔”所以“亡”也。 龔氏煥曰：九二陽剛得中，當說之時，以孚信為說者也。己以“孚”信為“說”，人不得而妄說之，所以“吉”也。

"The Collection of Sayings" cites Wang Zongcheng's explanation: Six in the Third is阴柔 and not in the correct position, which is exactly what is meant by not following the right path to please others. Nine in the Second is closely aligned with it, so it seems there should be "regret." However, Nine in the Second is a strong line in the central position, possessing sincere virtue within, so even though it is in the same body as Six in the Third (the original text says "with Two," which is likely a mistake for "Three"), there is no suspicion of losing one's self. This is why its "regret" disappears. Gong Huan says: Nine in the Second is yang and occupies the central position, being in a time of joy, treating sincerity as joy. Since he himself takes "trust" as "joy," others cannot use false means to please him, hence "good fortune."

六三，來兌，凶。 本義 陰柔不中正，為《兌》之主。上無所應，而反來就二陽以求說，“凶”之道也。 程傳 六三陰柔不中正之人，說不以道者也。“來兌”，就之以求說也，比於在下之陽，枉己非道，就以求說，所以“凶”也。之內為來，卜下俱陽而獨之內者，以同體而陰性下也，失道下行也。

The Line Statement says: Six in the Third, turning back to seek pleasure, is dangerous. Zhu Xi in The Original Meaning of the Zhou Changes says: Six in the Third isyin softness and not central or upright, yet it is the main line of the Dui trigram. It has no corresponding line above, but instead turns back to approach the two Yang lines below in order to seek pleasure, which is a dangerous path. Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Third is a person who is阴柔 and not central or upright, seeking pleasure without following the right path. 'Coming to Dui' means approaching to seek favor. It approaches the Yang lines below, humbling itself and not following the right path, thus seeking pleasure in this way, hence 'dangerous'. Moving towards the Inner Trigram is called 'coming'. Since both above and below are Yang lines, yet it goes towards the Inner Trigram (the original text says 'both above and below are Yang', where '卜' is likely a mistake for '上'), this is because they are in the same body and the nature of Yin tends to go downward, which is losing the right path and moving downward.

集說 王氏宗傳曰：六三居兩《兌》之間，一《兌》既盡，一《兌》復來，故曰“來兌”，夫以不正之才，居兩《兌》之間，左右逢迎，惟以容說為事，此小人之失正者，故於兌為“凶”。 案 三居內體，故曰“來”。然非來說於下二陽之謂也，為說之主。志在於說，凡外物之可說者，皆感之而來也。

"The Collection of Commentaries" cites Wang Zongcheng's explanation: Six in the Third is located between two instances of the Trigram Dui (Lake). One Dui has just ended, and another Dui is about to come, hence it is called "coming Dui." With an improper nature, it resides between two Duies, flitting between them, constantly treating flattery and pleasing as the main concern, which is the manner of a petty person losing the right path. Therefore, in the Dui hexagram, it is judged as "auspicious." Li Guangdi comments: Six in the Third is located within the inner trigram, hence it is called "coming." However, this does not mean it comes to flatter the two yang lines below; rather, it is the main line of the trigram of joy, with its heart solely devoted to pleasing. Anything in the external world that can bring joy is attracted to it.

九四，商兌未寧，介疾有喜。 本義 四上承九五之中正，而下比六三之柔邪，故不能決。而商度所說，未能有定，然質本陽剛，故能介然守正，而疾惡柔邪也。如此則“有喜”矣，象占如此，為戒深矣。

The line statement says: Nine in the Fourth, repeatedly weighing who to be close to but unable to find peace, can remain upright and detest evil, like removing a disease, thus there is joy. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Fourth is above the central and upright Nine in the Fifth, and below it is closely attached to the阴柔 and perverse Six in the Third. Therefore, it cannot make a decision and has to repeatedly consider who to be close to, unable to decide. However, its nature is originally yang, so it can remain upright and hold to the right path, and detest the soft and perverse. Thus, there is 'joy'. Its hexagram and judgment are like this, the warning is very profound.

程傳 四上承中正之五，而下比柔邪之三，雖剛陽而處非正。二陰柔陽所說也，故不能決而商度未寧，謂擬議所從而未決，未能有定也。兩間謂之介，分限也。地之界則加田義乃同也，故人有節守謂之介，若介然守正，而疾遠邪惡，則“有喜”也。從五，正也。說三，邪也。四近君之位，若剛介守正，疾遠邪惡，將得君以行道，福慶及物，為“有喜”也。若四者得失未有定，繫所從耳。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is above connected to the upright and correct Nine in the Fifth, and below closely attached to the flexible and evil Six in the Third. Although it is yang, its position is not correct. Yin and flexibility are what yang delights in, so it cannot make a decision, and thus hesitates and is restless - meaning it is uncertain about whom to follow. Between these two is called 'Jie', meaning a boundary; the boundary of land is written with the 'field' radical as 'Jie', and the meaning is the same. Therefore, when a person holds to integrity and remains steadfast, it is called 'Jie'. If one can remain upright and resolute, detesting and keeping away from evil, then 'there is joy'. Following Nine in the Fifth is correct, while pleasing Six in the Third is wrong. Nine in the Fourth is in a position close to the sovereign. If it can be firm, upright, and resolute, keeping to the right path and detesting and avoiding evil, it will gain the sovereign's trust and promote the great way, bringing blessings to all things, which is 'there is joy'. In the situation of Nine in the Fourth, the outcome is not yet decided, depending entirely on whom it chooses to follow.

