Interpretation and Inquiry into the Hexagram 'Fire Over Heaven' (Tóng Rén): Heaven and Fire Combine Virtue, The Great Righteousness of Tong Ren—A Deep Study from the Pre-Qin and Ancient Perspectives

Author: Xuanji Editorial Department

Abstract: The hexagram Tóng Rén (同人, Gathering in Accord) is formed by Qian (☰, Heaven) above and Li (☲, Fire) below—Heaven and Fire together. Its meaning is vast. Starting from the foundational thought of the Pre-Qin Confucian and Daoist schools, and incorporating the remote origins of ancient mythology and folklore, this paper conducts a detailed study of the hexagram's image, hexagram statement (guaci), commentary (tuanzhuan), great image commentary (daxiangzhuan), and the six line statements (yaoci), posing layered questions of "Why$1" in an effort to restore the rich implications of this hexagram within the Pre-Qin intellectual world. The entire text extensively quotes the original texts of the Book of Changes commentaries, the Analects, the Mencius, the Xunzi, the Laozi, the Zhuangzi, the Book of Odes, the Book of Documents, the Zuo Zhuan, the Discourses of the States, the Book of Rites, the Mozi, and the Guanzi, employing the method of mutual resonance and reciprocal illumination to deeply explore why the meaning of Tóng Rén connects to the Way of Heaven (Tiandao), relates to human relationships (renlun), concerns the state (bangguo), and is rooted in the ancient reverence for fire and the communal life of early people. The article strictly adheres to the Pre-Qin and ancient perspectives, avoiding interpretations from the Han Dynasty onwards, striving to uncover the original spirit and profound wisdom of the Tóng Rén hexagram within the oldest cultural strata.

Chapter One: Introduction—The Question of Tóng Rén

Section 1: What is Tóng Rén—A Fundamental Inquiry

The two characters Tóng Rén (同人), seemingly ordinary, conceal the deepest concerns of Pre-Qin thought. What is Tóng (同, Accord/Same)$2 What is Rén (人, Human/People)$3 When Tóng and Rén combine, what state of existence and spiritual realm do they point toward$4 These inquiries are not mere over-interpretation by later commentators, but rather the inherent problematic consciousness contained within the Book of Changes itself.

We must first return to the text of the Book of Changes itself. The hexagram statement for Tóng Rén states:

"Gathering in Accord in the wilds brings success (hēng). It is advantageous for crossing the great river; it is advantageous for the noble man to persevere (zhēn)." (Yijing, Tóng Rén Gua Ci: 同人于野，亨。利涉大川，利君子贞。)

These thirteen characters immediately raise a series of profound questions. Why must one "gather in accord in the wilds" (tóng rén yú yě)$5 Why does gathering in the wilds lead to "success" (hēng)$6 What is the intrinsic connection between "advantageous for crossing the great river" (lì shè dà chuān) and "gathering in accord"$7 Why is "advantageous for the noble man to persevere" (lì jūn zǐ zhēn) specifically mentioned—does this imply that the Way of Tóng Rén is not accessible to everyone, but only achievable by the jūnzǐ (noble man)$8

Next, we examine the Commentary on the Decision (Tuanzhuan)’s interpretation of this hexagram:

"Tóng Rén, the yielding element attains the proper position and centrality, and responds to Qian (Heaven), thus it is called Tóng Rén. Tóng Rén says: 'Gathering in Accord in the wilds brings success. It is advantageous for crossing the great river.' This is the movement of Qian. Civilization coupled with vigor, centrality and correctness leading to correspondence—the noble man is correct. Only the noble man can fully connect the will of all under Heaven." (Tuanzhuan: 同人，柔得位得中，而应乎乾，曰同人。同人曰："同人于野，亨。利涉大川。"乾行也。文明以健，中正而应，君子正也。唯君子为能通天下之志。)

The final sentence of the Tuanzhuan—"Only the noble man can fully connect the will of all under Heaven"—is truly thunderous. What kind of spirit and breadth of vision is required to "connect the will of all under Heaven" (tōng tiān xià zhī zhì)$9 Why only the noble man$10 What is the relationship between Tóng Rén and this highest aspiration$11

Then consider the Great Image Commentary (Daxiangzhuan):

"Heaven and Fire gather in accord. The noble man thereby classifies lineages and distinguishes things." (Daxiangzhuan: 天与火，同人。君子以类族辨物。)

"Heaven and Fire gather in accord"—Heaven is above, and Fire flares upwards; they move together, hence Tóng Rén. But why does this lead to the noble man's action of "classifying lineages and distinguishing things" (lèi zú biàn wù)$12 "Classifying and distinguishing" pertains to separation, while "Tóng Rén" pertains to unification. How are these concepts of division and unification unified in the Daxiangzhuan's view$13

These questions form the starting point for our inquiry. We will follow the thread of the hexagram image, the hexagram statement, and the line statements, delving deeper layer by layer, while using Pre-Qin Confucian and Daoist thought, as well as ancient mythology and customs, as reference points, in an effort to understand the profound meaning of the Tóng Rén hexagram within its oldest cultural context.

Section 2: The Position of Tóng Rén in the Book of Changes—The Principle of Sequence

To understand Tóng Rén, we cannot isolate it from the overall structure of the Book of Changes. The Commentary on the Sequence of Hexagrams (Xuguazhuan) states:

"Things cannot end in Obstruction (Pǐ), therefore it is followed by Tóng Rén. Those who accord with others will certainly see things return to them, therefore it is followed by Great Possession (Dà Yǒu)." (Xuguazhuan: 物不可以终否，故受之以同人。与人同者物必归焉，故受之以大有。)

This tells us that Tóng Rén (Hexagram 13) immediately follows Pǐ (Hexagram 12, Obstruction). Pǐ symbolizes Heaven and Earth not connecting, and all things becoming blocked. The Tuanzhuan of Pǐ says: "Heaven and Earth do not meet, and thus all things are blocked; superiors and inferiors do not connect, and thus there is no state under Heaven." In a time of ultimate obstruction (Pǐ), Heaven and Earth are sealed off, people's hearts are scattered, and the state is unstable. Why, after the extreme of obstruction, does Tóng Rén immediately follow$14

The answer from the Xuguazhuan is: "Things cannot end in Obstruction." Things cannot remain in a state of blockage forever. When obstruction reaches its extreme, it must transition toward openness. And the first step toward openness is precisely "Tóng Rén"—the reaggregation of people, the reconnection of hearts.

This is an extremely insightful arrangement. Why is the key step from obstruction to openness "Tóng Rén" and not something else$15 We should consider this in light of Pre-Qin historical experience. During the Spring and Autumn and Warring States periods, the world was fragmented, feudal lords vied for hegemony, and ritual propriety broke down—this was precisely an age of Pǐ. The core concern of the various schools of thought (Zhuzi Baijia) that emerged during this time was: How can the world return to "Accord" (Tóng)$16 How can scattered hearts be reunited$17 What was the ultimate aim of Confucius’s travels across the feudal states$18 Was it not to reestablish the Way of Tóng Rén in a world choked by obstruction$19

The Xuguazhuan continues: "Those who accord with others will certainly see things return to them, therefore it is followed by Dà Yǒu (Great Possession, Hexagram 14)." This further reveals the causal relationship between Tóng Rén and Dà Yǒu: those who can accord with others will inevitably attract all things to themselves, hence Dà Yǒu follows Tóng Rén. This logic is strikingly similar to what Confucius said: "Virtue is not left to stand alone. He who practices it will have neighbors." (Analects, Lǐ Rén).

Why does "according with others" lead to "things returning"$20 This embodies a profound principle: in the Pre-Qin worldview, "Accord" (Tóng) was not mandatory unification, but a natural attraction based on intrinsic virtue. As Confucius stated in the Analects (Weizheng):

"To govern by means of virtue is like being the North Star. It maintains its place, and all the stars turn toward it." (为政以德，譬如北辰，居其所而众星共之。)

Governing through virtue naturally attracts the world. The Way of Tóng Rén is the way to move others with virtue, to attract them with sincerity, and to gather them by righteousness.

Section 3: The Tóng in Tóng Rén—An Etymological Tracing of the Original Meaning

To deeply understand the Tóng Rén hexagram, we must undertake an etymological tracing of the character Tóng (同).

The character Tóng has rich usage in Pre-Qin texts. Although the Shuowen Jiezi was compiled by Xu Shen in the Han Dynasty (and is used here merely for linguistic reference), the lineage of meaning it reflects can be traced back to the Pre-Qin era. The Shuowen states: "Tóng, to combine and meet." Tóng means to combine (hé) or to convene (huì). The combination and meeting of people is precisely Tóng Rén.

However, in Pre-Qin texts, the connotation of Tóng is far richer than just "combine and meet."

The Discourses of the States (Guoyu, Discourse of Zheng) records the words of Elder Shi to Duke Huan of Zheng, which includes a classic discussion on "Harmony" (Hé) and "Accord" (Tóng):

"Harmony indeed generates things; Accord does not continue. To harmonize the different by means of the different is called Hé, thus it can flourish and things return to it. If you supplement the same with the same, it will eventually be discarded." (国语·郑语)

Elder Shi here explicitly distinguishes between Hé and Tóng: Hé is the调和 (adjustment/blending) of different things, from which continuous generation arises; whereas Tóng, if merely a simple accumulation of similar things, cannot develop further. This seems to create a tension with the spirit of the Tóng Rén hexagram—is the Tóng in Tóng Rén the kind of Tóng criticized by Elder Shi, or is it a Tóng that encompasses Hé$21

This question is further elaborated by Minister Yan Ying. The Zuo Zhuan (20th Year of Duke Zhao) records Yan Ying's words:

"Harmony is like a soup: water, fire, vinegar, salted meat, salt, plums, used to cook fish and meat, fanned by firewood. The chef harmonizes them, seasoning them with flavor, supplementing what is lacking, and venting what is excessive... When the noble man eats it, his heart is pacified. 'What the lord says is right, you also say right; what the lord says is wrong, you also say wrong. If you mix water with water, who can eat it$22 If you play only the zither and the lute, who can listen to it$23 The failure of Accord (Tóng) is just like this.'" (左传·昭公二十年)

Yan Ying uses cooking and music as analogies to illustrate that Hé requires the combination of different elements, whereas Tóng—if merely water mixed with water, or monotonous playing of zither and lute—lacks vitality.

So, is the Tóng spoken of in the Tóng Rén hexagram the Tóng criticized by Yan Ying and Elder Shi$24 We believe not. On the contrary, the Tóng spoken of in the Tóng Rén hexagram is precisely the higher-level Hé achieved on the basis of recognizing difference. How do we know this$25

First, by looking at the hexagram image. Tóng Rén is Qian (☰) above and Li (☲) below—Qian is Heaven, Li is Fire. Heaven and Fire are fundamentally different things—Heaven is high above, Fire blazes below. They are not a simple accumulation of like elements, but a "Accord" (Tóng) achieved because two different kinds of forces share the same upward tendency (Qian is vigorous and moves up, Li Fire blazes up). This is the Hé of "harmonizing the different by means of the different," not the Tóng of "supplementing the same with the same."

Second, by looking at the Daxiangzhuan: "The noble man thereby classifies lineages and distinguishes things." Classifying and distinguishing things requires first recognizing differences in order to seek commonality. If one does not distinguish things, one does not know their differences; if one does not classify lineages, one cannot bring them together. Unification is achieved only after differentiation—this is the spirit of Hé.

Third, by looking at the six lines. The process of "gathering in accord" described in the six lines of Tóng Rén is not a smooth, simple harmony, but is full of contradiction, conflict, and struggle—the third line reads "hiding armed men in the brush" (fú róng yú mǎng); the fourth line, "mounting the wall but failing to attack" (shèng qí yōng, fú kè gōng); the fifth line, "first crying out and then laughing" (xiān háo tí ér hòu xiào)—all these show that true Tóng Rén must undergo the tempering of difference and conflict before profound unification can be attained.

Therefore, the Tóng spoken of in the Tóng Rén hexagram is by no means homogenization that cancels difference, but rather the true "Great Accord" (Dà Tóng) achieved after acknowledging difference and undergoing conflict. This resonates with the ideal of "Great Accord" described in the Book of Rites (Lǐ Jì, Rites of Passage, Rites of Passage*):

"When the Great Way prevails, the world is held in common. Worthy and capable men are selected, and trustworthiness and mutual accord are practiced. Thus, people do not only love their own parents, nor only care for their own children... The old find their end in peace, the able-bodied find their employment, the young find their growth, and the widowed, solitary, orphaned, disabled, and sick all find support. Men have their proper roles, and women have their proper place. Wealth is loath to be left discarded on the ground, yet it is not necessarily stored for oneself; strength is loath to be kept from exertion, yet it is not necessarily exerted for oneself. Thus, conspiracies do not form, and brigandage and rebellion do not arise, so outer gates are not closed. This is called Great Accord." (礼记·礼运)

The age of "Great Accord" is not one where everyone is the same and lacks differences; rather, it is one where "worthy and capable men are selected"—respecting the unique qualities and talents of each person, and where "men have their proper roles, and women have their proper place"—each occupying their proper position and finding their due. This is precisely the highest "Accord" achieved amid difference.

Section 4: Research Methodology and Statement of Perspective

The research method of this paper can be summarized in four characters: "Inquiry" and "Resonance."

"Inquiry" means that we question "Why$26" for every character, every sentence, and every image in the Tóng Rén hexagram. Why is it "Heaven over Fire" and not "Fire over Heaven"$27 Why must one "gather in accord in the wilds"$28 Why is the initial line, "Gathering at the door," without blame, while the second line, "Gathering in the ancestral temple," results in regret (lìn)$29 Why does the third line suddenly introduce the martial image of "hiding armed men in the brush"$30 These inquiries are not intended for intellectual display, but to penetrate the core meaning of the hexagram.

"Resonance" means that we quote extensively from Pre-Qin texts, not merely to make simple comparisons—"Look, this sentence is similar to that one"—but to allow different texts to illuminate and clarify each other through dialogue. A sentence from the Analects might respond precisely to a question implied in a Tóng Rén line statement; a concept from the Laozi might offer a new perspective for understanding the hexagram image. This resonance is an internal dialogue within the Pre-Qin intellectual world.

From a perspective standpoint, this paper mainly adopts two levels:

First, the perspective of Pre-Qin Confucian and Daoist thought. Confucianism centers on Rén (Benevolence); Daoism aims at Zìrán (Naturalness). Both have profound and distinct thoughts on the fundamental questions of "How should people interact$31" and "How can humanity connect with Heaven$32" The Tóng Rén hexagram stands exactly at the intersection of these issues.

Second, the perspective of ancient mythology and folklore. The lower trigram of Tóng Rén is Li, which represents Fire. What significance did fire hold in the lives of ancient peoples$33 Fire worship, communal bonfires, the fire used in Heaven sacrifices—did these ancient memories settle into the symbolic system of the Tóng Rén hexagram$34 We will attempt to understand the original spirit of Tóng Rén from this older stratum.

It must be specially noted that this paper strictly adheres to the temporal boundary of the Pre-Qin and ancient periods, involving no interpretations from the Han Dynasty or later. This is not because later interpretations lack value, but because we wish to return to the original context to listen to the oldest voices.

Chapter Two: General Discussion of the Hexagram Image: How Can Heaven and Fire Achieve Tóng Rén$35

Section 1: Qian Above and Li Below—The Natures of the Two Trigrams

The Tóng Rén hexagram is composed of the upper trigram Qian (☰, Heaven) and the lower trigram Li (☲, Fire). To understand the overall meaning of this six-line hexagram, we must first deeply examine the natures of Qian and Li, the two component trigrams.

The Nature of Qian (Heaven):

The Shuogua Zhuan discusses Qian:

"Qian is vigor (jiàn)." "Qian is Heaven, the round, the ruler, the father, jade, metal, cold, ice, dark red, a fine horse, an old horse, a lean horse, a piebald horse, a tree bearing fruit." (说卦传: 乾，健也。...乾为天，为圜，为君，为父，为玉，为金，为寒，为冰，为大赤，为良马，为老马，为瘠马，为驳马，为木果。)

The core nature of Qian is "vigor" (jiàn)—unceasing strength. The Image Commentary of Qian states: "Heaven's movement is vigorous; the noble man strives unceasingly." The vigor of Qian is the vigor of the movement of Heaven, the vigor of the eternal rotation of the sun, moon, and stars. It represents the universe’s most fundamental creative power—pure Yang energy.

In terms of imagery, Qian represents Heaven, the Ruler, the Father. Heaven covers all things, the Ruler governs the populace, and the Father presides over the family. The common characteristic of these three is: occupying the upper position, leading, vigorous, and vast.

Why does Qian also represent "the round" (yuán)$36 Because the movement of Heaven is a cyclical, returning round. The Xi Ci Zhuan states: "Qian knows the Great Beginning." Qian represents the Great Beginning of all things, and the beginning that constantly begins again, the end that constantly returns, is precisely the circular motion.

The Nature of Li (Fire):

The Shuogua Zhuan discusses Li:

"Lì means to adhere/attach." "Lì means brightness (míng), where all things are seen. It is the trigram of the South. Li is fire, the sun, lightning, the middle daughter, armor and weapons; in relation to man, it is the large abdomen; it is the trigram Qian; it is the soft-shelled turtle, the crab, the conch, the clam, the tortoise. In relation to wood, it is withered wood above the branch." (说卦传: 离，丽也。...离也者，明也，万物皆相见，南方之卦也。...离为火，为日，为电，为中女...其于木也，为科上槁。)

The core nature of Li is "Lì"—adhesion or attachment. Fire must adhere to combustible material to exist; the sun and moon must adhere to the sky to shine. Simultaneously, "Lì" also carries the meaning of civilization or splendor—the term "civilization" (wénmíng) is used in the Tuanzhuan to describe the Li trigram.

Li also represents "Brightness" (Míng)—illumination. The reason fire is Li is because fire can illuminate darkness, allowing all things "to be seen." The Shuogua Zhuan says Li is the "trigram of the South," because the South is where light is most abundant (in the Northern Hemisphere, the sun reaches its zenith in the South).

Why does Li also represent "armor and weapons" (jiǎ zhò, gē bīng)$37 This seems inconsistent with the image of "civilization" and "brightness." However, if we think deeply, armor and weapons are "externally rigid and internally soft": armor is hard on the outside, hollow inside to protect the body; weapons have a metal exterior wrapping a wooden shaft. The image of Li (☲) is two outer Yang lines enclosing an inner Yin line—external solidity and internal emptiness. This structure of "external solidity, internal softness" is the fundamental characteristic of Li.

In the imagery of Li, there is another very important image: the Sun (rì). The Xi Ci Zhuan states:

"The running of the sun and moon brings one cold season and one hot season." (日月运行，一寒一暑。)

The Sun is Li, the Moon is Kan (坎). The Sun is the brightest entity in the sky; it shines upon all things, leaving nothing hidden—this has a profound connection with the meaning of Tóng Rén—Tóng Rén requires "Brightness" (Míng)—the ability to see one another, to be open and sincere, to interact frankly. Without brightness, people can only grope in darkness, mutually suspicious. Confucius said regarding the superior man (Analects, Yan Yuan):

"The noble man is free from anxiety and fear." "If he examines himself and finds nothing to reproach, what anxiety or fear can he have$38" (内省不疚，夫何忧何惧？)

Only when one’s inner self is without reproach can one be truly open. Openness is the fundamental prerequisite for the Way of Tóng Rén.

Furthermore, the Sun is Li, the Moon is Kan. The Sun is the brightest existence in the sky; it universally illuminates all things, making nothing hidden—this has a profound connection with the meaning of Tóng Rén—Tóng Rén requires "Brightness" (Míng)—the ability to see one another, to be open and sincere, to interact frankly. Without brightness, people can only grope in darkness, mutually suspicious.

Why does the combination of Qian and Li constitute Tóng Rén$39

This is a key question. In the sixty-four hexagrams, each is formed by combining two trigrams, but not any two trigrams placed together can generate a meaningful hexagram name. Why is it specifically Qian above and Li below—Heaven above, Fire below—that constitutes Tóng Rén$40

To answer this, we must understand the relationship between "Heaven" and "Fire."

Section 2: The Joint Movement of Heaven and Fire

The Daxiangzhuan describes Tóng Rén as:

"Heaven and Fire gather in accord. The noble man thereby classifies lineages and distinguishes things." (天与火，同人。君子以类族辨物。)

"Heaven and Fire gather in accord"—when Heaven and Fire are together, it is the image of Tóng Rén. Why$41

Heaven is above, and the nature of Fire is to blaze upwards. The Shuogua Zhuan says: "Li is Fire." The nature of Fire is to ascend in flames. When flames rise, their direction is consistent with Heaven's direction—both move upwards. Heaven and Fire, one above and one moving upward, have the same direction of movement. This "same direction" (tóng xiàng) is the basic image of Tóng (Accord).

But we must pursue this further: Why does "same direction" equate to Tóng Rén$42 Does the same direction imply the same heart/mind$43

We believe that the joint movement of "Heaven and Fire" contains at least the following layers of meaning:

First Layer: Accord in Aspiration.

Heaven represents the highest ideal, the ultimate destination. Fire moves upward, proceeding in the direction of this highest ideal. When people share the same aspiration—moving toward Heaven—they naturally come together: this is Tóng Rén. Confucius said in the Analects (Lǐ Rén):

"If I hear the Way in the morning, I can die content in the evening." (朝闻道，夕死可矣。)

The "Way" (Dào) is the Way of Heaven, the highest ideal. When people aspire to "hear the Way" and "practice the Way," they naturally gather together—this is Tóng Rén.

Second Layer: Accord in Brightness.

Heaven is great brightness, and Fire is also brightness. The Tuanzhuan says Tóng Rén possesses the quality of "Civilization coupled with Vigor" (wénmíng yǐ jiàn)—"Civilization" comes from the lower trigram Li, "Vigor" from the upper trigram Qian. The brightness of Heaven is the brightness of the sun and moon; the brightness of Fire is the brightness of the human realm. When the brightness of Heaven meets the brightness of humanity, the situation is one where brightness pervades all, and people are open and sincere. In this state, there is no concealment, no deceit, no covert scheming among people—this is the foundation of Tóng Rén.

Confucius said when asked about the noble man (Analects, Yan Yuan):

"The noble man is free from anxiety and fear." "If he examines himself and finds nothing to reproach, what anxiety or fear can he have$44" (内省不疚，夫何忧何惧？)

Only by examining oneself without reproach can one be truly open (tàn tǎnɡ dànɡ tànɡ). Openness allows one to accord with others. Being bright and upright is the fundamental premise of the Way of Tóng Rén.

Third Layer: Mutual Communication of Qi.

The qi (vital energy) of Heaven descends, and the qi of Fire ascends; they meet, intermingle, and communicate in the middle. This communication of qi is the basic mechanism for the transformation and birth of all things. The Xi Ci Zhuan states:

"When Heaven and Earth intermingle their qi, all things are transformed into harmony. When male and female combine their essence, all things are born." (天地氤氲，万物化醇。男女构精，万物化生。)

The interchange of Heaven and Earth's qi is the root of all creation. In the Tóng Rén hexagram, the communication between the qi of Qian (Heaven) and the qi of Li (Fire) symbolizes the spiritual intercourse between people. People can "accord" not due to external coercion, but due to the natural resonance of internal spiritual qi.

