The Hexagram of Non-Positivity

否.乾上.坤下程傳 《否序卦》：“泰者通也，物不可以終通，故受之以否。”夫物理往來，通泰之極則必《否》，《否》所以次《泰》也。為卦天上地下，天地相交，陰陽和暢則為《泰》。天處上，地處下，是天地隔絕，不相交通，所以為《否》也。

The hexagram of "否" is marked with the upper trigram as Qian (Heaven) and the lower trigram as Kun (Earth). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram of "否" as follows: "Tai means smooth and unimpeded; things cannot remain unimpeded forever, so the next hexagram is "否"." Reason and affairs have their rise and fall; when smoothness reaches its extreme, it must turn into obstruction, hence "否" comes after "泰". In terms of the hexagram image, Heaven is above and Earth is below: when the energies of Heaven and Earth meet and yin and yang are harmonious, that is "Tai"; but now Heaven is in the upper position and Earth is in the lower position, Heaven and Earth are separated, and they do not communicate with each other, thus forming "否".

否之匪人，不利君子貞，大往小來。本義 “否”，閉塞也。七月之卦也，正與《泰》反，故曰“匪人”，謂非人道也。其占不利於君子之正道。蓋乾往居外，坤來居內。又自漸卦而來，則九往居四，六來居三也。或疑之匪人三字衍文，由《比》六三而誤也。《傳》不特解其義，亦可見。

The Hexagram of "Opposition" states: In a closed and obstructed era, it is not in harmony with the way of human beings, and it is not favorable for the gentleman to maintain uprightness. The great moves outward while the small move inward. Zhu Xi's "Benyi" says: "Opposition" means blockage. It is the hexagram of the seventh month in the twelve hexagrams of the changing cycle, and it is exactly opposite to the Hexagram of "Prosperity." Therefore, it is said "non-human," meaning not in harmony with the way of human beings. Its "line statement" is unfavorable for the gentleman's correct path. Because the Heaven trigram moves outward and occupies the outer trigram, while the Earth trigram moves inward and occupies the inner trigram. According to the theory of "hexagram transformation," this hexagram comes from the Hexagram of "Gradual Progress." Specifically, the ninth line of the third position in the Hexagram of "Gradual Progress" moves up to the fourth position, and the sixth line of the fourth position moves down to the third position. Some people suspect that the three characters "zhi fei ren" are a later addition, possibly mistakenly inserted from the line statement of the third line of the Hexagram of "Comparison." The "Commentary on the Judgment" does not specifically explain these three characters, which also indicates this.

程傳 天地交而萬物生於中，然後三才備，人為最靈，故為萬物之首。凡生天地之中者，皆人道也。天地不交，則不生萬物，是無人道，故曰“匪人”，謂非人道也。消長闔闢，相因而不息，《泰》極則復，《否》極則傾，無常而不變之理，人道豈能無也？既《否》則泰矣。夫上下交通，剛柔和會，君子之道也。否則反是，故“不利君子貞”。君子正道，否塞不行也。“大往小來”，陽往而陰來也。小人道長、君子道消之象，故為《否》也。

Cheng Yi in Yichuan's Commentary on the Changes says: When heaven and earth interact, all things are generated within them, and then the three elements of heaven, earth, and humanity are complete. Humanity is the most spirited among them, so it is the leader of all things. All things existing between heaven and earth fall under the category of the human way. If heaven and earth do not interact, there will be no generation of things, and thus no human way. Therefore, it is said "non-human," meaning not conforming to the human way. The processes of decline and growth, closure and opening, continue without end. When Tai reaches its extreme, it returns; when Pi reaches its extreme, it overturns. There is no constant and unchanging principle in the world, so how can the human way be cut off? When Pi passes, it turns into Tai. The mutual interaction of superior and inferior, and the harmonization of strength and softness, is the way of the gentleman. Pi is exactly the opposite, so it is said "unfavorable for the gentleman's constancy." The gentleman's righteous path is blocked and cannot proceed. "Great departure and small arrival" refers to the movement of yang going outward and yin coming inward, which is the image of the growth of the petty person's way and the decline of the gentleman's way, hence forming the hexagram Pi.

集說 孔氏穎達曰：“否之匪人”者，言否閉之世，非是人道交通之時，故云匪人。“不利君子貞”者，由小人道長，君子道消，故不利君子為正也。陽氣往而陰氣來，故云“大往小來”。陽主生息，故稱大。陰主消耗，故稱小。

The collected explanations cite Kong Yingda's commentary: "So-called 'the time of non-human interaction' refers to a period of closure where human affairs are not in harmony, hence called 'non-human.' As for 'it is not advantageous for the gentleman to maintain uprightness,' this is because the way of the petty person is increasing while the way of the gentleman is declining, making it unfavorable for the gentleman to uphold the correct path. Yang energy is moving outward while Yin energy is coming inward, hence it is said 'great movement and small coming.' Yang governs growth and nourishment, so it is called 'great'; Yin governs reduction and decay, so it is called 'small.'

崔氏憬曰：否，不通也。於不通之時，小人道長，故云“匪”人。君子道消，故“不利君子貞”也。呂氏大臨曰：否，閉幕而不交也，“否之匪人，不利君子貞”，言否閉之世，非其人者，惡直醜正，不利乎君子之守正。

Collective commentary cites Cui Jing's view: "Fu" means uncommunicative. In times of uncommunicative conditions, the way of the petty person grows, hence "non-human"; the way of the gentleman declines, hence "unfavorable for the gentleman to maintain uprightness." Collective commentary also cites Lü Daolin's view: "Fu" refers to blockage and lack of mutual communication (the original text says "closed curtain" but should be "blockage and obstruction"). "Fu zhi fei ren, bu li junzi zhen" means in times of blockage, those in power are not those who are suitable for their position. They detest uprightness and slander correctness, which is detrimental to the gentleman maintaining uprightness.

王氏宗傳曰：“匪人”，所謂非君子人也。人非君子，則平時與君子如枘鑿之不相入者，正斯人也。匪人得志，則君子之道，否塞而不行矣。夫正道之在天下。不可以一日無也。今也君子之道，否塞而不得行者，皆“否之匪人”，不利乎貞故也。蓋小人之心，同乎己者則利之，異乎己者則不利也。夫唯彼己之勢，既不相入，故大者往而小者來也。

The collected interpretations cite Wang Zongcheng's saying: "F匪ren" refers to those who are not gentlemen. If a person is not a gentleman, then in daily life, he cannot align with a gentleman, just as a square tenon cannot fit into a round mortise. Such a person, whose nature does not match, is exactly this kind of person. The tenon and mortise have different shapes and cannot be forced to fit. When such a person comes into power, the path of the gentleman becomes blocked and cannot be practiced. The righteous way in the world cannot be absent for a single day. Now, the path of the gentleman is blocked and cannot be practiced, all because of "po zhi fei ren," which is detrimental to upholding righteousness. The mindset of the petty person is: let those who are like himself gain benefits, and prevent those who are different from gaining benefits. Because their nature is fundamentally incompatible, the greater ones move outward while the smaller ones move inward.

喬氏中和曰：君子以正自居，隱見隨時，無人而不自得，何不利之有，亦小人不利於君子之貞耳。於是而君子往小人來而天地《否》矣。由《否》而之《泰》焉，天也。由《泰》而之《否》焉，人也。

Collected Sayings cites Qiao Zhonghe's statement: A gentleman maintains himself on the right path, either hidden or revealed according to the time, and can find contentment in any situation—this is based on the idea from the Zhongyong that a gentleman can remain tranquil in any circumstances. Then what can be considered disadvantageous? The disadvantage lies only in the fact that petty people hinder the gentleman's adherence to the correct path. Thus, the gentleman goes out while the petty people retreat inward, and the heavens and earth become blocked. Moving from a state of blockage (否) to a state of openness (泰) is the will of heaven; moving from openness to blockage is due to human actions.

