13 · 天火同人

同人卦原文

同人。同人于野，亨。利涉大川，利君子贞。

象曰：天与火，同人；君子以类族辨物。

白话文解释

同人卦：聚众于郊外，将行大事，吉利。有利于涉水渡河，有利于君子的卜问。

《象辞》说：同人之卦，上卦为乾为天为君王，下卦为离为火为臣民，上乾下离象征君王上情下达，臣民下情上达，君臣意志和同，这是同人的卦象。君子观此卦象，取法于火，明烛天地，照亮幽隐，从而去分析物类，辨明情状。

《断易天机》解

同人卦乾上离下，为离宫归魂卦。同人卦象征交结情深，两人契义，同心断金。主所求皆得，事事称心。

北宋易学家邵雍解

人类相亲，与人和同；所求皆得，无不称心。

得此卦者，吉祥如意，与人合作共事更佳，上下同心，谋事有成。

台湾国学大儒傅佩荣解

时运：朋友支持，升迁顺利。

财运：合资有利，可以进取。

家宅：合家欢喜。

身体：燥热之症，另求良医。

传统解卦

这个卦是异卦（下离上乾）相叠，乾为天，为君；离为火，为臣民百姓，上天下火，火性上升，同于天，上下和同，同舟共济，人际关系和谐，天下大同。

大象：二人同心，其利断金，君子正心诚意，与人和同之象。

运势：如意吉祥，与人共事，上下皆和，又得长辈提拔。

事业：顺利、平安，尤其是在与他人的合作方面会十分成功，宜广泛开展人际活动，建立广泛的联系，克服狭隘的门户之见，照顾各方面的利益，求大同，存小异，坚持正确的原则，必能成就大事业。

经商：以真诚合作、精诚团结的态度与同行共事，公平竞争，必可获得自己应得的利益。

求名：自己必须刻苦努力，尤其要取得师长和志同道合的朋友指教、帮助，自己虚心进取，完全能够达到目的。

婚恋：多情、善交际，认识的异性朋友多，故需慎重选择，注意维护双方关系和家庭和睦。

决策：性格开朗、乐观，为人热情，人际关系好，社交能力强，要善于同他人合作，尤其要协调多方面的关系，要有原则性，与不良风气斗争，有魄力，敢作敢为，富有自我奉献精神，并具有统御能力，适于担任一定的负责。

第十三卦的哲学含义

天火同人卦是异卦相叠而成，下卦为离，上卦为乾。乾为天，为阳，高高在上，把光明洒向人间，给人带来光明，带来温暖。离为火，在下，火光熊熊，也能给人带来光明，带来温暖。由此可见，太阳和火两者的位置虽然不同，但是作用却是一样，可谓是志同道合，由此称为同人。

《象》曰：天与火，同人；君子以类族辨物。这是告诉人们说，君子要明白物以类聚，人以群分的道理，明辨事物，求同存异，团结众人以治理天下。

同人卦象征上下和同，属于中上卦。《象》中这样来断此卦：心中有事犯猜疑，谋望从前不着实，幸遇明人来指引，诸般忧闷自消之。

13.天火同人(䷌)-高岛易断

《同人》一卦，《离》下《乾》上，故合为“

”字，有光明上际溥见之象。《乾》天也，《离》火也，天气上升，火性炎上，与天同也，故为《同人》。按《同人》之卦，上承《否》，天地不交为《否》，上下相同为《同人》。盖与《否》相反，而足以相济，故虽同道相与，乃能济否也，是卦之所以次《否》也。

同人：同人于野，亨。利涉大川，利君子贞。

《同人》之道，要在广远无间，中外如一，斯谓之大同。“野”谓旷野，取远与外之义；“于野，”则上天下地，空阔无际，无所容其私心，斯物无不应，人无不助，故“亨”。心无私欲，则地无险阻，无往不利，虽大川亦可涉。但同亦分公私，合我者同，不合者异，是小人之党也，非同也；要必公正无私，浑然天心，虽千里之遥，干载之后，志无不合，道无不同，故曰“利君子贞”。

《象传》曰：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。惟君子为能通天下之志。

《彖》以卦体释卦义。柔谓六二，《乾》为九五，六二以柔居柔，得位得中，以应九五，故曰“应乎《乾》”。《乾》者健也，健而能行，足以济险，故曰“利涉大川，乾行也”。“文明”者，《离》之象，刚健者，《乾》之德。二五皆中正，得以相应，君子之道也，故曰“君子正也”。君子心公，公则天下感之，君子道正，正则天下化之，遐迩一体，上下同德，则天下之志皆通矣。惟君子能之，故曰“惟君子为能通天下之志”。