Fourth Layer: Ancient Imagery—Heaven-Fire Sacrifice.

From the perspective of ancient folklore, the image of "Heaven and Fire" might have an even older source: the sacrificial fire to Heaven. When ancient peoples performed sacrifices to Heaven, they often lit a great fire—allowing the flames to rise toward Heaven, serving as a medium for communication between the human and celestial realms. Although the Rites of Zhou (Zhou Li) is a later compilation, the rites of "burning offerings" (liào) preserved within it clearly have very ancient origins. The Book of Odes (Shi Jing, Greater Odes of the Kingdom, Sheng Min) describes the scene of Hou Ji’s sacrifice:

"Taking the xiao grass to offer burnt sacrifice, taking the white ram to smear the earth, they burned and brilliantly flared the offerings, to usher in the subsequent year." (取萧祭脂，取羝以軷，载燔载烈，以兴嗣岁。)

Fán and liè both refer to roasting sacrificial offerings with fire. The flames carried the aroma of the offering upward to communicate with the celestial spirits. In this sense, the combination of "Heaven and Fire" is not only a symbol of natural phenomena but also a symbol of the method of communication between humanity and Heaven. And the deepest meaning of Tóng Rén might well contain the "Accord" between humanity and Heaven—the unity of Heaven and Man (Tiān Rén Hé Yī).

Section 3: Supplementary Perspectives from the Intersecting, Opposing, and Reversing Hexagrams

To fully understand the symbolism of the Tóng Rén hexagram, we must also consider its intersecting (hù), opposing (cuò), and reversing (zōng) hexagrams.

Reversing Hexagram (Zōng Guà):

Reversing the Tóng Rén hexagram (☰☲, Heaven over Fire) yields the Dà Yǒu hexagram (☲☰, Fire over Heaven). Tóng Rén and Dà Yǒu are a pair of reversing hexagrams, surface and reverse. Tóng Rén emphasizes the aggregation of people, while Dà Yǒu emphasizes the resulting abundance obtained from this aggregation. This perfectly aligns with the Xuguazhuan: "Those who accord with others will certainly see things return to them, therefore it is followed by Dà Yǒu."

Why does reversing Tóng Rén become Dà Yǒu$45 This can be understood through the change in image. In Tóng Rén, Heaven (Qian) is above and Fire (Li) is below; when reversed, Fire (Li) is above and Heaven (Qian) is below. In Tóng Rén, the brightness (Li) is covered by Heaven (Qian); the brightness is internal and implicit, and people gather because of this internal brightness. In Dà Yǒu, brightness (Li) hangs high above, like the sun at noon, and all things are clearly visible under its illumination—this is the flourishing scene of "Great Possession."

From Tóng Rén to Dà Yǒu is a process from internal aggregation to external abundance. This tells us that "Tóng Rén" is the cause, and "Dà Yǒu" is the result; the accord of human hearts is the foundation, and material abundance is the outcome.

Opposing Hexagram (Cuò Guà):

The opposing hexagram of Tóng Rén (where each line is inverted) is the Shī hexagram (☷☵, Mountain over Water, Army). Shī discusses military forces, war, and the leadership of the masses. Tóng Rén is aggregation through peaceful means, while Shī is leadership through military means—these two form an interesting contrast.

Why is the opposing hexagram of Tóng Rén the Shī$46 This seems to suggest an intrinsic correspondence between the Way of Tóng Rén and the art of warfare. One who can accord with others can lead an army; one who can gather the masses can command troops. More profoundly, true "Tóng Rén" requires discipline, order, and principle, just like military command—it is not a simple gathering of a disorganized mob, but a cohesion based on organization and purpose.

The frequent martial imagery in the six lines of Tóng Rén—the third line "hiding armed men in the brush," the fourth line "mounting the wall but failing to attack," the fifth line "first crying out and then laughing"—also indirectly confirms the intrinsic link between Tóng Rén and Shī.

Intersecting Hexagram (Hù Guà):

The intersecting hexagram of Tóng Rén (formed by the middle four lines, i.e., lines 2, 3, 4 forming the lower trigram, and lines 3, 4, 5 forming the upper trigram) is the Gòu hexagram (☰☴, Heaven over Wind), meaning "Encounter" or "Accidental Meeting." This intersecting hexagram reveals a hidden dynamic within Tóng Rén: the convergence of Tóng Rén often begins with an accidental encounter. The connection between people sometimes starts with an unexpected meeting. However, whether this encounter can develop into true Tóng Rén depends on whether both parties share an internal spiritual "Accord."

Section 4: The Heaven-Fire Relationship from the Perspective of the Five Phases Generation and Overcoming Cycles

In Pre-Qin Yin-Yang and Five Phases theory, Heaven belongs to Metal (Qian is Metal), and Fire overcomes Metal. From the perspective of the Five Phases cycle of generation and overcoming, there seems to be a relationship of overcoming between Li (Fire) and Qian (Metal)—Fire overcomes Metal. Why then is a combination that includes overcoming named "Tóng Rén"—harmony and gathering$47

This question touches upon a deeper aspect of Pre-Qin Five Phases thought. Although the Five Phases chapter of the Guanzi presents a systematic discussion of the phases, its philosophical roots trace back even earlier. The generation and overcoming relationships between the Five Phases are not merely antagonistic but can also represent a balance under constraint. The "overcoming" of Fire over Metal does not necessarily mean destruction; it can mean "tempering"—only through the fire's refinement can metal become a useful tool. The Guanzi states:

"Metal is born from Earth... The Way of Metal is punishment and execution... The Way of Fire is clear illumination." (管子·五行: 金生于土……金之道刑杀……火之道明照。)

Fire brings clear illumination, and Metal brings execution/order. In the Tóng Rén hexagram, Li (Fire) is below and Qian (Metal) is above. Fire tempers from below, and Metal is refined above—is this not an allegory for the Way of Tóng Rén$48 True Tóng Rén is not a state of amiable consensus devoid of friction and conflict, but a higher harmony achieved through conflict and tempering.

This point deeply resonates with Yan Ying’s distinction between Hé and Tóng in the Zuo Zhuan (20th Year of Duke Zhao). Yan Ying’s "harmony is like a soup" suggests that various different, even opposing, seasonings interact, stimulate, and check each other to ultimately create delicious flavor—this is Hé within "overcoming."

Section 5: The Special Structure of Tóng Rén—One Yin and Five Yangs

Another noteworthy feature of the Tóng Rén hexagram is its Yin-Yang structure: five Yang lines and one Yin line. That solitary Yin line is the second line (Six Two, 六二), located in the central position of the lower trigram Li.

In a hexagram with one Yin and five Yangs (such as Guà (姤) or Guài (夬)), the single Yin line often holds a special significance—it is the key to the entire hexagram, the focal point upon which all the Yangs focus. In Tóng Rén, Six Two plays this role.

The Tuanzhuan states: "Yielding attains the proper position and centrality, and responds to Qian (Heaven), thus it is called Tóng Rén." (柔得位得中，而应乎乾，曰同人。) — Six Two, being a yielding line (Yin), occupies a Yin position (Two is an even number, belonging to Yin), thus it "attains the proper position" (dé wèi); it occupies the central position of the lower trigram, thus it "attains centrality" (dé zhōng); it corresponds to Nine Five in the upper trigram Qian, thus it "responds to Qian" (yìng hū Qián). It is precisely because Six Two possesses these three conditions—proper position, centrality, and correspondence to Qian—that the entire hexagram is named Tóng Rén.

Why can the "proper position and centrality" of a single Yin line cause the entire hexagram to become Tóng Rén$49

This involves a deep consideration of the relationship between "One" and "Many" in Pre-Qin thought. Master Laozi states:

"The Dao begets One; One begets Two; Two begets Three; Three begets the myriad things. The myriad things carry Yin on their backs and embrace Yang in their arms; the vital qi mingles to make harmony." (Laozi, Chapter 42)

"The myriad things carry Yin on their backs and embrace Yang in their arms"—in an environment dominated by Yang, the existence of Yin is precisely the key to harmony. In the Tóng Rén hexagram, five Yangs and one Yin, that solitary Yin line (Six Two) is the crucial factor that allows the five Yangs to "accord" together. Without this Yin line, the hexagram would be all Yang, which is Qian—purely rigid without yielding softness. Although it possesses the virtue of "unceasing striving," it lacks the gentleness necessary for "according with others." It is the presence of Six Two that provides a "center" for the entire hexagram—a focal point around which the Yangs can gather, correspond to, and point toward.

From another angle, Six Two is the central line of the lower trigram Li, which represents Fire and Brightness. Six Two is that brightness that gathers the hearts of people—like a bonfire in the darkness, people gather around it, warmed by it, illuminated by it. This image harmonizes perfectly with the original experience of ancient peoples sitting around a bonfire! We will discuss this in detail in the chapter on ancient mythology and folklore.

Chapter Three: Detailed Explanation of the Hexagram Statement: Gathering in Accord in the Wilds Brings Success

Section 1: "Gathering in Accord in the Wilds" (Tóng Rén Yú Yě)—Why the "Wilds"$50

The hexagram statement of Tóng Rén is:

"Gathering in Accord in the wilds brings success (hēng). It is advantageous for crossing the great river; it is advantageous for the noble man to persevere (zhēn)." (同人于野，亨。利涉大川，利君子贞。)

The four characters "Gathering in Accord in the wilds" (tóng rén yú yě) are the key to understanding the entire statement. "Tóng Rén" means to accord with people, but why "in the wilds" (yě)$51 Why not "gathering in accord at court" (tóng rén yú cháo), "gathering in accord in the city" (tóng rén yú yì), or "gathering in accord in the chamber" (tóng rén yú shì), but specifically "in the wilds"$52

The "wilds" (yě) held a specific meaning in the Pre-Qin context. The Rites of Zhou (Zhou Li, Office of the Earth) distinguished between the "state/city" (guó) and the "wilds" (yě): the guó was the capital and its immediate surroundings; the yě was the vast region beyond the immediate suburbs. In the social structure of the time, the "people of the state" (guórén) lived within the walls and held relatively higher social and political status; the "people of the wilds" (yěrén) lived outside the walls, engaged in agriculture, and held comparatively lower status.

However, the "wilds" in "Tóng Rén yú Yě" should not be understood merely in this sociological sense of urban versus rural distinction. More importantly, the "wilds" carry the symbolic meaning of "vastness" and "unlimited nature."

The Vastness of the Wilds: Compared to the city walls, clan boundaries, or household gates, the "wilds" are an open space without walls or boundaries. "Gathering in accord in the wilds" implies that this "Accord" is boundless—it is not limited to a small circle of a particular clan, group, or class, but is a Great Accord directed toward all people under Heaven.

Why is this so important$53 Because the process described by the six lines of Tóng Rén is precisely a progression from the narrow to the broad:

• The first line (Nine One): "Gathering at the door" (tóng rén yú mén)—the smallest scope.
• The second line (Six Two): "Gathering in the ancestral temple" (tóng rén yú zōng)—a slightly larger scope within the clan.
• The sixth line (Upper Nine): "Gathering in the suburbs" (tóng rén yú jiāo)—a broad scope already.

But the hexagram statement directly highlights "Gathering in Accord in the wilds"—to accord with people in the broadest space, this is the highest standard. Why is the highest standard "gathering in accord in the wilds" rather than "gathering in accord under Heaven"$54 Because "under Heaven" (tiān xià) is a political concept, whereas "wilds" (yě) is a natural concept. "Gathering in accord in the wilds" implies returning to a natural, original state to accord with others—transcending all artificial hierarchies, ritual laws, and rules, achieving human harmony at the most fundamental level.

The Impartiality of the Wilds: The wilderness has no private walls or fences; it is a space of "public good" (gōng). "Gathering in accord in the wilds" suggests that this "Accord" must stem from a "public heart" (gōng xīn), not a "private heart" (sī xīn). This is consistent with the requirement of "advantageous for the noble man to persevere" (lì jūn zǐ zhēn).

Confucius said in the Analects (Shù Rén):

"The noble man is expansive and open-minded; the small man is narrow and worried." (君子坦荡荡，小人长戚戚。)

"Expansive and open-minded" (tǎn tàng tàng) is like the image of the open wilderness—unobstructed, candid, and open. The noble man can "gather in accord in the wilds" precisely because his heart is open and expansive, without selfish motives.

Closeness to Heaven in the Wilds: In the open wilderness, looking up at the sky, the celestial vault directly covers the earth without obstruction. The image of "gathering in accord in the wilds" is that of people in the open confronting Heaven (the upper trigram Qian) in a space without hindrance—this is the most direct state of Heaven-Man communication.

Laozi states:

"Between Heaven and Earth, is it not like a bellows$55 Empty yet never exhausted, moving yet producing ever more." (Laozi, Chapter 5)

The space between Heaven and Earth is like a large bellows, empty yet full of energy. The "wilds" is precisely this empty space between Heaven and Earth—here, the qi of Heaven and Earth flows freely, and the spirits of people flow freely among them.

Section 2: Why "Success" (Hēng) in Gathering in Accord in the Wilds$56

"Gathering in Accord in the wilds brings success (hēng)." Why does gathering in accord with people in the wilderness bring success$57

"Hēng" is one of the most important judgmental terms in the Book of Changes. The Wenyan Commentary on Qian explains "Yuan Heng Li Zhen" by stating:

"'Hēng' means the beautiful convergence (jiā zhī huì) of things." (亨者，嘉之会也。)

"Hēng" is the convergence of beautiful things, the harmonious assembly of goodness. When people gather in accord in the wilds—in the broadest, most just, and most candid space—various beautiful forces naturally converge, and this is "Hēng."

Why does gathering in accord in the "wilds" specifically lead to success$58 We can consider the opposite: if accord is sought in a narrow space—such as gathering only within one's own clan (Six Two: "Gathering in the ancestral temple brings regret" (lìn))—it will not bring success, but rather "regret" (lìn, predicament). Why$59

Because "accord" in a narrow space is often based on private relationships of kinship, interest, or geography. Such "accord" excludes outsiders, forming small cliques. Although united internally, they become antagonistic to the outside world. This is richly evidenced in Pre-Qin history—feuds between clans and wars between feudal lords all stem from this narrow form of "Accord."

The "Accord" of "Tóng Rén yú Yě" transcends all narrow boundaries; it is an Accord facing all people under Heaven. This "Accord" does not exclude anyone, and therefore it makes no enemies. With no enemies, success naturally follows.

This deeply resonates with the thought of Master Mozi on "Universal Love" (Jiān Ài):

"Those who take governing all under Heaven as their task must know the source of chaos to be able to govern it. If they do not know the source of chaos, they cannot govern it... One must examine where chaos originates: it arises from not loving one another." (墨子·兼爱上)

Master Mozi believed that the root of chaos under Heaven was "not loving one another"—people only loved themselves and their relatives, not others and others' relatives. "Tóng Rén yú Yě" is precisely the transcendence of this narrow love—in the wilds, there is no distinction between "your people" and "my people," only "people" together under Heaven.

Of course, Confucianism and Mohism fundamentally disagree on the issue of "love." Master Mencius criticized Mozi's "Universal Love" as being "without filial piety" (Mencius, Gongsun Chou II), arguing that human love must have distinctions of intimacy. However, on the level of "Tóng Rén yú Yě," Confucianism does not reject a spirit of great impartiality that transcends private interest. Confucius said in the Analects (Gongye Zichang):

"If you have fine jade here, should you store it in a box, or seek a good merchant to sell it$60" The Master said, "Sell it! Sell it! I am waiting for the merchant." (子贡问曰："有美玉于斯，韫椟而藏诸？求善贾而沽诸？"子曰："沽之哉！沽之哉！我待贾者也。")

Confucius likened himself to fine jade, indicating that he awaited a knowledgeable buyer—he was willing to serve in office and contribute his talents to the world. This is precisely the spirit of "Tóng Rén yú Yě" that transcends the self.

Section 3: "Advantageous for Crossing the Great River"—The Way of Tóng Rén and the Spirit of Adventure

The hexagram statement continues: "Advantageous for crossing the great river" (lì shè dà chuān). These four characters appear frequently in the Book of Changes and have almost become a fixed judgment. Whenever "advantageous for crossing the great river" is stated, it signifies that the state represented by the hexagram is conducive to taking risks and undertaking great affairs.

Why is it "advantageous for crossing the great river" in a state of Tóng Rén$61

"Crossing the great river" symbolizes the most dangerous activity in the lives of ancient peoples. The river currents are fierce, capable of swallowing travelers at any moment. But if one does not cross, one cannot reach new lands, new resources, or new opportunities. Thus, "crossing the great river" symbolizes "adventuring to do great things."

Why is it particularly advantageous to cross the great river when in a state of Tóng Rén$62 The answer is simple: Many hands make light work. If one person crosses alone, the danger is immense; but if everyone works together, supporting and protecting each other, the probability of successful crossing greatly increases.

The Book of Odes (Shi Jing, Airs of Qin, Wǔ Yī) sings:

"Who says we have no clothes$63 I share a robe with you! The king is leading his army; we sharpen our spears and pikes—we share the same foe! Who says we have no clothes$64 I share a tunic with you! The king is leading his army; we sharpen our weapons—we advance together! Who says we have no clothes$65 I share an undergarment with you! The king is leading his army; we sharpen our armor and weapons—we march together!" (岂曰无衣？与子同袍。王于兴师，修我戈矛，与子同仇。岂曰无衣？与子同泽。王于兴师，修我矛戟，与子偕作。岂曰无衣？与子同裳。王于兴师，修我甲兵，与子偕行。)

"Sharing a robe," "sharing the same foe," "marching together"—this poem depicts the spirit of Tóng Rén: sharing a single robe, facing a single enemy, setting off together. Precisely because of this "Accord," the soldiers fear no hardship and advance bravely.

The Tuanzhuan explains: "It is advantageous for crossing the great river because of the movement of Qian" (gān xíng yě). Qian represents the vigorous, unceasing strength. When people gather in a state of Tóng Rén, the power they possess is vigorous and unceasing like Qian, causing them to fear nothing, thus enabling them to cross the great river.

But there is a deeper meaning here. "Crossing the great river" is not only a physical crossing but also a spiritual transcendence—transcending difficulty, transcending obstacles, transcending the limitations of the self. In a state of Tóng Rén, people not only gain the support and strength of others but, more importantly, gain spiritual courage—knowing they are not alone, knowing their aspirations resonate with others, and knowing their path is walked with companions. This spiritual stability and fulfillment is the profound source of "lì shè dà chuān."

When facing peril, Confucius once lamented:

"King Wen has passed away. Is the Way of culture not here with us$66 If Heaven were going to destroy this culture, it would not have let it descend to those of us who live after him. If Heaven is not going to destroy this culture, what can the people of Kuang do to me$67" (Analects, Zǐ Hǎn)

The reason Confucius did not fear the siege at Kuang was that he knew he carried the "Culture" (Wén)—the cultural tradition handed down since King Wen of Zhou. This "Culture" was not his alone but belonged to all under Heaven. He took the will of all under Heaven as his will, and the Way of all ages as his Way; thus, though alone, he was not lonely. This spirit is the ultimate expression of the Way of Tóng Rén.

Section 4: "Advantageous for the Noble Man to Persevere" (Lì Jūn Zǐ Zhēn)—The Subjective Limitation of the Way of Tóng Rén

The final four characters of the hexagram statement are: "Advantageous for the noble man to persevere" (lì jūn zǐ zhēn).

"Zhēn" in the Book of Changes has two meanings: first, to divine or question (interpreting zhēn as zhēn, auspiciousness); second, to be firm, steadfast, and unchanging (zhēn means zhèng, maintaining correctness). Here, both meanings can be taken: "lì jūn zǐ zhēn" means that this hexagram is auspicious for the noble man who consults it, and it also means that the Way of Tóng Rén benefits the noble man in maintaining the correct path.

Why is "noble man" (jūnzǐ) specifically highlighted$68 Why not "advantageous for all people to persevere" or "advantageous for all under Heaven to persevere"$69

This is because although the Way of Tóng Rén is directed toward all people under Heaven ("Gathering in Accord in the wilds"), only the jūnzǐ can practice and lead this "Accord." Why$70

First, Tóng Rén requires prioritizing the public heart over the private heart. Ordinary people are often driven by private gain and find it difficult to truly achieve the impartial "Gathering in Accord in the wilds." The jūnzǐ, by the definition of Pre-Qin Confucians, is someone who prioritizes moral principle (dàoyì) and holds the world in his heart. The Analects (Lǐ Rén) records:

"The noble man understands righteousness; the small man understands profit." (君子喻于义，小人喻于利。)

The jūnzǐ, guided by righteousness, can transcend the limitations of private interest to realize true "Accord" directed toward all people.

Second, Tóng Rén requires the virtue of "centrality and correctness" (zhōng zhèng). The Tuanzhuan says: "Centrality and correctness leading to correspondence, the noble man is correct" (zhōng zhèng ér yìng, jūn zǐ zhèng yě). Only those who possess the quality of "centrality and correctness" can become the core that unites people's hearts. And "centrality and correctness" is precisely the fundamental character of the jūnzǐ.

Third, Tóng Rén requires the ability to "connect the will of all under Heaven." The final sentence of the Tuanzhuan states: "Only the noble man can fully connect the will of all under Heaven." Connecting the will of all people is an extremely demanding requirement. It requires not only broad vision but also profound insight—the ability to see through the superficial differences among various people and discover the common aspirations and hopes deep within their hearts. Such ability is only possessed by the jūnzǐ.

Mencius states:

"The great man is one who does not lose his infant heart." (Mencius, Jin Xin II)

The "infant heart" (chì zǐ zhī xīn) is the most primordial, shared spiritual state of humanity. The reason the great man (the jūnzǐ) can "connect the will of all under Heaven" is precisely because he has not lost that infant heart—that purest, most sincere heart without selfish motives. By treating all people with an infant heart, the people under Heaven naturally accord with him.

Section 5: The Overall Structure of the Hexagram Statement

Now let us examine the hexagram statement holistically: "Gathering in Accord in the wilds brings success (hēng). It is advantageous for crossing the great river; it is advantageous for the noble man to persevere (zhēn)."

This statement contains a complete logical structure:

1. State: "Gathering in Accord in the wilds" (Tóng Rén yú Yě)—Accord with people in the broadest space.
2. Result: "Success" (Hēng)—thereby achieving flourishing.
3. Application One: "Advantageous for crossing the great river" (Lì shè dà chuān)—under this condition, it is advantageous to venture and undertake great deeds.
4. Application Two: "Advantageous for the noble man to persevere" (Lì jūn zǐ zhēn)—this state benefits the noble man in upholding correctness.

