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

Chapter Five: Detailed Exegesis Sentence by Sentence—"When he acts, he observes their Changes and contemplates their Divinations."

I. The Meaning of Dong (Action)

"Action" (Dong), contrasted with the preceding "Residing" (Ju), refers to the state of carrying out actions, making decisions, or confronting change.

In the context of the Zhou Yi, "Action" holds a special significance.

The Xì Cí Xia Zhuàn states:

"Regret and difficulty arise from action." (The phrase used is actually Ji Xiong Hui Lin 吉凶悔吝, auspiciousness, inauspiciousness, regret, and difficulty.)

"Regret and difficulty arise from action." (Ji Xiong Hui Lin zhe, sheng hu dong zhe ye. 吉凶悔吝者，生乎动者也。)

"Auspiciousness, inauspiciousness, regret, and difficulty"—all fortune, peril, regret, and difficulty—arise from "action." If one does not act, there is no fortune or misfortune; once one acts, fortune and misfortune emerge.

It also states:

"Firmness and yielding push each other, and change occurs within. Appending words to it names it; action is contained within it. Regret and difficulty arise from action."

"Dong zai qi zhong yi (动在其中矣)"—Action is contained within it. Action is implied within the transformation of the hexagram lines.

Why is "Action" so critical$15 Because in human life, one cannot remain forever in a state of "residing" without "acting." One must eat and take provisions, must tailor clothing, must travel when necessary, must stop when appropriate, must govern the family, and must manage the state—all human social activities are "action." And every "action" involves a choice between fortune and misfortune.

The Mencius, Li Lou II (离娄下):

"The difference between man and beasts is slight. The common people discard it this difference, but the Gentleman preserves it."

The distinction between man and beasts lies in man's ability to judge and choose before acting. The "observation of Changes and contemplation of Divinations" provided by the Yi is precisely the tool and method that helps the Gentleman make correct judgments when "acting."

II. The Profound Meaning of "Observing their Changes" (Guan Qi Bian)

"Change" (Bian 变) is one of the most core concepts of the Zhou Yi.

The Xì Cí Shang Zhuàn states:

"When the Yi reaches its extreme, it changes; when it changes, it connects; when it connects, it endures."

"Yi qiong ze bian, bian ze tong, tong ze jiu (易穷则变，变则通，通则久)."

"When it reaches its extreme, it changes"—when things develop to their limit, they transform. "When it changes, it connects"—transformation facilitates flow. "When it connects, it endures"—flow allows for longevity.

It also states:

"To transform and then adjudicate is called Change."

"Hua er cai zhi cheng zhi wei bian (化而裁之谓之变)."

"Change" is "transformation and adjudication"—things transform, and the new direction is determined (established).

In the divination method of the Zhou Yi, "Change" is concretely embodied as the "changing line" (Bian Yao 变爻). When using mugwort stalks for divination, each line can be "old Yang" (老阳), "young Yang" (少阳), "old Yin" (老阴), or "young Yin" (少阴). An "old Yang" changes into a Yin line, and an "old Yin" changes into a Yang line—this is "Change." The position of the changing line, and the hexagram before and after the change, constitute the core information of the divination.

"Observing their Changes" means observing the changing lines in the divination and the resulting transformation of the hexagrams. For example:

• Initial line of Tún changes, becoming Bǐ (as in the case of Bi Wan seeking office cited earlier).
• Sixth line of Kun changes, becoming Bǐ (as in the case of Nan Kuai's rebellion).
• A line in Gui Mei changes, becoming Kui (as in Duke Xian of Jin's case).

However, "observing their Changes" is not merely a technical operation. On a deeper level, it refers to the keen insight into the trend of transformation in all affairs.

The Xì Cí Xia Zhuàn states:

"The Way of the Yi, because it cannot be far off, its Way continually shifts; moving and not staying put, circulating through the six spaces, it has no permanent upper or lower position; firmness and yielding exchange with each other, so it cannot be made into fixed principles; only change is appropriate."

"Wei bian suo shi (唯变所适)"—Only change is appropriate. This is the fundamental spirit of the Zhou Yi: not clinging to fixed rules, but constantly responding to change as it arises.