集說 楊氏簡曰：九剛四柔，近比六三諛佞之小人，心知其非，而實樂其柔媚，故商度所說，去取交戰於胸中而“未寧”。聖人於是勉之曰，介然疾惡小人則“有喜”。 案 《易》中“疾”字皆與“喜”對，故曰“無妄之疾勿藥有喜”，又曰“損其疾使遄有喜”。以此爻例之，則疾者謂疾病也，喜者謂病去也。四比於三，故曰“介疾”，言介於邪害之間也。若安而溺焉，則其為鴆毒大矣，惟能商度所說而不以可說者為安，則雖“介疾”而“有喜”矣。《論語》曰：君子易事而難說也。說之不以道不說也，其

"The Collected Commentaries" cite Yang Jian's explanation: Nine is a strong line and four is a soft position. It is closely adjacent to six in the third, which represents a flatterer and a dishonest person. Although it knows in its heart that it should not be close to such a person, it is actually fond of the softness and charm, so it repeatedly weighs the object of its affection, and there is a struggle in its mind, hence "not yet at peace." The sage thus encourages it: if it can firmly hate such small people, then it will "have joy." Li Guangdi comments: In the Zhou Changes, the character "ji" (disease) is always contrasted with "xi" (joy). Therefore, in the "Without Delusion" hexagram, the fifth line says, "Without delusion, disease, no medicine, but joy." In the "Loss" hexagram, the first line says, "Reduce the disease, so that it is quickly gone and there is joy." Following this pattern, in this line, "ji" refers to disease, and "xi" refers to the removal of the disease. Since the fourth line is closely connected to the third line, it is said "intermediate disease," meaning it is caught between wrong influences. If it remains in this position and becomes addicted, the harm will be as dangerous as poison. Only by repeatedly weighing the object of its affection and not taking something that can bring joy as a place to rest, can it still "have joy." The Analects says: A gentleman is easy to work with but difficult to please. If one does not use the right way to please him, he will not be pleased. The original text here breaks off, with some missing words below."

九五，孚于剝，有厲。 本義 “剝”，謂陰能剝陽者也。九五陽剛中正，然當說之時而居尊位，密近上六，上六陰柔，為說之王，處說之極，能妄說以剝陽者也。故其占但戒以信於上六則有危也。

The line statement says: "Nine in the Fifth, abandoning trust in the yin that can erode yang, there is danger." Zhu Xi's The Original Meaning of the Zhou Changes says: "Peeling" refers to yin eroding yang. Nine in the Fifth is yang, upright and central, yet in a position of honor, adjacent to Six at the Top. Six at the Top is yin and flexible, being the main yao of joy (the original text says "as the sovereign of joy," where "sovereign" is likely a mistake for "main"), located at the peak of joy, capable of eroding yang through deceptive pleasure. Therefore, the divination statement merely warns that trusting Six at the Top brings danger.

程傳 九五得尊位而處中正，盡說道之善矣。而聖人復設有厲之戒，蓋堯舜之盛，未嘗無戒也。戒所當戒而已，雖聖賢在上，天下未嘗無小人，然不敢肆其惡也。聖人亦說，其能勉而革面也。彼小人者，未嘗不知聖賢之可說也。如四凶處堯朝，隱惡而順命是也。聖人非不知其終惡也，取其畏罪而強仁耳。五若誠心信小人之假善為實善，而不知其包藏，則危道也。小人者備之不至，則害於善，聖人為戒之意深矣。“剝”者，消陽之名，陰消陽者也。蓋指上六，故“孚于剝”則危也。以五在說之時而密比於上六，故為之戒。雖舜之聖，且畏“巧言令色”，安得不戒也。說之惑人，易入而可懼也如此。

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth occupies a noble position and is in the central and upright place, thus achieving the perfection of the way of joy. Yet the sage still sets a warning of 'danger'. This is because even in the most prosperous times like those of Yao and Shun, there were still warnings, but they were only given where necessary. Although there are sages in power, there are still small people in the world, but they dare not act wickedly openly. The sage would be pleased, pleased that they can at least try to change their outward appearance. These small people are not unaware that sages can be pleased, for example, the four villains who were in Yao's court, hiding their evil intentions while appearing to obey orders, just like that. The sage is not unaware that they are ultimately evil, but only takes advantage of their fear of punishment and their forced performance of benevolence. If the Nine in the Fifth sincerely believes that the pretended goodness of small people is real goodness and does not know what is in their hearts, then this is a dangerous approach. If the sage is not vigilant against small people, it will harm the virtuous; the purpose of this warning is profound. 'Peeling' refers to the erosion of yang, meaning the erosion of yang by yin. Here it refers precisely to the Upper Sixth. Therefore, 'trust in peeling' is dangerous. Since the Nine in the Fifth is in a time of joy and is closely connected with the Upper Sixth, a warning is set for him. Even a sage like Shun still feared 'flattering words and a pleasing appearance', how could one not be cautious? The joy of people can easily be deceived and is something to fear, to such an extent.

集說 王氏弼曰：比於上六，而與相得，處尊正之位，不說信乎陽，而說信乎陰，“孚于剝”之義也。“剝”之為義，小人道長之謂。 楊氏簡曰：九五親信上六柔媚不正之小人，故曰“孚于剝”。《剝》之為卦，小人剝君子，又剝喪其國家，故謂小人為剝。信小人，危厲之道也。 胡氏炳文曰：說之感人，最為可懼，感之者將以剝之也。況為君者，易狃於所說，故雖聖人且畏“巧言令色”，況凡為君子者乎！

"The Collection of Sayings" cites Wang Bi's explanation: Nine in the Fifth and Six at the Top are closely related and mutually agreeable, yet they occupy a position of honor and correctness, but do not trust and delight in the yang masculine, instead they trust and delight in the yin feminine. This is the meaning of "faithful in the time of decay." The term "decay" signifies the growing power of the petty person. Yang Jian says: Nine in the Fifth is close and trusts Six at the Top, this petty and debased person, hence "faithful in the time of decay." The hexagram "Decay" discusses how petty persons erode the virtuous and also cause the loss of the state, hence petty persons are called "decay." Trusting petty persons is a dangerous path. Hu Bingwen says: The joy of others can be very infectious, and those who come to influence you are aiming to erode you. Moreover, as a ruler, it is easy to become immersed in what he likes. Therefore, even sages fear "charming words and a pleasant appearance," let alone ordinary virtuous persons!