From a deeper level, this statement reveals a core principle of the Way of Tóng Rén: First Accord, then Success. Success does not precede accord; rather, achieving accord leads naturally to success. This is consistent with the core belief of Pre-Qin Confucianism—cultivate virtue first, then attain position; establish the foundation first, then apply the function.

The Analects records the words of Master Zeng:

"The noble man applies himself to the root; when the root is established, the Way grows. Filial piety and brotherly respect—are these not the root of benevolence$71" (君子务本，本立而道生。孝弟也者，其为仁之本与！)

"When the root is established, the Way grows"—when the foundation is set, the Great Way naturally emerges. In the Tóng Rén hexagram, "Gathering in Accord in the wilds" is the "root"—the most fundamental, primary task; "Hēng," "Lì shè dà chuān," and "Lì jūn zǐ zhēn" are the "Way"—the results and benefits that naturally spring from this foundation.

Chapter Four: Detailed Explanation of the Commentary on the Decision (Tuanzhuan): Only the Noble Man Can Fully Connect the Will of All Under Heaven

Section 1: "Yielding Attains the Proper Position and Centrality, and Responds to Qian"—The Central Role of Six Two

The Tuanzhuan opens by revealing the reason for the hexagram's name:

"Tóng Rén, the yielding element attains the proper position and centrality, and responds to Qian (Heaven), thus it is called Tóng Rén." (同人，柔得位得中，而应乎乾，曰同人。)

The key phrase here is: Why does "yielding attaining the proper position and centrality, and responding to Qian" constitute Tóng Rén$72

"Yielding" (róu) refers to the only Yin line, Six Two. "Attaining the proper position" (dé wèi) means the Yin line occupies a Yin position (Two is an even number, belonging to Yin). "Attaining centrality" (dé zhōng) means occupying the central position of the lower trigram. "Responding to Qian" (yìng hū Qián) means corresponding to Nine Five in the upper trigram Qian (the two-five correspondence is a basic rule of the Yijing).

Why are these three conditions—proper position, centrality, and correspondence to Qian—sufficient to achieve Tóng Rén$73

We must understand that in Pre-Qin political philosophy, "Centrality" (Zhōng) was the highest principle of governance. The Great Plan of Yu (Dà Yǔ Mó, though authorship is debated, its ideas are ancient) states:

"The heart of man is perilous and subtle; the Way of Heaven is dark and deep. Be only truly exact and truly one; hold fast to the Center." (人心惟危，道心惟微，惟精惟一，允执厥中。)

"Hold fast to the Center" (yǔn zhí jué zhōng)—sincerely grasping the "Center"—was the inherited secret of the ancient sage-kings. The reason Six Two becomes the core of the Tóng Rén hexagram is first because she "attains centrality" (dé zhōng)—she is in the middle position, unbiased, capable of balancing and coordinating all parties.

"Attaining the proper position" means she is in the correct place—if a person is not in their proper place, even if possessing the virtue of centrality, they cannot exert influence. Confucius said:

"He who is not in his proper office should not press his views on the government." (Analects, Taibai)

Conversely, being in one's proper position allows one to execute one's duties and practice one's Way. Six Two possessing both centrality and proper position is the optimal state of "acting on one's duties while in one's position."

And "responding to Qian" is the most crucial point. Qian is Heaven, the Ruler. Six Two corresponds to Nine Five, meaning there is a close correspondence between the "person" below and "Heaven" (or the "Ruler") above. This state of upper and lower correspondence, Heaven-Man connection, is the core of Tóng Rén—Man accords with Heaven, Man accords with the Ruler, and Man accords with Man.

From another perspective, Six Two is the central line of the Li trigram, which represents Fire and Brightness. A person who is bright and centrally correct can naturally respond to the Way of Heaven and align with Heaven’s mind. The Book of Documents (Gāo Yáo Mó) states:

"Heaven’s brightness is self-bright, derived from the people's brightness. Heaven’s awe is self-awesome, derived from the people’s awe." (天聪明，自我民聪明。天明畏，自我民明威。)

Heaven’s brightness comes from the people’s brightness; Heaven’s majesty comes from the people’s majesty. The relationship between Heaven and man is not one of unilateral command but of bidirectional response. Six Two "responding to Qian" is the embodiment of this Heaven-Man correspondence.

Section 2: "The Movement of Qian"—Vigorous Action

"Tóng Rén says: 'Gathering in Accord in the wilds brings success. It is advantageous for crossing the great river.' This is the movement of Qian." (同人曰："同人于野，亨。利涉大川。"乾行也。)

The Tuanzhuan uses the phrase "the movement of Qian" (Qián xíng yě) to explain why "Gathering in Accord in the wilds" can bring "success" (hēng) and be "advantageous for crossing the great river."

What does "Movement of Qian" mean$74 The core quality of Qian is "Vigor" (jiàn)—unceasing strength. "Movement of Qian" means acting with the quality of Qian—vigorous and unceasing, advancing courageously and directly.

But there is a subtle point here: The upper trigram of Tóng Rén is Qian, and the lower is Li. From the hexagram image, Qian is external and Li is internal. This implies that external action is vigorous (Qian), while internal spirit is bright (Li). External rigidity coupled with internal clarity—this combination is the internal reason why "Gathering in Accord in the wilds" brings success.

Why does it say "Movement of Qian" and not "Movement of Li"$75 Because "Success" (hēng) and "crossing the great river" require actual capacity for action. Insightful clarity is important, but without vigorous capacity for action, the best insight remains mere fantasy. The Analects (Zǐ Hǎn) records Confucius saying:

"The wise are never perplexed; the benevolent are never anxious; the courageous are never fearful." (知者不惑，仁者不忧，勇者不惧。)

Wisdom, Benevolence, and Courage—the Three Virtues—are all indispensable. Wisdom corresponds to "Civilization" (Li), Courage corresponds to "Vigor" (Qian), and Benevolence is the unification of the two—possessing both clear insight and vigorous action leads to the realization of the Way of Benevolence.

Section 3: "Civilization Coupled with Vigor, Centrality and Correctness Leading to Correspondence"—The Unity of Inner and Outer Virtue

"Civilization coupled with vigor, centrality and correctness leading to correspondence—the noble man is correct." (文明以健，中正而应，君子正也。)

This is a general summary of the virtue of the Tóng Rén hexagram. "Civilization coupled with vigor" describes the nature of the two trigrams—Li (Civilization) below, Qian (Vigor) above. "Centrality and correctness leading to correspondence" describes the position of Six Two—Six Two is central and correct, and corresponds to Nine Five.

"Civilization coupled with vigor"—these four characters merit deep consideration. Why not "Vigor coupled with civilization"$1 In Pre-Qin grammar, "A by means of B" (A yǐ B) usually means "having the quality of B based on A" or "A and also B." "Civilization coupled with vigor" means possessing the quality of vigor based on civilization—not reckless valor, but vigorous action that is civilized, cultured, and openly upright.

This aligns perfectly with Confucius's discussion on "Pattern" (Wén) and "Substance" (Zhì):

"When substance overcomes pattern, the result is crudeness. When pattern overcomes substance, the result is affectation. When pattern and substance are well blended, the result is the noble man." (Analects, Yong Ye)

"Pattern" (wén) is external refinement and cultural cultivation; "Substance" (zhì) is intrinsic simplicity and vigorous nature. "Pattern and substance well blended" is the perfect balance of the two. In Tóng Rén, "Civilization" comes from Li (pattern/culture), and "Vigor" comes from Qian (substance/strength). "Civilization coupled with vigor" is exactly "pattern and substance well blended"—this is the core character of why the jūnzǐ is a jūnzǐ.

"Centrality and correctness leading to correspondence" further describes the specific manifestation of the jūnzǐ in the Way of Tóng Rén—"Centrality" means impartiality, avoiding extremes; "Correctness" means maintaining integrity, not following the crowd; "Correspondence" means aligning with the superior (Qian), enabling the connection between above and below. A person who is both central/correct and aligned with those above can play a unifying and guiding role within the populace.

"The noble man is correct" (jūn zǐ zhèng yě)—the Tuanzhuan concludes with the character "Correctness" (zhèng), signifying the noble man's way. In the Way of Tóng Rén, the importance of "Correctness" is especially salient: if the aggregation of people's hearts stems from selfish motives or crooked intentions, it is not true Tóng Rén, but factionalism. Only aggregation stemming from a "correct heart" is the true Way of Tóng Rén.

Confucius stated:

"The noble man unites others in righteousness; the small man unites others in self-interest." (Analects, Weizheng: 君子周而不比，小人比而不周。)

"Uniting others in righteousness" (zhōu) is impartial, universal concern; "Uniting others in self-interest" (bǐ) is partisan collusion. "The noble man unites others in righteousness but does not form cliques; the small man forms cliques but does not unite others in righteousness." This manifestation of "the noble man is correct" in interpersonal relations.

Section 4: "Only the Noble Man Can Fully Connect the Will of All Under Heaven"—The Zenith of the Way of Tóng Rén

"Only the noble man can fully connect the will of all under Heaven." (唯君子为能通天下之志。)

This final sentence of the Tuanzhuan is the most inspiring declaration of the entire Tóng Rén hexagram. "To connect the will of all under Heaven" (tōng tiān xià zhī zhì)—what a magnificent proposition!

Why is it said that "Only the noble man can" achieve this$2 Why can ordinary people not "connect the will of all under Heaven"$3

To answer this, we must ask: What is the "will of all under Heaven"$4 The "will of all under Heaven" is not the specific desire of every individual—some wish to get rich, some wish to be officials, some wish to live in seclusion—these specific desires are myriad and cannot be unified. The "will of all under Heaven" refers to the common pursuit that transcends these specific differences—the yearning for goodness, the desire for a beautiful life, and the expectation of justice and order.

Mencius provided profound insight into this:

"The mouth has tastes common to all; the ear has sounds common to all; the eye has beauty common to all. If it comes to the heart, can it be that there is nothing common$5 What the heart commonly affirms is principle (lǐ) and righteousness (yì). The sage merely discovered this common affirmation before ordinary people." (Mencius, Gaozi II)

"What the heart commonly affirms is principle and righteousness"—there are common things in the hearts of all under Heaven, namely the recognition of Lǐ and Yì. The sage merely discovered this common affirmation earlier than others.

"Connecting the will of all under Heaven" is precisely discovering and unifying this "common affirmation of the heart." And this can only be done by the jūnzǐ. Why$6

First, discovering the "common affirmation of the heart" requires deep introspection and broad knowledge. Confucius said:

"Learning without thought is labor lost; thought without learning is perilous." (Analects, Weizheng)

By studying and thinking concurrently, one can both understand the actual conditions of the people under Heaven and see through the surface to grasp the underlying commonality.

Second, connecting the "will of all under Heaven" requires a vast heart and an impartial character. How can someone whose heart is filled only with self-interest possibly understand the will of all under Heaven$7 Laozi states:

"The sage has no constant heart; he takes the heart of the people as his heart. Good men, I will treat them as good; and those who are not good too, I will treat them as good, thus making them good. Trustworthy men, I will treat them as trustworthy; and those who are not trustworthy too, I will treat them as trustworthy, thus making them trustworthy." (Laozi, Chapter 49)

"Taking the heart of the people as his heart"—the sage has no fixed ego; his heart becomes the heart of the people. Whether good or not good, trustworthy or not trustworthy, the sage treats them with goodness and trustworthiness—this unconditional embrace and acceptance is the prerequisite for "connecting the will of all under Heaven."

Third, "connecting the will of all under Heaven" is not just intellectual unification but actualization—making the common aspirations of the people truly achievable. This requires immense capability and unremitting effort.

The Xi Ci Zhuan (Part I) states:

"All under Heaven return to the same goal by different paths; they have one aim but a hundred conflicting thoughts. What need is there for all under Heaven to think or worry$8" (天下同归而殊途，一致而百虑。天下何思何虑？)

"All under Heaven return to the same goal by different paths"—the final destination for all people is the same, only the paths differ. "One aim but a hundred conflicting thoughts"—the ultimate state to be reached is consistent, but the methods of deliberation vary. This profoundly reveals the dialectic between "Accord" (Tóng) and "Difference" (Yì): at the deepest level, all people are "the same," but in specific manifestations, they are "different." To "connect the will of all under Heaven" is to see the common "return" through countless "different paths," and to grasp the unified "aim" through countless "conflicting thoughts."

Section 5: The Overall Structure of the Tuanzhuan

Synthesizing the above analysis, we can outline the structure of the Tuanzhuan's explanation of the Tóng Rén hexagram:

1. Origin of the Name: "Yielding attains the proper position and centrality, and responds to Qian, thus it is called Tóng Rén." (柔得位得中，而应乎乾，曰同人。) — One Yin, centrally positioned and in its proper place, responds to Heaven, hence named Tóng Rén. This reveals the structural foundation of the Way of Tóng Rén.
2. Explanation of the Hexagram Statement: "This is the movement of Qian" (Qián xíng yě)—Success and advantage in crossing the great river stem from Qian's vigorous capacity for action. This reveals the practical impetus of the Way of Tóng Rén.
3. Summary of Hexagram Virtue: "Civilization coupled with vigor, centrality and correctness leading to correspondence—the noble man is correct." (文明以健，中正而应，君子正也。) — Civilization and vigor are united, centrality and correspondence are both present, culminating in the correctness of the noble man. This reveals the demand on character in the Way of Tóng Rén.
4. Ultimate Declaration: "Only the noble man can fully connect the will of all under Heaven." (唯君子为能通天下之志。) — The highest attainment of the Way of Tóng Rén is to connect the will of all under Heaven. This reveals the ultimate goal of the Way of Tóng Rén.

From "structural foundation" to "practical impetus," from "demand on character" to "ultimate goal"—this constitutes a progressive logical structure. Thus, the Tuanzhuan's explanation of Tóng Rén is not arbitrary annotation, but a carefully constructed system of thought.

Chapter Five: Detailed Explanation of the Great Image Commentary (Daxiangzhuan): The Noble Man Classifies Lineages and Distinguishes Things

Section 1: "Heaven and Fire Gather in Accord" (Tiān Yǔ Huǒ, Tóng Rén)—The Unique Imagery of the Daxiangzhuan

The Daxiangzhuan states:

"Heaven and Fire gather in accord. The noble man thereby classifies lineages and distinguishes things." (天与火，同人。君子以类族辨物。)

The method of imagery in the Daxiangzhuan differs from that of the Tuanzhuan. The Tuanzhuan focuses on explaining the hexagram name based on the positional relationship of the lines (especially the principal line Six Two), while the Daxiangzhuan focuses on drawing lessons from the natural imagery of the upper and lower trigrams.

"Heaven and Fire gather in accord"—Heaven is above, Fire rises upward; they move together, hence Tóng Rén. As discussed earlier, what is notable is that the Daxiangzhuan uses "Heaven and Fire" rather than "Fire and Heaven"—implying Heaven is primary, Fire is secondary. Heaven is above, and Fire follows Heaven upward—this is the basic posture of "Accord": aligning with the Way of Heaven based on the standard of Heaven, through a path of brightness.

Section 2: "Classifying Lineages and Distinguishing Things" (Lèi Zú Biàn Wù)—Differentiation within Accord

"The noble man thereby classifies lineages and distinguishes things" (jūn zǐ yǐ lèi zú biàn wù)—this sentence appears contradictory to Tóng Rén at first glance. Tóng Rén emphasizes "Accord" (Tóng)—harmony and gathering; while "classifying lineages and distinguishing things" emphasizes "distinguishing" (biàn)—categorizing and discerning differences. Why does a hexagram emphasizing "Accord" instruct the noble man to engage in the act of "distinguishing"$9

This precisely reveals a core wisdom of the Way of Tóng Rén: True "Accord" must be established on the basis of "Distinction."

"Classifying lineages" (lèi zú)—categorizing according to lineage. "Distinguishing things" (biàn wù)—discerning the similarities and differences between things. These two tasks seem to involve separation, but their purpose is precisely to achieve better "Accord."

Why$10 Because without distinguishing, one cannot know similarity and difference; without knowing similarity and difference, "Accord" is merely blind conformity. Just as a chef, if unable to distinguish the properties of various ingredients, cannot produce a harmonious dish—they might combine things that should not be together, resulting not in harmony, but in chaos.

The Analects (Zǐ Lù) records Confucius's words:

"The noble man harmonizes without conforming; the small man conforms without harmonizing." (君子和而不同，小人同而不和。)

"Harmonizing without conforming" (hé ér bù tóng)—achieving harmony without erasing differences. To achieve this, one must first be able to recognize differences—to know what is "the same" and what is "different"—and then seek "harmony" on the basis of "difference." "Classifying lineages and distinguishing things" is the prerequisite work for "harmonizing without conforming."

From another perspective, "classifying lineages and distinguishing things" can be understood as the basic method of social governance. A governing noble man must recognize the characteristics and needs of different groups, and the nature and use of different things, in order to make appropriate arrangements—so that everyone is in the right place, and everything is handled reasonably. This orderly arrangement is the highest form of "Accord"—not undifferentiated unity, but organic harmony amid differences.

Master Xunzi has a penetrating discussion on this point in the Xunzi (Wang Zhi):

"When distribution is equal, there is no bias; when status is equal, there is no unity; when the masses are unified as one, there is no command. Heaven has Heaven and Earth, so there are upper and lower distinctions. When the wise king first establishes order, he establishes distinctions within the state... When two great ones cannot serve each other, and two lowly ones cannot command each other, this is Heaven's decree. If status and position are equal, and desires are the same, things cannot be contained peacefully, leading inevitably to contention, which leads to chaos, and chaos leads to ruin. The former kings detested this chaos, so they established rites and righteousness to create distinctions, ensuring that there are ranks of rich and poor, noble and lowly, sufficient for mutual reliance—this is the foundation of sustaining the world under Heaven. The Book of Documents says: 'To be equal is not to be equal.' This is what is meant." (荀子·王制)

To achieve true equality (qí, uniformity, harmony), one must paradoxically avoid simple equality (a one-size-fits-all approach). There must be distinctions, differences, and hierarchy to achieve true harmony. "Classifying lineages and distinguishing things" is the practical method for "to be equal is not to be equal" (wéi qí fēi qí).

Section 3: The Dialectical Logic from "Distinction" to "Accord"

We can further question: What is the logical process from "distinction" to "accord"$11

First step: Distinguish Differences (Biàn Yì). First, recognize the differences between things. Different lineages have different characteristics; different things have different natures. These differences are objectively present and cannot be ignored.

Second step: Classify Lineages (Guī Lèi). Discover commonalities amidst differences and group things with similar characteristics into one category. This is the work of "classification" (lèi)—"lèi zú" is grouping people with the same characteristics together.

Third step: Integrate (Tǒng Hé). On the basis of classification, find the connections and complementary relationships between the categories so they form an organic whole. This is the ultimate "Accord"—not a muddled unity that erases differences, but an organic unity based on difference.

This logical process from "distinction" to "classification" to "accord" has deep roots in Pre-Qin philosophy. The Xunzi (On Names) states:

"Names are used to tie together realities. Statements are used to combine the names of different realities to discuss a single idea. Argumentation is used to illustrate the Way of movement and stillness using consistent names for different realities." (荀子·正名)

Names (concepts) are used to mark things; statements (propositions) combine the names of different things to express one meaning; argumentation uses consistent concepts to elucidate the laws of change in things. This is a cognitive process from differentiation to integration—first distinguish (name), then synthesize (form statements), and finally unify (argue).

The Zhuangzi (Discussion on Making Things Equal) challenges this from another angle:

"Heaven and Earth were produced together with me; the ten thousand things are one with me. Since they are already one, can I still speak$12 Since I have already spoken of oneness, can I not refrain from speaking$13 One and speech make two; two and one make three. From this point onward, even the clever calculator cannot arrive at the end, let alone the common man$14" (庄子·齐物论)

Master Zhuang points out that once we use language to "speak of" unity, the speech itself breaks the unity—"One and speech make two." This reminds us that although "classifying lineages and distinguishing things" is a necessary step toward "Accord," the ultimate realization of "Accord" may transcend the realm of language and concepts.

In ancient sacrificial rites, we can see the original practice of "classifying lineages and distinguishing things." Ancestors participated in sacrifices according to their different clans, and different clans assumed different responsibilities—some responsible for music and dance, some for sacrifices, some for prayer—but ultimately, all these different activities converged into a single sacrificial ceremony, and all participants achieved spiritual unity in this ritual. This is the perfect combination of "classifying lineages and distinguishing things" and Tóng Rén.

The Book of Odes (Shi Jing, Lesser Odes of the Kingdom, Chu Ci) describes the grandeur of sacrifice:

"The rites and decorum are fully prepared, the bells and drums are silent. The filial grandson proceeds to his place, the ritual officer makes his announcement. The spirits are all drunk, and the main ancestor rises. Bells and drums escort the spirits, and the spirits return in peace. The various stewards and noble wives finish their duties without delay. The paternal uncles and brothers conclude the private feast." (礼仪既备，钟鼓既戒。孝孙徂位，工祝致告。神具醉止，皇尸载起。鼓钟送尸，神保聿归。诸宰君妇，废彻不迟。诸父兄弟，备言燕私。)

During the sacrifice, everyone has their own place and duty—the filial grandson proceeds to his place, the ritual officer announces, the stewards and wives attend, the uncles and brothers conclude the feast—this is "classifying lineages." But everyone worships the spirits and feasts together in this single ceremony—this is Tóng Rén.

Section 4: Celestial Fire and the Five Phases

Content largely repeats Section 4 of Chapter Two, focusing on the Five Phases relationship between Fire (Li) and Metal (Qian), concluding that their interaction is one of tempering leading to harmony, similar to Yan Ying's metaphor of cooking.

Section 5: The Special Structure of Tóng Rén—One Yin and Five Yangs

Content largely repeats Section 5 of Chapter Two, focusing on the central role of the single Yin line (Six Two) as the balancing and central point that unifies the five Yang lines, linking this to Laozi's concept of Yin balancing Yang for harmony.

Chapter Six: Line-by-Line Interpretation (Part I): From Nine One to Nine Three

Section 1: Nine One: Gathering at the Door Brings No Blame

The line statement for Nine One reads:

"Gathering in Accord at the door brings no blame (wú jiù)." (同人于门，无咎。)

The Lesser Image Commentary states:

"Going out the door to gather in accord with others, who would blame one$15" (出门同人，又谁咎也。)

Nine One is the first line of Tóng Rén, positioned at the very bottom, representing the initial stage of the Tóng Rén process.

"Gathering in Accord at the door" (tóng rén yú mén)—assembling with others at the doorway. The "door" is the juncture between the home and the outside world. Gathering at the door means having just stepped out of the house and beginning to interact with people outside.

Why does "gathering at the door" result in "no blame" (wú jiù)$16 The Lesser Image Commentary explains: "Who would blame one for going out the door to gather in accord with others$17" This explanation seems simple, yet it contains profound implications.

First Layer of Profundity: Openness is the Beginning of Tóng Rén.

If a person stays at home and never steps out, they naturally cannot achieve Tóng Rén. The first meaning of "gathering at the door" is: you must open the door and go out. This is the first and most fundamental step of Tóng Rén.

