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

Chapter Three: Detailed Exegesis Sentence by Sentence—"That wherein he delights and contemplates is the Divinations of the Lines."

I. Analysis of the Character Le (Delight)

"That wherein he delights and contemplates" (Suǒ lè ér wán zhě)—Should the character Le here be read as lè (meaning joy/delight), or yào (meaning to love/be fond of)$27

In Pre-Qin texts, the character Lè has multiple pronunciations and meanings:

• Music (yuè): e.g., Analects, Tai Bo (泰伯): "To be stimulated by the Odes, established by Ritual, and completed by Music."
• Joy/Delight (lè): e.g., Analects, Xue Er: "To learn and then practice it constantly—is this not a pleasure$28 To have friends come from afar—is this not a delight$29"
• Fondness/Love (yào): e.g., Analects, Yong Ye (雍也): "The wise enjoy water; the benevolent enjoy mountains."

In the passage we are examining, the Le in "delights and contemplates" should encompass both the meaning of "delight" and "fondness." The Gentleman not only takes the Line Judgments as an object of fondness but also derives spiritual pleasure from them.

Why is Le (Delight) so important$30 Because Le implies proactivity and spontaneity. When a person feels "delight" in something, it means he genuinely loves it, not because of external coercion.

Analects, Yong Ye:

"The Master said: 'Those who know it are not equal to those who love it; those who love it are not equal to those who delight in it.'"

Confucius explicitly categorizes knowledge into three levels: "knowing," "loving," and "delighting." "Knowing" is intellectual understanding; "loving" is pursuit on the level of will; "delighting" is enjoyment on the level of emotion. Only by reaching the level of "delight" can one truly master something.

Similarly, regarding the Line Judgments, the Gentleman does not merely "know" (understand their meaning) or "love" (enjoy studying them), but rather "delights" in them—deriving profound spiritual enjoyment and a sense of fulfillment in the process of studying the Line Judgments.

II. The Profound Meaning of Wan (Contemplate/Play with)

The character Wan (玩) often carries a connotation of "not serious" or "casual" in modern colloquial Chinese. However, in the Pre-Qin context, its meaning is much richer and deeper.

The Shuo Wen Jie Zi says: "Wan, to play with." Duan Yucai’s annotation extends this to mean "to repeatedly study and practice" (xi wan 习翫), that is, to repeatedly study, handle, and deeply savor.

In Pre-Qin texts, Wan has the following layers of meaning:

(I) Repeated Study and Deep Savoring

For example, as recorded in the Zuo Zhuan, 21st Year of Duke Xiang (襄公二十一年), Ji Wuzi wanted to take Bian, and used the Zhou Yi for divination. This process of repeated use and verification is a form of Wan.

(II) Deep Handling and Appreciation

Just as a person handles a piece of fine jade, observing and touching it from every angle, appreciating its texture, color, and temperature. When the Gentleman "contemplates" (Wan) the Line Judgments, he too deeply understands and appreciates their meaning from every angle and at every level.

(III) An Unhurried Attitude

Wan also suggests a demeanor that is calm and unhurried. It is not about seeking answers with immediate gain in mind, but about immersing oneself leisurely and contentedly in the process of study and savoring.

Combining Le and Wan—"delights and contemplates" (Le er Wan)—describes a spiritual state that is simultaneously joyful and thorough, enjoyable and serious, relaxed and focused. This perfectly matches the state Confucius described when studying the Yi.

Analects, Shu Er (述而):

"The Master said: 'If you give me a few more years, and I study the Yi until fifty, I might avoid great error.'"

Another version states:

"The Master said: 'Give me a few more years, and if so, I might become thoroughly accomplished in the Yi.'"

"Thoroughly accomplished" (Bin Bin 彬彬) means having a balance between substance and refinement, achieving unity between knowledge and action. This fervent desire to master the Yi is precisely the embodiment of "delighting and contemplating."

III. Why Specifically Mention "The Divinations of the Lines" (Yao Zhi Ci)$31

This sentence states, "That wherein he delights and contemplates is the Divinations of the Lines," specifically mentioning the Yao Ci rather than the Hexagram Judgments (Gua Ci) or generally referring to "the Words of the Yi."