初六，拔茅茹以其匯，貞吉亨。程傳 《泰》與《否》皆取茅為象者，以群陽群陰同在下，有牽連之象也。《泰》之時，則以同徵為吉。《否》之時，則以同貞為“亨”。始以內小人外君子為《否》之義，復以初六否而在下為君子之道。《易》隨時取義，變動無常。《否》之時，在下者君子也。

The first line of the "Pu" hexagram says: Uprooting wild hemp, the roots are connected and pulled out together, because they are of the same kind; holding firm to the correct position brings auspiciousness and smoothness. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: Both the "Tai" and "Pu" hexagrams use wild hemp as a symbol, because a group of yang lines or a group of yin lines are together in the lower position, symbolizing mutual connection. In the case of "Tai", it is auspicious to move forward together as a group; in the case of "Pu", it is "smooth" to hold firm together. Previously, the meaning of the "Pu" hexagram was established by taking the inner trigram as small people and the outer trigram as gentlemen. Now, it is said that the first line, which is in the blocked situation and in the lower position, represents the way of the gentleman. The "Book of Changes" takes meaning according to the time and position, and its changes have no fixed rule; in the case of "Pu", the one in the lower position is indeed the gentleman.

否之三陰，上皆有應。在否隔之時，隔絕不相通，故無應義。初六能與其類貞固其節，則處否之吉，而其道之亨也。當否而能進者，小人也，君子則伸道免禍而已。君子進退，未嘗不與其類同也。

Cheng Yi continued to say: In the Gua of Non-communication, the three yin lines each have a corresponding yang line above them, but during the time of blockage and separation, they are cut off from each other and do not communicate, so there is no meaning of 'response'. The line Six at the Beginning can remain steadfast with its kind, thus it is auspicious in a time of non-communication, and this is also the way that allows its path to be unimpeded. To advance in a time of non-communication is the way of a petty person; a gentleman merely promotes his path and avoids calamity. A gentleman's advancement or retreat has never been inconsistent with his kind.

集說 王氏弼曰；居《否》之時，動則入邪。三陰同道，皆不可進，故“拔茅茹以類”，“貞”而不諂則“吉亨”。胡氏瑗曰：《否》之初，是小人道長，君子不可用之時也。時既不可用，則必引類而退，守以正遭，不可求進，然後得其占而獲亨也。

The collected interpretations cite Wang Bi's view: when in the situation of 'Opposition', any movement leads to the wrong path. With three yin lines in agreement, none can advance, hence it says 'uprooting the wild hemp by its roots'; if one maintains uprightness and does not flatter, then 'auspicious and smooth'. The collected interpretations also cite Hu Yuan's view: the first line of the 'Opposition' hexagram is precisely the time when the path of the petty person grows stronger and the gentleman is not appointed. Since the situation does not allow appointment, one must retreat with one's kind, maintaining uprightness, not seeking advancement, thus obtaining the line statement's judgment and achieving smoothness (the original text 'shou yi zhang' should be 'shou yi zhengdao').

王氏宗傳曰：《否》之初六雖有其應，然當此之時，上下隔絕而不通，故初六無上應之義，唯其以匯守吾正而已。“吉亨”，《泰》之時為然也。初六以其類貞，而亦“吉”且“亨”者，詘身以伸道，故無往而不吉，亦無往而不亨也。“吉”，謂免禍。“亨”，謂伸道也。

The collected interpretations cite Wang Zongcheng's saying: Although the first line of the hexagram "Pu" (Obstruction) has a matching line above it, at this time the upper and lower parts are completely separated and unconnected, so the first line does not have the meaning of corresponding with the upper line. It can only stay with its kind and adhere to the correct path. "Ji Xing" (Good fortune and smoothness) was originally a phrase used in the hexagram "Tai" (Peace). The first line, by staying with its kind and adhering to the correct path, is also "Ji" and "Xing", because it bends itself to promote its way, thus being good and smooth wherever it goes. "Ji" refers to being free from calamity, and "Xing" refers to promoting its way.

王氏應麟曰：《泰》之“征吉”，引其類以有為；《否》之“貞吉”，潔其身以有待。案 聖人雖許小人改過，恐無繫以吉亭之辭之理，《程傳》及諸家作君子守道者近是。

Collected Commentaries cite Wang Yinglin's view: In the first line of the Qian (Progress) hexagram, "zhengji" (prosperous and auspicious) refers to acting with like-minded people; in the first line of the Pu (Obstruction) hexagram, "zhengji" refers to maintaining purity and waiting for the right opportunity. Li Guangdi remarked: Although the sage allows small people to reform, he would be afraid that there is no reason for the divination term "jiheng" (auspicious and smooth) to be applied to small people; Yichuan's Commentary on the Changes and other schools interpreting the first line as a gentleman upholding the Dao are closer to the original meaning (the original text "jiting" should be "jiheng").

六二，包承，小人吉，大人否亨。本義 陰柔而中正，小人而能包容、承順乎君子之象，小人之吉道也。故占者小人如是則吉，大人則當安守其否，而後道亭。蓋不可以彼包承於我，而自失其守也。

The Line Statement of the Second Line of the Gua of Non-communication says: To be inclusive and to comply with those above, the small person will have good fortune, and the great person will find peace in the blocked condition, and then the path will be smooth. Zhu Xi's "Ben Yi" says: The Second Line is Yin and flexible, and also "zhongzheng," which represents the image of a small person who is inclusive and complies with the gentleman. This is the good fortune for the small person. Therefore, if the person consulting the oracle is a small person, then this is good; if it is a great person, he should be content to remain in the blocked condition, and then the path will be smooth (the original text "erhou dao ting" should be "erhou dao heng"). One should not lose one's integrity just because others are inclusive and compliant with oneself.

程傳 六二其質則陰柔，其居則中正。以陰柔小人而言，則方否於下，志所包畜者，莊承順乎上，以求濟其否，為身之利，小人之吉也。大人當否，則以道自處，豈肯枉已屈道，承順於上？唯自守其否而已。身之否，乃其道之亨也。或曰上下不交，何所承乎？曰：正則否矣，小人順上之心，未嘗無也。集說 楊氏簡曰：小人者之事其上也，包而不敢露，承而不敢拂，故“吉”。若大大人，則否而“亨”。

Cheng Yi in Yichuan's Commentary on the Changes says: The nature of the Second Line is yin and soft, yet its position is 'zhongzheng' (just and central). From the perspective of the yin and soft person, he is below and suffering obstruction. His inner intention is to comply with those above in order to remove his own obstruction and gain personal benefit. This is the good fortune of the small person. When a great person is in a time of obstruction, he follows the correct path and will not be willing to委屈 himself or bend his way to comply with those above. He merely maintains his own obstruction. His own obstruction is precisely the way through which his path becomes smooth. Someone asks: If there is no communication between above and below, why should there be compliance? The answer is: It is called '否' precisely because there is no communication between above and below. However, the mind of the small person to comply with those above has never been absent. The collected commentary cites Yang Jian, who says: The small person serves those above, concealing his intentions and not revealing them, complying without opposing. Therefore, it is 'ji' (good fortune). As for the great person, he is in obstruction yet his way is 'hen' (smooth).

