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.
VIII. Pre-Qin Reflections on the Relationship Between Heaven and Man
The concept of "Heaven assists him" involves a fundamental question in Pre-Qin thought: the relationship between Heaven and Man.
(I) The Ancient Concept of the "Mandate of Heaven"
In ancient times (such as the Yin Dynasty), "Heaven" (Tian) was regarded as a supreme being with will, often referred to as "Lord on High" (Shang Di 上帝).
The Book of Documents, Poem of Tang (汤誓) states:
"The house of Xia has committed many sins; Heaven commands their destruction. ... I fear the Lord on High; I dare not fail to act righteously."
Shang Tang's justification for attacking Xia Jie was that "Heaven commanded their destruction."
This concept of the "Mandate of Heaven" believed that Heaven possessed will and would bestow or withdraw favor based on human virtue.
(II) The Zhou Concept of "The Heavenly Mandate is Not Constant"
By the early Zhou Dynasty, the concept underwent a significant shift.
The Book of Odes, Greater Odes of the East, King Wen (大雅·文王) states:
"King Wen is on high, manifestly seen by Heaven. Though Zhou was an old state, its Mandate is new. If Zhou had not shone brightly, the Emperor’s mandate would not have been timely. King Wen ascended and descended, by the Emperor’s side."
"The vassals served Zhou; the Heavenly Mandate is not constant. The men of Yin were quick and able; they poured libations in the capital. Those who performed the libations wore fine caps. O steadfast ministers of the King, never forget your ancestors."
"Tian Ming Mi Chang" (天命靡常)—the Heavenly Mandate is not fixed; it does not perpetually belong to one lineage or state. The Yin Dynasty once held the Mandate, but lost it due to moral decline; Zhou, though an old state, gained a new Mandate due to its pure virtue.
This idea is extremely profound. It implies that the Mandate of Heaven is neither hereditary nor eternal but is conferred and revoked based on human virtue.
The Book of Documents, Duo Shi (多士):
"The ancestors of Yin had precedents and standards."
"Now you dwell in your settlements, continuing your residence; you too must be respectful in holding on. If you are reverent, Heaven will bestow pity upon you; if you are not reverent, you will not only lose your land, but I will also bring Heaven’s punishment upon your persons."
"If you are reverent, Heaven will bestow pity upon you"—if you are respectful, Heaven will have mercy. "If you are not reverent... I will also bring Heaven’s punishment upon your persons"—if you are not respectful, not only will you lose your land, but you will also suffer Heaven's punishment.
(III) Confucius's View of the Heavenly Mandate
Confucius inherited the early Zhou concept of the Heavenly Mandate but further developed it.
Analects, Ji Shi (季氏):
"The Master said: 'The Gentleman has three things to stand in awe of: the Mandate of Heaven, great men, and the words of the Sages.' The small man does not know the Mandate of Heaven and does not stand in awe of it; he offends great men and insults the words of the Sages."
"Stand in awe of the Mandate of Heaven" (Wei Tian Ming 畏天命)—the Gentleman must revere the Mandate of Heaven, but this reverence is not blind fear; it is based on a deep understanding of the laws governing Heaven's operations.
Analects, Shu Er:
"The Master said: 'Does Heaven speak$42 The four seasons proceed, and the myriad things are born. Does Heaven speak$43'"
"Heaven produced virtue in me; what can Huan Tui do to me$44" (Tian sheng de yu yu, Huan Tui qi ru yu he$45 天生德于予，桓魋其如予何？)
"Heaven produced virtue in me"—Heaven has endowed me with virtue. Facing the threat of Huan Tui, Confucius remained composed because he believed his mission ordained by Heaven was not yet complete; Huan Tui could do nothing to him.
This view of the Heavenly Mandate avoids two extremes: neither is it blind fatalism, nor is it arrogant voluntarism, but rather a Middle Way attitude of "doing one's utmost and leaving the rest to Heaven."
(IV) The Concept of Heaven-Man Harmony in "Heaven Assists Him"
Returning to "Heaven assists him," it embodies the concept of Heaven-Man Harmony: when human action perfectly aligns with the Heavenly Way (Si Hu Shun), and completely practices the Human Way (Lü Xin, Shang Xian), Heaven and Man merge into one, and Heaven’s assistance becomes the natural outcome of one’s own actions.
This is perfectly consistent with the concept of "Sincerity" (Cheng 诚) in the Doctrine of the Mean:
"Sincerity is the Way of Heaven; to make oneself sincere is the Way of Man. The sincere man is without effort, yet hits the mark; without thinking, yet grasps it. He moves spontaneously in accordance with the Way; he is a Sage. To make oneself sincere is to choose the good and firmly adhere to it."
"Sincerity" (Cheng) is the unification of the Way of Heaven and the Way of Man. When man achieves "choosing the good and firmly adhering to it," he approaches the Sage's state of "without effort, yet hitting the mark," which is the state of "Heaven assists him, bringing no harm to anything auspicious."