Why must one "only adapt to change"$16 Because the things of Heaven and Earth are themselves constantly changing:

"When the sun departs, the moon arrives; when the moon departs, the sun arrives; the sun and moon push each other, and thus brightness is born. When cold departs, heat arrives; when heat departs, cold arrives; cold and heat push each other, and thus the year is completed." (Xì Cí Xia Zhuàn)

The alternation of sun and moon, the passing of cold and heat—these are the most basic rhythms of change between Heaven and Earth. Human affairs follow the same pattern. One era has its circumstances, one moment has its situation; adhering rigidly to the old only invites failure.

"Observing their Changes" means cultivating this keen perception of change and the capacity for flexible response.

III. The Profound Meaning of "Contemplating their Divinations" (Wan Qi Zhan)

"Divination" (Zhan 占) is one of the most ancient functions of the Yi.

The character Zhan is composed of Bu (divination shell/bone) and Kou (mouth), indicating the judgment and declaration obtained through divination.

In the Pre-Qin era, there were primarily two methods of Zhan:

(I) Bone/Tortoise Divination (Gui Bu 龟卜)

Divining using tortoise shells or animal bones, judging fortune or misfortune based on the cracks formed by scorching.

The Book of Documents, Hong Fan (洪范) states:

"If you have a great doubt, consult your heart, consult your ministers, consult the common people, consult divination and prognostication. If you agree, the tortoise agrees, the sticks agree, the ministers agree, and the common people agree—this is called Great Consensus."

"Consult divination and prognostication" (Mou ji bu shi)—when facing major doubts, one should consult not only one's inner thoughts, ministers, and the populace but also divination. Only when all parties agree is it "Great Consensus."

(II) Stalk Divination (Shi Shi 蓍筮)

Using mugwort stalks for divination, manipulating them to obtain numbers, which then form the hexagram lines.

The Xì Cí Shang Zhuàn describes the method of stalk divination in detail:

"The Great Extension number is fifty; its use is forty-nine. Divide it into two to symbolize the Two (Yin/Yang); set one aside to symbolize the Three (Heaven, Earth, Man); count them off by fours to symbolize the Four Seasons; return the remainder to the side to symbolize the intercalary month. Five years have two intercalary months, so after returning the remainder twice, set one aside."

"Heaven is One, Earth is Two; Heaven is Three, Earth is Four; Heaven is Five, Earth is Six; Heaven is Seven, Earth is Eight; Heaven is Nine, Earth is Ten. The numbers of Heaven are twenty-five, the numbers of Earth are thirty; the total numbers of Heaven and Earth are fifty-five. This is how transformation is accomplished and the spirits and deities are made to act."

"The stalks for Qian total two hundred and sixteen; the stalks for Kun total one hundred and forty-four, totaling three hundred and sixty days in a year. The stalks for the two texts total eleven thousand five hundred and twenty, which is the number of the myriad things."

This entire divination process uses the mugwort stalks to simulate the operation of Heaven and Earth, thereby obtaining information imparted by Heaven and Earth.

(III) "Contemplating Divinations" is Not Superstition

Here, we must emphasize a crucial point: "Contemplating Divinations" (Wan Qi Zhan) is not superstition, nor is it blindly accepting the results of divination.

Why say this$17

First, considering Confucius's attitude. Analects, Zi Lu records:

"The Master said: 'There is a saying among the southern people: "A person without constancy cannot serve as a shaman or a physician." How good that saying is!'"

And Analects, Shu Er:

"The Master did not speak of strange occurrences, feats of strength, rebellion, or spirits."

Confucius held a cautious attitude toward shamanism and uncanny phenomena. His study of the Yi clearly was not rooted in superstition but rather in understanding the Way of Heaven and Earth and the principles of human affairs through the Yi.

Second, considering the character Wan (contemplate). "Wan Qi Zhan" implies an unhurried and deeply reflective attitude, not blind obedience.

Third, considering the case of Zifu Huibo cited earlier. Nan Kuai divined "Yellow lower robes, great fortune," assuming it was auspicious, but Zifu Huibo analyzed deeply and pointed out that this judgment was predicated on a "matter of loyalty and trustworthiness." If the action was disloyal and untrustworthy (like rebellion), the judgment did not apply.

This shows that Pre-Qin scholars approached divination results critically and analytically, not blindly accepting a simple "auspicious" or "inauspicious."

