The Essence of the 'Great Treatise A': A Philosophical Inquiry into the Gentleman's Establishment of Life and the Order of the *Yi*
This article deeply interprets the core proposition from the 'Great Treatise A'—'That which the gentleman dwells in and finds peace is the order of the *Yi*.' It examines how the gentleman, by internalizing the Way of Heaven and Earth and utilizing the *Book of Changes* as the foundation for establishing his life, achieves a state of 'auspiciousness without detriment' through observing the images and contemplating the textual explanations, situated within the Pre-Qin context and the Confucian tradition.
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.