Why must one go out$18 Because humans are gregarious animals. Master Xunzi states:

"Man's nature cannot exist without a group." (人之生，不能无群。)

And further:

"Strength is less than that of an ox, speed is less than that of a horse, yet the ox and horse serve man. Why$19 Because man can form groups, while they cannot. How can man form groups$20 Through distinction (fēn). How can distinction be effective$21 Through righteousness (yì). Thus, when division is appropriate, there is harmony; when there is harmony, there is unity; when there is unity, there is great strength; when there is great strength, one overcomes things." (荀子·王制)

The reason man can harness oxen and horses is not superior strength or speed, but the ability to form groups (qún). The foundation of grouping is "distinction" (fēn, division of labor), and the foundation of distinction is "righteousness" (yì, the principle of righteousness). Stepping out the door to accord with others is the starting point of "grouping."

Second Layer of Profundity: The "Accord" at the Door is Natural and Selfless.

The "door" is a public space—your doorway is also a place where neighbors pass by. Gathering with others at the door is not deliberately seeking specific people, but naturally meeting and interacting with those who pass by. This naturalness and lack of selectivity is the reason for "no blame"—because there is no selfish motive or calculation, there can be no fault.

The Analects (Xué Ér) records Confucius's words:

"Is it not a pleasure to have friends coming from afar$22" (有朋自远方来，不亦乐乎？)

Having friends come from afar and greeting them at the door—is this not a vivid depiction of "gathering at the door"$23 That natural joy, that welcome devoid of utilitarian calculation, is the source of "no blame."

Third Layer of Profundity: Initial Humility.

Nine One is at the lowest position, the starting point of Tóng Rén. Gathering at the door, rather than rushing to the wilds to gather, shows a cautious, step-by-step approach. Practicing accord with people in a small range first, and then gradually expanding—this is a steady approach.

However, it must be noted that although "gathering at the door" results in "no blame," it does not yield "success" (hēng) or "good fortune" (jí)—it is merely "without fault." This suggests that mere gathering at the door is insufficient—to achieve "success," one must move to a broader space ("gathering in accord in the wilds").

Section 2: Six Two: Gathering in the Ancestral Temple Brings Regret (Lìn)

The line statement for Six Two reads:

"Gathering in Accord in the ancestral temple brings regret (lìn)." (同人于宗，吝。)

The Lesser Image Commentary states:

"Gathering in Accord in the ancestral temple brings regret—this is the path of regret." (同人于宗，吝道也。)

Six Two is the principal line of the Tóng Rén hexagram—we analyzed earlier that the Tuanzhuan's description of "yielding attaining the proper position and centrality, and responding to Qian" refers to Six Two. But why is this most important line judged with "regret" (lìn, predicament or misfortune)$24

"Gathering in Accord in the ancestral temple" (tóng rén yú zōng)—assembling with people within the clan. "Zōng" refers to the lineage or clan—relatives of the same bloodline. Accords within the clan are why this line results in "regret"!

This is one of the most thought-provoking line statements in the Tóng Rén hexagram.

Why is "Gathering in Accord in the ancestral temple" not good$25

The clan was the fundamental unit of Pre-Qin society. A person's primary identification was often with their clan. The Book of Odes (Shi Jing, Lesser Odes of the Kingdom, Cháng Dì) sings:

"The flowers of the bitter orange tree, their branches intertwined and flourishing! Alas for the men of today—none are like brothers... Though brothers quarrel within the walls, they unite against an enemy outside. When good friends come, they greet them with full courtesy." (常棣之华，鄂不韡韡。凡今之人，莫如兄弟。……兄弟阋于墙，外御其务。每有良朋，烝也无戎。)

Although brothers might have internal conflicts ("quarrel within the walls"), they unite externally ("unite against an enemy outside"). The cohesion of the clan comes from kinship; it is natural and strong.

But the intent of the Tóng Rén hexagram is not harmony within the clan, but the Great Accord that transcends the clan, directed toward all under Heaven—the hexagram statement speaks of "Tóng Rén yú Yě" (in the wilds), not "Tóng Rén yú Zōng" (in the ancestral temple).

"Gathering in Accord in the ancestral temple" leads to "regret" for at least three reasons:

First, the scope is too small. The Way of Tóng Rén requires "connecting the will of all under Heaven," whereas "gathering in the ancestral temple" is merely revolving within one's own small circle, far from the vastness of "the wilds."

Second, it easily leads to partiality. Accord within the clan is often based on kinship and private interests, easily evolving into an exclusionary clique. When clan interests conflict with public righteousness, those who "gather in the ancestral temple" often choose clan interests—thereby deviating from the requirement that "the noble man is correct."

Confucius had a subtle discussion on this point. The Analects (Zǐ Lù) records Ye Gong saying:

"In my village there is a man who is upright: when his father stole a sheep, the son testified against him." Confucius said: "The upright men in my party are different from this. A father will screen his son, and a son will screen his father—uprightness is found therein." (吾党有直躬者，其父攘羊，而子证之。孔子曰：吾党之直者异于是。父为子隐，子为父隐，直在其中矣。)

Ye Gong considered the son testifying against his father as "uprightness" (zhí), but Confucius considered father-son mutual concealment as "uprightness." From the perspective of the Tóng Rén hexagram, "gathering in the ancestral temple" embodies this very contradiction—when "Accord" is limited to the clan, it inevitably creates tension with the broader "public righteousness."

Third, it limits the potential of Six Two. Six Two is the principal line of Tóng Rén; her mission is to "respond to Qian"—to correspond with Heaven (Nine Five), thereby realizing the "Accord" between Heaven and Man. But if Six Two is content merely to accord within her clan, she fails to fully realize her potential of "attaining centrality and proper position," much like a person of great talent serving only in a family business instead of contributing wisdom to the world—this is certainly "regret."

The Deeper Meaning of the Lesser Image Commentary: "This is the path of regret."

"Lìn dào yě"—this is a path that leads to predicament. Note, it does not say "disaster" (xiōng, great calamity), but "regret" (lìn, minor difficulty or setback). Because "gathering in the ancestral temple" is still a form of "gathering in accord"—it is just too narrow in scope. While remaining in the clan is not inherently bad, the scope is insufficient. If one can start from the clan and gradually expand to the "wilds," then the "regret" can be resolved.

Section 3: Nine Three: Hiding Armed Men in the Brush, Mounting the High Ridge, Remaining Stalled for Three Years

The line statement for Nine Three reads:

"Hiding armed men in the brush, mounting the high ridge, remaining stalled for three years." (伏戎于莽，升其高陵，三岁不兴。)

The Lesser Image Commentary states:

"Hiding armed men in the brush—this is opposing the rigid. Remaining stalled for three years—how can one advance$26" (伏戎于莽，敌刚也。三岁不兴，安行也。)

This is perhaps the most surprising line statement in the Tóng Rén hexagram. From the initial "gathering at the door" (Nine One) to "gathering in the ancestral temple" (Six Two), while limited, they remained within the scope of Tóng Rén. But Nine Three suddenly introduces "hiding armed men in the brush" (fú róng yú mǎng)—ambushing an army in the thicket—a picture entirely of warfare. Why does a hexagram about "Accord" feature war$27

Why does the image of war appear at Nine Three$28

To answer this, we must analyze Nine Three’s position.

Nine Three, a Yang line occupying a Yang position (Three is an odd number, belonging to Yang), is "in the proper position" (dé wèi) but excessively rigid. Nine Three is at the top of the lower trigram Li, a transitional position about to enter the upper trigram Qian—in human terms, equivalent to an official about to move from a lower to a higher position.

More importantly, Nine Three is adjacent to Six Two—the hexagram's only Yin line. In the Yijing, adjacent Yin and Yang lines often have a relationship of "closeness" (bǐ)—closeness implies intimacy. Nine Three is naturally close to Six Two and naturally wishes to draw near to her. However, unlike Nine Three, Six Two's proper correspondence is with Nine Five—not Nine Three. Nine Three’s attempt to approach Six Two creates competition with Nine Five.

And Nine Five is the central line of the upper trigram Qian—in human terms, equivalent to the position of the sovereign. A minister below (Nine Three) attempting to establish a private relationship with the core figure (Six Two) who should rightly correspond to the sovereign (Nine Five) constitutes a challenge to the sovereign’s authority.

But Nine Three's strength is far less than Nine Five's (Nine Five is central, in the proper position, and within the strong Qian trigram, thus very powerful), so he dares not confront directly, resorting instead to the strategy of "hiding armed men in the brush"—secretly preparing troops in ambush.

"Mounting the high ridge" (shēng qí gāo líng)—climbing to a high place to observe the situation. This is Nine Three's action after his secret preparation: climbing high to see how things stand, assessing whether he has a chance. But the final result is "remaining stalled for three years" (sān suì bù xīng)—unable to act for three years. Why$29 Because the "enemy" he faces (Nine Five, the embodiment of Qian) is too powerful, and he has no chance of victory.

The Explanation of the Lesser Image Commentary:

"Hiding armed men in the brush—this is opposing the rigid" (fú róng yú mǎng, dí gāng yě)—the reason for hiding troops is that the opponent (Nine Five) is too rigid/powerful. This further confirms that Nine Three's action stems from caution toward Nine Five.

"Remaining stalled for three years—how can one advance$30" (sān suì bù xīng, ān xíng yě)—If unable to act for three years, how can one accomplish anything$31 "Ān xíng" means "How can it proceed$32"—a rhetorical question indicating inevitable failure.

The Dark Side of the Way of Tóng Rén:

The line statement of Nine Three reveals the unavoidable dark side in the process of Tóng Rén: jealousy, contention, and conspiracy. When multiple people seek a special relationship with the same core figure, competition and conflict are inevitable. Nine Three attempts to monopolize Six Two (a "Accord" motivated by selfish desire), but dares not confront Nine Five directly, thus resorting to underhanded tactics—this is the complete opposite of the Way of Tóng Rén.

Confucius stated in the Analects (Yan Yuan):

"The noble man helps others achieve what they wish to achieve; he does not help others achieve what they wish to do in evil. The small man does the opposite." (君子成人之美，不成人之恶。小人反是。)

Nine Three's action is precisely that of the "small man"—not openly pursuing Tóng Rén, but engaging in clandestine schemes. The result of such conduct is inevitably failure—"remaining stalled for three years."

But from a deeper level, the existence of Nine Three precisely illustrates why the Way of Tóng Rén cannot rely merely on well-intentioned goodwill, but must be guided by the openly upright jūnzǐ—this is the deep meaning of "advantageous for the noble man to persevere."

A Further Inquiry into the Meaning of "Three Years" in the Nine Three Line Statement:

The "three years" in "remaining stalled for three years" deserves deep reflection. Why "three years" and not "one year" or "ten years"$33

In Yijing line statements, "three" and "three years" are frequently occurring numbers. "Three" held special significance in Pre-Qin culture—it often meant "many" or "a complete cycle." The Laozi states:

"The Dao begets One; One begets Two; Two begets Three; Three begets the myriad things." (Chapter 42)

"Three" is the critical node in the generation of all things—from one to two is differentiation, from two to three is synthesis, and after three comes the profusion of the myriad things. In the Nine Three line, "remaining stalled for three years" implies that even after a complete cycle, success is not achieved—the time is long enough, yet there is still no opportunity, indicating the matter is fundamentally unfeasible.

Furthermore, "three years" might relate to Pre-Qin political cycles. The Rites of Zhou included a system of "trianual great comparisons" (sān nián dà bǐ)—assessing official merit every three years. "Remaining stalled for three years" might suggest: even after a complete assessment cycle, Nine Three failed to prove his worth and thus cannot obtain promotion.

On a deeper level, "remaining stalled for three years" describes a state of "immobility." Nine Three originally intended to act ("hiding troops" implies preparation for action), but ultimately had to remain motionless. This forced inaction contrasts with the initial line's "The dragon hides unseen, do not act" (Qián, Chū Jiǔ)—the initial inaction is a deliberate choice made when the time is not yet right, an expression of wisdom. Nine Three’s "not advancing" is the result of insufficient strength, leading to helplessness.

The Upper Nine: Gathering in the Suburbs Brings No Regret

Upper Nine is the final line of the Tóng Rén hexagram, located at the end of the entire hexagram. After the twists and turns involving the door, the clan, war, attack, and alternating sorrow and joy, Upper Nine arrives at the "suburbs" (jiāo).

The "suburbs" are the transitional zone outside the city walls—farther than the "door," larger than the "clan," but smaller than the "wilds." In Pre-Qin geography, the suburbs were the intermediate area between the city and the wilds—not entirely public space (the wilds), nor entirely private space (the clan or door).

Why "No Regret" (wú huǐ) instead of "Success" (jí) or "Flourishing" (hēng)$34

"No Regret" (wú huǐ) in the Yijing's judgment system ranks below "Success" (jí) and above "Blame" (jiù)—it is slightly worse than auspicious, but better than having fault. It means: although there is nothing to regret, there is also nothing particularly worth celebrating.

Why can Upper Nine only achieve "no regret" and not "success"$35 The Lesser Image Commentary explains: "The aspiration has not yet been achieved" (zhì wèi dé yě). It has not yet been fully realized. After experiencing so much—from door to clan, from war to assault, from sorrow to joy—Upper Nine finally reaches the suburbs, yet his aspiration remains unfulfilled. The pursuit of the Way of Tóng Rén does not conclude with a perfect period here.

Why is "Aspiration Not Yet Achieved"$36

Upper Nine is at the end of the entire hexagram, positioned at the very top. In the Yijing, the uppermost line often carries the problem of excess—going too far, too high, and thus detaching from the core. Upper Nine is farthest from Six Two—the core of the entire hexagram—having almost no direct relationship. Although he also desires "Tóng Rén", because his position is too high, his spirit is willing but his capacity is insufficient.

"Gathering in the suburbs" is better than "Gathering in the ancestral temple"—at least he has moved beyond the narrow confines of the clan. But he is still one step short of "Gathering in the wilds"—the "suburbs" are not broad or just enough. Although Upper Nine has gone far, he has not reached the broadest space.

This reminds us of the Great Peng described by Master Zhuang:

"When the Peng migrates to the Southern Sea, it strikes the water for three thousand li and soars upon the hurricane for ninety thousand lǐ... The Cicada and the little dove laugh at it, saying, 'When we fly up, we dash against a mulberry or elm tree and stop. That’s the limit of our flight, and we come down to the ground again. Why should we fly ninety thousand lǐ to the South$37'" (Zhuangzi, Xiaoyao You)

The Peng flies very far and very high, but it is not yet truly "free and unfettered" (xiāoyáo)—true freedom is "without dependence" (wú dài), absolute freedom not relying on any external condition. Upper Nine's "gathering in the suburbs" is similar—he has gone far enough, but it is not yet true "gathering in the wilds."

The Positive Meaning of "No Regret":

Despite "aspiration not yet achieved," Upper Nine has "no regret"—he will not regret taking this path. This is also an admirable character trait. If one pursues the Way of Tóng Rén, even if the goal is not fully realized in the end, as long as the process did not violate righteousness, there is no need for regret.

The Analects (Xian Jin) records Confucius's words:

"He neither blames Heaven nor curses men; he studies what is below the world and penetrates to what is above. Does not Heaven know him$38 Perhaps Heaven knows him!" (不怨天，不尤人，下学而上达。知我者其天乎！)

Confucius pursued the "Way" his entire life, wandering among the feudal states, suffering hardship, and ultimately failed to fully realize his political ideal. But he did not blame Heaven or curse men—he had nothing to regret. This state resonates with the spirit of Upper Nine: "gathering in the suburbs, without regret"—even though "aspiration has not yet been achieved," there is "no regret."

Section 4: A Complete Journey of the Six Lines—The Full Process of Tóng Rén

Now let us review the complete journey of the six lines of Tóng Rén:

1. Nine One "Gathering at the door, no blame"—The Start: Stepping out the door, beginning to interact with others. The posture is open and natural, but the scope is small.
2. Six Two "Gathering in the ancestral temple, regret"—The Limitation: Remaining within the clan, the scope is too narrow. Although safe and comfortable, it is not conducive to a broader Tóng Rén.
3. Nine Three "Hiding armed men in the brush, remaining stalled for three years"—Conspiracy: Attempting to seize the opportunity for Tóng Rén through selfish motives and scheming tactics, resulting in being trapped in difficulty, unable to act for a long time.
4. Nine Four "Mounting the wall but failing to attack, auspicious"—Correction: First attempting attack with force, then voluntarily giving up because "righteousness forbids it" (yì fú kè), reflecting on the error and returning to the correct path amid difficulty.
5. Nine Five "First crying out and then laughing, a great army is able to meet"—Achievement: After experiencing immense suffering and struggle, finally meeting Six Two, achieving true Tóng Rén.
6. Upper Nine "Gathering in the suburbs, no regret"—The Regret: Reaching the farthest point, but the aspiration is not fully realized. Though there is no regret, there is a sense of wistfulness.

These six stages constitute a complete process of "Tóng Rén”—from the start to limitation, from conspiracy to correction, from achievement to regret. The entire process is not a smooth, straight advance but is full of twists, conflicts, and reversals. This is the true depiction of the Way of Tóng Rén in reality—sincere accord between people is never easy.

From another perspective, these six stages can correspond to different levels of "Tóng Rén" experience in life:

• Nine One: Everyday interaction with neighbors and passersby—meeting by chance, associating naturally.
• Six Two: Kinship accord with clan relatives—intimate but possibly partial.
• Nine Three: Trying to win through scheming in competition—a failed method of Tóng Rén.
• Nine Four: Learning self-reflection amid conflict—growing from error.
• Nine Five: Finally meeting a true confidant after arduous struggle—the deepest Tóng Rén.
• Upper Nine: Looking back on the path in later life—though with regret, yet without remorse.

This sequence moves from simple to complex, from shallow to deep, revealing the gradual and winding nature of the Way of Tóng Rén. No one can achieve "Gathering in Accord in the wilds" in one step; everyone must pass through their own door, clan, brush, wall, crying, and suburbs—before gradually approaching that final state of being "in the wilds."

Chapter Seven: Line-by-Line Interpretation (Part II): From Nine Four to Upper Nine

Section 1: Nine Four: Mounting the Wall but Failing to Attack, Auspicious

The line statement for Nine Four reads:

"Mounting the wall but failing to attack, it is auspicious (jí)." (乘其墉，弗克攻，吉。)

The Lesser Image Commentary states:

"Mounting the wall but failing to attack—this is because righteousness forbids it. The auspiciousness comes from being constrained and then returning to the proper way." (乘其墉，义弗克也。其吉，则困而反则也。)

The line statement of Nine Four continues the martial imagery of Nine Three, but the direction of development is completely different. Nine Three was hiding troops secretly; Nine Four is openly attempting to storm a city—"mounting the wall" (shèng qí yōng). However, in the end, Nine Four "fails to attack" (fú kè gōng), yet achieves "Auspiciousness" (jí).

Why is "failing to capture" considered "auspicious"$39

Analysis from Line Position:

Nine Four, a Yang line occupying a Yin position (Four is an even number, belonging to Yin), is therefore "improperly positioned" (bù dé wèi)—possessing rigid strength but in a position unsuitable for its exertion.

Nine Four is also adjacent to Six Two (separated by Nine Three), implying a tendency to approach Six Two. But unlike Nine Three, Nine Four has already entered the upper trigram Qian—he is closer to Nine Five and faces greater pressure.

"Mounting the wall"—climbing the wall in preparation for attack. This "wall" separates Nine Four from Six Two. Nine Four wishes to cross the barrier to approach Six Two, hence attempting to forcibly break through by scaling the wall.

But ultimately, he "fails to attack" (fú kè gōng). Why$40 The Lesser Image Commentary says: "Righteousness forbids it" (yì fú kè yě). It is not a lack of strength, but that "Righteousness" does not permit it. What "Righteousness"$41 It means that forcibly attacking or contending for Six Two is contrary to reason and righteousness—Six Two's proper correspondence is with Nine Five; Nine Four striving for Six Two is an act against the proper order.

The Wisdom of Being "Constrained and Returning to the Proper Way":

The Lesser Image Commentary further explains the reason for "Auspiciousness": "It is auspicious because one is constrained and then returns to the proper way" (kùn ér fǎn zé yě). When one encounters difficulty while acting, the ability to reflect promptly on whether one has taken the wrong path, and to stop immediately upon realizing the action is unrighteous—this is the source of "Auspiciousness."

Nine Four initially intended to attack (to forcibly contend for Six Two), but upon encountering obstruction, he reflected on his action, recognized that "righteousness forbids it," and therefore voluntarily gave up the attack. This capacity for self-correction is precisely the character of the noble man.

Contrast Nine Three and Nine Four: Nine Three "hiding armed men in the brush, remaining stalled for three years"—preparing in secret for a long time, but never daring to act, nor giving up, falling into a dilemma. Nine Four, however, shows more decisiveness: first attempting the attack, and when it fails, decisively giving up and returning to the proper way—although this process is circuitous, the final result is "Auspicious."

The Analects (Zǐ Zhāng) records Zixia saying:

"The faults of the small man are always concealed." (小人之过也必文。)

Conversely, the Analects (Zǐ Zhāng) records Zigong saying:

"The faults of the noble man are like eclipses of the sun and moon. His fault appears, and everyone sees it; when he corrects it, everyone looks up to him with admiration." (君子之过也，如日月之食焉。过也，人皆见之；更也，人皆仰之。)

Nine Four "mounting the wall" was a fault (improper to attack forcefully), "failing to attack" was correction (giving up the forceful attack), and "auspiciousness" was the reward for correction.

From the Perspective of the Way of Tóng Rén:

The story of Nine Four tells us that in the pursuit of Tóng Rén, mistakes might be made—perhaps using the wrong method (coercion, attack) to seek harmony with others. But as long as one recognizes the mistake in time and corrects it, one can still return to the proper Way. The Way of Tóng Rén allows for error, but not for obstinate adherence to error.

Zhuangzi states:

"The mind of the True Person is like a mirror: it neither holds on to the past nor welcomes the future, responding without concealment, thus it overcomes things without being harmed." (Zhuangzi, Responding to Emperors)

The mind of the True Person is like a mirror, responding to what comes and not grasping what departs—not being attached, not forcing things. Nine Four ultimately giving up the attack is precisely this movement from attachment to non-attachment—though it may not be the state of the "True Person," it is a step in the right direction.

Section 2: Nine Five: First Crying Out and Then Laughing, A Great Army is Able to Meet

The line statement for Nine Five reads:

"Gathering in Accord, first crying out mournfully (háo tí), then laughing; a great army is able to meet." (同人，先号咷而后笑，大师克相遇。)

The Lesser Image Commentary states:

"The first step in Tóng Rén comes from centrality and correctness. The great army meeting means they overcome each other." (同人之先，以中直也。大师相遇，言相克也。)

Nine Five is the most complex and dramatic line in the Tóng Rén hexagram. It depicts a tortuous process from sorrow to joy, from conflict to meeting.