Fourth, considering the numerous divination examples in the Zuo Zhuan. Pre-Qin scholars, when interpreting results, always synthesized multiple factors—hexagram images, line judgments, line changes, and the specific human context—never settling for merely a literal reading of "auspicious" or "inauspicious."

Therefore, the true meaning of "contemplating their divinations" is: when facing a need for decision, use divination to gain insight from the Yi, then deeply analyze and reflect upon the meaning of these insights, synthesizing all factors to reach a final judgment.

IV. The Relationship Between "Observing Changes" and "Contemplating Divinations"

"Observing their Changes" and "Contemplating their Divinations" are two aspects of a unified process.

"Observing their Changes" focuses on objectively observing and analyzing the trend of transformation—What change is occurring$18 What is the direction of the change$19 What is the speed of the change$20

"Contemplating their Divinations" focuses on connecting the information from these changes with the Hexagram Images and Line Judgments of the Yi—What hexagram corresponds to this change$21 Which line$22 What judgment and advice does the Yi offer for this situation$23

Together, they constitute a complete decision-making process: from observation to analysis, from analysis to judgment, and from judgment to action.

V. The Complete Structure of "When Residing... When Acting..."

Let us analyze the two sentences, "When the Gentleman resides, he observes their Images and contemplates their Words; when he acts, he observes their Changes and contemplates their Divinations," as an integrated whole:

This structure reveals a perfect symmetry:

• During Ju, one observes Xiang—the static, holistic system of hexagram figures.
• During Dong, one observes Bian—the dynamic, concrete process of change.
• During Ju, one contemplates Ci—linguistic, conceptual expression.
• During Dong, one contemplates Zhan—practical, applied judgment.

These four elements—Image, Word, Change, Divination—constitute the four dimensions of applying the Yi. They are not isolated but are mutually connected and interdependent: Observing Images requires the explanation of Words; contemplating Words requires the support of Images; observing Changes requires a deep understanding of Images; contemplating Divinations requires the flexible application of Words.

This reveals the Tao of learning and application in the Zhou Yi: building a foundation through "observing Images and contemplating Words" during learning time (Ju), and making judgments through "observing Changes and contemplating Divinations" during application time (Dong). Learning serves application, and application involves learning; the unity of learning and application.

VI. Historical Examples in Pre-Qin Decision-Making

To understand "acting, observing Changes and contemplating Divinations" more deeply, let us review some Pre-Qin historical examples of divination and decision-making.

Case 1: Zuo Zhuan, 9th Year of Duke Xiang (Duke Mu Jiang passes away in the Eastern Palace)

"When Duke Mu Jiang died in the Eastern Palace, they first divined for her, obtaining Gen (Mountain) changing to the eighth line of a hexagram, implying Sui 随, Following. The Historian said: 'This is Gen changing to Sui; it means she will depart. The Ruler must depart quickly.' Jiang said: 'No! In the Zhou Yi it says: "Following, great success, penetrating usefulness, perseverance, no blame." Greatness is the chief of form; success is the meeting of joy; benefit is the harmony of righteousness; perseverance is the foundation of affairs. Thus, when possessing the four virtues, one can Follow without blame. I, a woman, am involved in rebellion, I am in a low position and lack benevolence; I cannot be called 'Great.' I have not secured the state, so I cannot be called 'Successful.' Acting harms the self, so I cannot be called 'Beneficial.' Abandoning my proper place for licentiousness, I cannot be called 'Persevering.' Since I lack these four virtues, how can I be 'Following'$24 I will accept the blame, how can I avoid blame$25 I shall surely die here; I will not depart.'"

This is a brilliant example. Duke Mu Jiang was imprisoned in the Eastern Palace and divined Gen changing to Sui. The historian suggested she could leave ("she will depart"). But Mu Jiang’s interpretation was entirely different—she argued that the judgment "Sui, great success, penetrating usefulness, perseverance, no blame" applied only if one possessed the four virtues: "Greatness" (inherent benevolence), "Success" (harmony of excellent Virtue), "Benefit" (harmony of righteousness), and "Perseverance" (foundation of action). Since she was "involved in rebellion," lacked these virtues, the hexagram Sui did not portend a good outcome for her.

Mu Jiang's interpretation reflects an extremely high level of "contemplating Divinations"—she did not simply accept the historian's literal reading but deeply analyzed the inner logic of the hexagram judgment and contrasted it with her actual circumstances, reaching a completely different conclusion. This is genuine "contemplating their divinations"—not blind belief, but deep reflection.

