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

Chapter Ten: The Way of Self-Cultivation—The Practical Path from "Observing Images and Contemplating Words" to "Auspiciousness with No Harm"

I. Why is "Observing Images and Contemplating Words" the Way of Self-Cultivation$16

Up to this point, we have mainly discussed "observing Images and contemplating Words" and "observing Changes and contemplating Divinations" from the perspective of scholarship and cognition. However, the deeper meaning of this passage actually concerns the Way of Self-Cultivation—how to perfect one's personality and conduct by studying and applying the Yi.

Why say this$17 Because the "Gentleman" discussed in the Xì Cí Zhuàn is not merely a scholar or a diviner, but a moral agent. The primary pursuit of the Junzi is not knowledge or skill, but Virtue.

Analects, Zi Lu:

"Zi Lu asked about the Gentleman. The Master said: 'To cultivate oneself with reverence.' He asked: 'Is that all$18' He replied: 'To cultivate oneself in order to bring peace to others.' He asked: 'Is that all$19' He replied: 'To cultivate oneself in order to bring peace to the people. Even Yao and Shun would find that difficult in achieving peace for the people.'"

"Cultivate oneself with reverence" (Xiu Ji Yi Jing 修己以敬)—cultivate oneself while maintaining reverence. This is the Gentleman's first step. "To cultivate oneself in order to bring peace to others" (Xiu Ji Yi An Ren 修己以安人)—to bring peace to those around him by cultivating himself. "To cultivate oneself in order to bring peace to the people" (Xiu Ji Yi An Bai Xing 修己以安百姓)—to bring peace to the common people by cultivating himself.

Thus, all the learning and abilities of the Gentleman ultimately aim at "self-cultivation" and "bringing peace to others." Studying the Yi is no exception.

II. How "Observing Images" Relates to Self-Cultivation

How does "observing Images" connect to self-cultivation$20

Let us look at the Xiang Zhuan (Commentary on the Image)—the part of the Zhou Yi dedicated to explaining the meaning of each hexagram from the perspective of its image. Almost every Great Image Judgment (Da Xiang Ci) in the Xiang Zhuan begins with the structure, "The Gentleman, therefore,..." or "The former Kings, therefore,..." directly linking the hexagram image to the Gentleman's conduct.

Consider a few examples:

• Hexagram Qian (Heaven): "Heaven moves vigorously; the Gentleman, therefore, constantly strives for self-perfection." Since Heaven’s movement is vigorous and unceasing, the Gentleman observes this Image and imitates it, thus striving ceaselessly.
• Hexagram Kun (Earth): "The disposition of Earth is receptive; the Gentleman, therefore, carries all things with broad Virtue." Since the disposition of Earth is broad and yielding, the Gentleman observes this Image and imitates it, thus carrying all things with profound Virtue.
• Hexagram Meng (Obscurity): "Water springs forth under the mountain; Obscurity. The Gentleman, therefore, acts decisively and cultivates Virtue." When water springs from under the mountain, obscurity begins to lift. The Gentleman observes this Image and imitates it, thus acting decisively and nurturing Virtue.
• Hexagram Xiao Chu (Small Accumulation): "Wind moves in the sky; Small Accumulation. The Gentleman, therefore, cultivates beautiful literary virtue." When wind moves across the sky, a small accumulation occurs. The Gentleman observes this Image and imitates it, thus perfecting literary virtue.
• Hexagram Tai (Peace): "Heaven and Earth intermingle; Peace. The ruler, therefore, judges and completes the Way of Heaven and Earth, assisting the suitability between Heaven and Earth, to guide the people." When Heaven and Earth meet in harmony, the ruler observes this Image and imitates it, thus ordering the Way of Heaven and Earth and assisting their suitability to guide the people.
• Hexagram Pi (Stagnation): "Heaven and Earth do not meet; Stagnation. The Gentleman, therefore, contracts his virtue to avoid danger, and should not seek rank and emolument." When Heaven and Earth fail to interact, stagnation occurs. The Gentleman observes this Image and understands this, thus he restrains his virtue to avoid peril and should not covet riches.
• Hexagram Qian (Humility): "A mountain is within the earth; Humility. The Gentleman, therefore, lessens the abundance of the many and adds to the scarcity of the few, distributing things equally." When a mountain is within the earth (the high thing is below), it symbolizes humility. The Gentleman observes this Image and imitates it, thus reducing excess and increasing deficiency, distributing things equally.

These examples demonstrate that "observing Images" is not merely an academic exercise but a process of self-education aimed at moral refinement. Every hexagram image serves as a mirror, reflecting the Way of Heaven and Earth, and simultaneously revealing the standard of conduct the Gentleman should emulate.

