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

Chapter Four: Detailed Exegesis Sentence by Sentence—"Thus, when the Gentleman resides, he observes their Images and contemplates their Words."

I. Re-analyzing the Contrast Between Ju (Residing) and Dong (Acting)

"When the Gentleman resides, he observes their Images and contemplates their Words; when he acts, he observes their Changes and contemplates their Divinations" (Ju ze guan qi xiang er wan qi ci, dong ze guan qi bian er wan qi zhan)—these two phrases use "residing" (Ju) and "acting" (Dong) as a contrasting pair, forming a complete binary structure.

Ju refers to the state of stillness, ordinary dwelling, or daily life. Dong refers to action, decision-making, or confronting change.

This dichotomy between "residing" and "acting" is a fundamental category in Pre-Qin thought.

The Xì Cí Shang Zhuàn states:

"Movement and stillness have their constant norms, thus the firm and the yielding are determined."

"Movement and stillness have their constant norms"—Movement and stillness possess fixed laws. This is a fundamental proposition presented right at the beginning of the Xì Cí Zhuàn.

The Laozi, Chapter Sixteen:

"Attain the utmost void, and hold fast to stillness. The myriad things flourish together; I observe their return. Though the myriad things are abundant, each returns to its root. Returning to the root is called stillness; this is called returning to destiny. Returning to destiny is called constancy; knowing constancy is called illumination. Not knowing constancy leads to reckless action and misfortune."

The Laozi emphasizes the importance of "stillness" (Jing 静)—observing the movement and return of all things in stillness.

The Mencius, Jin Xin I (尽心上):

"What the Gentleman possesses by nature are the roots of Benevolence, Righteousness, Propriety, and Wisdom in his heart. When this manifests outwardly, it appears composed on his face, pervades his back, is displayed in his four limbs, and is understood without uttering a word."

Mencius emphasizes the natural outflow of the Gentleman's nature in daily life (Ju).

In the passage under discussion, Ju and Dong correspond to two different modes of applying the Yi:

• During Ju (Residing)—Observing Images and contemplating Words; this is the cultivation of study, research, and self-nurturing.
• During Dong (Acting)—Observing Changes and contemplating Divinations; this is the cultivation of decision-making, action, and responding to situations.

Together, they constitute a complete path of self-cultivation and worldly engagement that balances stillness and movement.

II. The Profound Meaning of "Observing their Images" (Guan Qi Xiang)

"Observing their Images" (Guan Qi Xiang)—observing the Hexagram Images and Line Images of the Yi.

The character Guan (观, observe) is a crucially important concept in Pre-Qin texts. It is not simply "looking," but a deep, purposeful, and insightful observation.

The Shuo Wen Jie Zi says: "Guan, to gaze intently." To "gaze intently" means to look carefully and seriously.

In the Zhou Yi, "Observation" (Guan) itself is the name of a hexagram—Hexagram Guan (观, Wind over Earth). The Hexagram Judgment for Guan is:

"Observation. Washing and not presenting the offerings; having sincerity and awe."

The Tuan Zhuan explains it:

"The Great Observation is above, compliant yet yielding; with centrality and correctness, one observes the world. Observation—'Washing and not presenting the offerings, having sincerity and awe'—observing from below results in transformation. Observing the subtle Way of Heaven, and the four seasons do not fail. The Sage establishes teachings based on the subtle Way, and the world submits."

Here, Guan contains two meanings: first, "to observe" (to scrutinize from above downwards); second, "to demonstrate" (to display from above downwards). The one in authority observes the Heavenly Way and then displays the laws of the Heavenly Way to those below—this is "the Sage establishing teachings based on the subtle Way."

Returning to "observing their Images," what is an Xiang (Image)$1

(I) The Basic Meaning of Xiang

The Xì Cí Shang Zhuàn states:

"The Sage perceived the complexity of all things under Heaven, simulated their forms, and symbolized their inherent suitability; therefore, it is called Xiang (Image)."

Xiang is the product of the Sage simulating and symbolizing the complex transformations of all things under Heaven. It is not the thing itself but a symbolic representation of its "form" (Xing Rong 形容) and "inherent suitability" (Wu Yi 物宜).

It also states:

"In Heaven they form Images; on Earth they form Forms; thus transformation and change are revealed."

In Heaven, there are the Images of the sun, moon, and stars; on Earth, there are the Forms of mountains, rivers, grass, and trees. The changing of Images and Forms manifests the movement of all things between Heaven and Earth.