Case 2: Zuo Zhuan, 5th Year of Duke Zhao (Regarding the Prince's Fate)

"Initially, when Viscount Mu was born, Duke Zhuang sought divination with the Zhou Yi, obtaining Ming Yi (Darkening of the Sun) changing to Qian (Humility). He showed it to Diviner Bu Chuqiu, who said: 'He is about to depart, yet return to serve as ancestor. A slanderer will enter, his name will be 'Ox,' and he will eventually die of starvation... Ming Yi is the sun. Ten times the sun, so there are ten positions... When the sun is in the lowest position, it is Ming Yi. Ming Yi changing to Qian means brightness is not yet fully dispersed, suggesting the dawn hour. Thus it says 'serving as ancestor'... If the sun is in Qian (Humility), it aligns with a bird, thus it says 'darkening of the sun in flight'... When the sun moves, thus it says 'the Gentleman is on a journey.' At the third position at dawn, thus it says 'three days without eating'... Li is fire. Gen is mountain. Li is fire, burning the mountain, the mountain is ruined. For a person, this means words leading to ruin, thus it says 'if one goes forth, the master will speak'—the words will surely be slanderous. Pure Li is an ox, when chaos reigns and slander prevails, victory will approach Li, thus it says 'his name will be Ox.' Humility is insufficient; flying without soaring, drooping without steepness, wings without breadth, thus it says 'his succession will be late.' You are the subordinate minister; even if junior, you will not complete your term.'"

This case demonstrates the incredibly complex and profound method of "observing Changes and contemplating Divinations" used by Pre-Qin scholars. Diviner Bu Chuqiu deduced a series of specific predictions from the hexagram change (Ming Yi changing to Qian): this child would leave and then return to serve as an ancestor, be slandered, be named 'Ox,' and eventually starve to death. His reasoning was meticulous, integrating hexagram images, numerology, line judgments, and hexagram change.

While we today may have different views on the reliability of such divination methods, from the perspective of methodology, this case shows the extremely high level Pre-Qin scholars reached in "contemplating Divinations."

Case 3: Discourses of the States, Jin Annals—Chong'er Divines the Acquisition of Jin

The Guo Yu, Jin Yu IV (晋语四) records:

"The Young Master Chong'er personally sought divination, saying: 'Will I still have the State of Jin$26' He obtained Tún (Sprouting) as the primary result, and Yù (Ease) as the regrettable result, both eight resulting from the yarrow stalks. The Divination Officer interpreted it, saying: 'Not auspicious. Blocked and without flow; the lines are inactive.' Sikong Jizi said: 'Auspicious. It is in the Zhou Yi; both lines in these hexagrams benefit the establishment of a feudal lord. If he does not have the State of Jin to assist the King’s court, how can he establish himself as a lord$27 I asked the sticks, 'Will I still have the State of Jin$28' The sticks told me, 'It benefits the establishment of a feudal lord.' The duty of obtaining the state—what auspiciousness is greater than this!'"

When Chong'er (the future Duke Wen of Jin) was in exile, he personally divined whether he would gain the State of Jin, obtaining Tún as the primary hexagram and Yù as the secondary hexagram. The Divination Officers all said it was inauspicious because it was "blocked and without flow." But Sikong Jizi interpreted it differently—he noted that both Tún and Yù contained the phrase "beneficial to establish a feudal lord" (Li Jian Hou 利建侯) in their Hexagram Judgments. From this, he inferred: If it "benefits the establishment of a feudal lord," does that not mean he will obtain the state and become a lord$29

This example again illustrates that "contemplating Divinations" requires not just technique (knowing how to manipulate the stalks and read the images) but also wisdom (the ability to interpret judgments from multiple angles and synthesize information). The same divination result led to entirely different conclusions from different people; the key was the scholar's learning and wisdom.

VII. Conclusion

The statement "When he acts, he observes their Changes and contemplates their Divinations" reveals how the Gentleman utilizes the Yi to aid judgment when facing action and decision-making. It is not about blindly seeking answers from fortune-tellers, but about—after establishing a foundation through deep study of Images and Words (which depends on the cultivation during "residing")—keenly observing the trend of change, comprehensively analyzing the information provided by the divination, and making a wise decision.