First, we must understand the difference between the Hexagram Judgment and the Line Judgment.

The Hexagram Judgment (also called the Judgment of the Tuan) is a general assessment of the entire hexagram. For example:

• Hexagram Qian (Heaven): "Great success, penetrating usefulness, perseverance, correctness."
• Hexagram Kun (Earth): "Great success, beneficial is perseverance with the nurturing mare. If the Gentleman has a direction to go, there is first delusion, then finding a guide. Beneficial. Gaining friends in the Southwest, losing friends in the Northeast. Persevering in correctness brings fortune."
• Hexagram Tun (Sprouting): "Great success, penetrating usefulness, perseverance, correctness. Do not undertake anything in the beginning; beneficial to establish regional lords."

The Line Judgment (Yao Ci) offers a specific assessment for each of the six lines within a hexagram. Each hexagram has six lines, each with its own judgment. For example, the six judgments for Qian:

• Initial Nine: "Hidden dragon; do not act."
• Second Nine: "Dragon seen on the field; it is beneficial to see the Great Man."
• Third Nine: "The Gentleman strives constantly throughout the day; in the evening he is fearful as if in peril; no blame."
• Fourth Nine: "Perhaps he leaps in the abyss; no blame."
• Fifth Nine: "Flying dragon in the sky; it is beneficial to see the Great Man."
• Upper Nine: "Arrogant dragon suffers regret."

Why is it the Line Judgments that one "delights and contemplates," rather than the Hexagram Judgments$32

(I) Line Judgments are More Concrete, Detailed, and Vivid

Hexagram Judgments are generally summary and abstract, whereas Line Judgments are more concrete, detailed, and vivid. Line Judgments describe specific situations, particular people, concrete actions, and specific outcomes. For instance, the six judgments of Qian depict the entire process of a dragon (symbolizing the Gentleman or Sage) moving from concealment to manifestation, to high flight, and finally to arrogance—a beautiful representation of both imagery and profound principle.

The Gentleman "delights and contemplates" them because the richness and vividness of the Line Judgments offer endless space for refinement and reflection.

(II) Line Judgments are the Concrete Manifestation of Change

The Xì Cí Xia Zhuàn states:

"The Lines (Yao) are those which model the movement of all things under Heaven."

The original meaning of Yao is "model" or "emulate." What the Line Judgments emulate is the movement and transformation of all things under Heaven. Each line is located in a specific position (initial, second, third, fourth, fifth, upper), possesses a specific nature (Yin or Yang), and stands in a specific relationship (to other lines through correspondence, proximity, following, or overlaying). Thus, the judgment of each line is a precise description of a specific situation.

By "contemplating" (Wan) the Line Judgments, the Gentleman is actually savoring the movement and transformation of all things under Heaven—a process of learning and comprehension that never runs dry.

(III) Correspondence between Line Judgments and Personal Circumstances

Hexagram Judgments describe the overall situation, while Line Judgments describe the individual's specific circumstance within that situation. Therefore, Line Judgments offer more direct and concrete guidance to the individual.

For example, a person in a low position should pay more attention to the judgments of the first and second lines; a person in a high position should focus on the fifth and upper lines. People in different positions gain different enlightenment from different Line Judgments.

The Zuo Zhuan, 2nd Year of Duke Zhao (昭公二年) records an excellent example. When Han Xuanzi visited Lu and saw the Yi Images and the Spring and Autumn Annals, he declared: "The Rites of Zhou are entirely in Lu! Only now do I understand the Virtue of the Duke of Zhou and why Zhou ruled." Although this refers to the Yi Images rather than the Line Judgments, it illustrates that Pre-Qin nobility certainly regarded the Yi as an important object of study.

Furthermore, the Zuo Zhuan, 1st Year of Duke Min (闵公元年) records:

"Initially, Bi Wan sought office in Jin and obtained Tún (屯) changing to Bǐ (比). Xin Liao interpreted it, saying: 'Auspicious. Tún consolidates, and Bǐ enters; what auspiciousness is greater$33 It will surely flourish.'"