錢氏一本曰：《兌》五說體，與《履》五健體不同，《履》五健，恐其和之難，危在夬，《兌》五說，不覺其人之易，危在孚，故皆“有厲”之象。 案 《易》中凡言“厲”者，皆兼內外而言，蓋事可危而吾危之也。《履》五爻及此爻，皆以剛中正居尊位，而有厲辭。夫子又皆以位正當釋之，是其危也。以剛中正故能危也。《兌》卦有危懼之義，而九五居尊，所謂“履帝位而不疚”者，故能因《夬》、《履》而常危。《兌》有說義，九五居尊，又比上六，故亦因“孚于剝”而心有危也。 此“有厲”與《夬》“有厲”正同，皆以九五比近上六，所謂其危乃光者也。

"Ji Shuo" cites Qian Yiben's view: The "Dui" hexagram's "Nine in the Fifth" is in the joyful structure, differing from the "Lv" hexagram's "Nine in the Fifth" which is in the strong and active structure. In the "Lv" hexagram, "Nine in the Fifth" is strong and active, fearing the difficulty of harmony, and the danger lies in "Gua" (excessive decisiveness). In the "Dui" hexagram, "Nine in the Fifth" is joyful, failing to notice the ease with which others approach, and the danger lies in "Fu" (easy trust). Therefore, both instances have the image of "having danger." Li Guangdi comments: In the "Zhou Yi," whenever "Lai" (danger) is mentioned, it refers to both internal and external aspects, meaning that the matter itself has potential danger, and I myself am aware of caution. Both "Nine in the Fifth" of the "Lv" hexagram and this line are yang strong and upright, occupying a noble position, yet both use the term "having danger." Confucius explains both with "appropriate position," indicating that this sense of danger and caution arises precisely because of being strong, active, upright, and in a noble position. The "Dui" hexagram inherently carries a sense of danger and caution, and "Nine in the Fifth" being in a noble position is the person described in the "Lv" hexagram as "walking the imperial position without guilt." Therefore, it can maintain constant caution based on the meanings of "Gua" and "Lv." The "Dui" hexagram has the meaning of joy, and "Nine in the Fifth" being in a noble position and close to "Six at the Top," it also feels danger due to "trust in decline." The "having danger" here is the same as in the "Gua" hexagram's "having danger," both because "Nine in the Fifth" is adjacent to "Six at the Top," which is the meaning of "its danger brings brightness" mentioned in the "Commentary on the Judgment" of the "Gua" hexagram, meaning that knowing danger and caution leads to the way being bright.

上六，引兌。 本義 上六成說之主，以陰居說之極，引下二陽相與為說，而不能必其從也。故九五當戒，而此爻不言其吉凶。 程傳 他卦至極則變，兌為說，極則愈說。上六成說之主，居說之極，說不知已者也。故說既極矣，又引而長之，然而不至悔咎何也？曰：方言其說不知已，未見其所說善惡也。又，下乘九五之中正，無所施其邪說，六三則承乘皆非正，是以有凶。

The line statement says: "Upper Sixth, drawing others to share in joy." Zhu Xi in The Original Meaning of the Zhou Changes explains that Upper Sixth is the main line that brings about joy. It is a yin line occupying the top position of joy, drawing the two lower yang lines to share in its joy, but cannot guarantee that they will definitely follow. Therefore, a warning is given at Nine in the Fifth, but this line does not mention fortune or misfortune. Cheng Yi in Yichuan's Commentary on the Changes says: In other hexagrams, when something reaches its extreme, it changes. But兑 (Dui) represents joy, and when it reaches its extreme, it becomes even more joyful. Upper Sixth is the main line that brings about joy, located at the top of joy, representing joy without restraint. Therefore, when joy has already reached its extreme, it still draws it out further; yet there is no regret or blame, why is that? The answer is: here it only indicates that joy is without restraint, and it is still not clear whether the object of joy is good or evil. Moreover, the line below it is the upright and correct Nine in the Fifth, so it has nowhere to display its perverse way of seeking pleasure; whereas Six in the Third is neither in the correct position nor does it properly connect, hence there is misfortune.

集說 劉氏牧曰：執德不固，見誘則從，故稱“引兌”。 毛氏璞曰：所以為兌者，三與上也。三為內卦，故曰“來”，上為外卦，放曰“引”。 案 三與上，皆以陰柔為說主。“來兌”者，物感我而來，《孟子》所謂蔽於物，《樂記》所謂感於物而動者也。“引兌”者，物引我而去，《孟子》所謂物交物則引之而已矣，

"The Collection of Sayings" cites Liu Mu's explanation: holding onto virtue is not firm, and once encountering temptation, one follows along, hence it is called "leading the trigram of Joy." Mao Pu says: what makes this trigram become the trigram of Joy is the sixth line in the third position and the sixth line at the top. The sixth line in the third position belongs to the inner trigram, hence it is said "coming"; the sixth line at the top belongs to the outer trigram, hence it is said "leading" (the original text says "release is called leading," and "release" should be a mistake for "hence"). Li Guangdi comments: the sixth line in the third position and the sixth line at the top both use yin and flexibility as the main lines of joy. What is called "coming Joy" is when external things move me and flow toward me, which is what Mencius refers to as being obscured by external things, and what the "Book of Rites · Music Record" refers to as "being moved by things and acting accordingly"; what is called "leading Joy" is when external things pull me and cause me to leave, which is what Mencius refers to as "things interacting with things, then they lead each other." The original text stops here, and there is missing text below.

