Heaven Fire Tongren: Confucian-Daoist Dialogue and the Investigation of Ancient Spiritual Origins from a Pre-Qin Perspective

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.