Success; the king enters the ancestral temple; it is worth crossing the great stream. The temple is the point — what has hardened is dissolved by supplying something larger for people to rejoin. And the crossing is favourable because this hexagram is Xun, wood, riding on Kan, water: it is the one situation where you already have the boat.

正義曰：「渙，亨」者，「渙」，卦名也。《序卦》曰：「說而後散之，故受之以渙。」然則「渙」者，散釋之名。《雜卦》曰：「渙，離也。」此又「渙」是離散之號也。蓋「渙」之為義，小人遭難，離散奔迸而逃避也。大德之人，能於此時建功立德，散難釋險，故謂之為渙；能釋險難，所以為亨：故曰「渙，亨」。「王假有廟」者，王能渙難而亨，可以至於建立宗廟，故曰「王假有廟」也。「利涉大川」者，德洽神人，可濟大難，故曰「利涉大川」。「利貞」者，大難既散，宜以正道而柔集之，故曰「利貞」。

二以剛來居內，而不窮於險。四以柔得位乎外，而與上同。內剛而無險困之難，外順而無違逆之乖，是以亨，利涉大川，利貞也。凡剛得暢而無忌回之累，柔履正而同志乎剛，則皆亨，利涉大川，利貞也。　王乃在乎渙然之中，故至有廟也。　乘木即涉難也。木者專所以涉川也。涉難而常用渙道，必有功也。

「《彖》曰渙亨」至「上同」。○正義曰：「渙，亨」者，疊《經》文，略舉名德也。「剛來而不窮，柔得位乎外而上同」者，此就九二剛德居險，六四得位從上，釋所以能散釋險難而致亨通，乃至「利涉大川、利貞」等也。二以剛德來居險中，而不窮於險，四以柔順得位於外，而上與五同。內剛無險困之難，外柔無違逆之乖，所以得散釋險難而通亨，建立宗廟而祭亨，利涉大川而克濟，利以正道而鳩民也。○注「凡剛得暢」至「利貞也」。○正義曰：「凡剛得暢而無忌回之累」者，此還言九二居險不窮，是剛得暢遂，剛既得暢，無復畏忌回邪之累也。「柔履正而同志乎剛」者，此還言六四得位履正，同志乎五也。剛德不暢，柔不同剛，何由得亨通而濟難，利貞而不邪乎？故言「則皆亨，利涉大川，利貞」也。注於此言「皆」者，凡有二意，一則《彖》雖疊「渙亨」二字，即以「剛來而不窮，柔得位乎外而上同」釋之，下別言「王假有廟，王乃在中，利涉大川，乘木有功」，恐剛來之言，惟釋亨德，不通在下；二則先儒有以剛來不窮釋亨德，柔得位乎外釋利貞，故言「皆」以通之。明剛柔皆釋「亨」以下至於「利貞」也。　正義曰：此重明渙時；可以有廟之義。險難未夷，方勞經略；今在渙然之中，故至於有廟也。　「利涉」至「有功也」。○正義曰：重明用渙可以濟難之事。乘木涉川，必不沈溺；以渙濟難，必有成功，故曰「乘木有功」也。○注「乘木」至「有功也」。○正義曰：先儒皆以此卦坎下巽上，以為乘木水上，涉川之象，故言乘木有功，王不用象，直取況喻之義，故言此以序之也。　正義曰：「風行水上，渙」者，風行水上，激動波濤，散釋之象，故曰「風行水上，渙」。「先王以享於帝立廟」者，先王以渙然無難之時，享於上帝，以告太平，建立宗廟，以祭祖考，故曰「先王以享於帝，立廟」也。

Rescue at the very start, with the strength of a good horse. The blockage has only begun to set, and strength brought in now still has something to work with. The Xiang credits compliance rather than force — the horse is borrowed strength, not your own. Act while acting is still cheap.