總論 龔氏煥曰：兌本以說之見乎外而得名，然六爻之義，皆不取說之徇乎外者，只之所說，苟能不徇乎外，則其見於外者，斯得其正而吉矣。 蔣氏悌生曰：當說之時，剛則有節，柔則無度，故此卦初二及四五四爻，皆以剛陽而得吉。三上二爻，皆以陰柔而致凶。

"The General Discussion" cites Gongs Huan's statement:兑 is originally named because joy is expressed externally, but the meaning of the six lines does not take the kind of joy that is merely submissive to external things; if one's own joy does not submit to external influences, then the joy that is revealed externally is proper and auspicious (the phrase "only what is said" in the original text may be missing some characters). Jiang TiSheng says: When joy is appropriate, the strong can be restrained, while the weak cannot maintain balance, so the four lines, initial nine, nine in the second, nine in the fourth, and nine in the fifth, are all auspicious because they are yang and strong; the two lines, six in the third and six at the top, are both inauspicious because they are yin and weak.

渙.巽上.坎下程傳 《渙序卦》：“兌者，說也，說而後散之，故受之以《渙》。”說則舒散也，人之氣，憂則結聚，說則舒散，故說有散義，《渙》所以繼《兌》也，為卦巽上坎下，風行於水上，水遇風則渙散，所以為渙也。

The hexagram "Huan" is indicated by the diagram annotation "Xun above, Kan below," meaning the upper trigram is Xun (Wind) and the lower trigram is Kan (Water). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" explains that the "Sequence of Hexagrams" explains why the hexagram Huan follows Dui. He says, "Dui represents joy, and after joy comes dispersion, hence the hexagram Huan follows Dui." When people are joyful, they become relaxed and loose. The qi in the human body becomes blocked and condensed when one is distressed, but becomes dispersed and relaxed when one is joyful. Therefore, "joy" contains the meaning of "dispersion," and the hexagram Huan follows Dui. In terms of the structure of the hexagram, Xun is above and Kan is below. Wind moves across the surface of water, and water meets the wind and disperses, hence it is called Huan.

渙，亨，王假有廟，利涉大川，利貞。 本義 “渙”，散也，為卦下坎上巽，風行水上，離披解散之象，故為《渙》。其變則本自《漸》卦九來居二而得中，六往居三，得九之位，而上同於四，故其占可“亨”。 又以祖考之精神既散，故王者當至於廟以聚之，又以巽木坎水，舟楫之象，故“利涉大川”。其曰“利貞”，則占者之深戒也。

The hexagram statement says: The hexagram "Huan" is smooth and unimpeded; the king personally attends the ancestral temple to gather the spirits of the ancestors, it is favorable to cross a great river, and it is favorable to maintain sincerity. Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Huan" means dispersion. In terms of the structure of the hexagram, it is lower Kan (water) and upper Xun (wind), with wind moving upon the water, which presents an image of water waves dispersing and spreading out, hence the name "Huan." In terms of "hexagram transformation," it originally comes from the hexagram "Jian": The nine three of "Jian" moves to the second position and attains the center, while the six two moves to the third position, occupying the original position of the nine, and also connects upward with the nine four, thus its judgment can be "smooth and unimpeded." Moreover, since the spirits of the ancestors have already dispersed, the king should personally go to the ancestral temple to gather them. Also, since Xun represents wood and Kan represents water, they form the image of a boat, hence "favorable to crossing a great river." As for "favorable to maintaining sincerity," this is a deep warning for the person consulting the oracle.

程傳 “渙”，離散也。人之離散由乎中，人心離則散矣。治乎散亦本於中，能收拾人心，則散可聚也。故卦之義皆主於中，“利貞”，合渙散之道，在乎正固也。 案 《渙》與《萃》對。“假廟者”，所以聚鬼神之既散也。涉川者，所以聚人力之不齊也。蓋盡誠以感格，則幽明無有不應。秦越而共舟，則心力無有不同。此二者，渙而求聚之大端也。然不以正行之，則必有黷神犯難之事，故曰“利貞”。

Cheng Yi's Yichuan Commentary on the Changes says: "Huan" refers to dispersion. The root of human dispersion lies in the mind; once the mind turns away, dispersion occurs. To govern dispersion, one must start from the mind. If one can gather the people's hearts, even those who have dispersed can be reunited. Therefore, the meaning of this hexagram is centered on "zhong" (the center). The statement "li zhen" refers to the method of gathering dispersion, which lies in maintaining correctness and firmness. Li Guangdi comments: The Huan hexagram is opposite to the Cui hexagram. "Jia miao" is for gathering scattered ghosts and spirits, while "she chuan" is for gathering disorganized human strength. By exerting sincere effort to connect, there is no response that will not be obtained, whether in the unseen or the human world. Qin people and Yue people are originally unrelated, but if they share the same boat, their hearts will not be inconsistent. These two matters are exactly the key to seeking unity from dispersion. However, if one does not follow the right path, one will inevitably cause sacrilege and reckless danger. Therefore, it is said "li zhen."

初六，用拯馬壯，吉。 本義 居卦之初，《渙》之始也。始《渙》而拯之，為力既易，又有壯馬，其古可知。初六非有濟渙之才，但能順乎九二，故其象占如此。

The line statement says: "Initial Six, using a strong horse to rescue, is auspicious." Zhu Xi's "The Original Meaning of the Zhou Changes" states: "Initial Six is at the beginning of the entire hexagram, representing the initial stage of the hexagram of Dispersing. At the beginning of dispersing, taking action to rescue is easy, and there is a strong horse to rely on; its auspiciousness is evident (the original text says 'its ancientness is known,' where 'ancient' is a mistake for 'auspicious'). Initial Six itself does not possess the ability to rescue dispersing; it can only follow Nine Two, so its hexagram and judgment are as such."