III. How "Contemplating Words" Relates to Self-Cultivation

How does "contemplating Words" (Wan Ci) connect to self-cultivation$21

The Line Judgments contain extensive guidance regarding conduct—when to advance, when to retreat, what actions invite disaster, and what actions bring good fortune.

For example:

• Qian Hexagram, Third Nine: "The Gentleman strives constantly throughout the day; in the evening he is fearful as if in peril; no blame." —One must be diligent all day, and even at dusk remain vigilant as if facing danger, only then will there be no blame.
• Kun Hexagram, Second Six: "Straight, square, and large; without studied effort, nothing is disadvantageous." —(Possessing the virtue of being) straight, proper, and vast; without deliberate practice, nothing is disadvantageous.
• Song Hexagram, Initial Six: "If one does not pursue the matter for long, there will be slight criticism, but ultimately, it is auspicious." —Do not engage in prolonged contention; although there may be some critical words, ultimately it is auspicious.
• Shi Hexagram, Third Six: "The army may carry corpses back; disaster." —The army may return carrying corpses (if the general commands poorly, the expedition will fail).
• Sun Hexagram, Initial Nine: "Having concluded the affair, depart quickly; no blame. Determine the measure of diminishing." —Once the matter is settled, depart swiftly; no blame, but one should measure how much to diminish.

These Line Judgments contain behavioral guidance that is not abstract moralizing but specific advice for concrete situations. By repeatedly "contemplating" (Wan) these Words, the Gentleman internalizes the correct modes of conduct for various scenarios. When he actually encounters these situations, he naturally makes the right choices.

This is like a martial artist who repeatedly practices various forms and moves during his quiet time ("observing Images and contemplating Words during residing") so that he can use them flexibly during combat ("observing Changes and contemplating Divinations when acting").

IV. From "No Blame" to "Auspiciousness with No Harm"

In the value system of the Zhou Yi, "No Blame" (Wu Jiu) is a very important level.

"No Blame" does not mean the absence of difficulties or setbacks, but rather that even after experiencing difficulties and setbacks, one ultimately leaves no fault or regret.

The Xì Cí Shang Zhuàn states:

"No Blame is good at remedying faults."

"Wu jiu zhe, shan bu guo ye (无咎者，善补过也)."

"Good at remedying faults"—good at correcting mistakes. A person cannot avoid making errors forever, but if he can recognize and correct them promptly after making them, he can reach the state of "No Blame."

And "Auspiciousness with no harm" is a level higher than "No Blame"—not only is there no fault, but the outcome is actively beneficial.

The progression from "No Blame" to "Auspiciousness with no harm" requires a sequential process of cultivation:

1. Recognizing Faults—First, one must be able to recognize one's own errors. This requires the skill of "observing Images" and "contemplating Words."
2. Correcting Faults—Then, one must be able to correct those faults. This requires the skill of "observing Changes" and "contemplating Divinations."
3. Absence of Major Faults—Subsequently, one reaches a state of rarely making major mistakes. This requires long-term accumulation and cultivation.
4. Auspicious Outcome—Finally, reaching the state where all actions are auspicious. This requires the complete virtue of "treading on trustworthiness, contemplating compliance, and further honoring the worthy."

Confucius's statement "studying the Yi can avoid great error" points precisely to this cultivation process—by studying the Yi, one first avoids "great error," and then gradually approaches the ideal state of "auspiciousness with no harm."

V. The Unity of Self-Cultivation and Governance

In Pre-Qin thought, self-cultivation and governing the state were unified.

The Great Learning states:

"From the Son of Heaven down to the common people, all must consider the cultivation of the person the root of everything. If the root is in disorder, the branches cannot be regulated. If what is held dear is treated as trivial, and what is treated as trivial is held dear, this can never be."

"Zi Tian Zi yi zhi shu ren, yi shi jie yi xiu shen wei ben (自天子以至于庶人，壹是皆以修身为本)." "From the Son of Heaven down to the common people, all must consider the cultivation of the person the root of everything."

The "observing Images and contemplating Words, observing Changes and contemplating Divinations" discussed in the Xì Cí Zhuàn appears to be personal cultivation effort, but its ultimate goal is not just individual "auspiciousness with no harm" but also the "auspiciousness with no harm" for the entire society and state.

The Xì Cí Xia Zhuàn asks:

"Did the maker of the Yi have worries and anxieties$22"

"Zuo Yi zhe, qi you you huan hu$23 (作《易》者，其有忧患乎？)"

The Sages composed the Yi out of deep concern for the worries and anxieties of the world. They hoped, through the Yi, to teach later generations of Gentlemen how to cultivate themselves, manage affairs, and govern the state, thereby bringing the world to peace.