六三，包羞。本義 以陰居陽而不中正，小人志於傷善而未能也，故為”包羞”之象。然以其未發，故無凶咎之戒。程傳 三以陰柔不中不正而居否，又切近於上，非能守道安命，窮斯濫矣，極小人之情狀者也。其所包畜謀慮邪濫無所不至，可羞恥也。

The Line Statement of the sixth line in the third position of the Gua of Pinyin says: "Containing shameful thoughts." Zhu Xi's "Benyi" states: The sixth line is a yao of yin in a yang position, thus not in the middle and correct position. This represents a petty person who has the intention to harm the virtuous but is unable to do so, hence the image of "containing shame." However, since it has not yet manifested, there is no warning of calamity. Cheng Yi's "Yichuan Commentary on the Changes" says: The sixth line, with its yin and soft nature, is not in the middle and correct position, and is in the Gua of Pinyin. It is not a person who can uphold the Dao and accept his fate. Once in hardship, he will act recklessly, revealing the extreme state of a petty person. His thoughts are perverse and unrestrained, reaching everywhere, truly shameful and disgraceful.

集說 游氏酢曰：在下體之上，位浸顯矣。當否之世而不去，忍恥冒處，故謂之“包 郭氏雍曰：尸祿素餐，所謂“包羞”者也。孔子曰：邦無道，轂恥也，其六三之謂與？楊氏簡曰：六三德不如六二，而位益高，舍正從邪，有愧於中，故曰“包羞”。是謂君子中之小人，自古此類良多。

The collected interpretations cite You Cuo's saying: Six in the Third is at the top of the lower trigram, its position gradually becoming more prominent. In a time of blockage and obstruction, it does not wish to step back, enduring humiliation to hold onto its position, hence it is called "bearing shame." The text here is missing, and You's remarks are incomplete. The collected interpretations also cite Guo Yong's saying: occupying a position and receiving salary without doing any work, is called "bearing shame." Confucius said: when the state is without virtue, yet one still receives salary, it is shameful. This is probably referring to Six in the Third (the original text "gǔ chǐ yě" should be "gǔ, chǐ yě"). The collected interpretations also cite Yang Jian's saying: the virtue of Six in the Third is less than that of Six in the Second, yet its position is higher, abandoning the right path to follow the wrong one, with inner guilt, hence it is called "bearing shame." This is what is meant by a petty person among the gentlemen; such people have been numerous throughout history.

九四，有命無咎，疇離祉。本義 《否》過中矣，將濟之時也。九四以陽居陰，不極其剛，故其占為“有命五咎”，而疇類三陽，皆獲其福也。“命”，謂天命。

The line statement of the fourth line of the Gua of Non-communication (Pu) says: Acting in accordance with the mandate of Heaven will result in no fault, and all similar elements will be attached to this blessing. Zhu Xi's "Ben Yi" states: The Gua of Non-communication has already passed the central position, and it is the time when the blockage will be overcome. The nine in the fourth line, which is a yang line in a yin position, does not push its strength to the extreme, so its divination is "having the mandate, no fault," and the three similar yang lines will all share in this blessing (the original text "having the mandate five faults" should be "having the mandate, no fault"). "Mandate" refers to the mandate of Heaven.

程傳 四以陽剛健體，居近君之位，是有濟否之才，而得高位者也。足以輔上濟否，然當君道方否之時，處逼近之地，所惡在居功取忌而已，若能使動必出於君命，威柄一歸於上，則“無咎”，而其志行矣。能使孕皆出於君命，則可以濟時之否，其疇類皆附離其福祉。“離”，麗也。君子道行，則與其類同進，以濟天下之否，“疇離祉”也。小人之進，亦以其類同行。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth possesses a strong and vigorous nature, and holds a position close to the sovereign. He is a person who has the ability to overcome blockage and has attained a high position, thus being capable of assisting the sovereign to resolve blockage. However, when the sovereign's path is blocked, being in a position close to the sovereign's throne is most dangerous if one becomes arrogant and seeks credit, thereby inviting suspicion. If one can ensure that every action is carried out according to the sovereign's command, and all authority is attributed to the sovereign, then there will be no fault, and his aspirations will be realized. If all matters are carried out according to the sovereign's orders, he can overcome the blockage of this era, and his fellow beings will also share in this blessing. "Li" means to attach or rely upon. When the way of the superior person is promoted, he will advance together with his kind, jointly overcoming the blockage of the world, which is what "chou li zhi" means. Similarly, the use of petty persons also involves their associates.

集說 項氏安世曰：《泰》九三於“無咎”之下言“有福”，《否》九四於“無咎”之下言“疇離扯”者，二爻當天命之變，正君子補過之時也。《泰》之三，知其將變，能修人事以勝之，使在我者無可咎之事，然後可以勿恤小人之孚，而自食君子之福也。

Collected Commentaries cite Xiang Anshi's explanation: In the "Tai" hexagram, the ninth line in the third position, which is below "no blame," discusses "having blessings," while in the "Po" hexagram, the ninth line in the fourth position, also below "no blame," discusses "the people are separated from blessings." This is because these two lines are precisely at the turning point of heavenly mandate, and also the time when the gentleman should correct his mistakes. (The original text "chou li che" should be "chou li zhi.") In the "Tai" hexagram's third line, knowing that the situation is about to change, one can cultivate human affairs to surpass it, making oneself free from blame, and then one can no longer worry about the trust of small people, and can enjoy the blessings of the gentleman.

《否》之四，因其當變，能修人事以乘之，有可行之時，而無可咎之事，則不獨為一己之利，又足為眾賢之祉也。是二者苟有咎焉，其禍可勝言哉？又曰：《泰》雖極治，以命亂而成《否》，《否》雖極亂，以有命而成《泰》。命者，天之所令，君之所造也。道之廢興，豈非天耶？世之治亂，豈非君耶？胡氏炳文曰：《否》、《泰》之變，皆天也。然《泰》變為《否》易，故於內卦即言之。《否》變為《泰》難，故於外卦始言之。

Xiang Anshi continued to say: The line nine four of the hexagram "Pu" takes advantage of the proper time for change, and can govern affairs in accordance with the trend, thus having a time for action and no cause for blame. This is not only beneficial for oneself, but also sufficient to become the blessing of many virtuous people. If these two lines themselves have faults, how could the calamities be fully described? He also said: Although the hexagram "Tai" has reached the peak of governance, it has turned into "Pu" because of the confusion of government orders; although "Pu" has reached the peak of disorder, it has turned into "Tai" because of the reliance on heavenly mandate and the mandate of the sovereign. The so-called "mandate" is what the heavens command and what the sovereign establishes. Is the rise and fall of the Way not in the heavens? Is the peace and chaos of the world not in the sovereign? The collected interpretations cite Hu Bingwen saying: The transformation between "Pu" and "Tai" comes from heaven. However, the transformation from "Tai" to "Pu" is easy, so it is already indicated in the inner trigram line nine three; the transformation from "Pu" to "Tai" is difficult, so it begins to be discussed in the outer trigram line nine four.

九五，休否，大人吉，其亡其亡，繫于苞桑。本義 陽剛中正，以居尊位，能休時之否，大人之事也。故此爻之占，大人遇之則吉，然又當戒懼，如《繫辭傳》所云也。

The line statement of the ninth line of the fifth position in the Gua of "Non-Communication" says: "Let the obstruction cease, and the great person will have good fortune; one should constantly think 'about to perish, about to perish,' in order to be as firm as something tied to the roots of a dense mulberry tree." Zhu Xi's "Ben Yi" says: The ninth line is yang and "central and upright," occupying the exalted position, thus able to bring an end to the obstruction of the time, which is the great person's undertaking. Therefore, the divination for this line is: when the great person encounters it, it is auspicious; yet one should still remain cautious and respectful, as stated in the "Xici Zhuan."