"First Crying Out Mournfully, Then Laughing":

"Háo tí" means crying out loudly in grief. "First crying out mournfully, then laughing"—first sorrowful, then turning sadness into joy and laughing. Why would Nine Five experience such an emotional turning point$42

Nine Five, a Yang line in a Yang position (Five is an odd number, belonging to Yang), and also in the central position of the upper trigram Qian—it attains position and centrality, being the most honored and powerful line in the hexagram. Nine Five properly corresponds to Six Two—a relationship where their hearts are connected. However, the problem is that Nine Five and Six Two are separated by Nine Three and Nine Four—two other Yang lines that also wish to approach Six Two. To "accord with Six Two," Nine Five must overcome the obstructions posed by Nine Three and Nine Four.

In the process of overcoming these obstacles, Nine Five endures great pain and struggle—"first crying out mournfully" (xiān háo tí). But ultimately, because the correspondence between Nine Five and Six Two is proper and ordained by Heaven, no obstacle can permanently separate them—thus they eventually meet—"then laughing" (hòu xiào).

"A Great Army is Able to Meet" (Dà Shī Kè Xiāng Yù):

"Great Army" (dà shī) means a large force. "Kè" can mean "able to" (the great army is able to meet) or "overcome" (meeting after overcoming obstacles through battle).

Regardless of the interpretation, the term "Great Army" points to a colossal power—Nine Five mobilized his entire force to overcome the obstacles between himself and Six Two. This is not just military strength but spiritual strength—Nine Five's unwavering conviction and relentless will.

Why does Tóng Rén require such a great price$43 Why cannot the meeting between Nine Five and Six Two be smooth sailing$44

Because true Tóng Rén—the deep unity of hearts—is never easily achieved. In the real world, all kinds of obstacles (prejudice, misunderstanding, conflict of interest, jealousy, suspicion) hinder sincere connection between people. Overcoming these obstacles requires immense effort and enduring great pain.

The Book of Odes (Feng, King Wen) sings:

"My heart is filled with sorrow, my steps falter. Those who know me say, 'My heart is heavy with grief.' Those who do not know me, say, 'What is he seeking$45' Oh, vast Heaven, whom does he seek$46" (知我者，谓我心忧；不知我者，谓我何求。悠悠苍天，此何人哉！)

The gulf between being understood ("those who know me") and not being understood ("those who do not know me") is humanity's eternal sorrow. Nine Five's "first crying out mournfully" perhaps encompasses this loneliness and pain of being misunderstood. But in the end, he "laughs afterwards"—finally finding a true confidant—and that joy is incomparable.

The first line of the Analects (Xué Ér) echoes this:

"Is it not a pleasure to have friends coming from afar$47 Is it not a gentleman who, though men do not recognize his worth, feels no resentment$48" (有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？)

Having friends come from afar—friends who have endured the hardship of a long journey to finally meet—that joy is like Nine Five's "laughing afterwards." And "though men do not recognize his worth, feels no resentment"—not getting angry or complaining when misunderstood—this is the cultivation of Nine Five during the "first crying out" stage.

The Explanation of the Lesser Image Commentary:

"The first step in Tóng Rén comes from centrality and correctness" (tóng rén zhī xiān, yǐ zhōng zhí yě)—Nine Five first experiences suffering because he is "centrally correct" (zhōng zhí)—occupying the center, upright in heart. A righteous person in an unrighteous environment will inevitably suffer more pain. But precisely because he is centrally correct, he can ultimately overcome all obstacles.

"A great army meeting means they overcome each other" (dà shī xiāng yù, yán xiāng kè yě)—the meeting of a great army implies confrontation and overcoming between the two forces. This is not one side annihilating the other, but reaching a reconciliation through confrontation. Like two great armies meeting, the outcome is not a decisive victory, but "meeting"—standing face to face, acknowledging each other's existence and power.

This image of "overcoming each other" (xiāng kè) is very profound. It suggests that true Tóng Rén is not eliminating opposition, but achieving coexistence amid opposition. The conflict between Nine Five and Nine Three/Nine Four is ultimately resolved not by one side eliminating the other, but by "a great army meeting each other"—both sides fully displaying their strengths and then reaching a new equilibrium.

Section 3: Upper Nine: Gathering in the Suburbs, No Regret

The line statement for Upper Nine reads:

"Gathering in Accord in the suburbs (jiāo), there is no regret (wú huǐ)." (同人于郊，无悔。)

The Lesser Image Commentary states:

"Gathering in Accord in the suburbs—the aspiration has not yet been achieved." (同人于郊，志未得也。)

Upper Nine is the final line of Tóng Rén, at the end of the entire hexagram. After the twists involving the door, the clan, war, assault, and alternating sorrow and joy, Upper Nine arrives at the "suburbs."

The "suburbs" (jiāo) are the transitional area outside the city walls—farther than the "door," larger than the "clan," but smaller than the "wilds." In Pre-Qin geography, the suburbs were the transitional zone between the city and the wilds—not entirely public space (wilds), nor entirely private space (clan or door).

Why "No Regret" instead of "Auspicious" or "Success"$49

"No Regret" (wú huǐ) ranks below "Auspicious" (jí) and above "Blame" (jiù) in the Yijing's judgment system—meaning: although there is nothing to regret, there is nothing particularly worth celebrating.

Why can Upper Nine only achieve "no regret" and not "auspicious"$50 The Lesser Image Commentary replies: "The aspiration has not yet been achieved" (zhì wèi dé yě)—the aspiration has not been fully realized. This is a somewhat melancholic judgment. After experiencing so much—from door to clan, from war to assault, from sorrow to joy—finally reaching the suburbs, the aspiration is still unfulfilled. The Way of Tóng Rén does not conclude perfectly here.

Why is "Aspiration Not Yet Achieved"$51

Upper Nine is at the very end, positioned highest. In the Yijing, the topmost line often implies the problem of excess—going too far, too high, and thus detaching from the core. Upper Nine is farthest from Six Two—the core of the hexagram—and has almost no direct relationship. Although he also desires Tóng Rén, his position is too distant, and his capacity is insufficient.

"Gathering in the suburbs" is better than "Gathering in the ancestral temple"—at least he has stepped out of the narrow confines of the clan. But he is still one step short of "Gathering in the wilds"—the "suburbs" are not broad or just enough. Although Upper Nine has gone far, he has not reached the broadest space.

This reminds us of the Great Peng described by Master Zhuang:

"When the Peng migrates to the Southern Sea, it strikes the water for three thousand li and soars upon the hurricane for ninety thousand lǐ... The Cicada and the little dove laugh at it, saying, 'When we fly up, we dash against a mulberry or elm tree and stop. That’s the limit of our flight, and we come down to the ground again. Why should we fly ninety thousand lǐ to the South$52'" (Zhuangzi, Xiaoyao You)

The Peng flies very far and very high, but it is not yet truly "free and unfettered" (xiāoyáo)—true freedom is "without dependence" (wú dài), absolute freedom not relying on any external condition. Upper Nine's "gathering in the suburbs" is similar—he has gone far enough, but it is not yet true "gathering in the wilds."

The Positive Meaning of "No Regret":

Despite "aspiration not yet achieved," Upper Nine has "no regret"—he will not regret taking this path. This is also an admirable character trait. If one pursues the Way of Tóng Rén, even if the goal is not fully realized in the end, as long as the process did not violate righteousness, there is no need for regret.

The Analects (Xian Jin) records Confucius's words:

"He neither blames Heaven nor curses men; he studies what is below the world and penetrates to what is above. Does not Heaven know him$53 Perhaps Heaven knows him!" (不怨天，不尤人，下学而上达。知我者其天乎！)

Confucius pursued the "Way" his entire life, wandering among the feudal states, suffering hardship, and ultimately failed to fully realize his political ideal. But he did not blame Heaven or curse men—he had nothing to regret. This state resonates with the spirit of Upper Nine: "gathering in the suburbs, without regret"—even though "aspiration has not yet been achieved," there is "no regret."

Section 4: A Complete Journey of the Six Lines—The Full Process of Tóng Rén

Now let us review the complete journey of the six lines of Tóng Rén:

1. Nine One "Gathering at the door, no blame"—The Start: Stepping out the door, beginning to interact with others. The posture is open and natural, but the scope is small.
2. Six Two "Gathering in the ancestral temple, regret"—The Limitation: Remaining within the clan, the scope is too narrow. Although safe and comfortable, it is not conducive to a broader Tóng Rén.
3. Nine Three "Hiding armed men in the brush, remaining stalled for three years"—Conspiracy: Attempting to seize the opportunity for Tóng Rén through selfish motives and scheming tactics, resulting in being trapped in difficulty, unable to act for a long time.
4. Nine Four "Mounting the wall but failing to attack, auspicious"—Correction: First attempting attack with force, then voluntarily giving up because "righteousness forbids it" (yì fú kè), reflecting on the error and returning to the correct path amid difficulty.
5. Nine Five "First crying out and then laughing, a great army is able to meet"—Achievement: After experiencing immense suffering and struggle, finally meeting Six Two, achieving true Tóng Rén.
6. Upper Nine "Gathering in the suburbs, no regret"—The Regret: Reaching the farthest point, but the aspiration is not fully realized. Though there is no regret, there is a sense of wistfulness.

These six stages constitute a complete process of "Tóng Rén”—from the start to limitation, from conspiracy to correction, from achievement to regret. The entire process is not a smooth, straight advance but is full of twists, conflicts, and reversals. This is the true depiction of the Way of Tóng Rén in reality—sincere accord between people is never easy.

From another perspective, these six stages can correspond to different levels of "Tóng Rén" experience in life:

• Nine One: Everyday interaction with neighbors and passersby—meeting by chance, associating naturally.
• Six Two: Kinship accord with clan relatives—intimate but possibly partial.
• Nine Three: Trying to win through scheming in competition—a failed method of Tóng Rén.
• Nine Four: Learning self-reflection amid conflict—growing from error.
• Nine Five: Finally meeting a true confidant after arduous struggle—the deepest Tóng Rén.
• Upper Nine: Looking back on the path in later life—though with regret, yet without remorse.

This sequence moves from simple to complex, from shallow to deep, revealing the gradual and winding nature of the Way of Tóng Rén. No one can achieve "Gathering in Accord in the wilds" in one step; everyone must pass through their own door, clan, brush, wall, crying, and suburbs—before gradually approaching that final state of being "in the wilds."

Chapter Eight: The Way of Tóng Rén from the Confucian Perspective in Pre-Qin Thought

Section 1: Confucius on Tóng Rén

Master Confucius, although he did not directly use the term Tóng Rén to articulate his thought, offered numerous discussions on interpersonal relationships, social harmony, and governance that highly resonate with the spirit of the Tóng Rén hexagram.

I. Rén (Benevolence) and Tóng Rén

Rén is the core of Confucius’s thought. The character Rén is composed of "person" (rén) and "two" (èr)—the relationship between two people. The Analects (Yong Ye) records Zhonggong asking about Rén, and Confucius said:

"When going out, treat everyone as if receiving a great guest. Employ the people as if conducting a great sacrifice. Do not impose on others what you yourself do not desire. Have no complaints in the state, have no complaints in the family." (出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。)

"Treat everyone as if receiving a great guest" when going out—treating everyone encountered outside the door with the same respect one shows a distinguished guest. This is the Confucian version of "gathering in accord at the door."

"Do not impose on others what you yourself do not desire" (jǐ suǒ bù yù, wù shī yú rén)—the negative formulation of Rén (what not to do). Its positive formulation is recorded in the Analects (Yong Ye):

"The benevolent man, wishing to establish himself, establishes others; wishing to succeed, he helps others to succeed. Being able to take this as a guide, one may call this the method of benevolence." (夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。)

"Wishing to establish himself, he establishes others; wishing to succeed, he helps others to succeed"—this spirit of empathy, putting oneself in another's shoes to understand their needs, is the intrinsic driving force of Tóng Rén. Why$1 Because Tóng Rén is not just gathering together, but a connection of minds—and the foundation of mind-connection is the ability to understand others' feelings and needs. "Being able to take this as a guide" (néng jìn qǔ pì)—understanding others starting from one's own experience—this is the most straightforward method for "connecting the will of all under Heaven."

II. Harmony (Hé) and Tóng Rén

The Analects (Zǐ Lù) records Youzi saying:

"In the use of rites, harmony (hé) is esteemed. This was the beauty of the ways of the former kings. It applies to both great and small matters. If one deviates from this, merely seeking harmony without the regulation of rites, it will also not work." (礼之用，和为贵。先王之道，斯为美。小大由之。有所不行，知和而和，不以礼节之，亦不可行也。)

"Harmony is esteemed" (hé wéi guì)—harmony is the most precious thing. But "seeking harmony without the regulation of rites" is also unacceptable—harmony for the sake of harmony, unchecked by propriety, also fails.

This aligns perfectly with the spirit of the Tóng Rén hexagram's "advantageous for the noble man to persevere" (lì jūn zǐ zhēn)—Tóng Rén (harmony) is the goal, but "noble man's perseverance" (regulation by the correct way) is the safeguard. Without the restraint of the correct way, "Accord" risks becoming "conforming to evil"; without the goal of "Accord," the correct way risks becoming rigid dogma.

III. Learning (Xué) and Tóng Rén

Master Confucius placed great importance on "Learning" in the Way of Tóng Rén. The very first lines of the Analects (Xué Ér), which we quoted earlier, form a complete process of Tóng Rén:

"Is it not a pleasure to learn and practice what you have learned timely$2 Is it not delightful to have friends coming from afar$3 Is it not the mark of a gentleman to remain unoffended when others do not recognize his worth$4" (学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？)

• "Learning and practicing timely"—first, self-cultivation and enrichment. This corresponds to the lower trigram Li in Tóng Rén—"Civilization." One must first possess brightness, learning, and virtue before being qualified to achieve "Tóng Rén."
• "Having friends coming from afar"—like-minded friends gathering from distant places. This corresponds to the core spirit of the Tóng Rén hexagram—people with the same aspirations naturally come together.
• "Not feeling resentment when unrecognized"—even if the Way of Tóng Rén is not fully realized, one does not blame Heaven or others. This corresponds to Upper Nine's judgment: "Gathering in the suburbs, aspiration not yet achieved."

The sequence of these three sentences aptly corresponds to the three stages of the Tóng Rén Way: self-preparation, aggregation with others, and acceptance of imperfection.

IV. Confucius’s Practice of Tóng Rén

Confucius's entire life was an embodiment of the Way of Tóng Rén. He established private schools, teaching without discrimination—"I have never refused instruction to anyone who brought so much as a single piece of dried meat as tuition" (Analects, Shù Rén). This is Tóng Rén in its broadest sense. His students came from different regions and different social strata: Zixia was a wealthy merchant from Wei, Zilu a rough man from Bian, Yan Hui a poor scholar, and Ran You a versatile practical man—these people with vastly different personalities and backgrounds gathered under Confucius, forming a spiritual community bound by the "Way."

This is the paradigm of "Gathering in Accord in the wilds"—the bond is not based on blood relations, region, or class, but on the "Way" (Dào). Confucius said:

"When the Way prevails in the world, I shall not try to change it." (Analects, Wei Ling Gong: 道不同，不相为谋。)

Conversely, if the Ways are the same, they can plan together. Accord based on shared Way is the highest form of Tóng Rén.

Section 2: Mencius on Tóng Rén

Mencius’s greatest contribution to the Way of Tóng Rén is revealing the common foundation of the human heart—the "common affirmation of the heart" (xīn zhī suǒ tóng rán).

I. The Innate Goodness of Human Nature and the Way of Tóng Rén

Mencius’s theory of the innate goodness of human nature provides the most profound philosophical basis for the Way of Tóng Rén. The Mencius (Gaozi II) states:

"The goodness of man's nature is like the downward flow of water. There is no man who is not good, just as there is no water that does not flow downwards." (人性之善也，犹水之就下也。人无有不善，水无有不下。)

Human nature is inherently good, just as water naturally flows downward. If human nature is inherently good, then at the deepest level, people are "the same"—all possessing benevolence, shame, deference, and a sense of right and wrong.

"The heart that feels pity is benevolence (rén); the heart that feels shame and aversion is righteousness (yì); the heart that feels deference and respect is propriety (lǐ); the heart that distinguishes right from wrong is wisdom (zhì). Benevolence, righteousness, propriety, and wisdom are not infused into us from outside; they are inherent in us." (孟子·告子上)

These four virtues are inherent, not externally imposed. Every person possesses these four hearts—this is "Accord" (Tóng). The reason people can achieve Tóng Rén is not due to external coercion or the drive of self-interest, but because of the intrinsic correspondence of their hearts.

This aligns perfectly with the Tóng Rén hexagram's virtue: "Civilization coupled with vigor." "Civilization" corresponds to humanistic cultivation, while "Vigor" corresponds to the Way of Heaven. The union of humanistic cultivation based on the vigor of the Way of Heaven is the best portrayal of the complementarity of Confucianism and Daoism.

II. "All things are prepared in me" and Tóng Rén

Mencius also had a stirring statement:

"All things are prepared in me. If I reflect on myself and am sincere, no happiness is greater. If I apply the principle of shu (reciprocity) diligently, there is no path closer to achieving benevolence." (Mencius, Jin Xin I)

"All things are prepared in me"—the principles of Heaven, Earth, and all things reside within me. "If I reflect on myself and am sincere"—to achieve this connection, one does not seek externally but reflects internally. "If I apply the principle of shu diligently"—practicing by extending one's own measure to others, one can achieve Rén—and thus achieve Tóng Rén.

These three statements reveal the internal logic of the Way of Tóng Rén:

1. All things are prepared in me—the foundation of "Accord" lies within the self. I am inherently connected to all things.
2. Reflect on myself and be sincere—to realize this connection, one must reflect internally.
3. Apply shu diligently—by practicing reciprocity, one achieves Rén—and thus achieves Tóng Rén.

III. "To subdue men by virtue" and Tóng Rén

Mencius distinguished between "subduing by force" and "subduing by virtue":

"He who uses force to subdue men, does so not with his heart, but with his strength... He who subdues men by virtue does so with his heart, and they are sincerely contented, as the seventy disciples were with Confucius." (Mencius, Gongsun Chou I)

"Subduing by force" is compelling others to obey through power—this is not true Tóng Rén, because once the power wanes, the obedience vanishes. "Subduing by virtue" is transforming others through the radiance of virtue—this is true Tóng Rén, because people are sincerely delighted and genuinely convinced. Mencius used the example of "the seventy disciples' submission to Confucius"—they did not follow Confucius under compulsion but were drawn by his virtue and character. This is the highest form of Tóng Rén.

This is consistent with the Tóng Rén hexagram's virtue: "Civilization coupled with vigor." "Civilization" is the radiance of virtue, "Vigor" is the capacity for action—attracting people's hearts and consolidating strength through virtue and action is the Way of Tóng Rén.

Section 3: Master Xunzi on "Grouping" (Qún) and "Accord" (Tóng)

Although Master Xunzi held the opposing view on human nature (the theory of inherent evil, xìng è), his insights on "Accord" are remarkably convergent with Mencius's, albeit arrived at through a different route.

I. Man Cannot Exist Without Groups

Xunzi's most important relevant discussion is on the theory of "grouping" (qún). We quoted a passage earlier from the Xunzi (Wang Zhi), which we will now analyze further:

"Man cannot exist without a group. If they group without distinctions, contention arises; contention leads to chaos; chaos leads to separation; separation leads to weakness; weakness leads to the inability to overcome things. Thus, dwellings cannot be secured. This shows that rites and righteousness cannot be abandoned even for a moment. The ability to serve one's parents is called filial piety; to serve one's elder brother is called fraternal respect; to serve superiors is called obedience; to command subordinates is called leadership. The ruler is one who is good at grouping. When the Way of the group is correct, the myriad things all attain their proper place, the six domestic animals all flourish, and all living things achieve their destiny." (荀子·王制)

"Man cannot exist without a group." If they group without distinctions, they contend. If the principles of the group are correct, all things attain their proper place.

This passage reveals another facet of the Way of Tóng Rén: it requires not only "Accord" (gathering) but also "Distinction" (fēn, differentiation, division of labor, hierarchy). This perfectly matches the instruction in the Daxiangzhuan: "classifying lineages and distinguishing things"—classifying and distinguishing is "Distinction," and Tóng Rén is "Accord" built upon "Distinction."

"The ruler is one who is good at grouping"—the ruler's essence is defined as being good at "grouping" (qún). This is a wonderful definition. It defines the essence of political leadership as "grouping"—not ruling, not oppressing, not commanding, but enabling people to live harmoniously together.

II. The "Accord" of Rites and Righteousness

Xunzi believed that the key to enabling people to "group" was "Rites and Righteousness" (lǐ yì). In the Xunzi (On Rites):

"Where do rites originate$5 When man is born, he has desires. If desires are not satisfied, he cannot but seek. If seeking is without measure or boundary, contention is unavoidable. Contention leads to chaos; chaos leads to ruin. The former kings detested this chaos, so they established rites and righteousness to create distinctions, to nurture human desires and satisfy human demands. They ensure that desires do not exhaust material resources, and that resources are not depleted by desires. When the two restrain each other and grow, this is the origin of rites." (荀子·礼论)

The origin of rites lies in the need to restrain human desires. Without rites to regulate them, people fall into chaos striving for limited resources. The former kings established rites and righteousness to achieve a balance between human desires and material resources—"when the two restrain each other and grow."

From the perspective of the Tóng Rén hexagram, "rites and righteousness" are the institutional guarantee that allows Tóng Rén to be sustained. People gather due to shared aspirations and feelings ("Gathering in Accord"), but without the regulation of rites and righteousness, this gathering risks devolving into chaos. This is why the Tóng Rén hexagram emphasizes "advantageous for the noble man to persevere" (lì jūn zǐ zhēn)—righteous principle must restrain the union.

III. "Transforming Nature and Activating Artifice" and Tóng Rén

Xunzi’s theory of inherent evil posits that human nature is bad (selfish, greedy, competitive), and goodness is the result of learned cultivation. In the Xunzi (On the Evil of Human Nature):

"Man's nature is evil; his goodness is the result of his artifice (wěi)." (人之性恶，其善者伪也。)

"Wěi" here does not mean hypocrisy but "artifice"—goodness achieved through human effort (learning, teaching, self-cultivation).

From the perspective of the Tóng Rén hexagram, if human nature is inherently good (Mencius’s view), then Tóng Rén is a natural inclination—people inherently want to accord with one another. But if human nature is inherently evil (Xunzi’s view), then Tóng Rén requires postnatal effort—rites and instruction are needed to overcome selfish nature to achieve true accord.

Regardless of which view is adopted, the conclusion is similar: true Tóng Rén is not casually achieved. Even if human nature is good, goodness must be nurtured and expressed (Mencius's "preserving the heart and nurturing nature"); even if human nature is evil, it can be transformed through teaching (Xunzi's "transforming nature and activating artifice"). The circuitous journey of the six lines of Tóng Rén—from door to clan, to brush, to wall, to mourning, to suburbs—is precisely the reflection of this arduous effort.