以此卦拟人事，全卦五阳一阴，六二一爻，以阴居阴，位得中正，为内卦之主，上应九五。全卦之象，恰如以一女居五男之中，以一女对五男，宽裕温柔，周而不比，众阳和悦，而同心合意，天下皆通。“同人，柔得位得中而应乎乾”，不曰应九五，而曰应《乾》，可知不专应九五一爻，而遍应众阳，为“能通天下之志”也。几天下之事，以一人独成则难，与人共成则 易，而与人之道，有公有私，公则道合，私则道离，且以私同者其道小，以公同者其道大。譬如平原，一望无垠，绝无隐蔽，是即“同人于野”之象也。内卦《离》为明，为智，外卦《乾》为正，为健。人能得夫《离》之明，《离》之智，以应乎《乾》之为正为健，以此而谋事，则事无不利，以此而涉险，众险皆可涉，即以此而交天下之人，则天下之人志无不通，是率天下而大同也。

以此卦拟国家，上卦为君，至刚至健，威权赫赫，卦中之九五也；下卦为臣，得位得中，文明有象，卦中之六二也。二与五为正应，君臣合志，正明良际会之时也。《同人》之卦，次于《否》后，否则“天地不交，万物不通”，其要在于不能“通天下之志”，惟《同人》为能通之。通则为《泰》，是国家所以济否开泰者，实赖《同人》之力也。《序卦》曰，“物不可以终《否》，故受之以《同人》”，可知天地不交为《否》，上下相通为《同人》。是故有国家者，君得其位，又当得其刚之中，臣得其位，又当得其柔之中，庶几刚柔相应，上下合志，虽大川之险而可涉，天下之志而能通。且六二之臣，不特上应九五，又必比合初、三、四、上诸阳，一心一德，同朝共济，体《离》之明，法《乾》之行，出以至正，不涉偏私，斯天下之人，正者感而通，不正者亦化而通，安往而不通，即安往而不同哉！

通观此卦，上卦为《乾》，下卦为《离》。《离》本《乾》也，《坤》交于中而生《离》，其象为火。盖《乾》本元阳，火者阳之真气，与《乾》同体，故曰同。天之生人，耳同听，目同视，口同味，心同觉，一人之所是，万人同以为是，一人之所非，万人以为非，亲者同爱，长者同敬，人虽至愚，此心此志，无不同也。故孟子曰：“圣人先得我心之所同然者也”，“天之所与于我者，不异也”。盖公则无不同，一涉私欲，遂致去《离》乖僻，不可复同，然其秉彝之良，卒不可昧也。是天之所与于我，而其不可昧者，离也；不可异者，乾也。故人秉《离》之明，行《乾》之健，至公无私，自然亨通，险阻化而为平地，虽涉大川，亦无不利，是《同人》之所以亨也。观诸爻无同之象，盖凡人有意求同，便涉于私，私则不同，盖同者不言同而自同也。初九曰“于门”，谓出外无所私呢也，故“无咎”。六二曰“于宗”，虽中且正，以涉宗党之私，为可吝也。九三以刚强居二五之间，强欲求同，虽伏藏三年，终不敢兴，知惧，故不凶也。九四近五，如隔塘耳，知义弗直，弗敢强攻，则为吉也。九五刚健，应二爻明，当其未通，不胜愤郁，一旦贯通，自觉喜悦，故曰“先号咷而后笑”也。上九《遁》居郊外，无意求同，故“无悔”。合而言之，《同人》一卦，初、上二爻，“于门”“于郊”，皆在外也，故无咎悔；二有“于宗”之吝，三有戎莽之祸，五有“大师”之患，是皆同于内，故无吉者。盖“于宗”不若“于门”，“于门”不若“于郊”，“于郊”不若“于野”。总之出外则无党援，亦无阿好，地愈远而心愈公。公则平，平则通，故圣人以四海一家，中国一人为心，斯谓之大同矣。若求同于近，虽同亦私，是以《彖》辞首曰“于野”，可知《同人》之道，当以天下力量者也。

