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

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.