Section 4: The Tóng Rén Hexagram Echoing the Confucian Ideal of "Great Accord"

In the introduction, we quoted the description of "Great Accord" (Dà Tóng) from the Book of Rites (Lǐ Jì, Rites of Passage, Rites of Passage). Let us now conduct a more in-depth comparative analysis.

The Lǐ Jì states:

"When the Great Way prevails, the world is held in common. Worthy and capable men are selected, and trustworthiness and mutual accord are practiced. Thus, people do not only love their own parents, nor only care for their own children... The old find their end in peace, the able-bodied find their employment, the young find their growth, and the widowed, solitary, orphaned, disabled, and sick all find support. Men have their proper roles, and women have their proper place. Wealth is loath to be left discarded on the ground, yet it is not necessarily stored for oneself; strength is loath to be kept from exertion, yet it is not necessarily exerted for oneself. Thus, conspiracies do not form, and brigandage and rebellion do not arise, so outer gates are not closed. This is called Great Accord." (礼记·礼运)

This passage corresponds to the Tóng Rén hexagram as follows:

• "The world is held in common" (tiān xià wéi gōng)—Corresponds to "Gathering in Accord in the wilds." Both "gōng" (public) and "yě" (wilds) point to a public nature that transcends private interest.
• "Worthy and capable men are selected"—Corresponds to "Advantageous for the noble man to persevere." Using worthy and capable individuals to manage public affairs.
• "Trustworthiness and mutual accord are practiced"—Corresponds to "Civilization coupled with vigor." Trustworthiness (xìn) is integrity; mutual accord (mù) is harmony; civilization (wénmíng) is open uprightness; vigor (jiàn) is unyielding strength.
• "People do not only love their own parents, nor only care for their own children"—Corresponds to the inverse of Six Two's "Gathering in the ancestral temple brings regret." Love is extended beyond clan ties to all people.
• "Men have their proper roles, and women have their proper place"—Corresponds to "Classifying lineages and distinguishing things." Everyone has a suitable role and position.
• "Outer gates are not closed"—Corresponds to the inverse of Nine One's "Gathering at the door, no blame." The door need not be closed because the world is at peace.

The ideal of "Great Accord" is the highest social ideal of Pre-Qin Confucianism. The Tóng Rén hexagram can be seen as a blueprint for the path toward "Great Accord"—it not only depicts the vision of "Great Accord" but also reveals the inevitable difficulties and challenges encountered during its realization (Nine Three's conspiracy, Nine Four's conflict, Nine Five's alternation of sorrow and joy).

Chapter Nine: The Daoist Perspective on the Way of Tóng Rén

Section 1: Laozi on "Accord" (Tóng) and "Difference"

Daoism approaches the issue of Tóng Rén from a different starting point than Confucianism. Confucianism starts from Rén (Benevolence), emphasizing accord based on human ethics; Daoism starts from the Dào (Way), Zìrán (Naturalness), and Wú Wéi (Non-action), revealing the deeper ontological foundation of the Way of Tóng Rén.

I. The Great Accord of the Dao

Laozi states:

"The Way that can be spoken of is not the constant Way. The name that can be named is not the constant Name. The Nameless is the beginning of Heaven and Earth; the Named is the mother of the myriad things." (Laozi, Chapter 1)

The "Dao" is the common source of all things—Heaven, Earth, and all things arise from the "Dao." If all things come from the Dao, then at the deepest level, all things are "the same"—sharing the same origin, the same substance, and the same destination.

"All things under Heaven are born of Being; Being is born of Non-Being." (Laozi, Chapter 40)

All things arise from "Being" (yǒu), and "Being" arises from "Non-Being" (wú). "Non-Being" is the ultimate source of all things. At the level of "Non-Being," all differences dissolve—there is no distinction between Heaven and Fire, between person and person, between Accord and Difference. This is a more thorough "Accord" than the Tóng Rén hexagram's "Gathering in Accord in the wilds"—it is not according with others in the wilds, but according with all things in "Non-Being."

II. The Accord of Naturalness (Zìrán)

Laozi particularly emphasizes Zìrán—the state in which things are naturally so.

"Man follows the Earth; the Earth follows Heaven; Heaven follows the Dao; the Dao follows its own self." (Laozi, Chapter 25)

"The Dao follows its own self" (Dào fǎ zì rán)—the Dao takes its own naturalness as its law. The highest law is not artificially established but arises naturally.

From the perspective of the Tóng Rén hexagram, the reason "Heaven and Fire" can "accord" is not because someone arranged them to be together, but because their nature is to move upward—Heaven is inherently above, and Fire naturally blazes upward—their "joint movement" is spontaneous.

True Tóng Rén should also be spontaneous—not forced, not arranged, not commanded, but a natural gathering resulting from the resonance of hearts. Laozi states:

"The best of rulers, the people barely know of their existence. The next best, the people love and praise. The next best, the people fear. The next best, the people scorn. When trust is lacking, there is distrust. How grandly aloof he is in his non-action! When his work is done, his aim achieved, the people all say, 'We did it ourselves.'" (Laozi, Chapter 17)

The best ruler allows the people to feel that everything happens naturally—"the people all say, 'We did it ourselves.'" The best Tóng Rén is also like this—people naturally come together without feeling any external coercion or arrangement.

III. The Accord of Non-Action (Wú Wéi)

"In the pursuit of learning, day by day increase; in the pursuit of the Dao, day by day decrease. Decrease and decrease again until you reach non-action. Having reached non-action, there is nothing that is not done." (Laozi, Chapter 48)

"Having reached non-action, there is nothing that is not done" (wú wéi ér wú bù wéi)—by deliberately doing nothing, everything is naturally accomplished.

In the Way of Tóng Rén, this principle means: Do not deliberately try to achieve Tóng Rén—do not use schemes, plots, or strategies to win people's hearts—but rather use a non-action approach so that people's hearts naturally submit. This stands in stark contrast to the scheming of Nine Three, "hiding armed men in the brush," which resulted in "remaining stalled for three years"—a complete failure. This is the flaw of "taking action" (yǒu wéi).

"The Way of Heaven does not contend, yet it is supremely victorious. It does not speak, yet it is supremely responsive. It calls not, yet things come to it of themselves. It draws up its plan loosely, yet nothing is left undone." (Laozi, Chapter 73)

"It calls not, yet things come to it of themselves" (bù zhào ér zì lái)—without summoning, people naturally come to return. This is the highest level of Tóng Rén—attracting hearts through moral influence rather than driving them with power.

IV. "The Highest Good is Like Water" and Tóng Rén

"The highest good is like water. Water benefits all things and does not contend; it dwells in the places that people disdain. Thus it is close to the Dao." (Laozi, Chapter 8)

Water benefits all things and does not contend—this image strongly resonates with the image of Six Two in the Tóng Rén hexagram. Six Two embodies yieldingness in centrality, not contending with any Yang line, yet precisely because of her gentle centrality, she becomes the core of the entire hexagram. What truly gathers people’s hearts is not the aggressive strong contender, but the yielding one who benefits others without contention.

Section 2: Master Zhuangzi on "Making Things Equal" (Qí Wù) and Tóng Rén

Master Zhuangzi’s thought on "making things equal" provides an entirely new dimension for understanding the Way of Tóng Rén.

I. The Oneness of All Things

The Zhuangzi (Discussion on Making Things Equal) states:

"Heaven and Earth were produced together with me; the ten thousand things are one with me." (天地与我并生，而万物与我为一。)

Heaven and Earth were produced simultaneously with me, and all things are integrated with me. This is Zhuangzi’s most extreme expression of "Accord"—not just people according with people, but people according with things, and self according with Heaven and Earth—all existence is an indivisible whole.

If viewed from this perspective, the scope of Tóng Rén extends beyond interpersonal relationships to include relationships between humans and all things. The "Accord" of Heaven (Qian) and Fire (Li) is not an external cooperation between two independent entities, but an internal harmony of things that are fundamentally one.

"The Great Mass exhales qi, and this is called wind. When it does not move, it is silent. When it moves, all its myriad apertures whistle and roar... A gentle breeze brings minor harmony; a rushing gale brings great harmony; when a fierce wind stops, all apertures become void." (Zhuangzi, Discussion on Making Things Equal)

The qi exhaled by the Great Mass is wind. Wind blows through various apertures, producing different sounds—though these sounds are vastly different, they all come from the same current of wind. The different opinions, standpoints, and perspectives of people are also like these sounds—superficially different, but rooted in the same source (the Dao) deep down.

II. The Dissolution of "Right" and "Wrong"

Zhuangzi further asks: What is the fundamental reason people cannot achieve "Accord"$6

"There is nothing that is not another's (that is not 'that'); there is nothing that is not one's own (that is not 'this'). From the perspective of 'that,' one cannot see; from the perspective of 'this,' one knows it. Thus it is said: 'That' arises from 'This,' and 'This' is dependent on 'That.' This is the dialectic of immediate generation. Yet, the immediate generation is immediate death, and immediate death is immediate generation. The immediately right is immediately wrong, and the immediately wrong is immediately right. From 'this' follows 'not-this,' and from 'not-this' follows 'this.' Therefore, the sage does not rely on these, but illuminates them by Heaven. He follows 'this,' and 'this' is 'that,' and 'that' is 'this.' Both 'that' and 'this' have their own right and wrong. In the end, is there really 'that' and 'this'$7 In the end, is there really no 'that' and 'no 'this'$8 When 'that' and 'this' cannot find their counterpart, this is called the pivot of the Dao. When the pivot first grasps the center of the ring, it can respond to infinity." (Zhuangzi, Discussion on Making Things Equal)

"Right" (shì) and "Wrong" (fēi) are relative—what I consider "right," others may see as "wrong"; what I consider "wrong," others may see as "right." If one clings to one's own standard of "right and wrong," one will always be in opposition to others and can never achieve Tóng Rén.

Zhuangzi's solution is to "illuminate them by Heaven" (zhào zhī yú tiān)—not judging by man-made standards of right and wrong, but observing from the perspective of the Way of Heaven. From the perspective of the Heavenly Way, all "right and wrong" are relative and transient—transcending "right and wrong" leads to the "pivot of the Dao" (Dào zhōu), which can "respond to infinity."

This thought deeply resonates with the image of Tóng Rén: "Heaven and Fire gather in accord." Heaven (Qian) is above, representing the highest, transcendent perspective. From Heaven's perspective, all earthly differences and conflicts are insignificant. When people can "illuminate by Heaven"—elevate their perspective to the height of Heaven—they can transcend narrow debates of "right and wrong" and achieve true Tóng Rén.

III. "Sitting and Forgetting" (Zuò Wàng) and Tóng Rén

In the dialogue described by Zhuangzi concerning Yan Hui's progress, the following exchange occurs:

Yan Hui said, "I have made progress." Confucius asked, "How so$9" Yan Hui replied, "I have forgotten benevolence and righteousness." Confucius said, "That is good, but not enough." On another day, Yan Hui returned and said, "I have made progress." Confucius asked, "How so$10" Yan Hui replied, "I have forgotten rites and music." Confucius said, "That is good, but not yet enough." On another day, Yan Hui returned and said, "I have made progress." Confucius asked, "How so$11" Yan Hui replied, "I have forgotten sitting and forgetting." Confucius exclaimed, "How do you mean, sitting and forgetting$12" Yan Hui replied, "I cast aside my limbs and torso, cast aside my hearing and sight, left my form and knowledge, and merged with the Great Flow (Dà Tōng). This is what I mean by sitting and forgetting." Confucius said, "If you merge, you are without attachment; if you transform, you are without constancy. Truly, you are worthy! I ask to follow you." (Zhuangzi, The Great and Venerable Teacher)

"Merging with the Great Flow" (tóng yú dà tōng)—unifying with that infinite, unobstructed Dao. This is Zhuangzi's version of Tóng Rén—not accord between people, but the person's accord with the Dao; not accord achieved through rites and education, but accord achieved through "sitting and forgetting" (letting go of all attachments).

"Casting aside limbs and torso, casting aside hearing and sight, leaving form and discarding knowledge"—letting go of attachment to the body, knowledge, and form. When all attachments are let go, one returns to the original state—identical with the Dao. In this state of oneness with the Dao, the barriers between people naturally dissolve—because the distinction between "you" and "me" was merely an illusion created by attachment.

Although this idea is extreme, it reveals a deep problem in the Way of Tóng Rén: the fundamental reason people cannot truly "accord" is "self-attachment" (wǒ zhí)—everyone clings to their own body, knowledge, position, and interests, thus becoming trapped in their own enclosure, separated from others. To achieve true Tóng Rén, one must, to some extent, let go of self-attachment—not necessarily reaching the extreme state of "sitting and forgetting" described by Zhuangzi, but at least being able to temporarily transcend personal limitations to understand and accept others with a broader heart.

Section 3: Complementarity Between Daoist and Confucian Perspectives

Through the above analysis, we can see that the Daoist and Confucian perspectives on the issue of Tóng Rén are complementary:

Confucian Contribution: Reveals the specific practical methods of Tóng Rén in human society—accord based on the standards of benevolence, righteousness, propriety, and wisdom, using empathy as the method, aiming for the ideal society of Great Accord. Confucianism focuses on "How to do it"—how to achieve harmony among people in the actual world.

Daoist Contribution: Reveals the ontological foundation of Tóng Rén—since all things arise from the Dao, they are one at the deepest level. Daoism focuses on "Why it is possible"—the reason people can accord is that they are fundamentally one at the level of substance.

The combination of these two perspectives perfectly mirrors the two trigrams of the Tóng Rén hexagram: the lower trigram Li (Civilization) corresponds to Confucian humanistic cultivation, and the upper trigram Qian (Heavenly Way) corresponds to Daoist naturalness. "Civilization coupled with vigor"—cultivation based on humanistic education, yet possessing the vigor of the Heavenly Way—this is the optimal portrayal of Confucian-Daoist complementarity.

Laozi states:

"The Way of Heaven is impartial; it always helps the good man." (Laozi, Chapter 79)

The Way of Heaven is impartial, yet it always assists the good man. This statement connects the Daoist "Way of Heaven" with the Confucian concept of "Goodness" (shàn)—although the Way of Heaven transcends worldly good and evil, in its actual operation, it favors the side of righteousness. The phrase "advantageous for the noble man to persevere" in the Tóng Rén hexagram means the same thing—the Way of Heaven (Qian) favors the correct path (zhēn), and the Way of Tóng Rén under the Way of Heaven can only be truly realized under the guidance of the correct path.

Chapter Ten: Tóng Rén from the Perspective of Ancient Mythology and Folklore

Section 1: Fire Worship—The Original Experience of Human Aggregation

The lower trigram of the Tóng Rén hexagram is Li—Fire. Among all natural forces, fire has the most fundamental significance for the formation of human society.

I. Fire and Human Aggregation

Imagine the lives of ancient peoples: they gathered and hunted individually during the day, returning to their settlements at night around a central fire. The fire provided warmth, drove away wild beasts, illuminated the darkness, and cooked food. Primitive peoples sat around the fire, sharing food, recounting the day’s experiences, and telling myths—this was the most primordial experience of "aggregation."

The original image of Tóng Rén may well be such a scene: a group of people sitting around a bonfire, the firelight reflecting on every face, warming every body. Within this firelight, people sensed each other's presence and felt their belonging as a "group."

The Han Feizi (Five Parasites) records a myth about fire from ancient times:

"In the age of high antiquity, people were few and beasts many; people could not overcome birds and beasts and insects. A sage arose, who constructed nests by joining wood to avoid the multitudes of harm, and the people were pleased with him, making him king over all under Heaven, calling him Youchao-shi (Nest-Builder)." "The people ate fruits, nuts, clams, and mussels, which smelled foul and injured their stomachs, causing many illnesses. A sage arose, who drilled wood to obtain fire to transform the raw and stinking, and the people were pleased with him, making him king over all under Heaven, calling him Suiren-shi (Fire-Driller)." (韩非子·五蠹)

Suiren-shi "drilled wood to obtain fire to transform the raw and stinking"—he invented the method of obtaining fire and used it to cook food. The people were delighted ("the people were pleased with him"), and they made him king over all under Heaven. This myth reveals the core role of fire in the formation of human society: the use of fire transformed scattered individuals into an organized group—because fire needed maintenance (it could not be allowed to go out) and sharing (one fire could warm many people)—people naturally gathered around the fire. Fire is inherently a force of "aggregation."

From this perspective, the symbolic meaning of the Li trigram (Fire) in Tóng Rén is enriched—it represents not only "Brightness" and "Civilization" but also the most primordial experience of human aggregation. Heaven (Qian) is above, Fire (Li) is below—Heaven covers the earth, and Fire burns on the earth, and people sit around the fire looking up at the sky—this is the original image of "Heaven and Fire gather in accord."

II. The Symbolism of "Fire" in Pre-Qin Texts

The Book of Odes (Shi Jing, Lesser Odes of the Kingdom, Tíng Liǎo) describes the firelight in a palace:

"How is the night$13 The night is not yet ended, the light of the courtyard fire shines. The noble man is here, the sound of the luan bird is clear and resonant." (夜如何其？夜未央，庭燎之光。君子至止，鸾声将将。)

The "courtyard fire" (tíng liáo) refers to large fires lit in the courtyard (or bonfires). In the darkness, the brightness of the courtyard fire attracts the arrival of the "noble man"—is this not the image of Tóng Rén$14 Brightness (Fire) attracts those of high virtue (the noble man) to gather around it.

The Book of Documents (Pan Geng) includes words from Pan Geng during the relocation of the Yin capital:

"If it is like fire blazing across the plain, you cannot approach it casually. Can it still be extinguished$15" (若火之燎于原，不可向迩。其犹可扑灭？)

Pan Geng compares the unstoppable force to fire blazing across the plain. Fire burning in the open field—this image corresponds to "Gathering in Accord in the wilds": in the broadest space, Fire (brightness, passion, attraction) rises toward Heaven, drawing everyone to gather around it.

Section 2: The Worship of Heaven—A Common Belief Transcending Tribes

The upper trigram of Tóng Rén is Qian—Heaven. In the belief system of ancient peoples, "Heaven" occupied the highest position.

I. The Mandate of Heaven

In the ancient belief system, "Heaven" was the supreme ruler of all things. King Tang of Shang declared before conquering the Xia Dynasty in the Book of Documents (Tāng Shì):

"The Xia has many crimes; Heaven commands its destruction. ... I fear the Supreme God; I dare not but be upright." (有夏多罪，天命殛之。……予畏上帝，不敢不正。)

"Heaven commands its destruction"—Heaven commands his overthrow. In the ancient conception, the command of Heaven held supreme authority—it transcended any individual, any tribe, any state.

This profoundly connects with the "responding to Qian" in the Tóng Rén hexagram. Six Two "responds to Qian"—corresponding to Heaven—meaning she receives Heaven's approval and support. In the context of ancient belief, if a person or a tribe received the "Mandate of Heaven," they possessed a legitimacy that transcended tribal boundaries—because Heaven is the common sovereign of all, and Heaven's command is valid for everyone.

The reason the Way of Tóng Rén can transcend clan and regional boundaries to face all people under Heaven lies precisely in its foundation in "Heaven"—a transcendent authority universally acknowledged by all.

II. The Connection Between Heaven and Fire—The Rite of Heaven Sacrifice

In ancient sacrificial rites, Heaven and Fire were closely linked. The ceremony of sacrificing to Heaven often required the use of fire—burning sacrificial offerings so that smoke and flame rose toward Heaven, serving as the medium for communication between the human and celestial realms.

The Rites of Sacrifice (Jì Fǎ, though the philosophical origins of this chapter are debated, its basic description of Heaven sacrifice reflects ancient reality) records:

"Burning dry wood on the Altar of Grand Sacrifice is to sacrifice to Heaven." (燔柴于泰坛，祭天也。)

Burning firewood on a high altar to sacrifice to Heaven—this is the oldest method of Heaven sacrifice. Flames rise toward Heaven, and smoke fills the sky—this scene is the original religious image of "Heaven and Fire gathering in accord."

Why use fire for Heaven sacrifice$16 Because fire is the only natural force capable of "ascending" from the ground to the sky—water flows down, earth stays on the ground, metal is heavy—only fire can rise upward to connect with Heaven. Therefore, fire became the natural bridge for communication between the human and celestial realms.

During the ritual of Heaven sacrifice, people from different tribes and clans gathered together, praying to Heaven in unison—at that moment, they transcended the differences and contradictions of daily life and became a group that collectively faced Heaven. This might be the oldest archetype of Tóng Rén—in the face of common belief, people naturally aggregate into one.

Section 3: Totems and Clans—The Ancient Roots of "Classifying Lineages and Distinguishing Things"

The "Classifying Lineages" (lèi zú) mentioned in the Daxiangzhuan might have a more specific meaning in the ancient context.

In ancient clan society, each clan had its own totem—an animal, plant, or natural phenomenon that they believed they were specially related to. Different totems identified different clans, allowing people to distinguish "my clan" from "other clans."

"Classifying lineages" (lèi zú)—categorizing according to lineage—the original practice might have been distinguishing different clans based on their totems. And "distinguishing things" (biàn wù) might relate to the ancient categorization of the natural world by early peoples: which animals could be hunted, which plants could be eaten, where one could live—the accumulation and transmission of this knowledge was the most fundamental "distinguishing of things."

Within the framework of the tribal alliance, different clans maintained their distinctiveness (each with its own totem and customs), but they united to face challenges from nature together—this is the unification of "classifying lineages and distinguishing things" with the Way of Tóng Rén.

The Discourses of the States (Chǔ Yǔ II) records the words of Guan Shefu:

"In antiquity, the spirits of the people and the spirits of Heaven did not mix... When the refinement and sincerity of the people did not waver or turn aside, and they were able to maintain sincerity and correctness in their hearts, their wisdom could align with the meaning of those above and below; their sagehood could illuminate the distant and spread widely; their brightness could illuminate clearly; their hearing could pierce through. If they were like this, the bright spirits would descend upon them; if male, they were called xi (shaman); if female, they were called wu (sorceress)." (古者民神不杂。...其圣能光远宣朗，其明能光照之，其聪能听彻之。如是则明神降之，在男曰觋，在女曰巫。)

In ancient times, there were clear divisions of labor and means of communication between the people and the spirits. "The bright spirits descended"—and those capable of receiving the descent of spirits must possess qualities like "illuminating the distant and spreading widely" and "clear illumination." The terms "light," "brightness," and "illumination" all closely relate to the symbol of Li (Fire, Brightness).

The Witch (xi) and Sorceress (wu) served as intermediaries between humanity and the spirits, much like Six Two in the Tóng Rén hexagram—through the virtue of bright centrality, they communicated between above (Heaven/Spirits) and below (Earth/People), causing the entire group to unite spiritually.

Section 4: Ancient Flood Myths and "Advantageous for Crossing the Great River"

The phrase "advantageous for crossing the great river" in the Tóng Rén hexagram statement also has rich echoes in ancient mythology.