程傳 六居卦之初，渙之始也，始渙而拯之，又得馬壯，所以吉也，六爻獨初不云渙者，離散之勢，辨之宜早，方始而拯之，則不至於渙也，為教深矣。“馬”，人之所託也。托於壯馬，故能拯渙。“馬”，謂二也。二有剛中之才，初陰柔順，兩皆無應，無應則親比相求，初之柔順，而托於剛中之才以拯其渙。如得壯馬以致遠，必有濟矣，故“吉”也。渙拯於始，為力則易，時之順也。

Cheng Yi's Yichuan Commentary on the Changes says: The line Six at the Beginning is at the beginning of the whole hexagram, representing the start of dispersion. When dispersion begins, if one acts to correct it and has a strong horse, it is auspicious. Among the six lines, only the line Six at the Beginning does not mention the word "dispersion." This is because the trend of dispersion should be recognized early. If one acts to correct it at the very beginning, it will not lead to actual dispersion. The teaching here is profound. "Horse" refers to something people rely on; by relying on a strong horse, one can correct dispersion. "Horse" refers to Nine in the Second. Nine in the Second has the virtue of strong yang in the center. Six at the Beginning is yin and flexible, and both do not have a corresponding line. Without a corresponding line, they are close to each other and seek support. Six at the Beginning is flexible and relies on the strong and central talent of Nine in the Second to correct dispersion, just like having a strong horse to travel far, which will surely lead to success, hence "auspicious." Correcting dispersion at the beginning requires less effort and is in harmony with the right timing.

集說 王氏宗傳曰：居《渙》散之初，則時未至於渙也。當此之時，順此之勢而亟救之，則用拯之道得矣，故必馬壯而後“言”。 胡氏炳文曰：五爻皆言“渙”，初獨不言者，救之尚早，可不至於渙也。

"The Collection of Sayings" cites Wang Zongcheng's commentary: At the beginning of the dispersal in the hexagram "Huan," the situation has not yet truly reached the point of dispersal. At this moment, following the trend and acting quickly to prevent further dispersal, the method of "rescue" is appropriate, so it is necessary to have a strong horse before speaking of this (the character "yan" in "erhuan" is suspected to be a mistake). Hu Bingwen says: All five lines speak of "Huan," but the line Six at the Beginning does not, because the rescue is still early enough to prevent dispersal.

九二，渙奔其機，悔亡。 程傳 諸爻皆云“渙”，謂渙之時也。在渙離之時，而處險中，其有“悔”可知。 若能奔就所安，則得”悔亡”也。“機”者，俯憑以為安者也。俯，就下也。“奔”，急往也。二與初雖非正應，而當渙離之時兩皆無與。以陰陽親比相求，則相賴者也。故二目初為“機”，初謂二為“馬”。二急就於初以為安，則能“亡”其“悔”矣。初雖《坎》體，而不在陰中也。或疑初之柔微何足賴，蓋渙之時，合力為勝。先儒皆以五為機，非也。方渙離之時，二陽豈能同也。若能同，則成濟渙之功當大，豈止“悔亡”而已。機謂俯就也。

The line statement says: Nine in the second position, in the state of dispersion, rushes toward a stable table, and regret disappears. (The original text does not include a section titled "Ben Yi" for this line.) Cheng Yi's "Yichuan Commentary on the Changes" says: Each line speaks of "Huan," referring to the situation of dispersion. When one is in a time of dispersion and fragmentation, and also in a dangerous situation, it is natural to have regret. If one can rush toward a place where one can find security, then "regret disappears." "Ji" refers to something one leans upon to seek stability; "fu" means to approach a lower position, and "ben" means to rush urgently. Although Nine in the second position and Six at the beginning are not in a proper mutual relationship, during the time of dispersion and fragmentation, neither has a corresponding partner. By relying on each other through the affinity of yin and yang, they can depend on one another. Therefore, Nine in the second position regards Six at the beginning as "ji," and Six at the beginning refers to Nine in the second position as "ma." Nine in the second position urgently approaches Six at the beginning to seek stability, thus eliminating its regret. Although Six at the beginning belongs to the structure of Kan (Water), it is not in the realm of yin. Some people doubt that Six at the beginning is weak and insignificant, and thus not worth relying on; but during a time of dispersion, unity is essential for success. Earlier scholars regarded Nine in the fifth position as "ji," which is incorrect: during the time of dispersion and fragmentation, how could two yang lines be able to connect? If they truly could connect, then the achievement of restoring order would be great, not merely the elimination of regret. "Ji" refers to the act of bowing down and approaching.

集說 郭氏雍曰：九二之剛，自外來而得中，得去危就安之義，故有“奔其機”之象。唯得中就安，故《彖傳》所以言不窮也。 《朱子語類》云：九二“渙奔其機”，以人事言之，是來就安處。 案 聚渙者，先固其本，以剛中居內，固本之象也。“機”者，所以憑而坐也，有所憑依而安居，然後可以動而不窮矣。

The "Ji Shuo" cites Guo Yong's view: the yang strength of Nine Two comes from outside and occupies the central position, implying leaving danger and moving toward security, hence the image of "running to the support." Because it is in the center and moving toward security, the Commentary on the Judgment says it "does not reach a dead end." The "Zhu Zi Yu Lian" records that "Huan Ben Qi Ji" refers to arriving at a secure place in human affairs. Li Guangdi comments: gathering those who are scattered, one must first stabilize one's foundation; having yang strength in the center within the inner trigram is the image of stabilizing the foundation. "Ji" refers to something one can rely on to sit, having a place to rely on and settle down, then one can act without falling into destitution.

六三，渙其躬，無悔。 本義 陰柔而不中正，有私於己之象也，然居得陽位，志在濟時，能散其私，以得“無悔”。故其占如此。大率此上四爻，皆因渙以濟渙者也。 程傳 三在渙時，獨有應與，無渙散之悔也。然以陰柔之質，不中正之才，上居無位之地。豈能拯時之渙而及人也。止於其身可以“無悔”而已。上加渙字，在渙之時，躬無渙之悔也。

The Line Statement says: Six in the Third, dispels one's own private thoughts, and there is no regret. Zhu Xi's The Original Meaning of the Zhou Changes says: Six in the Third isyin softness and not in the center or correct position, indicating the image of self-interest; however, it is in a yang position, with the intention to help the situation, thus able to dispel its own private thoughts, hence 'no regret,' so the judgment is like this. Generally, from this line upwards to the Fourth Line, they are all using dispersion to cure dispersion. Cheng Yi's Yichuan's Commentary on the Changes says: Six in the Third is in the time of dispersion, yet it alone has a corresponding line, without regret from dispersion. However, with its nature of beingyin softness, and not in the center or correct position, and being in the position above without rank, how can it cure the dispersion of the time and benefit others? It can only achieve 'no regret' for itself. The Line Statement adds the character '涣' to '其躬,' meaning that in the time of dispersion, one's own self is not dispersed and thus has no regret.