Therefore, "Heaven assists him, bringing no harm to anything auspicious" is not just a personal reward, but also a noble aspiration for the entire society and state. A Gentleman capable of "observing Images and contemplating Words, observing Changes and contemplating Divinations" will, when governing and teaching the people, cause the entire state to receive Heaven's assistance, resulting in "auspiciousness with no harm."

VI. The Cultivation Practices of Pre-Qin Sages

Let us use examples of Pre-Qin Sages to illustrate how "observing Images and contemplating Words, observing Changes and contemplating Divinations" manifested as practices of self-cultivation and governance.

(I) Shun

The Book of Documents, Shun Canon (舜典) states:

"Let us examine ancient times, Emperor Shun, called Chonghua, was harmonious with the Emperor. Profoundly wise and bright, gentle, respectful, and sincere, his dark virtue ascended and was known, and thus he was appointed to the position."

"Jun zhe wen ming, wen gong yun sai, xuan de sheng wen (浚哲文明，温恭允塞，玄德升闻)."

And Analects, Wei Ling Gong:

"The Master said: 'Was not Yao such a ruler who governed without effort$24 What did he do$25 He merely occupied his seat facing South.'"

Shun's governance was "governing without effort"—"merely occupied his seat facing South," meaning he merely maintained his virtuous composure and faced the South (the traditional seat of the ruler).

This "governing without effort" is the highest manifestation of "residing and finding ease" in the order of the Heavenly Way. Shun needed no complex administrative measures; he merely influenced the world through his own virtue—this is the political practice of "Heaven assists him, bringing no harm to anything auspicious."

(II) The Duke of Zhou

The Duke of Zhou is an immensely important Sage in the Pre-Qin tradition.

The Book of Documents, Wu Yi (无逸) (a mandate from the Duke of Zhou to King Cheng):

"Oh! The Gentleman should not indulge in ease. He should first know the difficulty of planting and harvesting, and only then indulge in ease, so he will know how the common people subsist. When one serves the common people, their parents labored diligently in planting and harvesting, but their son does not know the hardship, and indulges in ease, becoming shiftless. When grown up, he insults his parents, saying: 'The people of old had no knowledge.'"

"Jun zi suo qi wu yi (君子所其无逸)." "The Gentleman should not indulge in ease." This is the same spirit as "striving constantly throughout the day, fearful as if in peril in the evening."

The Duke of Zhou assisted King Cheng, established the Rites and Music, laying the foundation for the Zhou Dynasty's long rule. His entire life was a model of "observing Images and contemplating Words when residing, and observing Changes and contemplating Divinations when acting"—during quiet times, he deeply studied the Heavenly Way and human affairs (it is said he formulated the institutions of the Rites of Zhou), and when crises arose, he acted decisively (such as suppressing the rebellion in the East).

(III) Guan Zhong

Guan Zhong assisted Duke Huan of Qi to achieve hegemony, becoming an outstanding statesman of the Pre-Qin era.

Analects, Xian Wen:

"The Master said: 'Duke Huan brought the feudal lords together nine times, not by military chariots, but by the power of Guan Zhong. If only his benevolence had matched that! If only his benevolence had matched that!'"

Confucius held Guan Zhong in extremely high regard, even praising him with the utmost term, "If only his benevolence had matched that!"

Guan Zhong's political practice demonstrated wisdom in "observing Change" and flexible response. He assisted Duke Huan in "nine assemblies of the feudal lords" (Jiu He Zhu Hou 九合诸侯), each time assessing the situation, taking advantage of circumstances, and steering the situation—this is the practical application of "observing their Changes."

(IV) Zichan

Zichan was a famous prime minister of Zheng during the Spring and Autumn period.

The Zuo Zhuan, 30th Year of Duke Xiang (襄公三十年) records:

"When Zichan was in office, he bribed Bo Shi with a city for his service. Zi Dashu said: 'The state belongs to everyone; why single out a bribe for him$26' Zichan replied: 'It is hard not to desire something. If everyone obtains what they desire and follows my affairs, and I secure the completion of the goal, who else will cause trouble for us but them$27'"

Zichan's political wisdom lay in his ability to "guide by taking advantage of the situation" (Yin Shi Li Dao 因势利导)—he did not enforce policy through rigid confrontation but achieved his political goals by satisfying the interests of various parties. This is the practical demonstration of "observing Changes."

Furthermore, the Zuo Zhuan, 18th Year of Duke Zhao (昭公十八年) records that when a great fire broke out in Zheng, Zichan demonstrated exceptional organizational capability and decision-making while managing the disaster relief. He "ordered Gongsun Deng to move the Great Tortoise," "ordered the Shaman to move the ancestral markers to the Zhou Temple and report to the former lords," and "Zichan provided soldiers and ascended the battlements"—all meticulously ordered and executed without hesitation. This is the practical manifestation of "observing their Changes."