散群以聚大義
先看圖像，再讀文字。Read the image before the words.
風行水上，渙
(The trigram representing) wind moving above that for water forms Huan.
先王以享於帝立廟。
The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
風行於水上——渙之象。先王由此體會：要祭祀上帝、建立宗廟。散之時最須有「共同的中心」——祭祀與宗廟即此中心。
(The trigram representing) wind moving above that for water forms Huan. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
先讀經文，再讀《彖傳》如何解釋卦辭。The received text, then the Tuan commentary on it.
渙，亨。王假有廟，利涉大川，利貞。
渙卦——亨通。君王至宗廟以聚天下之心，利於渡大川，利於守正。散是為了再聚——以正聚之則亨。
Huan intimates that (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to cross the great stream. It will be advantageous to be firm and correct.
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，乘木有功也。
渙亨——剛（九二）來而不困窮，柔得位於外（六四）而上同九五。「王假有廟」是君王在中（九五中正）。「利涉大川」是乘巽（木）渡險（坎水）有功。
Huan indicates progress and success. The strong line (in the second place) came (from below), and is not exhausted. The weak (line) occupies its place outside, and unites (its action) with that of the line above.
六條線各有一句判斷。閱讀次序初→上；卦象由下而上，看左側的卦。One statement per line, read from the first line to the top. The figure is drawn bottom-up — watch the rail.
用拯馬壯，吉。
用以拯救的馬強壯——吉。陰柔之始有九二陽剛之援——如得壯馬之拯，故吉。
The first SIX shows its subject employing (the strength of) a strong horse (for rescue from the evil). There will be good fortune.
初六之吉，順也。
初六之吉，是順從之德。
渙奔其機，悔亡。
散之時奔向其几（依靠之物）——悔可亡。陽剛得中而失正位，須依附穩處方能化散為安。
The second NINE shows its subject, amid the dispersion, hurrying to his contrivance (of safety). All occasion for repentance will disappear.
渙奔其機，得願也。
散時奔向依託，是得願之吉。
渙其躬，無悔。
散其自身（私心）——無悔。陰柔失正而能棄私從公——故無悔。
The third SIX shows its subject discarding any regard to his own person. There will be no occasion for repentance.
渙其躬，志在外也。
散其自身，是志在外（為公）。
渙其群，元吉。渙有丘，匪夷所思。
散其群（私黨小派）——大吉。散後反聚成丘——是平凡人想不到的境界。柔得正位而能散小群以成大群——大公之吉。
The fourth SIX shows its subject scattering the (selfish) parties (of the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is not what an ordinary man would have thought of.
渙其群元吉，光大也。
散其群之大吉，是德光大。
渙汗其大號，渙王居，無咎。
散開汗水般發其大號（號令如汗發出而不可收）——散其王居（公而忘私）——無咎。陽剛中正——以號令統散之眾。
The fifth NINE shows its subject amidst the dispersion issuing his great announcements as the perspiration (flows from his body). He scatters abroad (also) the accumulations in the royal granaries. There will be no error.
王居無咎，正位也。
王居無咎，是位得其正。
渙其血，去逖出，無咎。
散去其血（傷害）——遠遠地離開——無咎。陽剛在散之終——能徹底脫離險境，故無咎。
The topmost NINE shows its subject disposing of (what may be called) its bloody wounds, and going and separating himself from its anxious fears. There will be no error.
渙其血，遠害也。
散其血，是遠離傷害。
把象套到你的情境，取一個可行的下一步。Apply the image to your situation; take one practical step.
散·聚·公
Disperse · regather · serve common
渙卦最大的應用：「散小聚大」+「立共同中心」。散不是壞事——散私心、散小派、散積聚是為了成就大公。最高境是六四「渙其群元吉」——敢於打散小團結方能成就大團結。最該記住的是大象「享於帝立廟」——散時必須有「共同中心」（價值觀、使命、共同目標）。
Huan's deepest applications: 'disperse small to gather big' + 'establish common center'. Dispersion isn't bad — disperse self-interest, factions, hoardings to build the public good. Peak: line 4 'break cliques, great fortune' — willing to dissolve small groups creates the larger unity. Always remember the Image: 'establish offerings, build temples' — in dispersion, there must be a common center (values, mission, shared aim).
現代許多組織的失敗都因不能「渙其群」——小山頭、小派系、舊勢力盤根錯節，難以散開故難以成大公。能在散時立共同中心方能化散為聚。
Many modern organizations fail by inability to 'disperse cliques' — sub-factions, old guards entrenched, can't be broken so the public good can't be formed. Establishing common center during dispersion is the only path back to unity.
王弼以為渙卦的核心在「散而後聚」——散小以成大、散私以聚公。卦辭「王假有廟」與大象「享於帝立廟」直接點出散時最需要的是「共同的中心」。讀此卦最該記住「渙其群元吉」——大公之散反為大公之聚。
Wang Bi takes the core of Huan to be 'dispersing in order to regather' — scattering the small to complete the great, scattering the private to gather the public. The judgment's 'the king comes to the ancestral temple' and the Great Image's 'offerings to God, establishing the temple' both point straight at what a time of dispersion needs most: a common center. The line most worth remembering is 'he disperses the cliques — great fortune': dispersal for the common good becomes gathering for the common good.
程子強調渙卦的爻辭層次：六三「渙其躬」散私、六四「渙其群」散黨、九五「渙汗其大號」以號令統散。三層之散——個人私心、小群偏黨、王居蓄積——皆是為了大公之聚。最高境是六四「渙有丘匪夷所思」——散後反聚之奇蹟。
Cheng Yi stresses the layered order of the lines: line 3, 'dispersing one's own person,' scatters private interest; line 4, 'dispersing the cliques,' scatters factions; line 5, 'the great proclamation issued like sweat,' unifies the dispersed by command. Three layers of dispersal — personal self-interest, partisan cliques, and the royal stores — all serve the gathering of the common good. The highest point is line 4's 'from the dispersion, a mound — beyond what ordinary men conceive': the marvel of regathering after scattering.