Here, Xin Liao interpreted the result based on the hexagram change (Tún changing to Bǐ) and cited the content of the Line Judgments to deduce auspiciousness. This is a practical application of the Line Judgments, which integrates both the Image (hexagram image, hexagram change) and the Word (content of the judgment).

IV. The Contrast Between "Delighting and Contemplating" and "Residing and Finding Ease"

We observe that this passage uses two distinct verb phrases: "residing and finding ease" (Ju er An) and "delighting and contemplating" (Le er Wan).

"Residing and finding ease" (Ju er An)—Establishing one's life in the Arrangement of the Yi emphasizes spiritual stability and grounding. "Delighting and contemplating" (Le er Wan)—Joyfully savoring the Line Judgments emphasizes spiritual pleasure and enjoyment derived from study.

Together, these two phrases constitute a complete picture of the Gentleman's relationship with the Yi: on one hand, the Arrangement of the Yi provides the foundation for spiritual settling, giving the Gentleman a point of reliance, freeing him from wavering; on the other hand, the Line Judgments provide the source of spiritual enjoyment, allowing the Gentleman endless pleasure in his daily study.

Joy and stability—are these not the most beautiful spiritual states in life$34

The opening of the Analects, Xue Er states:

"The Master said: 'To learn and then practice it constantly—is this not a pleasure$35 To have friends come from afar—is this not a delight$36 To be unknown by others and yet not resentful—is this not a Gentleman$37'"

"Pleasure" (Shuo 说) and "Delight" (Le)—these are the joys brought by learning and exchange. And "to be unknown by others and yet not resentful" is the manifestation of spiritual stability. These three qualities correspond precisely to "residing and finding ease" and "delighting and contemplating."

V. The Literary Beauty and Profound Principle in the Line Judgments

Since the Gentleman "delights and contemplates" the Line Judgments, we might examine a few examples to appreciate their literary beauty and profound principle.

(I) Qian Hexagram, Initial Nine: "Hidden dragon; do not act." (Qian Chu Jiu: Qianlong wu yong. 潜龙勿用。)

Four characters, extremely concise, yet containing immensely rich meaning. "Hidden" (Qian)—concealed, submerged. "Dragon" (Long)—the existence with the greatest potential and power. "Do not act" (Wu Yong)—do not use effort, do not display one's capabilities.

A dragon, possessing the power to overturn rivers and shake seas, must hide in the abyss, remaining still. Why$38 Because the time is not yet right.

The Wen Yan Zhuan explains it:

"Hidden dragon, do not act: this is the inferior position. ... Hidden dragon, do not act: what does this mean$39 The Master said: 'It is when the dragon’s virtue is concealed. It does not change according to the age, nor achieve fame by action, retiring from the world without vexation, and not being grieved by being unseen. If joy arrives, it acts; if sorrow arrives, it departs. Firmly it cannot be uprooted—this is the hidden dragon.'"

"The dragon's virtue is concealed"—possessing dragon-like virtue yet willing to remain hidden. "It does not change according to the age," "retiring from the world without vexation." Such a Line Judgment, though only four characters, can provoke endless thought and savoring. This is why the Gentleman can "delight and contemplate"—because the depth of the Line Judgments is bottomless; the deeper you penetrate, the more new layers and meanings you discover.

(II) Kun Hexagram, Initial Six: "Stepping on frost, hard ice is coming." (Kun Chu Liu: Lü shuang, jian bing zhi. 履霜，坚冰至。)

"Stepping on frost"—one has stepped on frost. "Hard ice is coming"—hard ice is about to arrive.

This is a very simple natural phenomenon: in autumn, stepping on frost signals that the hard ice of winter is approaching. The Yi uses this phenomenon to symbolize human affairs: everything has a precursor, and every disaster has a gradual process. If one is vigilant when "stepping on frost," one will not be caught unprepared when "hard ice is coming."

The Wen Yan Zhuan explains:

"A family that accumulates virtue will have abundant blessings; a family that accumulates non-virtue will have abundant calamities. A minister murdering his sovereign, a son murdering his father—this is not the work of a single day or a single morning; the process comes gradually, arising from the failure to distinguish early on. The Yi says: 'Stepping on frost, hard ice is coming.' This speaks of sequence/compliance."