渙，散也。處散之初，乖散未甚，故可以遊行，得其志而違於難也，不在危劇而後乃逃竄，故曰「用拯馬壯，吉」。　觀難而行，不與險爭，故曰「順也」。

正義曰：初六處散之初，乖散未甚，可用馬以自拯拔，而得壯吉也，故曰「用拯馬壯，吉」。　正義曰：觀難而行，不與險爭，故曰「順也」。

In the scattering, run to your support. The ji is the bench you take hold of when the ground moves. This line is not dispersing anything; it is finding footing so as not to be carried off. Securing yourself first is what makes the regret disappear — and it is all this line claims.

機，承物者也，謂初也。二俱無應，與初相得，而初得散道，離散而奔，得其所安，故「悔亡」也。

正義曰：「渙奔其機」者，機，承物者也，初承於二，謂初為機，二俱無應，與初相得，而初得遠難之道，今二散奔歸初，故曰「渙奔其機」也。「悔亡」者，初得散道而二往歸之，得其所安，故悔亡也。　正義曰：「得願」者，違難奔散，願得所安；奔初獲安，是得其願也。

Dispersing your own person. The line gives up its regard for itself, and the Xiang says the aim lies outside. This is the turn from being someone who needs rescuing to being someone doing the work. No praise attaches to it, only the removal of regret — which is what it costs to stop being the centre.

渙之為義，內險而外安者也。散躬志外，不固所守，與剛合志，故得無悔也。

正義曰：「渙其躬，無悔」者，渙之為義，內險外安，六三內不比二，而外應上九，是不固所守，能散其躬，故得無悔。故曰「渙其躬，無悔」。　正義曰：「志在外」者，釋六三所以能渙其躬者，正為身在於內，而應在上九，是志意在外也。

Dispersing the faction — and this is the great one. Breaking up your own group looks like a loss and scores yuan ji, the highest mark in the hexagram, because what re-forms afterwards stands like a hill. The text says plainly that ordinary thinking would not have gone there. Loyalty to a faction was what blocked the larger thing.

逾乎險難，得位體巽，與五合志，內掌機密，外宣化命者也，故能散群之險，以光其道。然處於卑順，不可自專，而為散之任，猶有丘虛匪夷之慮，雖得元吉，所思不可忘也。

正義曰：「渙其群」者，六四出在坎上，巳逾於險，得位體巽，與五合志，內掌機密，外宣化命者也。能為群物散其險害，故曰「渙其群」也。「元吉，渙有丘，匪夷所思者，能散群險，則有大功，故曰「元吉」。然處上體之下，不可自專，而得位承尊，憂責復重，雖獲元吉，猶宜於散難之中，有丘墟未平之慮，為其所思，故曰「渙有丘，匪夷所思」也。　正義曰：「光大也」者，能散群險而獲元吉，是其道光大也。

The great announcement given out like sweat, and the royal stores scattered. Sweat does not go back in, and a command that carries has the same quality. This line dissolves by declaring something plainly and then backing it by giving away what it was holding. The Xiang says it is the position that makes this work.

處尊履正，居巽之中，散汗大號，以蕩險阨者也。為渙之主，唯王居之，乃得無咎也。　正位不可以假人。

正義曰：「渙汗其大號」者，人遇險阨，驚怖而勞，則汗從體出，故以汗喻險阨也；九五處尊履正，在號令之中，能行號令，以散險阨者也，故曰「渙汗其大號」也。「渙，王居無咎」者，為渙之主，名位不可假人，惟王居之，乃得無咎，故曰「渙，王居無咎」。　正義曰：「正位」者，釋「王居無咎」之義，以九五是王之正位，若非王居之，則有咎矣。

Dispersing the blood, getting clear of the fear. Xue here is injury, and this line’s whole business is separation — putting distance between yourself and harm. At the top of dispersion, what remains to be scattered is the last of the damage. No error, and nothing more than that.

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！

正義曰：「渙其血，去逖出」者，血，傷也。逖，遠也。上九處於卦上，最遠於險，不近侵害，是能散其憂傷，去而逖出者也。故曰「渙其血，去逖出」也。「無咎」者，散患於遠害之地，誰將咎之矣，故曰「無咎」。　正義曰：「遠害」者，釋「渙其血」也。是居遠害之地故也。