The most famous ancient story of water crossing is undoubtedly Yu the Great controlling the floods (Dà Yǔ Zhì Shuǐ). A key factor in Yu the Great's success was his ability to unite the strength of all tribes—Tóng Rén—to collectively resist the flood.

The Book of Documents (Gāo Yáo Mó) records Yu's words:

"I traveled on four kinds of conveyances, cutting paths through the forests. I assisted Yi in presenting the various rare foods. I dredged the nine rivers and led them to the four seas. I cleared the channels and ditches, leading them to the rivers. I assisted Ji in sowing, and presented the various rare foods. I skillfully exchanged goods and moved residences. The people finally had grain, and the myriad states were ordered." (予乘四载，随山刊木。暨益奏庶鲜食。予决九川，距四海。浚畎浍，距川。暨稷播，奏庶艰食鲜食。懋迁有无化居。烝民乃粒，万邦作乂。)

Yu traveled on four conveyances (carts, boats, sleds, litters), cutting paths through the mountains, dredging the nine rivers to the four seas—this is precisely the feat of "crossing the great river." And in this process, Yi assisted with hunting, and Ji assisted with sowing—everyone had their duties and utilized their abilities—this is the practice of Tóng Rén.

The story of Yu controlling the floods tells us: facing immense challenges like floods, the strength of one person is insufficient; one must "accord with others" (tóng rén)—unite the strength of all people. And to unite all people, one needs a leader like Yu the Great—who prioritized the world, held righteousness paramount, and set an example through self-discipline—"wearing out his body and scorching his mind, spending thirteen years outside his home without daring to enter his door." Yu is the archetype of the "noble man" in "advantageous for the noble man to persevere."

Section 5: The Ancient Image of the "Wilds"—Aggregation in the Open Fields

The "wilds" (yě) in "Tóng Rén yú Yě" also held a special significance in the lives of ancient peoples.

Before the advent of settled agriculture (or in nomadic life), the "wilds"—the vast open plains—was the primary space of human existence. Ancestors hunted and gathered in the wilds, and they also held large assemblies and sacrificial ceremonies there.

The Rites of Zhou (Zhou Li) records the rite of "Great Hunting" (Dà Tián)—large-scale hunting expeditions. Although the compilation date of the Zhou Li is debated, the hunting system it preserves clearly has ancient origins. In large hunts, people from different regions gathered in the wilds, participating together in the hunt—this was simultaneously a military drill, a social activity, and an opportunity to build relationships and trust between different groups.

The Book of Odes (Zhèng Fēng, Shū Yú Tián) depicts a hunting scene:

"Uncle goes to the fields, and in the alleys there are no residents. Are there no residents$17 They are not like Uncle. Truly fine and benevolent. Uncle goes hunting, and in the alleys there is no drinking. Are there no drinkers$18 They are not like Uncle. Truly fine and lovely. Uncle goes to the wilds, and in the alleys there are no saddled horses. Are there no saddled horses$19 They are not like Uncle. Truly fine and martial." (叔于田，巷无居人。岂无居人？不如叔也。洵美且仁。叔于狩，巷无饮酒。岂无饮酒？不如叔也。洵美且好。叔适野，巷无服马。岂无服马？不如叔也。洵美且武。)

"Uncle goes to the wilds" (shū shì yě)—that outstanding man goes to the wilds. In the field activities of the wilds, he displays his valor and charm—"truly fine and martial"—attracting everyone's admiration. This bond established through shared activities in the wilds is an original form of "Tóng Rén."

Consider the Book of Odes (Zhào Nán, Zōu Yú):

"Those young reeds, one shot felled five wild boars! Oh, the Zou Yu the divine stag!" (彼茁者葭，壹发五豝，于嗟乎驺虞！)

During the hunt, one arrow felled five boars—people marveled at the hunter's skill, and in this shared amazement, a collective sense of identity was forged. Shared experiences in the wilds—facing danger together, sharing the harvest together—are the most effective means of Tóng Rén.

Section 6: Music and Dance in Tóng Rén

In ancient society, music and dance were among the most effective means of aggregating people's hearts. The Lüshi Chunqiu (Ancient Music, though a late Warring States work, it preserves many legends of ancient music and dance) records stories of ancient sage-kings composing music.

The Book of Documents (Shùn Diǎn) records:

"The Emperor said: 'Kui! I command you to take charge of music, to instruct the young sons. Be upright yet warm, generous yet serious, vigorous yet not tyrannical, simple yet not arrogant. The poems express intent, the songs prolong the words, the sounds follow the prolongation, the pitches harmonize the sounds. The eight tones are completely harmonious, none overstepping the others, so that spirits and men are in accord.' Kui replied: 'Ah! When I strike the stone and beat the stone, all beasts dance in attendance.'" (帝曰：夔！命汝典乐，教胄子。直而温，宽而栗，刚而无虐，简而无傲。诗言志，歌永言，声依永，律和声。八音克谐，无相夺伦，神人以和。夔曰：於！予击石拊石，百兽率舞。)

"The eight tones are completely harmonious, none overstepping the others, so that spirits and men are in accord" (bā yīn kè xié, wú xiāng duó lún, shén rén yǐ hé)—the eight kinds of musical instruments, made of different materials, produce different sounds, but they cooperate harmoniously under the coordination of the musician, leading to accord between spirits and men. "All beasts dance in attendance"—the appeal of music is so great that even the wild beasts dance along. This describes the highest form of Tóng Rén achieved through music—not only accord between people but even accord between people and beasts, and between people and spirits.

The power of music lies in its ability to directly move people's hearts and consolidate their unity without resorting to verbal reasoning. When a group sings the same song and dances the same dance, they naturally sense each other's presence and connection—this feeling does not require "understanding," only "resonance."

Confucius greatly valued music. The Analects (Taibai) records:

"The Master said: 'To be aroused by the Odes, to establish oneself by Rites, and to be perfected by Music.'" (兴于诗，立于礼，成于乐。)

"Perfected by Music" (chéng yú yuè)—the final perfection of character is achieved through music. Music enables people to reach the highest spiritual state—a state of harmony, joy, and integration with Heaven, Earth, and all things. This is the ultimate expression of the Way of Tóng Rén.

Chapter Eleven: Tóng Rén and Pre-Qin Political Philosophy

Section 1: Tóng Rén and the Way of Governing the State

The Tóng Rén hexagram is not only a guide for individual cultivation and interpersonal relations but also a profound work of political philosophy. In the Pre-Qin context, "connecting the will of all under Heaven" was first and foremost a political proposition—how to govern the world so that all people live in harmony.

I. Accord (Tóng) Between Ruler and Minister

The core relationship in the Tóng Rén hexagram is the correspondence between Six Two and Nine Five—the correspondence between minister and ruler. In Pre-Qin political ideals, the harmonious relationship between ruler and minister was key to state governance.

The Book of Documents (Xián Yǒu Dé) records the words of Yi Yin:

"In appointing officials, select only the worthy and capable; in selecting assistants, choose only the right people. The minister serves the superior by means of virtue, and the subordinate by means of the people. This is difficult and requires caution; it must be harmonious and unified. Virtue has no constant teacher; the sovereign who excels is the teacher. Excellence has no constant sovereign; it harmonizes with the one who can achieve unity." (任官惟贤材，左右惟其人。臣为上为德，为下为民。其难其慎，惟和惟一。德无常师，主善为师。善无常主，协于克一。)

"Harmonious and unified" (wéi hé wéi yī)—harmony and unity. This is the manifestation of the Way of Tóng Rén in the political realm. Ruler and minister need "harmony"—mutual cooperation and respect; they also need "unity"—unified goals and direction.

But the "Accord" between ruler and minister has a crucial prerequisite: the minister must serve the ruler by means of the Way, not by means of private interest. The Analects (Xiān Jìn) records Confucius saying:

"Serve the ruler with the Way; if it cannot be done, then stop." (以道事君，不可则止。)

"Serve the ruler with the Way" (yǐ Dào shì jūn)—serving the ruler based on moral principle. If the ruler violates righteousness, the minister should not blindly obey but should admonish; if admonition is ineffective, the minister should withdraw. This "Accord" based on righteousness is the true Tóng Rén. If the minister merely caters to the ruler for personal gain—that is the "regret" (lìn) of Six Two "Gathering in the ancestral temple"—the scope is too small, and the stature too low.

II. Accord (Tóng) Between Ruler and People

A broader political "Tóng Rén" is the harmony between the ruler and the common people.

Mencius states in the Mencius (Liáng Huì Wáng II):

"He who delights in the delights of the people, the people will delight in his delights. He who grieves in the griefs of the people, the people will grieve in his griefs. To take delight in the whole world, and to grieve for the whole world—if such a ruler does not attain the throne, there has never been such a case." (乐民之乐者，民亦乐其乐。忧民之忧者，民亦忧其忧。乐以天下，忧以天下，然而不王者，未之有也。)

"To take delight in the whole world, and to grieve for the whole world"—sharing joy and sorrow with all people under Heaven. This is the highest level of political Tóng Rén. A ruler who shares weal and woe with the common people will naturally attract the allegiance of the people—"if such a ruler does not attain the throne, there has never been such a case."

This perfectly matches the spirit of "Tóng Rén yú Yě, Hēng"—"In the wilds"—facing all the common people, without distinction of noble or lowly, close or distant; "Success"—thereby gaining the hearts of the world and the flourishing of the state.

III. Accord (Tóng) Among the Feudal Lords

In the historical context of the Spring and Autumn and Warring States periods, "Tóng Rén" also carried an important political meaning: alliances and cooperation among the feudal lords.

The Zuo Zhuan (9th Year of Duke Xi) records the Alliance of Kuiqiu hosted by Duke Huan of Qi:

"In autumn, the Marquis of Qi made an alliance with the feudal lords at Kuiqiu... On the Ren Wu day, the Duke assembled at the place of the Son of Heaven... Zai Kong was about to have the ceremony concluded, and said to the Marquis of Qi: 'The Son of Heaven has matters requiring the services of Wen and Wu, and sends Kong to present a portion of the sacrificial meat to his uncle the Marquis of Qi.'" (秋，齐侯盟诸侯于葵丘。……壬午，公朝于王所。……宰孔将使成之，言于齐侯曰：天子有事于文武，使孔赐伯舅胙。)

Duke Huan of Qi summoned the lords as hegemon to form an alliance—this is a form of Tóng Rén. But this "Accord" was based on power—Qi was the strongest, so other lords had to submit. This is "subduing men by force," not "subduing men by virtue."

True accord among the feudal lords should be based on common moral principles. The Zuo Zhuan (11th Year of Duke Yin) states:

"To commit five grave wrongs and then attack others—is it not appropriate that his army should be defeated$20" (犯五不韪而以伐人，其丧师也，不亦宜乎？)

A military campaign that violates righteousness will inevitably fail. Conversely, a joint action that adheres to righteousness will succeed—this is the political meaning of "advantageous for crossing the great river."

Section 2: Factionalism (Dǎng) and "Accord" (Tóng)—The Problem of Factionalism in Pre-Qin Politics

An important aspect of the Tóng Rén hexagram concerns the warning against "forming cliques" (jié dǎng). Among the six lines, the "regret" (lìn) of Six Two "Gathering in the ancestral temple" and the conspiracy of Nine Three "Hiding armed men in the brush" can both be interpreted as descriptions of improper "clique formation."

Confucius clearly distinguished between "Uniting in Righteousness" (zhōu) and "Forming Cliques" (bǐ):

"The noble man unites others in righteousness but does not form cliques; the small man forms cliques but does not unite others in righteousness." (Analects, Weizheng)

"Zhōu" is impartial, righteous concern (Tóng Rén yú Yě); "Bǐ" is collusion in private factions (Tóng Rén yú Zōng or worse).

"Forming cliques" was a serious problem in Pre-Qin politics. When court officials formed cliques bound by kinship or personal interest to exclude rivals, the public interest of the state was harmed. The numerous political struggles recorded in the Zuo Zhuan—the infighting between clans, the conspiracies among ministers—can all be seen as concrete examples of "gathering in the ancestral temple" or even "hiding armed men in the brush."

When Master Guan Zhong assisted Duke Huan of Qi, he proposed a famous policy:

"Divide the state capital into three parts and the countryside into five parts." (Guoyu, Qi Yu)

This administrative division aimed, in part, to break up traditional clan settlements and prevent clan power from growing too large, thereby promoting broader social integration—a move from "gathering in the ancestral temple" toward "gathering in the wilds."

Section 3: Tóng Rén and the Concept of "All Under Heaven as One Family"

The ultimate political ideal of the Way of Tóng Rén is "All under Heaven as One Family" (Tiān Xià Wéi Jiā).

We have already quoted the description of "Great Accord" from the Book of Rites (Lǐ Jì, Rites of Passage, Rites of Passage). Here, let us consider the philosophical origins of "All under Heaven as One Family" from another angle.

The opening of the Book of Documents (Yao Dian) praises the virtue of Emperor Yao:

"Thus we examine antiquity. Reverent and accomplished was Emperor Yao! In dignity, in culture, in benevolence, in candor, in forbearance—his virtue was indeed great! His instructions reached the limits of the four quarters. He united the nine families. When the nine families were united, the people became enlightened. When the people were enlightened, the states were harmonized. When the states were harmonized, the common people entered into a state of flourishing peace." (曰若稽古帝尧，曰放勋，钦明文思安安。允恭克让，光被四表，格于上下。克明俊德，以亲九族。九族既睦，平章百姓。百姓昭明，协和万邦。黎民于变时雍。)

"Uniting the nine families" $\to$ "Enlightening the common people" $\to$ "Harmonizing the myriad states"—this is a gradual process expanding from the near to the far. First, establishing harmony within one's own nine clans (the positive aspect of "Gathering in the ancestral temple"), then promoting justice among the common people ("Gathering at the door" and "Gathering in the suburbs"), finally achieving the harmony of the myriad states ("Gathering in Accord in the wilds").

This process, expanding from near to far, is consistent with the spatial expansion described by the six lines of Tóng Rén from "door" to "clan" to "suburbs" to "wilds." Although Six Two's "Gathering in the ancestral temple brings regret" is judged negatively, this does not mean clan love itself is wrong—the mistake is stopping at the clan and failing to expand outward. If one can take clan love as the starting point and gradually expand to a broader domain, then "Gathering in the ancestral temple" is not "regret" but a necessary stage on the way to "Gathering in Accord in the wilds."

Mencius states:

"Honor your own elders as you would honor the elders of others; care for your own young as you would care for the young of others, and the whole world can be managed in the palm of your hand." (Mencius, Liang Hui Wang I)

"Honor your own elders as you would honor the elders of others" (lǎo wú lǎo yǐ jí rén zhī lǎo)—this process of "extending to others" is the transition from "Gathering in the ancestral temple" toward "Gathering in Accord in the wilds." The key is not the starting point (starting from the clan is natural), but the direction—whether one can continuously expand and transcend.

Chapter Twelve: Profound Philosophical Questions of the Tóng Rén Hexagram

Section 1: The Dialectic of "Accord" (Tóng)—The Relationship Between Sameness and Difference

Through the previous analyses, we have repeatedly touched upon the dialectical relationship between "Accord" (Tóng) and "Difference" (Yì). Let us now discuss this issue more systematically.

Question 1: Is complete "Accord" possible$21

If all people were completely the same—same thoughts, same actions, same goals—would Tóng Rén still be necessary$22

The answer is no. Complete "Accord" actually negates the value of "Accord." The value of "Accord" arises precisely because it is achieved on the basis of difference. Without difference, "Accord" is a self-evident fact that needs no pursuit and has no value in being pursued.

Laozi offers profound insight into this:

"When all under Heaven know beauty as beauty, ugliness arises. When all know good as good, evil arises. Therefore Being and Non-Being produce each other; difficult and easy complement each other; long and short contrast each other; high and low lean on each other; sounds harmonize with each other; front and back follow each other." (Laozi, Chapter 2)

Being and Non-Being, difficult and easy, long and short—all concepts arise in relation to each other. "Accord" and "Difference" are also thus—without "Difference," there is no "Accord"; without "Accord," there is no "Difference." The wisdom of the Tóng Rén hexagram lies not in eliminating differences to pursue absolute identity, but in finding a way to coexist harmoniously amidst differences.

Question 2: Does "Gathering in Accord in the Wilds" imply undifferentiated equality$23

"Gathering in Accord in the wilds" (tóng rén yú yě)—achieving harmony among all people in the broadest space—does this mean eliminating all hierarchies, all distinctions, and implementing absolute equality$24

From the overall structure of the Tóng Rén hexagram, the answer is no. The Daxiangzhuan's instruction to "classify lineages and distinguish things" explicitly requires distinguishing different lineages and things. The six lines themselves possess a clear hierarchy—Nine One, Six Two, Nine Three, Nine Four, Nine Five, Upper Nine—each occupying a different position and undertaking a different role. These differences are not meant to be eliminated but should be arranged appropriately.

Xunzi’s words are worth quoting again:

"When distribution is equal, there is no bias; when status is equal, there is no unity; when the masses are unified as one, there is no command." (Xunzi, Wang Zhi)

If everything is the same—equal distribution, equal power, equal status—it leads to chaos. "To be equal is not to be equal" (wéi qí fēi qí)—true balance is not simple egalitarianism but everyone having their proper place.

Therefore, the "Accord" in "Tóng Rén yú Yě" is not undifferentiated identity, but harmony transcending difference. Each person retains their individuality, but these individualities no longer serve as barriers or sources of conflict, but as the basis for cooperation and complementarity.

Question 3: The Relationship Between Tóng Rén and Individual Independence

In the pursuit of Tóng Rén, is individual independence sacrificed$1

This is a question particularly focused on by Daoist thinkers in Pre-Qin thought. Zhuangzi often describes "solitude" (dú):

"He roams alone with the spiritual essence of Heaven and Earth, without arrogance toward the myriad things. He does not criticize right and wrong, but dwells with the common world." (Zhuangzi, The Way of the World, describing Zhuangzi's own thought)

"He roams alone with the spiritual essence of Heaven and Earth"—a person alone interacts with the spirit of Heaven and Earth. This "solitude" is not isolation but a spiritual freedom that transcends worldly contention.

In the Tóng Rén hexagram, the judgment of Upper Nine, "Gathering in Accord in the suburbs, aspiration not yet achieved," perhaps contains an affirmation of this "solitude"—although Upper Nine has not fully merged into the tide of Tóng Rén, he has nothing to regret. He maintains his independence, even if it means a degree of loneliness.

True Tóng Rén should be a state that neither sacrifices individual independence nor gives up connection with others. This is like the relationship between various instruments in music—each retains its unique timbre, yet they cooperate harmoniously in an ensemble—possessing both the uniqueness of a "solo" and the unity of an "ensemble."

Section 2: The Epistemology of "Accord"—How to Know When "Accord" Has Been Achieved

In the pursuit of Tóng Rén, a fundamental epistemological question arises: How do we know when "Accord" has truly been achieved$2

I may feel I am in "Accord" with you, but you may not think so—so does "Accord" actually exist$3

Master Zhuangzi tells a famous parable in the Discussion on Making Things Equal:

"If men sleep in a damp place, they get a damp-place ache and become half-paralyzed. Is this because the mud is right for them$4 If they live in trees, they feel fearful and anxious. Is this because the trees are right for them$5 Among the three, who knows the right place$6 If men eat cooked meat, deer eat rushes, and centipedes find their sweetness in earthworms, while owls and crows delight in rats—among the four, who knows the right taste$7" (民湿寝则腰疾偏死，鳅然乎哉？木处则惴栗恂惧，猿猴然乎哉？三者孰知正处？民食刍豢，麋鹿食荐，蝍蛆甘带，鸱鸦耆鼠，四者孰知正味？)

Humans find damp places unsuitable for living, but mudskippers find them fine. Humans feel fear in tall trees, but apes feel safe. Which of the three knows the right place$8 There is no absolute standard.

Similarly, when we speak of "Tóng Rén," who judges whether the "Accord" is true "Accord"$9

Pre-Qin thought offers several different answers:

The Confucian Answer: Using "Centrality" (Zhōng) as the Standard. "Centrality" is the appropriate state that avoids extremes. If everyone can achieve "Centrality," then different people can naturally "accord" with each other—because "Centrality" is objective and universal, not dependent on individual subjective feelings.

The Doctrine of the Mean (Zhōng Yōng) states:

"Centrality is the great root of all things under Heaven. Harmony is the universal Way under Heaven. When centrality and harmony are achieved, Heaven and Earth maintain their proper positions, and the myriad things are nourished." (中也者，天下之大本也。和也者，天下之达道也。致中和，天地位焉，万物育焉。)

"Centrality" is the great root of all under Heaven; "Harmony" is the universal Way. When "Centrality and Harmony" are achieved, Heaven and Earth assume their proper places, and all things flourish. "Centrality and Harmony" is the standard for true "Accord."

The Daoist Answer: Taking "Naturalness" (Zìrán) as the Standard. True "Accord" requires no judgment—it happens spontaneously. Just as water naturally flows downward and fire naturally blazes upward—when people return to their original nature, "Accord" is naturally achieved.

The Ancient Answer: Taking "Divine Revelation" as the Standard. In the belief system of ancient peoples, divination (bǔ shī) was the way to obtain Heaven's will. The Book of Changes itself is a book of divination—asking Heaven's will through divination to determine whether one's actions conform to the Heavenly Way. The phrase "Advantageous for the noble man to persevere" (lì jūn zǐ zhēn) in Tóng Rén hexagram also includes this layer of meaning—consulting divination to confirm whether the act of Tóng Rén receives Heaven's approval.

Section 3: The Ethics of Tóng Rén—Moral Requirements of the Way of Tóng Rén

The Tóng Rén hexagram imposes clear moral requirements on the actor: "Advantageous for the noble man to persevere" (lì jūn zǐ zhēn)—one must be a jūnzǐ and must uphold the correct path. What, specifically, are the moral requirements of the Way of Tóng Rén$10

I. Sincerity (Chéng) The foundation of Tóng Rén is sincerity—treating others genuinely and interacting frankly.

The Doctrine of the Mean states:

"Sincerity is the Way of Heaven. To strive for sincerity is the Way of man. When sincere, one hits the mark without effort, grasps the truth without thought, follows the middle Way spontaneously; this is the sage. To strive for sincerity is to select the good and firmly adhere to it." (诚者，天之道也。诚之者，人之道也。诚者不勉而中，不思而得，从容中道，圣人也。诚之者，择善而固执之者也。)

"Sincerity" is the Way of Heaven—Heaven and Earth and all things are true and without falsehood. "Striving for sincerity" is the Way of man—man achieves sincerity through effort. In the Way of Tóng Rén, "Sincerity" means being genuine, not pretentious, not concealing—interacting with others showing one's true self.

The reason Nine Three's "hiding armed men in the brush" failed is precisely because of insincerity—secretly preparing troops and engaging in conspiracy is the height of insincerity. The reason Nine Five's "first crying out mournfully, then laughing" succeeded in the end is precisely because of sincerity—even if in pain enough to weep loudly, he did not conceal his emotions, ultimately moving the other party with his sincerity.