(II) Hexagram Images and Line Images

In the Zhou Yi, Xiang is concretely embodied in two layers:

Hexagram Images—the overall picture presented by the hexagram figure. For example, the three Yang lines stacked in Qian (☰☰) symbolize Heaven, vigor, and firmness; the three Yin lines stacked in Kun (☷☷) symbolize Earth, yielding, and softness. Or, the combination of the upper and lower trigrams in a hexagram: Tún (☵☳), Kan over Zhen. Kan symbolizes water and peril; Zhen symbolizes thunder and movement. Together, they suggest the image of "movement within peril."

Line Images—the symbolism constituted by the position, Yin/Yang nature, and relationship of each line to other lines. For example, a Yang line occupying a Yang position (1st, 3rd, 5th) is "properly positioned"; a Yin line occupying a Yin position (2nd, 4th, upper) is "properly positioned." The 1st line corresponds with the 4th, the 2nd with the 5th, and the 3rd with the upper.

(III) The Method of Deriving Images (Qu Xiang)

The Shuo Gua Zhuan details the various ways Images are derived from the Eight Trigrams:

"Qian represents Heaven, roundness, the ruler, the father, jade, metal, cold, ice, bright red, good horses, old horses, lean horses, mottled horses, and wood fruits."

"Kun represents Earth, the mother, cloth, cooking pots, stinginess, uniformity, cows and ewes, large vehicles, patterns, the masses, handles, and on Earth, blackness."

"Zhen represents thunder, dragons, dark yellow, unfolding, great roads, the eldest son, rashness, the rush bamboo, reeds and sedges. In horses, it represents those that neigh well, have straight legs, move with bent legs, have marked foreheads. In grain, it represents regrowth. Ultimately, it represents vigor and lushness."

"Xun represents wood, wind, the eldest daughter, straight ropes, craft, whiteness, length, height, advancement and retreat, indecision, and fragrance. In people, it represents thin hair, a broad forehead, many white eyes, and three times profit in the marketplace. Ultimately, it represents the hexagram of haste."

"Kan represents water, ditches and trenches, concealment, bent chariots, bows and wheels. In people, it represents worry, heart sickness, ear pain, blood, and red color. In horses, it represents a fine back, a hasty heart, downward-looking head, thin hooves, and dragging. In vehicles, it represents many faults, passage, the moon, and thieves. In wood, it represents hardness with much pith."

"Li represents fire, the sun, lightning, the middle daughter, armor, and weapons. In people, it represents a large abdomen. It represents the Qian hexagram. It represents turtles, crabs, snails, shellfish, and tortoises. In wood, it represents the upper part being dried out."

"Gen represents mountains, paths, small stones, gates and towers, fruits and melons, closed doors and temples, fingers, dogs, rats, and creatures with pointed beaks. In wood, it represents hardness with many nodes."

"Dui represents marshes, the youngest daughter, shamans, gossip and slander, breaking and bending, and attachment followed by breakage. On Earth, it represents hard saline soil. It represents concubines and sheep."

These attributions, seemingly complex, possess an inner logic. For instance, Qian is Heaven and roundness because Heaven is round; it is the ruler and father because Qian occupies the honored position; it is jade and metal because Qian is supremely firm and hard; it is good horses because horses move vigorously.

"Observing their Images" is about seeing the underlying principles through these manifold symbols.

(IV) Why "Observe Images" during "Residing"$2

"Residing" (Ju) refers to stillness and ordinary dwelling. In this state, there is no urgent pressure for decision-making, no specific tasks requiring immediate handling. Thus, it is the perfect time to leisurely and deeply "observe" the Hexagram Images and Line Images.

This is like a general studying maps and analyzing tactical exercises during peacetime—not for an immediate battle, but to accumulate knowledge and experience for future strategic planning.

The Art of War (Sunzi Bingfa), a Pre-Qin military text, states:

"He who wins the battle before it is fought has calculated the most. He who loses the battle before it is fought has calculated the least. Calculation leading to victory is much; calculation leading to defeat is little; what about calculation leading to utter failure$3"

"Calculating before the battle" (Miao Suan 庙算) means strategic deliberation conducted in the ancestral temple before setting out. Similarly, when the Gentleman "observes Images" during his "residing," he is conducting this strategic preparation before taking action.

III. The Relationship Between "Contemplating Words" and "Observing Images"

"When the Gentleman resides, he observes their Images and contemplates their Words" (Ju ze guan qi xiang er wan qi ci)—here two verbs are used: "observe" (Guan) and "contemplate" (Wan), corresponding to two objects: "Images" (Xiang) and "Words" (Ci).

What is the difference between "observing Images" and "contemplating Words"$4 Why not "contemplate their Images and observe their Words"$5

I believe "observe" leans toward a visual, holistic, and intuitive grasp, while "contemplate" leans toward the process of repeated savoring, detailed textual engagement, and deep internalization.