《大象》曰：天与火，同人，君子以类族辨物。

此卦《乾》上《离》下，《象传》不曰火在天下，而曰“天与火”，盖以《乾》为日，《离》亦为日，象相同也，故曰“天与火”，取其同也。《乾》阳上升，《离》火上炎，性相同也，犹人生性无不相同，故曰《同人》。君子法乾之健，以类其族，用离之明，以辨其物；于异中求同，故族必类之，于同中求共，故物必辨之。凡异之不可不明辨，益知同之不容以相混也。即此而推之，知人有善恶邪正之分，心有是非公私之判，君子亦必当类而观之，辨而别之。如周之与比，党之与群，其貌若相似，其心则自别。要必明析严辨，不稍假借，是异其所不得不共，乃能同其所不得不同。此所以为同之大者也。

【占】　问时运：目下大有升腾之象，且得朋友扶助，大吉。

○　问商业：宜于合资会社等业，大利。

○　问家宅：得合家和悦之象，吉。

○　问战征：主军士同心，即宜调兵进攻，大利。

○　问疾病：是火症也，恐医药有误，宜别求良医。

○　问讼事：防有同党私庇，一时未可结案。

○　问六甲：生女。

○　问失物：须细细于物类中寻觅，乃得。

○　问行人：即日可归，必与友偕来。

Judgment

Legge: Union of Forces appears in the remote districts of the country, indicating progress and success. It will be advantageous to cross the great stream. It will be advantageous to maintain the firm correctness of the superior man.

Wilhelm/Baynes: Fellowship with Men in the open. Success. It furthers one to cross the great water. The perseverance of the superior man furthers.

Blofeld: Lovers (friends) in the open -- success! It is advantageous to cross the great river (or sea). [To make any kind of journey.] The Superior Man will benefit if he does not slacken his righteous persistence.

Liu: Fellowship of men in the open (countryside). Success. It benefits one to cross the great water. It benefits the superior man to continue his task.

Ritsema/Karcher: Concording People, tending-towards the countryside.

Growing. Harvesting: wading the Great River. Harvesting: chun tzu, Trial. [This hexagram describes your situation in terms of sharing a goal with others. It emphasizes that finding ways to cooperate with and harmonize people's efforts is the adequate way to handle it...]

Shaughnessy: Gathering men in the wilds; receipt; beneficial to ford the great river; beneficial for the gentleman to determine.

Cleary (1): Sameness with people in the wilderness is developmental. It is beneficial to cross great rivers. It is beneficial for a superior person to be upright.

Cleary (1): … Beneficial for a leader to be correct.

Wu: Fellowship in the open is pervasive, etc. … It will be advantageous to the jun zi who perseveres.

The Image

Legge: The images of heaven and fire form Union of Forces. The superior man, in accordance with this, distinguishes things according to their kinds and classes.

Wilhelm/Baynes: Heaven together with fire: the image of Fellowship with Men. Thus the superior man organizes the clans and makes distinctions between things.

Blofeld: This hexagram symbolizes heaven (the sun) and fire representing a pair of lovers. The Superior Man treats everything in a manner proper to his kind. [an analogy (based on the component trigrams) between the sun and fire, which to some extent are of a kind.]

Liu: Fire goes up to heaven, symbolizing Fellowship with Men. The superior man organizes his kinship group (party), and sorts them out.

Ritsema/Karcher: Heaven associating-with fire. Concording People. A chun tzu uses sorting the clans to mark-off the beings.

Cleary (1): Heaven with fire, sameness with others; superior people distinguish things in terms of categories and groups.

Cleary (2): … Leaders distinguish beings in terms of classes and families.

Wu: Heaven above and fire below form Fellowship. The jun zi distinguishes things by their kinds.

COMMENTARY

Confucius/Legge: In Union of Forces the magnetic line has the central place of influence and responds to her correlate line in the upper trigram of Strength. The hexagram takes its name from the upper trigram of Strength lending its power to the lower trigram of Clarity and Intelligence. This represents the correct course of the superior man. It is only the superior man who can comprehend and affect the minds of all under the sky.

Legge: Union of Forces describes a condition which is the opposite of the preceding hexagram of Divorcement. What was there distress and obstruction is here a union of forces. But it must be based entirely on the good of the whole, without any taint of selfishness. The dynamic line correctly in the fifth place occupies the most important position, and has for his correlate the magnetic second line, also in her correct place. The one female line is naturally sought after by all the male lines. The editors of the K'ang-hsi edition would make the second line respond to all of the lines of the upper trigram, as being more agreeable to the idea of union.

