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

Chapter Eight: Pre-Qin Perspectives—The Convergence of Yi Scholarship and the Philosophies of the Various Schools

I. Confucianism and the Yi

(I) Confucius and the Yi

Confucius's relationship with the Yi has been mentioned previously. Here, we supplement some crucial details.

Analects, Shu Er:

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

This statement has different versions. The Lu version reads, "If you give me a few more years, and I study the Yi until fifty," while the Qi version reads, "If you grant me a few more years." Regardless of the version, the core meaning is the same: Confucius believed that studying the Yi could enable a person to "avoid great error" (Wu Da Guo 无大过)—to prevent major mistakes.

Why can studying the Yi prevent "great error"$11 Because the Yi teaches one to observe change, grasp timing, know when to advance and retreat, and know when things thrive or perish. A person who has truly mastered the Yi will not advance rashly when he should not, nor remain stubborn when he should retreat, nor fail to notice danger when it approaches—hence he can achieve "no great error."

This is consistent with the spirit of "Heaven assists him, bringing no harm to anything auspicious"—it does not mean there are no difficulties, but that one can avoid major mistakes, thereby maintaining overall auspiciousness.

(II) Mencius and the Yi

Although the Mencius does not quote the Zhou Yi extensively, Mencius's thought is deeply connected to the Yi in its substance.

Mencius, Li Lou I (离娄上):

"When the world has the Way, small virtues serve great virtues, and small worthies serve great worthies. When the world lacks the Way, the small serve the great, and the weak serve the strong. These two conditions are dictated by Heaven; those who comply with Heaven survive, those who defy Heaven perish."

"Those who comply with Heaven survive, those who defy Heaven perish"—this is entirely consistent with "What Heaven assists is compliance."

Mencius, Gongsun Chou I (公孙丑上):

"Mencius said: 'He who relies on force to practice benevolence achieves hegemony; hegemony necessarily requires a large state. He who relies on Virtue to practice benevolence achieves kingship; kingship does not wait for size. Tang ruled with seventy li; King Wen with a hundred li. Those who subdue men by force are not convinced in their hearts; their force is insufficient. Those who subdue men by virtue are delighted in their hearts and sincerely submit, just as the seventy disciples submitted to Confucius.'"

"He who relies on Virtue to practice benevolence achieves kingship"—a ruler who practices benevolence, treads on trustworthiness, contemplates compliance, and honors the worthy will naturally be aided by Heaven and Man, leading to "Heaven assists him, bringing no harm to anything auspicious."

(III) Xunzi and the Yi

The Xunzi contains a highly insightful passage closely related to our topic:

Xunzi, Da Lüe (大略):

"He who excels at the Yi does not engage in divination."

This statement demands deep contemplation. He who excels at studying the Yi does not need external divination. Why$12 Because one who has truly understood the Yi has already mastered the laws of Heaven, Earth, and the myriad things through daily "observing Images and contemplating Words." When facing a decision, he does not need the external form of divination but can make the correct choice based on his inner wisdom and judgment.

This perfectly aligns with our previous analysis: "Observing Images and contemplating Words when residing" is the foundational effort; "Observing Changes and contemplating Divinations when acting" is the applied effort. If the foundational effort is perfected ("He who excels at the Yi"), the application can transcend external forms ("does not engage in divination"), reaching the state of "following what the heart desires without overstepping the line."

Furthermore, Xunzi, Fei Xiang (非相):

"Therefore, observing the form is not as good as discussing the heart; discussing the heart is not as good as choosing the method (Shu 术). Form does not overcome the heart, and the heart does not overcome the method. If the method is correct and the heart follows it, then even if the form is ugly, the heart and method are good, and it is not an obstacle to being a Gentleman. If the form is beautiful but the heart and method are evil, it is not an obstacle to being a small man."

"Shu zheng er xin shun zhi" (术正而心顺之)—the method is correct and the heart complies with it. Here, Shu (method) can be understood to include the self-cultivation techniques of the Yi. If a person masters the correct methods (such as observing Images/contemplating Words, observing Changes/contemplating Divinations) and his heart aligns with the Heavenly Way (Shun), he can be a Gentleman even if his external conditions are unfavorable.

II. Daoism and the Yi

(I) Laozi and the Yi

The thought of the Laozi has a profound connection with the Zhou Yi.