集說 王氏申子曰：自此以上四爻，皆因渙以拯渙者，謂渙其所當渙，則不當渙者聚矣。 案 《易》中六三應上九，少有吉義，唯當渙時，則有應於上者，忘身徇上之象也。 《蹇》之二曰“王臣蹇蹇，匪躬之故”，亦以當蹇難之時，而與五相應，此爻之義同之。

"The Collected Commentaries" cite Wang Shenzi's explanation: from this line upwards, the four lines are all about using dispersion to remedy dispersion, meaning that what should be dispersed is dispersed, so what should not be dispersed naturally gathers. Li Guangdi comments: In The Zhou Changes, the line six in the third and nine at the top are usually not auspicious, but in the case of dispersion, when they correspond with nine at the top, they show an image of forgetting oneself and serving those above. The line six in the second of the "Jian" hexagram says "The king's minister toils diligently, not for his own sake," which is also because during a time of difficulty, it corresponds with nine in the fifth. The meaning of this line is the same as that one.

六四，渙其群，元吉。渙其丘，匪夷所思。 本義 居陰得正，上承九五，當濟渙之任者也。下無應與，為能散其朋黨之象。占者如是，則大善而“吉”。又言能散其小群以成大群，使所散者聚而若丘，則非常人思慮之所及也。

The line statement says: Six in the Fourth, dispersing private groups, brings great auspiciousness; after dispersing, they reassemble into a large group like a hill, which is beyond the contemplation of ordinary people. Zhu Xi's The Original Meaning of the Zhou Changes says: Six in the Fourth, with a yao of yin in a yin position and in the correct place, connects upward to Nine in the Fifth, taking on the responsibility of rectifying the scattered. It has no corresponding yao below, showing the image of dispersing its own private group. If the person consulting the oracle can do this, it is greatly beneficial and 'auspicious'. The line statement also says it can disperse small private groups and achieve large public groups, causing the dispersed to gather again like a hill, which is beyond the reach of ordinary people's thoughts.

程傳 《渙》四五二爻義相須，故通言之，《彖》故曰“上同”也。四巽順而正，居大臣之位。五剛中而正，居君位，君臣合力，剛柔相濟，以拯天下之渙者也。方渙散之時，用剛則不能使之懷附，用柔則不足為之依歸。四以巽順之正道，輔剛中正之君，君臣同功，所以能濟渙也，天下渙散而能使之群聚，可謂大善之“吉”也。“渙有丘”，“匪夷所思”，讚美之辭也。“丘”，聚之大也。方渙散而能致其大聚，其功甚大，其事甚難，其用至妙。“夷”，平常也。非平常之見所能思及也，非賢智孰能如是。

Cheng Yi in Yichuan's Commentary on the Changes says that the meaning of the sixth line in the fourth position and the ninth line in the fifth position of the Hexagram of Dispersal must be considered together, hence the Commentary on the Judgment says "upper harmony." The sixth line in the fourth position is humble and compliant, and is in the correct position; it is in the position of a minister. The ninth line in the fifth position is yang and strong, and is in the correct position; it is in the position of the sovereign. The sovereign and minister work together, with the strong and the yielding complementing each other, to remedy the dispersal of the world. When dispersal is present, using only strength is insufficient to bring people to follow, and using only gentleness is insufficient to give people a place to rely on. The sixth line in the fourth position supports the just and strong sovereign with the path of humility and compliance, and the sovereign and minister achieve the same merit, thus being able to remedy dispersal. When the world is already dispersed and it can be made to reunite again, this is called great good fortune. "Dispersal with a hill" and "not something ordinary people can think of" are commendations. "Hill" means a great accumulation. When dispersal is present and one can bring about such a great gathering, the merit is great, the task is difficult, and the effect is extremely subtle. "Ordinary" refers to common people; it is not something ordinary people can think of; it is not something that ordinary people can think of, and it is not something that the wise and enlightened can achieve unless they do so.

《朱子語類》云：老蘇云，《渙》之六四曰“渙其群，元吉”，夫群者聖人之所欲渙以混一天下者也。此說雖《程傳》有所不及，如《程傳》之說則是群其渙，非渙其群也。 蓋當人心渙散之時，各相朋黨，不能混一。惟六四能渙小人之私群，成天下之公道，此所以“元吉”也。 陳氏琛曰：天下之所以渙者，多由人心叛上而各締其私也。私黨既散，則公道大行。 而勢合於一，如丘陵之高矣，所謂散小群以成大群也。然此必才識之高邁者乃能之，非常人思慮所及也。

Master Zhu Xi's "Collected Sayings" records that Old Su (Su Xun) said that the line six in the fourth of the "Huan" hexagram, which says "Huan qi qun, yuan ji," refers to "qun" as the very thing that the sage wishes to disperse, so that the world may be unified. This interpretation is not found in the "Cheng Transmission." According to the "Cheng Transmission," it would be "qun qi huan" (gathering the scattered into a group), rather than "huan qi qun" (dispersing the group). When human hearts are scattered, people form factions and cannot be unified. Only the line six in the fourth can disperse the private factions of petty men, thus achieving universal justice, which is why it is "yuan ji." Chen Chen said: the reason the world is scattered is mostly because people's hearts turn away from the sovereign and form private factions. When these private factions are dispersed, justice prevails and the situation becomes unified, like hills that are high and great. This is what is meant by dispersing small groups to achieve a great group. However, this must be done by someone of exceptional talent and insight, something beyond the capacity of ordinary people.