程傳 五以陽剛中正之德居尊位，故能休息天下之否，“大人”之“吉”也。大人當位，能以其道休息天下之否，以循致於泰。猶未離於否也，故有“其亡”之戒。《否》既休息，漸將反《泰》，不可便為安肆，當深慮遠戒，常虞否之復來，曰“其亡”矣，“其亡”矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth, with the virtue of a yang yang and upright, holds the position of honor, thus being able to stop the blockage of the world, which is the 'good fortune' of the 'Great Man'. When the Great Man is in position, he can use his way to stop the blockage of the world and gradually lead it towards prosperity. However, at this time, it has not yet escaped the state of blockage, hence the warning of 'its loss'. Since the blockage has already been stopped, it is gradually turning back to prosperity, but one must not become complacent and indulge. One should plan deeply and remain constantly vigilant, always fearing that the blockage may return again, constantly muttering 'it is about to be lost', 'it is about to be lost'.

其“繫于苞桑”，謂為安固之道，如維繫於“苞桑”也。“桑”之為物，其根深固。“苞”，謂叢生者，其固尤甚。聖人之戒深矣。漢王允、唐李德裕不知此戒，所以致禍敗也。《繫辭》曰：“危者安其位者也，亡者保其存者也，亂者有其治者也，是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。”

Cheng Yi continued to say: The phrase "xie yu bao sang" means to establish a stable and secure situation, just like tying something to the roots of a cluster of mulberry trees. The mulberry tree has deep and firm roots; "bao" refers to being clustered together, thus making it even more secure. The profound intention of the sage's warning is evident. Wang Yun of the Han dynasty and Li Deyu of the Tang dynasty did not understand this warning, hence they suffered misfortune. The "Great Treatise" states: "Those who bring about danger are those who think their position secure; those who bring about destruction are those who think their survival assured; those who bring about chaos are those who think their affairs already restored. Therefore, the gentleman remains mindful of danger even in times of peace, mindful of destruction even in times of survival, and mindful of chaos even in times of order, thus ensuring his own security and the preservation of the state."

集說 《朱子語類》：問：九五“其亡其亡，繫于苞桑”如何？曰：有戒懼危亡之心，則便有苞桑繫固之象。蓋能戒懼危亡，則如係于苞桑，堅固不拔矣。如此說，則象

Collected Commentaries cite Zhu Xi's Sayings: Someone asked about the line statement "Its loss, its loss, tied to the young mulberry tree," how should it be explained? Zhu Xi said: If one keeps in mind the awareness of caution and danger, it naturally takes the image of being tied to the young mulberry tree, which is firm and unshakable. If interpreted this way, then the image... the original text here is missing, Zhu Xi's remarks are incomplete, and the passage directly continues with the line statement of the top nine.

上九，傾否，先否後喜。本義 以陽剛居否極，能傾時之否者也，其占為“先否後喜”。程傳 上九否之終也，物理極而必，反，故《泰》極則《否》，《否》極則《泰》。上九《否》既極矣，故否道傾覆而變也。先極否也，後傾喜也。《否》傾則《泰》矣，“後喜”也。

The line statement of the Upper Ninth line of the Gua of Pinyin says: "The overturning of obstruction leads to joy. First there is obstruction, then there is joy." Zhu Xi's "Benyi" states: The Upper Ninth line, with a yang yang at the extreme of the Pinyin situation, is capable of overturning the obstruction. Its divination indicates "first obstruction, then joy." Cheng Yi's "Yichuan Commentary on the Changes" says: The Upper Ninth line is the end of the Pinyin situation. When things reach their extreme, they must reverse. Therefore, when Tai reaches its extreme, it becomes Pinyin, and when Pinyin reaches its extreme, it becomes Tai. At the time of the Upper Ninth line, Pinyin has already reached its extreme, so the situation of Pinyin overturns and transforms. Previously, Pinyin had reached its extreme, but later it overturns and brings joy. The overturning of Pinyin becomes Tai, which is called "later joy."

集說 孔氏穎達曰：處《否》之極，否道已終，能傾毀其否，故曰“傾否”也。否道未傾之時，是“先否”。已傾之後，其事得通，故曰後有喜也。王氏宗傳曰：言傾否而不言否傾，人力居多焉。

The collected interpretations cite Kong Yingda's explanation: the line "Nine at the Top" is located at the extreme of the situation of "non-communication" (否), and since the path of "non-communication" has already been completed, it is capable of overturning this situation, hence it is called "overturning non-communication." When the situation of "non-communication" has not yet been overturned, it is called "initial non-communication"; after it has been overturned and things become smooth, there is therefore later joy. The collected interpretations also cite Wang Zongcheng's explanation: the line statement refers to "overturning non-communication" rather than "non-communication overturning," indicating that human effort plays a major role.

胡氏炳文曰：以陰柔處《泰》之終，故不能保《泰》，而《泰》復為《否》。以陽剛處否之終，故卒能傾否，而否復為《泰》。《否》、《泰》反覆，天乎？人也。何氏楷曰：“先否後喜”，即先天下而憂、後天下而樂之意，正與“其亡其亡”之君心相似。

Collective commentary cites Hu Bingwen's view: The sixth line at the top of the Tai hexagram, being a yin and flexible line at the end of Tai, cannot sustain Tai, so Tai turns back into Pi; the ninth line at the top of the Pi hexagram, being a yang and strong line at the end of Pi, ultimately overcomes Pi, so Pi turns back into Tai. The mutual transformation between Pi and Tai, is it the will of heaven or the work of mankind? Collective commentary also cites He Kai's view: "First Pi then joy" is the meaning of Fan Zhongyan's "Record of the Yueyang Tower," which is to worry before others and to rejoice after others. Worrying before others and rejoicing after others is exactly similar to the mind of the ruler expressed in the line "Its loss, its loss" in the fifth line.

同人.乾上.離下程傳 《同人序卦》：“物不可以終否，故受之以同人。”夫天地不交則為《否》，上下相同則為《同人》。與《否》義相反，故相次。又世之方否，必與人同力乃能濟，《同人》所以次《否》也。

The hexagram Tuong Ren is composed of the upper trigram Qian (Heaven) and the lower trigram Li (Fire). Cheng Yi in Yichuan's Commentary on the Changes says: The "Xu Guan Zhuan" explains the hexagram Tuong Ren: "Things cannot remain permanently blocked, so the next hexagram is Tuong Ren." When Heaven and Earth do not interact, it becomes the hexagram Po. When upper and lower trigrams are the same, it becomes the hexagram Tuong Ren, which is exactly opposite in meaning to Po, hence the two hexagrams are connected. Furthermore, when the world is in a state of blockage, one must unite with others to overcome it, so the hexagram Tuong Ren comes after Po.

為卦乾上離下，以二象言之，天在上者也，火之性炎上，與天同也，故為同人。以二體言之，五居正位，為乾之主，二為離之主，二爻以中正相應，上下相同，《同人》之義也。又卦唯一陰，眾陽所欲同，亦《同人》之義也。它卦固有一陰者，在《同人》之時，而二五相應，天火相同，故其義大。

Cheng Yi continued to say: This hexagram has Qian above and Li below. In terms of the upper and lower trigrams, Heaven is naturally above, and the nature of fire is to rise upward, which is in the same direction as Heaven, so it becomes Tong Ren. In terms of the upper and lower trigrams, the nine in the fifth position is in the correct position and is the main line of the Qian trigram, while the six in the second position is the main line of the Li trigram. These two lines are in mutual response and are both in the middle and correct position, so they are the same above and below, which is the meaning of Tong Ren. Moreover, the entire hexagram contains only one yin line, and many yang lines all wish to be the same as it, which is also the meaning of Tong Ren. Other hexagrams may also contain only one yin line, but in the context of Tong Ren, the second and fifth lines correspond, Heaven and fire move in the same direction, so its meaning is especially significant.