Observing Images is like climbing high to gaze afar—seeing all the mountains below—grasping the overall structure. Contemplating Words is like strolling through a garden—appreciating every flower and blade of grass, savoring the subtle beauty of every detail.

Together—"observing their Images and contemplating their Words"—it is a comprehensive and deep method of study: grasping the overall structure while meticulously appreciating every detail. This is a holistic approach.

IV. The Complementary Relationship Between "Images" and "Words"

There is a profoundly important discussion in the Xì Cí Zhuàn that clarifies the relationship between Xiang (Images) and Ci (Words):

"The Master said: 'Writing does not exhaust speech, and speech does not exhaust meaning.' If so, can the Sage’s meaning not be understood$6 The Master said: 'The Sage established Images to exhaust meaning, set up Hexagrams to exhaust genuine feelings and falsehood, appended Words to exhaust speech, transformed and connected them to exhaust utility, and agitated and danced them to exhaust the spirit.'"

This passage means: Writing cannot fully convey speech, and speech cannot fully convey meaning (intent). So, is the Sage's meaning incomprehensible$7 No. The Sage "established Images to exhaust meaning," "set up Hexagrams to exhaust true feeling and artifice," and "appended Words to exhaust speech."

The key here is that Xiang and Ci are complementary. Xiang can convey what Ci cannot, and Ci can convey what Xiang cannot. Only when combined can they exhaust the Sage's meaning.

Therefore, "observing their Images and contemplating their Words" is not two isolated actions but a unified cognitive process. When observing Images, one needs to reference the Words; when contemplating Words, one needs to reference the Images. Images and Words mutually illuminate and supplement each other, leading to a complete comprehension of the Yi.

V. How Pre-Qin Scholars "Observed Images and Contemplated Words"—Taking the Zuo Zhuan as an Example

The Zuo Zhuan records numerous instances of divination, from which we can see how Pre-Qin scholars actually "observed Images and contemplated Words."

Case 1: Zuo Zhuan, 15th Year of Duke Xi

Before the Qin-Jin war at Han Pass:

"Initially, Duke Xian of Jin sought divination for marrying Bo Ji to Qin, obtaining Gui Mei (Bickering) changing to Kui (Opposition). Shi Su interpreted it, saying: 'Not auspicious. The divination verse says: 'The man pierces a sheep, yet there is no spoil; the woman holds a basket, yet there is no reward.' The neighbor on the west demands words that cannot be repaid. Gui Mei changing to Kui is like having no supporter.' "

Here, Shi Su first observed the hexagram change (Gui Mei changing to Kui) and then cited the content of the Line Judgment for interpretation. His divination integrated both the Image (hexagram image, hexagram change) and the Word (specific content of the judgment)—this is the practical application of "observing their Images and contemplating their Words."

Case 2: Zuo Zhuan, 25th Year of Duke Xi

Duke Wen of Jin wished to attack Chu:

"The Marquis of Jin first entered the state and instructed his people. After two years, he wished to employ them. Zi Fan said: 'The people do not yet know righteousness; their dwellings are not yet settled.' Thereupon, he sent the King to the South and focused on benefiting the people. The people began to cherish life and were ready to be employed. Zi Fan said: 'The people do not yet know trustworthiness; their function is not yet expressed.' Thereupon, he attacked Yuan to show them trustworthiness. When the people easily provided supplies, they did not seek excessive abundance, thus clearly demonstrating the Words of service. The Duke said: 'Is it now ready$8' Zi Fan said: 'The people do not yet know propriety; their harmony has not yet been born.' Thereupon, he held a grand review to show them propriety, established the system of ranks to regulate the officials, and only when the people obeyed without confusion did he employ them. He sent Gu to garrison the frontier, lifted the siege of Song, and in one battle achieved hegemony. This was the instruction of Wen Duke Wen of Jin."

Although this passage does not directly quote the Yi, Zi Fan's process of assisting Duke Wen perfectly embodies the spirit of "observing Images and contemplating Words": before acting, one must comprehensively observe and assess the situation (observing Images), meticulously understand the state of the populace (contemplating Words), and only when all conditions are mature does one act.