II. Impartiality (Gōng) The magnitude of Tóng Rén lies in impartiality—being just and selfless, holding the world in common.

"Heaven covers all impartially, the Earth sustains all impartially, the sun and moon shine impartially on all." (Lǐ Jì, Discourse on Confucius’s Leisure, quoting Confucius)

Heaven covers all without partiality, the Earth sustains all without partiality, the sun and moon shine on all without partiality. "Tóng Rén yú Yě" is to achieve this selfless state—treating everyone equally, without favoring any side.

III. Correctness (Zhèng) The guarantee of Tóng Rén lies in correctness—maintaining integrity, adhering to principles.

Accord without principle is dangerous—it can lead to "conforming to evil." Accord without character is fragile. "Advantageous for the noble man to persevere" is the core meaning of "advantageous for the noble man to persevere"—one must adhere to the correct path. According with the righteous and differentiating from the unrighteous—this is the core meaning of "lì jūn zǐ zhēn."

IV. Reciprocity (Shù) The method of Tóng Rén lies in reciprocity—putting oneself in another's place, understanding one's own measure in others.

When asked if there was a single word that could serve as a lifelong guiding principle, Confucius replied:

"Perhaps that word is reciprocity (shù)! What you do not want done to yourself, do not do to others." (Analects, Wei Ling Gong)

"Shù"—one word that can be practiced throughout life. "Shù" is the most fundamental method for achieving Tóng Rén: thinking about others from your own perspective—what you do not wish to be treated with, do not treat others that way; how you wish to be treated, treat others that way. This method of extending one’s own measure to others is the simplest and most effective way to establish "Accord."

Section 4: Tóng Rén Cosmology—The Unity of Heaven and Man

Finally, we explore the deepest philosophical dimension of the Tóng Rén hexagram: the unity of Heaven and Man.

Tóng Rén shows Qian (Heaven) above and Li (Fire) below—Heaven above, Fire ascending. From a cosmological perspective, this is not only "Accord" between people but also "Accord" between humanity and Heaven.

The Xi Ci Zhuan (Part I) states:

"The alternation of a Yin and a Yang is called the Dao. What follows this is goodness; what completes this is nature." (一阴一阳之谓道。继之者善也，成之者性也。)

"The alternation of a Yin and a Yang is called the Dao"—the rhythmic operation of Yin and Yang is the Dao. If man can follow the way of Yin and Yang, he is "inheriting the goodness" of the Dao; internalizing this goodness as his own nature is "completing nature."

The Yin-Yang structure of the Tóng Rén hexagram—one Yin and five Yangs—is an embodiment of "the alternation of a Yin and a Yang is called the Dao." That solitary Yin line (Six Two) harmoniously coexists with the five Yang lines, forming a complete, living whole. This whole is the manifestation of the Dao of Heaven in the human realm—the harmonization of Yin and Yang in Heaven is reflected in the human world as the accord between people.

"When Heaven and Earth are moved, the myriad things are transformed and born. When the sage moves the hearts of men, the world achieves peace. By observing what moves them, the nature of Heaven, Earth, and the myriad things can be understood." (Yijing, Xian Hexagram, Tuanzhuan)

When Heaven and Earth are moved, all things are transformed and born. When the sage moves the hearts of men, the world achieves peace. "Moving" or "resonating" (gǎn) is the core mechanism of the unity of Heaven and Man. The "correspondence" (yìng) between Six Two and Nine Five in the Tóng Rén hexagram is precisely this kind of "resonance"—a spiritual resonance between the person below (Six Two) and Heaven above (Nine Five/Qian).

From the perspective of ancient Heaven-Man unity, man is not separate from Heaven—man is part of Heaven and Earth, and the qi of Heaven and Earth flows through the human body. The Zuo Zhuan (25th Year of Duke Zhao) records the words of Zichan:

"Rites are the constant law of Heaven, the righteousness of Earth, and the conduct of the people. When the people follow the constant law of Heaven and the inherent nature of Earth, they generate the five qi and utilize the five phases. Qi becomes the five flavors, manifests as the five colors, and culminates in the five tones. When excess occurs, confusion and disorder arise, and the people lose their nature." (左传·昭公二十五年)

"Rites are the constant law of Heaven" (Lǐ zhě, Tiān zhī jīng yě)—Rites are the constant law of the Heavenly Dao. When human conduct conforms to rites, it conforms to the Heavenly Dao; conforming to the Heavenly Dao is the unity of Heaven and Man. In the context of the Tóng Rén hexagram, if "Tóng Rén" conforms to the Heavenly Dao—by means of a public heart and the correct path—it becomes the highest form of the unity of Heaven and Man.

Chapter Thirteen: Echoes Between the Tóng Rén Hexagram and Core Ideas in the Xi Ci Zhuan

Section 1: "Resonating, and Thus Connecting the Causes of All Under Heaven"

The Xi Ci Zhuan (Part I) states:

"The Yijing is without thought, without action; it is still and unmoving, yet by resonating, it connects all the causes under Heaven. If not the ultimate spirit under Heaven, who can participate in this$11" (《易》，无思也，无为也，寂然不动，感而遂通天下之故。非天下之至神，其孰能与于此？)

Although this passage is a general commentary on the entire Book of Changes, it has a particularly close resonance with the Tóng Rén hexagram.

"Resonating, and thus connecting the causes of all under Heaven" (gǎn ér suì tōng tiān xià zhī gù)—by resonating, one can connect all the principles and affairs under Heaven. This is strikingly similar to the Tuanzhuan's "Only the noble man can fully connect the will of all under Heaven."

"Connecting the causes of all under Heaven" and "connecting the will of all under Heaven"—the former is epistemological (understanding the principles of all under Heaven), and the latter is ethical (unifying the aspirations of all under Heaven). The commonality between them is the character "connect" (tōng)—breaking through, connecting through, making accessible.

And what is the key to achieving this "connection"$12 It is "resonance" (gǎn)—in a state of being "without thought, without action, still and unmoving," at the appropriate time, one "resonates" (gǎn)—producing a connection with the external world—and then one can "connect all the causes under Heaven."

This process is consistent with the cultivation method in the Tóng Rén hexagram: not eagerly or instrumentally pursuing "Tóng Rén" (which becomes Nine Three’s "hiding armed men in the brush"), but first cultivating one's own quality of bright centrality (the brightness of Li), and then connecting with others naturally through resonance.

Section 2: "When Two Men Share One Heart, Their Power Cuts Metal"

There is a passage in the Xi Ci Zhuan (Part I) that directly discusses "Accord with others":

"The Master said: 'The Way of the noble man sometimes goes out, sometimes stays in; sometimes speaks, sometimes is silent. When two men share one heart, their power cuts metal. The words of men who share one heart are fragrant like the orchid.'" (子曰：君子之道，或出或处，或默或语。二人同心，其利断金。同心之言，其臭如兰。)

This passage, attributed to Confucius, is an extension of the Tóng Rén hexagram's initial line statement, "Gathering in Accord at the door, no blame."

"When two men share one heart, their power cuts metal" (èr rén tóng xīn, qí lì duàn jīn)—when two people cooperate with one heart, their power is so sharp it can cut metal. This metaphor is vivid—"sharing one heart" (tóng xīn) is not only spiritual harmony but also generates tremendous practical strength.

Why does "sharing one heart" produce such great power$13 Because the "heart/mind" is the source of action. When two people's hearts are completely unified and their direction completely aligned, their strength is not a simple addition (1+1=2) but an exponential growth—because each person receives the support and encouragement of the other, generating energy beyond individual limits.

"The words of men who share one heart are fragrant like the orchid"—the words spoken by people who share one heart are fragrant like the orchid. "Fragrance" (chòu) in ancient Chinese means "smell" or "scent," not negative. Why are the words of those who share one heart fragrant$14 Because sincere words spoken from the heart possess the power to move others—they possess the fragrance of the orchid simply by being sincere.

This passage further confirms that the core of the Way of Tóng Rén lies in the "Accord of Hearts"—the external gathering (tóng rén yú mén, etc.) is merely form; the internal spiritual connection is the substance.

Section 3: "What Need is There for All Under Heaven to Think or Worry$15"

The Xi Ci Zhuan (Part II) states:

"The Master said: 'What need is there for all under Heaven to think or worry$16 All under Heaven return to the same goal by different paths; they have one aim but a hundred conflicting thoughts. What need is there for all under Heaven to think or worry$17 When the sun goes, the moon comes; when the moon goes, the sun comes. The sun and moon push each other, and brightness is produced. When cold departs, heat arrives; when heat departs, cold arrives. Cold and heat push each other, and the year is completed. That which departs is contraction, and that which arrives is expansion. Contraction and expansion affect each other, and benefit is produced.'" (天下何思何虑？天下同归而殊途，一致而百虑。天下何思何虑？日往则月来，月往则日来，日月相推而明生焉。寒往则暑来，暑往则寒来，寒暑相推而岁成焉。往者屈也，来者信也，屈信相感而利生焉。)

"All under Heaven return to the same goal by different paths; they have one aim but a hundred conflicting thoughts"—this could be considered the most concise philosophical expression of the Way of Tóng Rén.

All paths under Heaven ultimately lead to the same destination; all deliberations under Heaven ultimately point to the same conclusion. Since this is the case, why worry$18

This grand self-confidence is based on a profound insight into the laws governing the operation of the Heavenly Way. The sun and moon alternate to produce brightness; cold and heat alternate to complete the year; contraction and expansion interact to produce benefit—the operation of the Heavenly Way is regular, purposeful, and directional. As long as humanity follows this pattern and direction, there is no need for excessive worry—"What need is there for all under Heaven to think or worry$19"

In the Way of Tóng Rén, this self-confidence manifests as: as long as one adheres to the correct path and maintains brightness, the "Accord" between people is bound to be realized—because the Heavenly Way itself is one of "common return." Even if paths are varied ("different paths") and thoughts differ ("a hundred conflicting thoughts"), the final destination is the same.

This echoes the words of Zixia in the Analects (Zi Zhang):

"All within the four seas are brothers. Why should the noble man fear not having brothers$20" (四海之内皆兄弟也。君子何患乎无兄弟也？)

The world is vast; there are brothers everywhere. As long as one is a noble man—"respectful without losing reverence, courteous to others without offense"—one need not fear lacking "Accord with others."

Chapter Fourteen: The Philosophical Implications and Spiritual Legacy of the Tóng Rén Hexagram

Section 1: The Concept of "All Under Heaven" (Tiān Xià) in Pre-Qin Thought, Seen Through Tóng Rén

The statements "Tóng Rén yú Yě" (Gathering in Accord in the wilds) and "Only the noble man can fully connect the will of all under Heaven" both involve a core concept in Pre-Qin thought: "Tiān Xià" (All Under Heaven). In the Pre-Qin worldview, "Tiān Xià" was not merely a geographical concept but also a political and spiritual one.

The term "Tiān Xià" appears frequently in Pre-Qin texts:

Analects (Yan Yuan): "All within the four seas are brothers." Mencius (Lǐ Lóu I): "The root of the world is in the states; the root of the states is in the families; the root of the families is in the self." Laozi (Chapter 29): "All under Heaven is a sacred vessel; it cannot be acted upon. He who acts upon it spoils it; he who grasps it loses it." Zhuangzi (Xiaoyao You): "If one regards all under Heaven as muddy and turbid, one cannot speak profound words with Zhuangzi."

"Tiān Xià" is the space where all people live together. "Tóng Rén yú Yě" achieves harmony among people at the level of "Tiān Xià."

The concept of "Tiān Xià" in Pre-Qin thought differs fundamentally from the later concept of "state" (guó jiā). "Tiān Xià" is open and boundless—it includes everyone, without distinction of race, region, or class. The "state" is closed, bounded—it distinguishes inside from outside and demarcates territory. The spirit of the Tóng Rén hexagram clearly aligns more closely with the concept of "Tiān Xià"—it strives for a harmony that transcends all boundaries.

The Doctrine of the Mean quotes Confucius:

"Wherever boats and carriages can reach, wherever human strength can penetrate, wherever Heaven covers, wherever Earth supports, wherever the sun and moon shine, wherever frost and dew fall—all beings that have blood and breath will surely honor and feel affection for the virtuous." (舟车所至，人力所通，天之所覆，地之所载，日月所照，霜露所队，凡有血气者，莫不尊亲。)

All beings with blood and breath should be respected and loved. This is the broadest expression of Tóng Rén—transcending not only race and region but even species.

Section 2: "Connecting the Will of All Under Heaven" and "Knowing It Cannot Be Done, Yet Doing It Anyway"

The Tuanzhuan states, "Only the noble man can fully connect the will of all under Heaven." In reality, "connecting the will of all under Heaven" is an extremely difficult, perhaps seemingly impossible, goal. There are countless people under Heaven with countless different aspirations—how can they all be connected$21

The life of Master Confucius is perhaps the best answer to this question. His lifelong pursuit of "connecting the will of all under Heaven"—to allow all people under Heaven to live in peace and harmony—was ultimately never fully realized. He traveled among the feudal states for fourteen years, yet no state truly adopted his political ideals. In the Analects (Xian Jin), Wei Sheng Mu questioned Confucius:

"Why are you so restless, Qiu$22 Are you not practicing flattery$23" (丘何为是栖栖者与？无乃为佞乎？)

"Why are you wandering about so restlessly$24 Are you not perhaps an eloquent flatterer$25" Faced with such doubt, Confucius's reply was resolute:

"It is not that I dare to flatter; it is that I cannot bear the stubbornness of the age." (非敢为佞也，疾固也。)

"I do not dare to flatter; I cannot bear the stubbornness and dullness of the world."

More famously, he was satirized by Jie Yu and advised by Chang Ju and Jie Ni—all of whom thought his efforts were futile and that he should retreat into seclusion. Confucius replied:

"Birds and beasts, I cannot associate with them. If I do not associate with the people of this age, with whom shall I associate$26 If the Way prevails in the world, I shall not try to change it." (Analects, Wei Zi)

"I cannot associate with birds and beasts—I am a member of humanity; if I do not associate with the people of this age, who shall I associate with$27 If the Way prevails under Heaven, I shall not try to change it."

This passage is the most moving declaration of the Way of Tóng Rén. Confucius knew the difficulty of "connecting the will of all under Heaven"—but he chose to "know that it cannot be done, yet do it anyway." He was not ignorant of the harshness of reality, but he believed that the Way of Tóng Rén is the fundamental mission of being human—even if it cannot be perfectly achieved, it must still be pursued.

The judgment of Upper Nine, "Gathering in Accord in the suburbs, no regret," perhaps perfectly captures the reflection of Confucius's life—although "aspiration has not yet been achieved," there is "no regret." This "no regret" is not because the goal was achieved, but because the correct path was maintained.

Section 3: The Eternity of the Way of Tóng Rén

The principle revealed by the Tóng Rén hexagram is not limited to a specific era or society. Harmony between people is an eternal theme of humanity.

The Xi Ci Zhuan (Part II) states:

"In its vastness, the Yijing is fully comprehensive. It contains the Way of Heaven, the Way of Man, and the Way of Earth. It combines the Three Powers twice, hence Six. The Six are nothing other than the Way of the Three Powers." (《易》之为书也，广大悉备。有天道焉，有人道焉，有地道焉。兼三才而两之，故六。六者非它也，三才之道也。)

The Yijing encompasses the Ways of Heaven, Man, and Earth. The Tóng Rén hexagram is the same—it discusses the natural principle of Heaven and Fire (Heavenly Way), and the Way of harmony among people (Human Way), and implicitly includes the Way of Earth (the spatial images of the wilds, city gates, clans, and suburbs). The combination of the Three Powers constitutes the complete picture of the Way of Tóng Rén.

The Xi Ci Zhuan (Part I) also states:

"The Yijing corresponds to Heaven and Earth, thus it is able to encompass the Way of Heaven and Earth. Looking up, it observes the celestial patterns; looking down, it examines the geography; thus it understands the causes of dark and bright." (《易》与天地准，故能弥纶天地之道。仰以观于天文，俯以察于地理，是故知幽明之故。)

The Yijing aligns with Heaven and Earth, thus encompassing their Way. Looking up at celestial patterns and looking down at geography—this broad vision encompassing Heaven and Earth is the spirit of "Gathering in Accord in the wilds"—in the broadest space between Heaven and Earth, observing the celestial patterns, examining the geography, and achieving harmony among Heaven, Earth, and Man.

Section 4: The End of Inquiry and the Beginning of a New One

This paper began with a series of inquiries: What is Tóng Rén$28 Why "Heaven over Fire"$29 Why "Gathering in Accord in the wilds"$30 Why is it "advantageous for the noble man to persevere"$31 Why can "Only the noble man connect the will of all under Heaven"$32 ...

After detailed analysis, we have offered our answers to these questions. But just as the nature of the Book of Changes is: "The Yijing cannot be far-reaching in its specificity, but as a Way, it frequently shifts" (Xi Ci Zhuan, Part II), any answer is temporary, and new inquiries will inevitably follow.

Inquiry will never cease—this is precisely the vitality of the Book of Changes. The wisdom of the Tóng Rén hexagram lies not in providing a fixed answer, but in opening up a question that is always worthy of deep thought: How can people truly achieve harmony with one another$33

This question existed in the time when ancient peoples sat around bonfires, became more prominent in the age when the Pre-Qin philosophers debated, and will continue to be asked in any era where humans exist.

Section 5: Conclusion: Heaven and Fire Endure Forever

Let us conclude this essay with the final blessing of the Book of Changes.

The Xi Ci Zhuan (Part I) states:

"When Heaven is honored and Earth is lowly, Qian and Kun are established. When low and high are arrayed, nobility and baseness are positioned. When movement and stillness have constants, rigidity and yielding are determined. When things of the same kind gather, and things of different kinds separate, fortune and misfortune arise. When images are formed in Heaven, and forms take shape on Earth, transformation is revealed." (天尊地卑，乾坤定矣。卑高以陈，贵贱位矣。动静有常，刚柔断矣。方以类聚，物以群分，吉凶生矣。在天成象，在地成形，变化见矣。)

"When things of the same kind gather, and things of different kinds separate" (fāng yǐ lèi jù, wù yǐ qún fēn)—things of the same kind gather, and things of different kinds separate. This is another expression of "classifying lineages and distinguishing things." And in the dynamic process of "gathering by kind" and "separating by group," fortune and misfortune arise—this is the practical concern of the Way of Tóng Rén.

Heaven is honored and Earth is lowly—Heaven’s position is sublime and eternal. Fire blazes upward—Fire always strives toward Heaven. Heaven and Fire—Qian and Li—their "joint movement" is not accidental or temporary, but eternal, based on their respective natures.

Similarly, the "Accord" between people—based on common aspirations deep in the heart—is not accidental or temporary, but eternal, based on human nature. As long as Heaven remains above and Fire continues to burn, the human yearning for goodness will not be extinguished—the Way of Tóng Rén will not end.

Tiān Huǒ Tóng Rén—Heaven and Fire move together forever. People and people—will eventually share one heart.

Appendix: Complete Collection of the Classical Texts Related to the Tóng Rén Hexagram

For the convenience of the reader, the original classical texts related to the Tóng Rén hexagram are transcribed completely below.

Hexagram Statement (Gua Ci): Gathering in Accord in the wilds brings success (hēng). It is advantageous for crossing the great river; it is advantageous for the noble man to persevere (zhēn). (同人于野，亨。利涉大川，利君子贞。)

Commentary on the Decision (Tuan Zhuan):Tóng Rén, the yielding element attains the proper position and centrality, and responds to Qian (Heaven), thus it is called Tóng Rén. Tóng Rén says: "Gathering in Accord in the wilds brings success. It is advantageous for crossing the great river." This is the movement of Qian. Civilization coupled with vigor, centrality and correctness leading to correspondence—the noble man is correct. Only the noble man can fully connect the will of all under Heaven. (同人，柔得位得中，而应乎乾，曰同人。同人曰："同人于野，亨。利涉大川。"乾行也。文明以健，中正而应，君子正也。唯君子为能通天下之志。)

Great Image Commentary (Xiang Zhuan): Heaven and Fire gather in accord. The noble man thereby classifies lineages and distinguishes things. (天与火，同人。君子以类族辨物。)

Nine One: Gathering in Accord at the door brings no blame (wú jiù). (同人于门，无咎。) Image Commentary: Going out the door to gather in accord with others, who would blame one$34 (出门同人，又谁咎也。)

Six Two: Gathering in Accord in the ancestral temple brings regret (lìn). (同人于宗，吝。) Image Commentary: Gathering in Accord in the ancestral temple brings regret—this is the path of regret. (同人于宗，吝道也。)

Nine Three: Hiding armed men in the brush, mounting the high ridge, remaining stalled for three years. (伏戎于莽，升其高陵，三岁不兴。) Image Commentary: Hiding armed men in the brush—this is opposing the rigid. Remaining stalled for three years—how can one advance$35 (伏戎于莽，敌刚也。三岁不兴，安行也。)

Nine Four: Mounting the wall but failing to attack, it is auspicious (jí). (乘其墉，弗克攻，吉。) Image Commentary: Mounting the wall but failing to attack—this is because righteousness forbids it. The auspiciousness comes from being constrained and then returning to the proper way. (乘其墉，义弗克也。其吉，则困而反则也。)

Nine Five: Gathering in Accord, first crying out mournfully (háo tí), then laughing; a great army is able to meet. (同人，先号咷而后笑，大师克相遇。) Image Commentary: The first step in Tóng Rén comes from centrality and correctness. The great army meeting means they overcome each other. (同人之先，以中直也。大师相遇，言相克也。)

Upper Nine: Gathering in Accord in the suburbs (jiāo), there is no regret (wú huǐ). (同人于郊，无悔。) Image Commentary: Gathering in Accord in the suburbs—the aspiration has not yet been achieved. (同人于郊，志未得也。)

Commentary on the Sequence of Hexagrams (Xuguazhuan): Things cannot end in Obstruction (Pǐ), therefore it is followed by Tóng Rén. Those who accord with others will certainly see things return to them, therefore it is followed by Great Possession (Dà Yǒu). (物不可以终否，故受之以同人。与人同者物必归焉，故受之以大有。)

Commentary on Reversing Hexagrams (Zagua Zhuan):Tóng Rén means closeness/intimacy. (同人，亲也。)

(End of Text)

Author: Xuanji Editorial Department

Postscript: This paper strives to conduct an all-encompassing deep study of the Fire over Heaven (Tiān Huǒ Tóng Rén) hexagram from the perspective of the Pre-Qin and ancient eras. The text extensively cites original passages from the Book of Changes commentaries, Analects, Mencius, Xunzi, Laozi, Zhuangzi, Book of Odes, Book of Documents, Zuo Zhuan, Discourses of the States, Book of Rites, Mozi, and Guanzi, employing the method of mutual resonance and reciprocal illumination in an attempt to restore the rich implications of the Tóng Rén hexagram within the oldest cultural strata. Due to the limitations of length and scholarly capacity, omissions are inevitable, and I earnestly request critique from experts. I can only hope this essay provides some reference for those aspiring to study the Way of the Book of Changes.