同人于野，亨，利涉大川，利君子貞。本義 離，亦三畫卦之名。一陰麗於二陽之間，故其德為麗，為文明，其象為火，為日，為電。《同人》，與人同也。以離遇乾，火上同於天。六二得位得中，而上應九五，又卦唯一陰，而五陽同與之，故為《同人》。“于野”，謂曠遠而無私也，有亨道矣。以健而行，故能涉川。為卦內文明而外剛健，六二中正而有應，則君子之道也。占者能如是則“亨”，而又可涉險，然必其所同合於君子之道，乃為“利”也。

The Hexagram Statement of "Tong Ren" says: To be the same as others in the remote wilderness, it is smooth, favorable for crossing a great river, and favorable for the gentleman to maintain uprightness. Zhu Xi's "Ben Yi" says: "Li" is also the name of a trigram composed of three lines. A single yao (line) that is yin is attached between two yang yao, so its virtue is attachment and civilization, and its symbolic image is fire, sun, and lightning. "Tong Ren" means to be the same as others. When "Li" meets "Qian," it is fire ascending in harmony with heaven. The line "Six in the Second" is both in the proper position and in the center, and it corresponds upward with "Nine in the Fifth." Furthermore, the entire hexagram contains only one yin line, and the five yang lines all correspond with it, hence the name "Tong Ren." "In the wilderness" refers to being distant and impartial, which leads to the way of smoothness. By acting with strength and uprightness, one can cross a great river. The inner trigram is civilized and the outer trigram is strong and vigorous, with "Six in the Second" being upright and having a corresponding line. This is the way of the gentleman. If the person consulting the oracle acts in this way, he will be smooth, and he can face danger; however, it is only favorable if what he identifies with conforms to the way of the gentleman.

程傳 “野”，謂曠野，取遠與外之義。夫《同人》者，以天下大同之道，則聖賢大公之心也。常人之同者，以其私意所合，乃暱比之情耳。故必於野，謂不以暱近情之所私，而於郊野曠遠之地，既不繫所私，乃至公大同之道，無遠不同也，其亨可知。能與天下大同，是天下皆同之也。天下皆同，何險阻之不可濟？何艱危之不可亨？故利涉

Cheng Yi in Yichuan's Commentary on the Changes says: "Wild" refers to the open country, taking the meaning of being distant and external. What is meant by "Same People" is using the principle of universal harmony to be the same with others. This represents the胸怀 of sages and virtuous persons who are completely impartial and selfless. The common people's idea of being the same is merely conforming according to their private intentions, which is just the affection and factional ties among close ones. Therefore, it is necessary to say "in the wild," meaning not recognizing others through personal affection, but rather being the same with people in the open country and distant places. Since it is not bound by private relations, this is the way of universal impartiality and great harmony. No one, however far away, can be without harmony, so its success is evident. Being able to achieve universal harmony means that all under heaven will come to be the same with him; if all under heaven come to be the same with him, what difficulties cannot be crossed? What dangers cannot be overcome? Therefore, "beneficial for crossing great rivers" ... the original text here is missing, and Cheng's remarks here are incomplete.

集說 孔氏穎達曰：《同人》，謂和同於人。“野”，是廣遠之處。借其野名，喻其廣遠，言和同於人，必須寬廣無所不同，用心無私，乃得亨通，故云“同人于野亨”。與人同心，足以涉難，故曰：“利涉大川。”與人和同，易涉邪僻，故“利君於貞”也。

The collected interpretations cite Kong Yingda's explanation: The hexagram "Tong Ren" refers to harmony and agreement with others. "Yě" means a vast and distant place, and it is used as a metaphor for its wide and remote nature. This means that to achieve harmony with others, one must be broad-minded and open to all, without personal bias, thus attaining success, which is why it says "Tong Ren Yu Ye Xing." Harmonizing with others is sufficient to overcome difficulties, hence "Li She Da Chuan." However, harmony with others can also easily lead one astray, hence "Li Jun Zi Zhen" (the original text mistakenly reads "Li Jun Yu Zhen" instead of "Li Jun Zi Zhen").

胡氏炳文曰：“同人于野”，其同也大；“利君子貞”，其同也正。與人大同，亨道也，雖大川可涉。然有所同者大，而不出於正者，故又當以正為本。蔡氏清曰：大人之道，豈必人人而求與之同哉？亦唯以正而已。正也者，人心之公理也，不期同而自無不同者也。若我既得其正，而彼或不我同，則彼之悖矣，吾何計哉？然同我者已億萬：而不同者僅一二，亦不害其為大同也。

Collective commentary cites Hu Bingwen's saying: "Tong Ren Yu Ye" refers to the great aspect of unity; "Li Jun Zi Zhen" refers to the proper aspect of unity. To share harmony with others is the way to achieve smoothness and success, even a great river can be crossed. However, there are cases where unity is great but not proper, so it is still necessary to take propriety as the fundamental. Collective commentary also cites Cai Qing's saying: The way of the superior person, does it really require seeking recognition from others one by one? It is merely about maintaining the character of "propriety." Propriety is the common principle of the human heart; there is no need to deliberately seek agreement, and naturally there will be no difference. If I have already maintained propriety, but the other person refuses to agree with me, then it is the other person who is wrong, and I have no way to change that. Moreover, those who agree with me are already in the millions, while those who do not are only a few, which does not hinder it from being a great harmony.

林氏希元曰：《序卦傳》曰：“與人同者，物必歸焉”。“同人于野”，則物無不應，人無不助，而事無不濟，故“亨”。雖大川之險，亦利於涉矣。然必所同者合於君子之正道，乃為“于野”而“亨”且利涉。使不以正，雖所同滿天下，竟是私情之合，不足謂之“于野”，又何以致亨而利涉哉。

Collecting interpretations cites Lin Xi Yuan's saying: The "Xu Gua Zhuan" says, "Those who can be the same as others will surely have people following them." Achieving "Tong Ren Yu Ye" means that nothing will not respond, no one will not help, and nothing will not be accomplished, so it is "Heng" (smooth). Even if there are great rivers as obstacles, it is advantageous to cross them. However, it is necessary that the things one identifies with conform to the righteousness of the gentleman, only then can it be called "Yu Ye" and "Heng," and be advantageous to cross dangerous situations. If one does not follow the right path, even if those who agree with him are all over the world, in the end it is just a gathering of private feelings, not worthy of being called "Yu Ye," how could it lead to smoothness and advantage in crossing dangers?

初九，同人于門，無咎。本義 《同人》之初，未有私主，以剛在下，無繫應，可以“無咎”，故其象占如此。程傳 九居《同人》之初，而無繫應，是無偏私，《同人》之公者也，故為出門同人。“出門”，謂在外。在外則無私暱之偏，其同博而公，如此則無過咎也。

The first line of the Tongren hexagram states: Going out and being the same as others, there is no fault. Zhu Xi's Benyi says: The beginning of being the same with others, there is still no particular object of partiality; the initial nine, being a yang line in the lower position, has no corresponding line to connect with, so it can be 'without fault,' hence its image and divination are like this. Cheng Yi's Yichuan Commentary on the Changes says: A yang line residing at the beginning of Tongren, and also without a corresponding line to connect with, this is without partiality, belonging to the most impartial type within the category of being the same with others. Therefore, it takes 'going out and being the same as others' as its image. 'Going out' refers to being outside; outside there is no partial favoritism, what he identifies with is broad and impartial, thus there is no fault or harm.

