The Essence of the 'Great Treatise A': A Philosophical Inquiry into the Gentleman's Establishment of Life and the Order of the *Yi*

Chapter Nine: In-Depth Exploration of Images, Words, Changes, and Divinations—The Four Dimensions of the Yi

I. Why Are There Four Dimensions$13

We have analyzed the individual meanings of "Image" (Xiang), "Word" (Ci), "Change" (Bian), and "Divination" (Zhan). Let us now consider them holistically: Why did the Xì Cí Zhuàn posit these four dimensions$14 What is their relationship$15

Recall the definitions:

• Image (Xiang): The visual symbolic system of the Yi (Hexagram Images, Line Images).
• Word (Ci): The linguistic expressive system of the Yi (Hexagram Judgments, Line Judgments).
• Change (Bian): The dynamic operational system of the Yi (Hexagram Changes, Line Changes).
• Divination (Zhan): The practical application system of the Yi.

These four dimensions constitute a complete framework for cognition and practice:

Image (Symbol) → Word (Language) → Change (Dynamic) → Divination (Application)

From "Image" to "Word" is the process of translation from symbol to language. From "Word" to "Change" is the elevation from static comprehension to dynamic grasp. From "Change" to "Divination" is the transformation from theoretical cognition to practical application.

Simultaneously, these four are not isolated or linear but dialectically unified:

• Observing Images aids in understanding Words—seeing the hexagram image makes it easier to grasp the meaning of the Hexagram Judgment and Line Judgment.
• Contemplating Words aids in deeply observing Images—by savoring the content of the Words, one can discover the deeper significance of the Images.
• Observing Changes aids in flexibly applying Words—only by seeing the change can one know how to flexibly interpret and use the Words.
• Contemplating Divinations aids in verifying Images—through actual divination and verification, one can deepen the understanding of the Images in return.

II. Other Discussions on Images, Words, Changes, and Divinations in the Xì Cí Zhuàn

The Xì Cí Zhuàn contains numerous discussions concerning Images, Words, Changes, and Divinations, which deserve careful study.

(I) Concerning "Images" (Xiang)

"The Sage perceived the complexity of all things under Heaven, simulated their forms, and symbolized their inherent suitability; therefore, it is called Xiang (Image). The Sage perceived the movement of all things under Heaven, observed their connection and penetration, and used this to carry out their rites, appending words to it to determine fortune and misfortune; therefore, it is called Yao (Line)." (Xì Cí Shang Zhuàn)

"Jian ci yan yi duan ji xiong, shi gu wei zhi yao (繫辞焉以断其吉凶，是故谓之爻)."

"Perceived the complexity of all things under Heaven"—seeing the profound complexity of the world. "Simulated their forms," "symbolized their inherent suitability."

This passage tells us that the function of the Xiang is to simplify the complexity of all things into symbolic structures that can be grasped. It is like a map—the map is not the terrain itself but a simplified representation of the terrain, yet one can understand the basic features of the terrain through the map.

It also states:

"Therefore, the Yi is Images. Images are likenesses." (Xì Cí Xia Zhuàn)

"Yi zhe, xiang ye. Xiang ye zhe, xiang ye (《易》者，象也。象也者，像也)."

"Xiang ye zhe, xiang ye"—Images are likenesses. The reason a hexagram figure is called an Xiang is because it "resembles" (is similar to) the forms and laws of all things under Heaven.

(II) Concerning "Words" (Ci)

"Appended words to it to determine fortune and misfortune; therefore, it is called a Line." (Xì Cí Shang Zhuàn)

The purpose of appending Words is "to determine fortune and misfortune" (Duan Qi Ji Xiong 断其吉凶).

It also states:

"The Tuan (Judgment) speaks of the Images. The Lines speak of the Changes. Fortune and Misfortune speak of gain and loss. Regret and Difficulty speak of minor flaws. No Blame speaks of remedying faults well." (Xì Cí Shang Zhuàn)

"Tuan zhe, yan hu xiang zhe ye. Yao zhe, yan hu bian zhe ye. Ji xiong zhe, yan hu qi shi de ye. Hui lin zhe, yan hu qi xiao ci ye. Wu jiu zhe, shan bu guo ye (彖者，言乎象者也。爻者，言乎变者也。吉凶者，言乎其失得也。悔吝者，言乎其小疵也。无咎者，善补过也)."

"The Tuan speaks of the Images." "The Lines speak of the Changes." "Fortune and Misfortune speak of gain and loss." "Regret and Difficulty speak of minor flaws." "No Blame speaks of remedying faults well."

This passage clearly lays out the hierarchical structure of the Words (Hexagram Judgments and Line Judgments): The Hexagram Judgment explains the overall Image; the Line Judgment explains the specific Change; and Fortune, Misfortune, Regret, Difficulty, and No Blame are different levels of assessment regarding human gain and loss.