Laozi, Chapter 40:

"Reversal is the movement of the Dao; weakness is the use of the Dao. All things under Heaven arise from being; Being arises from Non-being."

"Fan zhe Dao zhi dong; ruo zhe Dao zhi yong (反者道之动，弱者道之用)."

"Reversal is the movement of the Dao"—reversal (cyclical return) is the manner of the Dao’s movement. This perfectly aligns with the Zhou Yi's idea of "extreme reversal" and "when adversity peaks, ease arrives."

Laozi, Chapter 36:

"That which you want to shrink, you must first stretch. That which you want to weaken, you must first strengthen. That which you want to discard, you must first promote. That which you want to take, you must first give. This is called subtle illumination."

"Jiang yu she zhi, bi gu zhang zhi (将欲歙之，必固张之)."

"That which you want to shrink, you must first stretch"—this dialectical thinking is exactly parallel to the logic of Yin-Yang transformation in the Zhou Yi.

Laozi, Chapter 76:

"Man’s life is soft and weak; his death is hard and stiff. Grass and trees are born soft and tender; when they die, they become dry and withered. Therefore, the stiff and strong belong to the realm of death; the soft and weak belong to the realm of life. Hence, overwhelming strength leads to extinction, and wood that is strong breaks. The great and strong are positioned below; the soft and weak are positioned above."

"The stiff and strong belong to the realm of death; the soft and weak belong to the realm of life"—this resonates profoundly with the Zhou Yi's reverence for "Humility" and "Loss/Diminishment" (Sun 损).

The Tuan Zhuan on the Qian Hexagram states:

"Humility brings success. The Way of Heaven descends to moisten and illuminate; the Way of Earth is low and moves upward. The Way of Heaven diminishes abundance and increases humility; the Way of Earth changes abundance and channels humility. Spirits and deities harm abundance and bless humility; the Way of Man dislikes abundance and loves humility. Humility leads to honor and brilliance, lowness and unreachability; this is the end for the Gentleman."

"Tian Dao kui ying er yi qian (天道亏盈而益谦)." "The Way of Heaven diminishes abundance and increases humility." This is perfectly consistent with Laozi’s idea that "the great and strong are positioned below; the soft and weak are positioned above."

From the Daoist perspective, the key to "Heaven assisting him" is "Compliance"—conforming to Nature, not forcing things, and not resisting the natural flow. Laozi's "non-action yet nothing fails to be done" (wu wei er wu bu wei) is the highest state of Shun.

(II) Zhuangzi and the Yi

Although Zhuangzi's philosophy differs from the Confucian study of the Yi, they share profound common ground on fundamental points.

Zhuangzi, The Great and Complete Man (大宗师):

"He who knows what Heaven does, and knows what Man does, has reached the utmost. Knowing what Heaven does is being born of Heaven; knowing what Man does is using his known knowledge to nourish his unknown knowledge, so that he may complete his natural life span and not die prematurely—this is the height of knowledge."

"Zhi Tian zhi suo wei, zhi Ren zhi suo wei zhe, zhi yi (知天之所为，知人之所为者，至矣)."

"Knowing what Heaven does"—understanding the operation of the Heavenly Way. "Knowing what Man does"—understanding human conduct. Knowing both is the "utmost."

This aligns perfectly with the spirit of the Xì Cí Zhuàn: "observing Images and contemplating Words" is understanding the operation of the Heavenly Way, while "observing Changes and contemplating Divinations" is applying that understanding to human affairs. Balancing both is the core of the Gentleman’s cultivation through the Yi.

Zhuangzi, Discussion on Making Things Equal (齐物论):

"Heaven and Earth were born together with me, and the myriad things are one with me."

This state of "Heaven and Earth were born together with me, and the myriad things are one with me" resonates internally with the harmonious state described by "Heaven assists him."

Of course, Zhuangzi’s "Heaven-Man Harmony" leans more toward spiritual freedom and wandering, while the Xì Cí Zhuàn's "Heaven assists him" leans more toward correct action and auspiciousness. But both share the highest ideal of harmony between Heaven and Man.

III. Guanzi and the Yi

The Guanzi, a political philosophy text from the State of Qi in the Pre-Qin era, also contains ideas resonating with the Yi.