集說 王氏弼曰：居《同人》之始，為《同人》之首者也。無應於上，心無繫吝，通夫大同，出門皆同，故曰“同人于門”也。出門同人，誰與為咎？王氏應麟曰：《同人》之初曰“出門”，《隨》之初曰“出門”，謹于山門之初。則不苟同，不詭隨。胡氏炳文曰：《同人》與《隨》，皆易溺於私。《隨》必出門而後可以“有功”，《同人》必出門而後可以“無咎”。

Collective commentary cites Wang Bi's explanation: the first line, which is nine at the beginning, is at the start of the hexagram of Fellowship. It is the leading line of Fellowship. There is no corresponding line above it, and there is no worry or hesitation in the mind. It is in harmony with the great principle of universal fellowship. Once it steps out, it can be in fellowship with anyone, hence it says "Fellowship at the gate." Once one steps out and is in fellowship with others, who would have a quarrel or cause trouble? Collective commentary also cites Wang Yinglin's explanation: the first line of the hexagram of Fellowship speaks of "stepping out," and the first line of the hexagram of Following also speaks of "stepping out." Both emphasize caution at the beginning of stepping out (the original text "caution at the beginning of the mountain gate" should be "caution at the beginning of stepping out"). Thus, one will not be hasty in following others or go along with them in a forced way. Collective commentary also cites Hu Bingwen's explanation: both the hexagram of Fellowship and the hexagram of Following are prone to being caught in personal feelings. The hexagram of Following must step out before it can have achievements, and the hexagram of Fellowship must step out before it can avoid mistakes.

六二，同人于宗，吝。本義 “宗”，黨也。六二雖中且正，然有應於上，不能大同而繫於私，吝之道也，故其象占如此。程傳 二與五為正應，故曰“同人于宗”。“宗”，謂宗黨也。同於所繫應，是有所偏與，在《同人》之道為私狹矣，故可“吝”。二若陽爻，則為剛中之德，乃以中道相同，不為私也。集說 馮氏當可曰：以卦體言之，則有大同之義；以爻義言之，則示阿黨之戒。

The Line Statement of the Sixth Line of the Tongren hexagram says: To be the same only within one's own clan, there is regret. Zhu Xi's "Benyi" says: "Zong" means a group or party. Although the Sixth Line is both central and properly positioned, there is a corresponding line above it, so it cannot widely be the same as others and is bound by private ties, which is the way that leads to regret, hence its image and divination are thus. Cheng Yi's "Yichuan Commentary on the Changes" says: The Sixth Line and the Ninth Line of the Fifth are a proper pair of correspondences, hence the statement "to be the same within the clan." "Zong" refers to the clan or group. To identify only with the one that is connected and corresponding is to be partial, thus in the way of being the same with others, it appears private and narrow, hence there is "regret." If the Sixth Line were changed to a Yang line, it would be a strong and central virtue, thus being the same with others by the middle way, and not partial. The collected interpretations cite Feng Dangke saying: Looking at the whole hexagram, it has the meaning of great unity; looking at the meaning of this line, it gives a warning against forming cliques and being partial.

九三，伏戎于莽，升其高陵，三歲不興。本義 剛而不中，上無正應，欲同於二而非其正，懼九五之見攻，故有此象。

The Line Statement of the Third Line of the Tong Ren hexagram says: The army is hidden in the grass and bushes, and also climbs up the high hill to look around, remaining inactive for three years. Zhu Xi's "Ben Yi" explains: The Third Line is strong but not in the center, there is no corresponding line above it, it wishes to be the same as the Second Line but does not follow the correct path, and also fears an attack from the Fifth Line, hence this image.

程傳 三以陽居剛而不得中，是剛暴之人也。在《同人》之時，志在於同，卦唯一陰，諸陽之志，皆欲同之，三又與之比，然二以中正之道，與五相應，三以剛強居二五之間，欲奪而同之，然理不直，義不勝，故不敢顯發，伏藏兵戎於林莽之中，懷惡而內負不直，故又畏懼。時升高陵以顧望，如此至於三歲之久，終不敢興。此爻深見小人之情狀，然不曰凶者，既不敢發，故未至凶也。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third, with a Yang line in a strong position but not in the center, represents a person who is strong and fierce. In the卦 of Tongren (Union), everyone wants to be the same as others; the entire hexagram has only one Yin line, and all the Yang lines desire to be the same as it. Nine in the Third is close to it. However, Six in the Second corresponds with Nine in the Fifth through the virtue of being upright and centered. Nine in the Third, relying on his strength, is squeezed between Two and Five, and wants to take over Six in the Second. But since his reasoning is not just, he cannot prevail in terms of righteousness, so he dares not launch an open attack, but instead hides his troops in the grass and woods. In his heart he harbors evil thoughts, knowing he is in the wrong, so he is also afraid, and constantly climbs up the high ground to look around. This situation continues for three years, yet he still dares not take action. This line thoroughly describes the situation of a petty person, but it does not say 'dangerous' because he is still not bold enough to act, so it is not yet dangerous.

集說 《朱子語類》：問：“伏戎于莽，升其高陵”如何？曰：只是伏於高陵之草莽中，三歲不敢出。胡氏炳文曰：卦唯三四不言“同人”，三四有爭奪之象，非同者也。

Collective Commentary cites Zhu Xi's Sayings: Someone asked about the phrase "hide the soldiers in the dense grass and ascend to the high hill," and Zhu Xi said: It simply means hiding in the tall grass on the high hill for three years without coming out. Collective Commentary also cites Hu Bingwen: The entire hexagram only mentions the words "same people" in the lines of nine in the third and four, because these two lines have the image of contention, and are not of the same kind as others.

九四，乘其墉，弗克攻，吉。本義 剛不中正，又無應與，亦欲同於六二，而為三所隔，故為乘墉以攻之象。然以居柔，故有自反而不克攻之象。占者如是，則是能改過而得吉也。

The line statement of the fourth line of the Tong Ren hexagram says: "He has climbed the wall but ultimately did not attack, which is auspicious." Zhu Xi's "Ben Yi" explains that the fourth line is strong but not "zhongzheng," and also lacks a corresponding line, yet it wishes to be the same as the second line. However, it is blocked by the third line, so there is an image of climbing the wall to attack. But because it is a yang line in a yin position, there is also an image of self-reflection without actually attacking. If the person consulting the oracle is like this, he will be able to correct his mistakes and gain auspiciousness.

程傳 四剛而不中正，其志欲同二，亦與五為仇者也。”墉”，垣。所以限隔也。四切近於五，如隔墉耳。乘其墉欲攻之，知義不直而不克也，苟能自知義之不直而不攻，則為“吉”也。若肆其邪欲，不能反思義理，妄行攻奪，則其凶大矣。三以剛居剛，故終其強而不能反。四以剛居柔，故有困而能反之義。能反則“吉”矣，畏義而能改，其吉宜矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Fourth is strong and vigorous but not upright and correct. In his heart, he wishes to be the same as Six in the Second, but he is also the one who causes resentment with Nine in the Fifth. "Yong" means a wall, which is something used to block. Nine in the Fourth is close to Nine in the Fifth, and between them it is as if there is a wall. It climbs up on the wall to attack, but because it knows it is not right in terms of principle, it does not succeed in the attack. If it truly knows that it is not right and does not attack, then it is "auspicious." If it indulges in wrong thoughts, refuses to reflect on principle, and rashly attacks, then the danger is great. Nine in the Third, with a yang line in a yang position, is therefore stubborn and does not know when to stop. Nine in the Fourth, with a yang line in a yin position, therefore shows the meaning of being trapped but able to turn back. To be able to turn back is "auspicious." To be able to change because of reverence for principle, to gain auspiciousness is natural.

集說 《朱子語類》：問：《同人》三四皆有爭奪之義。曰：三以剛居剛，便迷而不返；四以剛居柔，便有返底道理。《繫辭》云：“近而不相得則凶”。如初上則各在事外，不相干涉，所以無爭。項氏安世曰：凡爻言不克者，皆陽居陰位。唯其陽，故有訟有攻。唯其陰，故“不克訟”“弗克攻”。《訟》之九二九四，《同人》之九四，皆是物也。

Collected Commentaries cite Zhu Xi's Sayings: Some people say that in the卦 of Tongren, the lines nine three and nine four both have the meaning of contention. Zhu Xi said: Nine three, with a yang line in a yang position, is stubborn and does not change; nine four, with a yang line in a yin position, has some possibility of turning back. The Great Treatise says, "When close but not harmonious, it is凶." For example, the first line and the top line are each detached and unrelated, so there is no contention. Collected Commentaries also cite Xiang Anshi's saying: Whenever the line statements mention "not able to overcome," it is because a yang line is in a yin position. Because it is yang, there is litigation and attack; because it is in a yin position, it is "not able to overcome in litigation" and "not able to attack." The lines nine two and nine four in the卦 of Song, and the line nine four in the卦 of Tongren, all belong to the same category.