案 孔安國書序云，“丘”，聚也。則丘字即訓聚。“渙有丘，匪夷所思”，語氣蓋云，常人徒知散之為散，不知散之為聚也，散中有聚豈常人思慮之所及乎。世有合群黨以為自固之術者，然徒以私相結，以勢相附耳，非真聚也。及其散也，相背相傾，乃甚於不聚者矣。惟無私者，公道足以服人。惟無邪者，正理可以動眾。此所謂散中之聚，人臣體國者之所當知也。

Li Guangdi commented: Kong Anguo's "Preface to the Book of Documents" says "qiu" means gathering, showing that the character "qiu" is interpreted as gathering. "Huan you qiu, fei yi suo si" suggests that the tone is roughly saying: ordinary people only know that dispersion is dispersion, but they do not realize that dispersion is actually for gathering; gathering is contained within dispersion, which is beyond the thoughts of ordinary people. In the world, there are those who rely on gathering factions to consolidate their positions, but that is merely private collusion and reliance on power, not true gathering. When it comes to dispersion, they turn against each other, compete and undermine one another, which is even worse than never having gathered. Only those without private interests can have fairness sufficient to win people over; only those without evil thoughts can have righteousness capable of moving the masses. This is what is meant by gathering within dispersion. A minister who keeps the country in mind should understand this principle.

九五，渙汗其大號，渙王居，無咎。 本義 陽剛中正，以居尊位，當渙之時，能散其號令，與其居積，則可以濟渙而“無咎”矣。故其象占如此。九五《巽》體，有號令之象。“汗”，謂如汗之出而不反也。“渙王居”如陸贄所謂散小儲而成大儲之意。

The line statement says: Nine in the Fifth, like sweating out to dispel his great decree, dispersing the private reserves accumulated by the sovereign, there will be no fault. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Fifth is yang and strong, upright and in the position of honor, at the time of dispersion, able to spread his decree and disperse his stored resources, thus curing the dispersion and 'without blame,' so its image and divination are thus. Nine in the Fifth is in the structure of Xun, indicating the image of issuing decrees. 'Sweating' means that once the sweat is expelled, it is no longer retrieved. 'Dispersing the sovereign's dwelling' is like what Lu Zhi of the Tang dynasty said, dispersing small savings to achieve greater savings.

程傳 五與四君臣合德，以剛中正巽順之道治渙，得其道矣。惟在浹洽於人心，則順從也。當使號令洽於民心，如人身之汗，浹於四體，則信服而從矣。如是則可以濟天下之渙，居王位為稱而“無咎”。“大號”，大政令也。謂新民之大命，救渙之大政。再云“渙”者，上謂渙之時，下謂處渙如是則“無咎”也。在四已言“元吉”，五惟言稱其位也。《渙》之四五通言者，《渙》以離散為害，拯之使合也。非君臣同功合力，其能濟乎，爻義相須，時之宜也。

Cheng Yi's Yichuan Commentary on the Changes says: Nine in the Fifth and Six in the Fourth, as sovereign and minister, share the same virtue, using the method of yang strength being upright and moderate, and being humble and compliant to govern the scattered, which is considered proper. The key lies in making the policies permeate the people's hearts, so that the people will be obedient. The commands should permeate the people's hearts like sweat penetrating the limbs of the body, so that people will be convinced and follow. In this way, the scattered state of the world can be healed, and the sovereign will be considered competent and thus 'without blame'. 'Great proclamation' refers to major policies, meaning the great commands to reform the people and save the scattered state. The line statement mentions 'huan' twice: the first refers to the scattered situation, and the second refers to being able to do so in the time of scattering and thus 'without blame'. Six in the Fourth has already mentioned 'original good fortune', but Nine in the Fifth only says that it is worthy of this position. The combination of Six in the Fourth and Nine in the Fifth in the Huan hexagram is because the Huan hexagram takes scattering as a calamity, and aims to save it and bring it back together; without the joint effort of sovereign and minister, how could it be achieved? The meanings of these two lines must complement each other, which is determined by the situation.

集說 胡氏瑗曰：“汗”者膚腠之所出，出則宣人之壅滯。愈人之疾，猶上有教令，釋天下各難，使天下各得其所者。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，布其德澤，宣天下壅滯，發天下堙鬱，使天下之人，皆信於上。咸有所歸，所以居位而無悔咎。

"The Collection of Sayings" cites Hu Yuan's explanation: "Sweating" is the process by which heat is expelled from the body's skin and muscles, thereby clearing blockages within the body and curing diseases. This is analogous to a ruler issuing decrees that remove all troubles throughout the land, enabling everyone to find their proper place. The Nine in the Fifth occupies the highest position, taking charge of healing those who are scattered and disunited. Sitting in the proper position and acting in the middle way, he can issue his commands and bestow his virtues, clearing blockages throughout the land and relieving the grievances of the people. Thus, those who hold this position do not have regret or blame.

《朱子語類》云：聖人就人身上說一汗字為象，不為無意。蓋人君之號令當出乎人君之中心，由中而外，由近而遠，雖至幽至遠之處無不被而及之。亦猶人身之汗，出乎中而浹於四體也。 俞氏琰曰：散人之疾，而使之愈者，汗也。散天下之難而使之愈者，號令也。“王居”，謂王者所居之位。 何氏楷曰：王者以天下為一身，欲渙周身之汗，其必有大號以與天下更始而後可。

The "Classical Sayings of Master Zhu" records: The sage took the character "sweat" from the human body as a symbol, and this was not without purpose. The commands of the sovereign should come from his own heart, proceeding from within outward, from near to far, so that even the most remote places are covered and benefited. This is just like the sweat of the human body, which originates from the center and moistens the limbs. Yu Yan said: The thing that dispels a person's illness and brings him to recovery is sweat; the thing that dispels the difficulties of the world and brings the world to recovery is the decree. "Wang Ju" refers to the position of the sovereign. He Kai said: The sovereign regards the world as his own body. If he wishes to dispel the sweat throughout his body, he must necessarily issue a great decree, and together with the people, renew and transform the old to make the new, only then can it be achieved.