Case 3: Zuo Zhuan, 12th Year of Duke Zhao (昭公十二年)

"When Nan Kuai was about to rebel, he performed divination with reeds, obtaining Kun (Earth) changing to Bǐ (Clinging). He said: 'Yellow lower robes, great fortune.' He took this as supremely auspicious and showed it to Zifu Huibo, saying: 'If I wish to undertake something, how about it$9' Huibo replied: 'I have studied this before. If it is a matter of loyalty and trustworthiness, it may succeed; otherwise, it will surely fail. Outer strength and inner warmth is loyalty. Harmony leading to correctness is trustworthiness. Therefore, it says: "Yellow lower robes, great fortune." Yellow is the color of the center. Robes (Shang) are an ornament for the lower position. Great (Yuan) is the chief of good things. If the center is not loyal, it cannot attain its color; if the lower part is not in harmony, it cannot attain its ornamentation; if the action is not good, it cannot attain its ultimate state. Furthermore, the Yi cannot be used to divine danger; what matter are you undertaking$10 Can it be adorned$11 Only when beauty is centrally yellow, the superior beauty is "Great," and the inferior beauty is the "Robes," when all three combine, can it be divined. Still, there is a deficiency. Although the divination is auspicious, it is not yet so.'"

This is an extremely wonderful case study. Nan Kuai wanted to rebel and divined Kun changing to Bǐ. The Line Six Five judgment states "Yellow lower robes, great fortune" (Huang Shang Yuan Ji 黄裳元吉), which Nan Kuai interpreted as great fortune. However, Zifu Huibo's interpretation was entirely different—he argued that the prerequisite for "Yellow lower robes, great fortune" was a "matter of loyalty and trustworthiness." If one is engaged in something disloyal and untrustworthy (like rebellion), then even if the judgment says "great fortune," it does not apply.

Huibo’s method of interpretation is classic "observing Images and contemplating Words": he first analyzed the symbolic meaning of "Yellow" (color of the center), "Robes" (Shang, ornament of the lower position), and "Great" (Yuan, chief of good things), and then connected these symbolic meanings to the specific human situation, ultimately concluding, "Although the divination is auspicious, it is not yet so" (though the divination says auspicious, it is not in fact auspicious).

This case deeply illustrates a principle: "observing Images and contemplating Words" is not mechanically checking the literal meaning of the divination text but requires deeply understanding the inherent logic of the Images and Words and integrating them with the specific context to make a judgment. This is why deep accumulation during times of "residing" is necessary—only with prior effort can one respond flexibly when the time for "acting" arrives.

VI. The Dialectical Relationship Between Cultivation in "Residing" and Application in "Acting"

"When the Gentleman resides, he observes their Images and contemplates their Words"—this emphasizes the importance of cultivation during "residing."

Why is the effort during "residing" so crucial$12 Because application during "acting" relies entirely on accumulation during "residing."

Analects, Zi Lu (子路):

"The Master said: 'If one knows the Odes by heart, but is given a political office and cannot carry it out; if he is sent on a diplomatic mission to the four quarters but cannot speak independently—of what use is his extensive knowledge$13'"

Confucius says that if a person can recite the three hundred poems of the Shi Jing but cannot govern effectively when given office, or cannot speak independently when sent abroad, what good is so much memorization$14

This shows that the purpose of learning is application, but the prerequisite for application is deep study. If "reciting the three hundred poems" is merely rote memorization without deep understanding and internalization, it cannot be flexibly applied.

Similarly, if "observing Images and contemplating Words" is only superficial skimming, one cannot skillfully "observe Changes and contemplate Divinations" when it comes time to act. Only by truly dedicating oneself to deep research during "residing"—repeatedly observing the Images, repeatedly savoring the Words, and grasping the relationship between Image and Word thoroughly—can one act skillfully and accurately during "acting."

This is like medical practice. A good physician must spend ample time reading medical texts, studying prescriptions, and observing clinical cases during his downtime ("residing, observing Images and contemplating Words"); only then can he prescribe the correct medicine for the illness when needed ("acting, observing Changes and contemplating Divinations"). If he does not study diligently beforehand, he cannot save lives when the moment demands it.

Xunzi, Quan Xue (劝学):

"Accumulate soil and a mountain rises; wind and rain will then appear. Accumulate water and an abyss forms; dragons and serpents will then emerge. Accumulate virtue and moral character is obtained; the spiritual mind is naturally achieved, and the Sages' mind is complete. Thus, without accumulating steps, one cannot travel a thousand li; without accumulating small streams, one cannot form rivers and seas."

"Without accumulating steps, one cannot travel a thousand li"—without step-by-step accumulation beforehand, one cannot reach the ultimate goal. "Residing, observing Images and contemplating Words" is precisely this process of day-to-day accumulation.

VII. Conclusion

The statement "When the Gentleman resides, he observes their Images and contemplates their Words" reveals the importance of the foundational effort required during quietude. This effort builds the necessary reserve of knowledge and insight, making skilled judgment possible when action is required.