案 卦名《同人》，而三四兩爻，所以有乖爭之象者，蓋人情同極必異，異極乃復於同，止如治極則亂，亂極乃復於治。此人事分合之端，《易》道循環之理也。卦之內體，自同而異，故“于門”“于宗”，同也。至三而有伏戎之象，則不勝其異矣。外體自異而同，故乘墉而弗克攻，大師而克相遇，漸反其異也。至上而有於郊之象，則復歸於同矣。

Li Guangdi commented: The hexagram is named "Tong Ren" (Union), yet the lines nine in the third and four in the fourth show signs of discord and conflict. This is because when human feelings are fully united, differences inevitably arise; when differences reach their peak, they again return to unity. Just as when governance reaches its peak, chaos arises, and when chaos reaches its peak, it turns back to order. This is the key point in human affairs regarding separation and reunion, and also the principle of cyclical change in the Book of Changes. The inner structure of this hexagram moves from unity to difference: thus, the line nine at the beginning "at the gate" and the line six in the second "at the clan" are still in unity. However, when the line nine in the third appears, it shows the image of hidden troops, and the differences can no longer be suppressed. The outer structure, on the other hand, moves from difference back to unity: thus, the line nine in the fourth climbs the wall but ultimately does not attack, and the line nine in the fifth mobilizes a large army but eventually meets, gradually turning the differences back into unity. When the line nine at the top appears, showing "at the outskirts," it once again returns to unity.

三四兩爻，正當同而異、異而同之際，故聖人因其爻位爻德以取象。三之所謂敵剛者，敵上也。四之所謂乘墉者，攻初也，蓋既非應則不同，不同則有相敵相攻之象矣。以為爭六二之應，而與九五相敵相攻，似非卦意也。

Li Guangdi continued to say: The two lines, nine in the third and nine in the fourth, are exactly at the boundary where transition from sameness to difference and from difference to sameness occurs. Therefore, the sage took the image based on their "line position" and line virtue. The "enemy strength" mentioned in the Image Commentary of nine in the third refers to opposing the nine in the fifth above; the "attacking the rampart" mentioned in the case of nine in the fourth refers to attacking the initial nine below. Since they are not a pair that "responds" to each other, they cannot be considered as the same; because they are different, there is an image of mutual hostility and attack. If these two lines are interpreted as competing for the corresponding line six in the second, and thus opposing and attacking the nine in the fifth, it seems inconsistent with the original meaning of the hexagram.

九五，同人先號咷而後笑，大師克相遇。程傳 九五同於二，而為三四二陽所隔，五自以義直理勝，故不勝憤抑，至於“號咷”。然邪不勝正，雖為所隔，終必得合，故“後笑’，也。“大師克相遇”，五與二正應，而二陽非理隔奪，必用大師克勝之，乃得相遇也。云“大師”、云“克”者，見二陽之強也。

The line statement of the ninth line of the fifth position in the Tongren hexagram says: To be the same as others, first one cries out in sorrow, later one laughs joyfully, and only after employing a great army to overcome the opponent can one meet. Cheng Yi's Commentary on the Changes says: The ninth line of the fifth position wishes to be the same as the sixth line of the second position, but is blocked by the two yang lines of the third and fourth positions. The ninth line of the fifth position believes itself to be righteous and in the right, thus feeling resentment and suppression until it can no longer bear it, leading to crying out loudly. However, evil ultimately cannot overcome righteousness, although blocked, it will eventually meet, hence 'later laughing'. The phrase 'great army conquers and meets' means that the ninth line of the fifth position and the sixth line of the second position were originally a proper pair, but the two yang lines in between unjustly block and take away, so one must use a great army to overcome them before meeting. The line statement mentions 'great army' and 'conquer', clearly showing the arrogance of those two yang lines.

九五君位，而爻不取人君同人之義者，蓋五專以私暱應於二，而失其中正之德，人君當與天下大同，而獨私一人，非君道也。又先隔則號咷，後遇則笑，是私暱之情，非大同之體也。二之在下，尚以同於宗為“吝”，況人君乎？五既於君道無取，故更不言君道，而明二人同心，不可間隔之義。

Cheng Yi continued to say: The Nine in the Fifth is originally the position of the ruler, but this line does not take the meaning of the ruler harmonizing with the world in unity. It is because the Nine in the Fifth responds to the Six in the Second solely with private affection, thus losing the virtue of uprightness and correctness. The ruler should harmonize with the world in unity, yet shows partiality to one person, which is not the way of a ruler. Moreover, crying when separated and laughing when meeting again is the emotion of private affection, not the appearance of universal harmony. The Six in the Second, being in a lower position, still regards being united only with one's own clan as 'a regret,' how much more so for someone in the position of a ruler? Since the Nine in the Fifth has nothing commendable in the way of a ruler, it is no longer necessary to talk about the way of a ruler, but rather to explain the principle of two people sharing the same heart and not being separated by others.

《繫辭》云：“君子之道，或出或處，或默或語，二人同心，其利斷金” 。中誠所同，出處語默無不同，天下莫能間也。同者一也，一不可分，分乃二也。一可以通金石，冒水火，無所不能入，故云“其利斷金”。其理至微，故聖人贊之曰：“同心之言，其臭如蘭”，謂其旨意味深長也。

Cheng Yi then cited the Great Treatise, saying, "The way of the superior man sometimes involves taking office, sometimes retreating, sometimes remaining silent, and sometimes speaking out; when two people share the same mind, their sharpness is sufficient to cut through metal." Since the sincerity of the heart is the same, there is no inconsistency in taking office or retreating, in speaking or remaining silent; the world has no one who can separate them. What is called "same" is "one," and one is indivisible; once divided, it becomes two. One can penetrate metal and wood, overcome water and fire, and enter anywhere, hence it is said, "its sharpness can cut through metal." This principle is extremely subtle, so the sage praised, "the words of those with the same mind have the fragrance of orchids," meaning their meaning is profound and enduring.

集說 楊氏萬里曰：師莫大於君心，而兵革為小；克莫難於小人，而敵國為小。胡氏炳文曰：同人九五剛中正而有應，故“先號咷而後笑”，《旅》上九剛不中正而無應，故“先笑後號咷”。

Collected Commentaries cite Yang Wanli saying: What is called an army, the greatest is the sovereign's will, while weapons and armor are minor; what is called victory, the hardest to overcome is the petty person, while the enemy state is minor. Collected Commentaries cite Hu Bingwen saying: The Guyun hexagram's nine five is yang and upright with a corresponding line, hence "first crying and then laughing"; the Lu hexagram's upper nine is yang but not upright and has no corresponding line, hence "first laughing and then crying."

吳氏曰慎曰：案《程傳》論九五，非人君大同之道，《本義》不用此意，何也？蓋六二為《同人》之主，著於宗之吝，所以明大同之道也。至五則取其中正而應，故未合而號咷，既遇而笑樂，非以其私也：故《象傳》明其中直，《彖傳》與其中正而應，《本義》謂其義理所同，豈得以私暱病之哉？

Collected interpretations cite Wu Yashen's statement: Yichuan's Commentary on the Changes discusses the nine in the fifth, arguing that it is not the way of great harmony for the sovereign. However, the Benyi does not adopt this view. Why? Because the six in the second is the main line of the hexagram of Tongren, indicating the regret of "harmony with the clan," which is precisely used to explain the way of great harmony. When it comes to the nine in the fifth, it takes its central uprightness and correspondence into account. Therefore, when it has not yet met the right person, it laments; once it has met, it rejoices. This is not due to personal affection. Therefore, the Image Commentary clearly states it is "upright and sincere," the Commentary on the Judgment praises it for being central and upright with correspondence, and the Benyi says it identifies with righteousness. How could one criticize it with personal affection?