"This speaks of sequence/compliance" (Gai yan shun ye 盖言顺也)—it speaks of a process of development. Both good and evil are the results of accumulation, and calamities arise gradually.

When the Gentleman "contemplates" this Line Judgment, he remains constantly alert to the precursors of events, discerning hidden dangers in minute details, thereby preventing minor issues from escalating.

(III) Tai Hexagram, Third Nine: "No level ground that does not become a slope; no going forth that does not return." (Tai Jiu San: Wu ping bu bei, wu wang bu fu. 无平不陂，无往不复。)

"No level ground that does not become a slope"—nothing remains level without tilting eventually. "No going forth that does not return"—nothing proceeds forever without coming back.

These eight characters summarize one of the most fundamental laws of all things under Heaven: extremes reverse. Flat ground will eventually slope; what advances will eventually retreat. Zenith leads to decline, and decline eventually leads to renewal.

Why does this warning appear in the third line of the Tai Hexagram (Hexagram of Heaven and Earth Interacting, where all things flourish)$40 Because the third line marks the peak of prosperity in Tai, and after the peak, decline begins. Thus, even at the height of fortune, one must maintain a sense of caution.

This is why "contemplating" the Line Judgments can bring profound enlightenment to the Gentleman: no single Line Judgment stands in isolation; each is connected to the structure of the entire hexagram, the laws of the waxing and waning of Yin and Yang, and the principles governing human fortune and misfortune. The deeper one "contemplates," the more one discovers these layered connections.

(IV) Kun Hexagram, Sixth Three: "Trapped by a rock, pressed against thorn bushes, entering his dwelling, he does not see his wife—disaster." (Kun Liu San: Kun yu shi, ju yu jiu li, ru yu qi gong, bu jian qi qi, xiong. 困于石，据于蒺藜，入于其宫，不见其妻，凶。)

This is a particularly vivid description: a rock blocks the path ahead, thorns press from behind. Finally returning home, he cannot see his wife.

The sixth line, third position, is a Yin line occupying a Yang position (improperly positioned) and is squeezed between two strong Yang lines (Second Nine and Fourth Nine)—it is trapped, unable to advance or retreat. This dire situation in the hexagram image is expressed through the vivid description "Trapped by a rock, pressed against thorn bushes, entering his dwelling, he does not see his wife."

When the Gentleman "contemplates" such a Line Judgment, he not only understands what true "distress" (Kun) is but also, when encountering a similar situation himself, can quickly become alert and seek a way out.

VI. The Dialectical Relationship Between "Delighting and Contemplating" and "Residing and Finding Ease"

We notice that the passage employs two distinct active combinations: "residing and finding ease" and "delighting and contemplating."

"Residing and finding ease" (Ju er An)—finding stability in the Arrangement of the Yi, emphasizing spiritual stability and grounding. "Delighting and contemplating" (Le er Wan)—joyfully savoring the Line Judgments, emphasizing spiritual pleasure and enjoyment.

When combined, they form a complete diagram of the Gentleman’s relationship with the Yi: on the one hand, the Arrangement of the Yi provides the foundation for spiritual settling, giving the Gentleman a grounding point free from wandering; on the other hand, the Line Judgments provide a continuous source of spiritual pleasure, making the daily study itself rewarding.

Stability and joy—is this not the most desirable spiritual condition in life$41

The opening of the Analects, Xue Er immediately states:

"The Master said: 'To learn and then practice it constantly—is this not a pleasure$42 To have friends come from afar—is this not a delight$43 To be unknown by others and yet not resentful—is this not a Gentleman$44'"

"Pleasure" (Shuo) and "Delight" (Le)—these are the joys brought by learning. And "to be unknown by others and yet not resentful" is the manifestation of spiritual stability. These three qualities correspond exactly to "residing and finding ease" and "delighting and contemplating."

VII. Conclusion

The statement "That wherein he delights and contemplates is the Divinations of the Lines" reveals a profound spiritual relationship between the Gentleman and the Yi's Line Judgments: it is not about passively accepting knowledge, but about actively, joyfully, and deeply savoring and internalizing the meaning. The literary beauty, symbolic ingenuity, and profound principles embedded in the Line Judgments provide inexhaustible material for this "delighting and contemplating."