案 凡《易》中“號”字皆當作平聲，為呼號之號。在常人則是哀痛迫切，寫情輸心也。在工者則是至誠懇惻，發號施令也。“渙王居”渙字，當一讀，言其大號也。如渙汗然，足以通上下之壅塞，回周身之元氣，則雖當渙之時，而以王者居之，必得“無咎”矣。

Li Guangdi remarked: In the Zhou Changes, every instance of the character 「号」 should be read in a level tone, meaning the call or cry. In the case of ordinary people, it refers to expressing grief and urgency, pouring out one's feelings, and confiding one's thoughts; in the case of the sovereign (the original text says 「在工者」, but 「工」 is likely a mistake for 「王」), it refers to issuing commands with the utmost sincerity and earnestness. The character 「涣」 in the phrase 「涣王居」 should be read separately from the preceding sentence, referring to a major decree. It is like perspiration, capable of removing blockages above and below, restoring vital energy throughout the body. Thus, even in a time of dispersion, when the sovereign is in his position, there will certainly be 「no blame」.

上九，渙其血去，逖出，無咎。 本義 上九以陽居《渙》極，能出乎渙，故其象占如此。“血”，謂傷害。“逖”，當作惕，與《小畜》六四同。言“渙其血”則“去”，渙其惕則出也。

The Line Statement says: "Upper Nine, dispel the harm he has received and depart, leaving far behind, without error." Zhu Xi's The Original Meaning of the Zhou Changes says: "Upper Nine, with a Yang line at the top of the Hexagram of Dispersing, is able to escape from dispersing, hence its hexagram and judgment are as such." "Blood" refers to harm; "逖" should be read as "惕," following the usage in the Sixth Line of Xiao Xu. It means that by dispelling his "blood," he can "go away," and by dispelling his "caution," he can "emerge."

程傳 《渙》之諸爻，皆無繫應。亦渙離之象，惟上應於三。三居險陷之極，上若下從於彼，則不能出於渙也。險有傷害畏懼之象，故云血惕。然九以陽剛處渙之外，有出渙之象。又居《巽》之極，為能巽順乎事理，故云若能使其血去，其惕出，則“無咎”也。其者，所有也。渙之時，以能合為功，獨九居《渙》之極，有繫而臨險，故以能出渙遠害為善也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram of Huan has no yao that correspond to each other, which is the image of dispersion and separation; only the upper ninth line corresponds with the sixth line in the third position. The sixth line in the third position is at the top of a dangerous situation. If the upper ninth line follows it downward, it cannot escape from dispersion. Danger contains the image of harm and fear, hence the words "blood" and "fear." However, the upper ninth line, being a yang line, is outside the dispersion, which is the image of escaping from dispersion; it is also at the top of Xun, indicating the ability to follow the right course with humility and compliance. Therefore, if its blood can be removed and its fear can be dispelled, it will have no blame. "Its" means "all." In times of dispersion, the merit lies in gathering together; only the upper ninth line is at the top of Huan, being closely connected yet close to danger, so it is good to be able to escape dispersion and avoid harm.

集說 王氏弼曰：“逖”，遠也。最遠於害，不近侵克，散其憂傷，遠出者也。散患於遠害之地，誰將咎之哉！ 朱氏震曰：“逖”，遠也。“去逖出”，一本作“去惕出”。然象曰遠害，當以“逖”矣。 王氏申子曰：以諸爻文法律之，“渙其血”，句也。渙其所傷而免於難。 俞氏琰曰：當依爻傳作“渙其血”，上居《渙》終，去坎甚遠，而無傷害，故其象為“渙其血”，其占曰“無咎”。 錢氏一本曰：去不復來，逖不復近，出不復入。其於坎血，遠而又遠，何咎之有。

"The Collection of Sayings" cites Wang Bi's explanation: "Tì" means distant. The top line (Upper Nine) is farthest from calamity, not close to invasion or attack, disperses its own sorrow and departs far away. If calamity is dispersed to a distant place, who would blame him? Zhu Zhen says: "Tì" means distant. "Going away from Tì" in another version is "going away from惕 (fear)" but since the Image Commentary says "far from harm," we should follow the character "Tì." Wang Shenzi says: judging by the style of the lines, "Huan its blood" forms a complete sentence, meaning dispersing the injuries he has suffered and escaping from calamity. Yu Yan says: we should interpret "Huan its blood" according to the Image Commentary. The Upper Nine is at the end of the hexagram "Huan," far from the Kan element, thus having no harm, so its image is "Huan its blood," and its divination is "no blame." Qian Yiben says: once gone, it does not return; once far, it does not approach; once out, it does not enter. He is far from the blood disaster of the Kan element, how could there be any blame?"

案 《萃》以聚為義，故至卦終而猶齎諮涕洟以求萃者，天命之正，人心之安也，《渙》以離為義，故至卦終而遂遠害，離去以避咎者，亦樂天之智，安土之仁也。古之君子，不潔身以亂倫，亦不濡首以蹈禍，各惟其時而已矣。

Li Guangdi remarked: The hexagram "Cui" takes gathering as its meaning, so even at the last line of the hexagram, it still laments and weeps, seeking people to gather together; this is where the heavenly mandate lies and where the human heart finds its proper place. The hexagram "Huan" takes dispersion as its meaning, so at the last line of the hexagram, it moves away from calamity and withdraws to avoid misfortune; this is also the wisdom of rejoicing in heaven's mandate and knowing one's destiny, as mentioned in the Great Treatise, and the virtue of loving one's native land and being sincere in kindness. The ancients' gentlemen did not disturb human relations for the sake of self-preservation, nor did they plunge into misfortune through indulgence; instead, they each followed the circumstances in which they found themselves.