朱子直言：渙者，離散也。風行水上，水波渙散，故為渙。學者讀此卦最該注意「散非真散」——渙之核心是「散小以聚大」，不是真的離散。又當深記六四「渙其群元吉」——能散小派系以歸大公，是治國之大智。
Zhu Xi says plainly: Huan means scattering. Wind moves over water and the ripples disperse — hence Huan. What the student should note above all is that this scattering is not true scattering: the core of Huan is 'scatter the small to gather the great,' not actual disintegration. And hold fast to line 4, 'he disperses the cliques — great fortune': the ability to break up small factions and return them to the common good is great wisdom in governing.
渙是散。風行水上，吹皺一池，看著是離散之象，這卦講的卻是借散成聚。次序在爻裡排得清楚：六三「渙其躬」先散私心，六四「渙其群」再散小圈子，散到「元吉」，還接一句「渙有丘，匪夷所思」，小黨打散之後聚成大丘，聚得出人意料。組織裡的山頭、家族裡的派系，捨不得拆，大局就合不攏。散開之後拿什麼收？卦辭「王假有廟」給了答案：人心渙散之時，最要緊的是立一個共同的中心。九五「渙汗其大號」，號令如汗，發出去就收不回，正因如此纔鎮得住散後之眾。
Huan is scattering. Wind moves over water and wrinkles the whole pond — it looks like an image of things coming apart, but this hexagram is about using dispersal to gather. The lines set out the order plainly: line 3, 'disperse your own person,' scatters private motives first; line 4, 'disperse the cliques,' then scatters the small circles — and that dispersal rates 'great fortune,' followed by 'from the dispersion, a mound — beyond what ordinary men conceive': break up the little factions and they regather into a great mound, gathered beyond expectation. The fiefdoms inside an organization, the factions inside a family — refuse to take them apart, and the larger whole never comes together. Once things are scattered, what pulls them back? The judgment answers: 'the king comes to the ancestral temple.' When hearts are dispersed, the most urgent thing is to raise a common center. Line 5, 'the great proclamation issued like sweat' — a command, like sweat, cannot be taken back once it leaves the body. Exactly because of that, it can steady a crowd after the scattering.
To scatter, disperse — like ripples spreading when wind crosses water. Here: dispersal put to use, not mere falling apart.
To arrive at, come to (read gé here, not jiǎ) — the king comes to the ancestral temple.
To rescue, pull out of danger.
A low table or stand; by extension, a support to lean on — the stable thing one rushes to amid dispersal.
One's own person, oneself. 'Dispersing one's person' = letting go of private interest.
Mound, hill — figure for a gathering: the scattered regathered into something larger.
Ordinary people. 匪夷所思: 'not what ordinary men would conceive.'
Sweat — figure for a proclamation: once issued, it cannot be recalled.
Far, distant. Line 6: departing far from harm.
第 59 渙與第 60 節為一對綜卦——渙是散、節是收。散與收是任何系統運轉的兩個基本動作。讀此卦理應與節卦並讀——能散能收方能成事。
Huan (59) and Jie (60) are an inverse pair — one hexagram turned upside down gives the other. Huan is dispersal; Jie is restraint. Scattering and gathering-in are the two basic motions of any working system. This hexagram should be read alongside Jie: only what can both disperse and restrain can accomplish anything.
大象「先王以享於帝立廟」是中國治國之根本——散之時最需要的是「共同的中心」（祭祀對象、共同祖先）。後世「天地君親師」「祭如在」皆與此相應。
The Great Image's 'the former kings presented offerings to God and established the ancestral temple' is a root idea of Chinese statecraft: in a time of dispersion, what is needed most is a common center — an object of sacrifice, a shared ancestry. The later formulas 'Heaven, Earth, sovereign, parents, teachers' and 'sacrifice as if present' both answer to this.
六四「渙其群元吉」是中國政治智慧的高峰——能打散小派系、小山頭，反而能凝聚大公。後世「結黨營私」「黨同伐異」皆此爻反面的鏡。最大的團結，往往從打散小團結開始。
Line 4, 'he disperses the cliques — great fortune,' is a high point of Chinese political wisdom: the power to break up small factions and fiefdoms is precisely what consolidates the common good. Later idioms for factionalism — 'forming cliques for private gain,' 'siding with one's own and attacking the different' — are this line's negative mirror. The greatest unity usually begins by breaking up the small unities.
九五「渙汗其大號」是中國最形象的「號令」之喻——汗水一旦發出就不能收回。號令亦然。後世「君無戲言」「言出法隨」皆與此相應。發號令必須慎而後發。
Line 5, 'the great proclamation issued like sweat,' is China's most vivid figure for a command: sweat, once out of the body, cannot be recalled — and neither can an edict. Later maxims — 'a ruler does not jest,' 'the word once spoken carries the force of law' — answer to this. Issue commands only after deliberation, precisely because they cannot be withdrawn.
「渙其群元吉」之意？為何打散小群反為大吉？
What does 'disperse the cliques, great fortune' mean? Why is breaking small groups the great fortune?
為何大象「享於帝立廟」是渙時最需要的？
Why is 'offer to God, build temple' most needed during dispersion?
用「渙汗其大號」評論你看見過某位領導以正式宣告凝聚散眾。
Use 'edicts as sweat' to comment on a leader who used formal proclamation to regather scattered people.