案 居尊位而欲下交，居下位而欲獲上，其中必多忌害間隔之者，故此爻之號咷，《鼎》九二之“我仇有疾”，亦論其理如此爾，說《易》者必欲求其爻以實之，則鑿矣。

Li Guangdi commented: One who is in a high position and wishes to connect with those below, or one who is in a low position and wishes to gain the trust of those above, will certainly encounter many people who sow suspicion and cause harm in between. Therefore, the weeping and wailing mentioned in this line, as well as the statement in the line Nine in the Second of the Hexagram Geng (Ding) that "my enemy is ill," are merely theoretical discussions. Those who interpret the Book of Changes must not insist on identifying a specific line as the person causing obstacles, for that would be forced and artificial.

上九，同人于郊，無悔。本義 居外無應，物莫與同，然亦可以無悔，故其象占如此，郊在野之內，未至於曠遠，但荒僻無與同耳。程傳 “郊”，在外而遠之地。求同者必相親相與，上九居外而無應，終無與同者也。始有同，則至終或有睽悔，處遠而無與，故雖無同亦無悔。雖欲同之，志不遂，而其終無所悔也。

The line statement of the Upper Ninth line of the Tongren hexagram says: Being in the nearby suburbs outside the city and being the same as others, there is no regret. Zhu Xi's "Benyi" says: The Upper Ninth is located outside the hexagram and has no corresponding line, so there is no one to be the same as it. However, it can still have no regret, hence its image and divination are like this. The suburbs are within the wilderness, not very distant, but just desolate and without people to be the same as. Cheng Yi's "Yichuan Commentary on the Changes" says: "Jiao" refers to a place outside but relatively far away. Seeking to be the same with others necessarily involves mutual closeness and connection. The Upper Ninth is located outside the hexagram and has no corresponding line, so ultimately there is no one to be the same as it. Those who initially agree may eventually turn into estrangement and regret; the Upper Ninth is located far away and has no one to connect with, so even though it cannot be the same with others, there is no regret. Although it also wishes to be the same with others, its aspirations cannot be realized, but ultimately there is nothing to regret.

集說 楊氏時曰：“同人于野亨”，上九“同人于郊”，止於“無悔”而已，何也？蓋以一卦言之，則於野無暱比之私焉，故“亨”。上九居卦之外而無應，不同乎人，人亦無同之者，則靜而不通乎物也，故“無悔”而已。蔡氏淵曰：國外曰”郊”，郊外曰“野”，雖在卦上，猶未出乎卦也，故止曰“郊”。

Collective commentary cites Yang Shi's explanation: The hexagram statement says "harmonizing with others in the wild" leads to "success," but the line "Nine at the Top" says "harmonizing with others in the outskirts" only reaches "no regret." Why is this so? In the entire hexagram, "in the wild" has no trace of intimacy or factionalism, hence "success"; the line "Nine at the Top" is outside the hexagram and has no corresponding line, it does not harmonize with others, and others do not harmonize with it either. Therefore, it remains still and does not communicate with external things, hence only "no regret." Collective commentary also cites Cai Yuan's explanation: The area outside the capital is called "outskirts," and beyond that is called "wild." Although "Nine at the Top" is at the very top of the hexagram, it has not yet gone beyond it, so it is only described as "outskirts."

梁氏寅曰：上無所繫應，而“同人于郊”，則所同者遠，亦無私矣。然猶未能極乎遠，故不能“吉”“亨”，止於“無悔”而已。《象傳》言“志未得”，蓋其所同者未能周於天下，是其志之未遂也。楊氏文煥曰：“同人于野”則“亨”，“于門”則“無咎”，“于宗”則“吝”，“于郊”則“無悔”。“于宗”不若“于門”，“于門”不若“于郊”，“于郊”不若“于野”，六爻有不能盡卦義者，《同人》是也。

Collective commentary cites Liang Yin's view: the Upper Ninth line has no corresponding line, yet it can 'unite with others in the outskirts,' showing that the object it identifies with is already quite distant, which indicates it has no private interests. However, it has not yet reached the furthest point, so it does not attain 'auspiciousness' and 'smoothness,' only reaching 'no regret.' The Image Commentary says its 'aspiration has not been fulfilled,' because the object it identifies with has not yet reached the whole world, and its aspirations have not been fully realized. Collective commentary also cites Yang Wenhuan's view: 'uniting with others in the wild' leads to 'smoothness,' 'uniting with others at the gate' leads to 'no fault,' 'uniting with others in the family' leads to regret, and 'uniting with others in the outskirts' leads to 'no regret.' 'Uniting in the family' is less than 'uniting at the gate,' 'uniting at the gate' is less than 'uniting in the outskirts,' and 'uniting in the outskirts' is less than 'uniting in the wild.' Some hexagrams have each of their six lines not reaching the level indicated by the hexagram statement, which is called the six lines not fully expressing the meaning of the hexagram. The hexagram 'Tong Ren' is exactly such a case.

梁氏寅曰：《同人》之道，以大同而不私為善，故卦之諸爻，或比或應，皆為同於所近，無大言者。彖言”同人于野”，則能絕其私與，而廓然大公，此其所以“亨”也。以一卦觀之，由內而至外，初為“同人于門”，至近也；二為“同人于宗”，亦近也；至上而“同人于郊”，則遠矣，然未如野之尤遠也。“同人于野”，豈非超出於家邑之外乎？

Collected interpretations also cite Liang Yin's view: The way of the Hexagram "Tong Ren" (Union with Others) is good when it is broad and inclusive, without partiality. Therefore, in the hexagram, each line is either adjacent or corresponds, but all are merely in agreement with those close to oneself. None of the lines can be said to be broad. "Tuan" refers to the Hexagram Statement. The Hexagram Statement says "Tong Ren Yu Ye" (Union with Others in the Wild), which is the breaking away from partial relationships, with a broad and impartial mind, hence its "Heng" (smoothness). Looking at the entire hexagram from within outwards: Initially, the line "Chu Ji" (Nine at the Beginning) is "Tong Ren Yu Men" (Union with Others at the Gate), which is closest; the line "Liu Er" (Six in the Second) is "Tong Ren Yu Zong" (Union with Others in the Clan), which is also near; by the time we reach "Shang Ji" (Nine at the Top), it is "Tong Ren Yu Jiao" (Union with Others in the Suburbs), which is farther away, but still not as far as the "Ye" (Wild). So what is meant by "Tong Ren Yu Ye" (Union with Others in the Wild)? Is it not going beyond the gate and the neighborhood?

二為《同人》之主，而不能大同，故其有應者，乃所以為“吝”。初上雖“無咎”、“無悔”，然終不若“于野”之“亨”也。聖人以四海為一家，中國為一人，而情無不孚，恩無不洽者，豈非“同人于野’之意哉！

Liang Yin continued to say: Six in the Second is the main line of the hexagram "Harmony with Others," but it cannot widely harmonize with all people, so the fact that it has a corresponding line becomes precisely its "limitation." Although the lines Nine at the Beginning and Nine at the Top have "no fault" and "no regret," they are ultimately inferior to the "auspiciousness" of "Harmony in the Wild." The sage regarded the four seas as one family and the entire China as one person, with feelings that never fail to communicate and grace that never fails to reach, which is precisely the meaning of "Harmony in the Wild."