The upper trigram is that of Heaven, the lower is of Fire, whose tendency is to mount upwards. This image suggests the fire ascending, blazing to the sky and uniting with it. All these ideas are in harmony with the notion of union, but it must be free of all factionalism, and this is indicated by its being in the remote districts of the country, where people are unsophisticated and free from the corrupting effects of urban intrigue. Although a union from such motives can cope with the greatest difficulties, yet a word of caution is added.

NOTES AND PARAPHRASES

Judgment: Connections are being made. If you are able to maintain your will, it is advisable to push for a synthesis . The Superior Man differentiates and prioritizes; he sorts and evaluates his options.

This is another image of union -- not the supreme union of hexagram number eleven, Harmony, but a subordinate union of forces within the psyche which builds toward an eventual grand alliance. The component trigrams show the union of Strength and Clarity, suggesting that a certain level of mental comprehension is involved. To receive the hexagram without changing lines is

often a confirmation of your particular thought -- saying, in effect: "You've made the connection."

Comprehension (synthesis) involves making distinctions (analysis) -- a paradoxical process in which one must divide before one can (re)unite. (This is the solve et coagula of alchemy.) Thus we see the superior man in the Image

creating categories to bring about union -- this is discrimination directed toward reclassification or rectification. For example, a heterogeneous mixture of vegetable and flower seeds is made meaningful when one sorts them into their separate categories. The disparate elements then become coherently "united" -in I Ching terms, each line obtains its proper correlate as in Hexagram number 63. (Dialectic) alternates between synthesis and analysis until it has gone through the entire domain of the intelligible and has arrived at the principle. Stopping there, for it is only there that it can stop, no longer busying itself with a multitude of objects since it has arrived at unity, it contemplates.

Plotinus -- The Enneads The Chinese name of this hexagram includes the word Jen, which is apparently a difficult concept, since many philosophers have spent a good deal of energy in trying to define it:

Jen has been variously translated as benevolence, perfect virtue, goodness, human-heartedness, love, altruism, etc. None of these expresses all the meanings of the term. It means a particular virtue, benevolence, and also the general virtue, the basis of all goodness. ...NeoConfucianists interpreted it as impartiality, the character of production and reproduction, consciousness, seeds that generate, the will to grow, one who forms one body with Heaven and Earth, or "the character of love and the principle of mind." In modern times, it has even been equated with ether and electricity...

Wing-Tsit Chan -- A Source Book in Chinese Philosophy Chu Hsi defines Jen as the "character of the mind" (psyche) and "the principle of love" (union). Interpreted in this way we are enabled to apprehend the essence of

the word "love," which is union -- becoming one with its object. I have chosen the title of Union of Forces to emphasize intra-psychic dynamics which are not immediately obvious in Wilhelm's title of Fellowship with Men. For example in dealing with questions pertaining to the Work, the concept of "ego states" or "subpersonalities" is often relevant to the symbolism of this hexagram: The human self has been described here as composed of different ego states separated by boundaries. It has been likened to the structure of political principalities. From clinical observation we find that ego states can cooperate for mutual well-being, like allied nations against a common enemy. An ego state may become split, like East and West Germany, or fracture into many segments, like the Austro-Hungarian Empire. Ego states may become cognitively dissonant and hostile to each other, like Syria and Israel. In fact, the behavior of ego states within an individual is not unlike that between individuals, and between those groups of individuals called countries. Why should the behavior of human "stuff" not be substantially similar at all levels of its organizations? ...The evidence of self division into ego states is significant, and an equally tenable hypothesis might be that the states and boundaries of political entities have been imposed by men on each other because these represent an externalization of the internal divisions in their own selves.

J.G. Watkins -- The Therapeutic Self This hexagram's "shadow side" reveals circumstances preventing the union of entities or forces, more than those conditions promoting fruitful affiliation. Note that only the first and fifth lines of the figure depict a positive synthesis; the first one is minor, and in the case of line 5, union is attained only after much struggle. Line 2 reveals a clique or faction situation opposed to the general welfare, and lines 3 and 4 are images of recalcitrant forces unable to either join or attack the alliance. The sixth line depicts a partial union (probably the most common outcome in general experience), which the Confucian commentary nevertheless minimizes. Out of six lines then, only two describe

anything like complete fellowship. I have received this hexagram without changing lines when the context of the question revealed an “incestuous,” cliquetype situation, so not all "fellowship" or Union of Forces is necessarily an ideal configuration.