Guanzi, Nei Ye (内业):

"The essence of all things creates life. Below, it generates the five grains; above, it forms the constellations. Flowing between Heaven and Earth, it is called the spirits and deities. Hidden in the breast, it is called the Sage. Therefore, this Qi, is bright as if ascending to Heaven, and obscure as if sinking into the abyss. Fluid as if dwelling in the sea, and sudden as if residing within the self."

This description of "Qi"—"bright as if ascending to Heaven, and obscure as if sinking into the abyss"—bears a striking resemblance to the imagery of the Qian Hexagram: "Hidden dragon" (sinking into the abyss) and "Flying dragon" (ascending to Heaven).

Furthermore, Guanzi, Xin Shu I (心术上):

"The Way of Heaven is void of form. Being void, it is inexhaustible; having no form, it has no fixed position. Having no fixed position, it flows through all things without changing."

"Xu qi wu xing" (虚其无形). "The Way of Heaven is void of form." This resonates with the concept of the Yi having "no form" (Yi Wu Ti 易无体) in the Xì Cí Zhuàn.

IV. Legalism and the Yi

Although the Han Feizi is classified as Legalist, its thought also incorporates the application and elucidation of Yi principles.

The Han Feizi, Jie Lao (解老) provides detailed annotations on the Laozi, and although it does not directly discuss the Yi, its dialectical thinking is deeply rooted in the logic of Yin-Yang transformation found in the Yi.

The Han Feizi, Shuo Lin (说林) records numerous historical stories and parables, many of which reflect core Yi ideas such as "extremes reverse" and "guiding by taking advantage of the situation."

V. Military Strategy and the Yi

The thought in The Art of War (Sunzi Bingfa) has deep origins in the Zhou Yi.

Sunzi Bingfa, Empty and Full (虚实篇):

"The shape of troops is like water; the shape of water is to avoid the high ground and seek the low; the shape of troops is to avoid the strong and strike the weak. Water shapes its flow according to the ground; troops shape their victory according to the enemy. Therefore, troops have no constant form, just as water has no constant shape. He who can change according to the enemy and achieve victory is called 'Divine.'"

"Bing wu chang shi, shui wu chang xing (兵无常势，水无常形)." "Troops have no constant form, just as water has no constant shape." "He who can change according to the enemy and achieve victory is called 'Divine'."

This completely aligns with the spirit of "only change is appropriate" in the Xì Cí Zhuàn.

Furthermore, Sunzi Bingfa, Laying Plans (始计篇):

"War is a matter of vital importance to the state; the way of life and death; the road to survival or ruin. It cannot be left unexamined. Therefore, examine it by the five factors and compare them by calculation to ascertain the reality: First, the Moral Law (Dao); Second, Heaven; Third, Earth; Fourth, the Commander; Fifth, Method (Fa)."

"Jing zhi yi wu shi (经之以五事)." "Examine it by the five factors." "First, the Moral Law (Dao)." "The Moral Law causes the people to be in accord with their ruler, so that they will follow him in life and death, and will not fear danger."

The "Moral Law" here—"causes the people to be in accord with their ruler"—is precisely achieved by "treading on trustworthiness and contemplating compliance." Only when practicing trustworthiness and aligning with the people's feelings will the people share life and death with the ruler and not fear danger.

VI. Comprehensive Comparison

Viewed from the perspective of the various Pre-Qin schools, this passage—"Therefore, that wherein the Gentleman resides and finds ease is the Arrangement of the Yi; that wherein he delights and contemplates is the Divinations of the Lines. Thus, when the Gentleman resides, he observes their Images and contemplates their Words; when he acts, he observes their Changes and contemplates their Divinations, whereby Heaven assists him, and everything auspicious brings no harm"—is not merely a methodology for studying and applying the Yi, but a miniature reflection of Pre-Qin thought as a whole.

It encompasses:

• The Confucian spirit of "self-cultivation" (Ju er An, Le er Wan).
• The Daoist wisdom of "Compliance" ("What Heaven assists is compliance").
• The Military Strategist's approach to "Victory through Change" (Observing Changes and contemplating Divinations).
• The universally shared Pre-Qin ideal of "Heaven-Man Harmony" ("Heaven assists him").

This shows that the passage in the Xì Cí Zhuàn, although formally belonging to the Confucian tradition of Yi scholarship, reaches a common height shared by all Pre-Qin philosophical currents in its inherent content.