(III) Concerning "Change" (Bian)

"Firmness and yielding push each other, and thus transformation and change are generated." (Xì Cí Shang Zhuàn)

"Gang rou xiang tui er sheng bian hua (刚柔相推而生变化)."

Change arises from the mutual push of the firm (Yang) and the yielding (Yin).

"When the Yi reaches its extreme, it changes; when it changes, it connects; when it connects, it endures." (Xì Cí Xia Zhuàn)

This means change facilitates flow, allowing for longevity.

"The Way of Heaven and Earth is that which is observed with constancy. The Way of the sun and moon is that which is bright with constancy. The movement of all things under Heaven is unified by the One." (Xì Cí Xia Zhuàn)

"Tian xia zhi dong, zhen fu yi zhe ye (天下之动，贞夫一者也)." "The movement of all things under Heaven is unified by the One." All movement in the world ultimately converges upon the "One" (the Supreme Ultimate, the Dao).

This is a profoundly deep view: beneath the myriad complex changes, there lies a unified law. "Observing Changes" means discerning this unified law through phenomena.

IV. The Dialectical Unity of the Four Dimensions

Images, Words, Changes, and Divinations are not separate but dialectically unified.

"Therefore, that wherein the Gentleman resides and finds ease is the Arrangement of the Yi; that wherein he delights and contemplates is the Divinations of the Lines."

Here, "Arrangement" (the level of Image/Order) is mentioned first, followed by "Words" (the level of Words).

"Thus, when the Gentleman resides, he observes their Images and contemplates their Words; when he acts, he observes their Changes and contemplates their Divinations."

Here, Images and Words are mentioned together, as are Changes and Divinations.

"Whereby Heaven assists him, and everything auspicious brings no harm."

This is the ultimate result of the unification of the four elements.

From a dialectical perspective:

• Image is the basis for the Word—without the Image, the Word lacks grounding.
• The Word is the elucidation of the Image—without the Word, the Image remains at the level of vague intuition.
• Change is the unfolding of the Image and Word in the time dimension—Image and Word are static; Change is dynamic.
• Divination is the comprehensive application of Image, Word, and Change—Divination requires considering all three simultaneously.

When the four are unified, one achieves a complete grasp of the Yi, and consequently, the state of "Heaven assists him, bringing no harm to anything auspicious."

V. The Four Dimensions and the Four Human Faculties

From the perspective of human cognitive abilities, the four dimensions correspond to different faculties:

• Observing Images—Requires the faculty of "intuition": the ability to directly perceive the implied imagery and atmosphere from the hexagram figures.
• Contemplating Words—Requires the faculty of "understanding": the ability to deeply grasp the meaning and logic of language.
• Observing Changes—Requires the faculty of "insight": the ability to keenly perceive the trend and direction of transformation.
• Contemplating Divinations—Requires the faculty of "judgment": the ability to synthesize various pieces of information to make correct decisions.

The comprehensive development and coordinated use of these four faculties—intuition, understanding, insight, and judgment—is the core competency the Yi seeks to cultivate.

This resonates internally with the Confucian sequence of cultivation outlined in the Great Learning (Da Xue 大学): "investigation of things, extension of knowledge, sincerity of the will, rectification of the mind, cultivation of the self, ordering of the family, governing the state, and bringing peace to the world." Investigating things and extending knowledge require intuition and understanding; sincerity of will and rectification of the mind require insight; cultivating the self and governing the world require judgment.

VI. Four Dimensions and the Three Powers of Heaven, Earth, and Man

The Xì Cí Xia Zhuàn states:

"In the Book of Changes, it is vast and fully complete. There is the Way of Heaven, there is the Way of Man, and there is the Way of Earth. Taking the Three Powers and doubling them, we get Six. The Six are nothing other than the Way of the Three Powers."

The six lines correspond to the Three Powers (Heaven, Earth, Man):

• First and Second lines—The Way of Earth.
• Third and Fourth lines—The Way of Man.
• Fifth and Upper lines—The Way of Heaven.

From the perspective of the Three Powers, the four dimensions can also correspond:

• Image—Leans more toward the levels of Heaven's Way and Earth's Way. Hexagram Images are derived from the forms of Heaven, Earth, and all things.
• Word—Leans more toward the level of Man's Way. Words are human language, used to express human concepts.
• Change—Connects the Three Powers. Heaven has the change of the sun and moon waxing and waning; Earth has the change of cold and heat arriving and departing; Man has the change of fortune and misfortune gained or lost.
• Divination—Synthesizes the information of Heaven, Earth, and Man for application in specific human affairs.