Interpreting and Investigating the Chapter: 'The Sage Perceived the Profundities of the World' — The Primordial Code of *Xiang* and *Yao*
This paper deeply investigates the core proposition, 'The Sage perceived the profundity (Ze) of the world,' within the *Xi Ci Zhuan* (Commentary on the Appended Judgments) of the *Zhou Yi*, analyzing the original Pre-Qin semantics of 'Ze,' 'Xiang' (Image), and 'Yao' (Line). It focuses on explaining the cognitive leap of the Sage through 'looking up and observing down,' transforming deep textures (Ze) into external simulations (Xiang), and reveals the intrinsic connection between the 'Yao' and ancient ritual systems, thereby reconstructing the foundation of Yi learning theory.
I. Divination Examples in the Zuo Zhuan
The Zuo Zhuan is the richest source of Pre-Qin divination records. By analyzing these examples, we can see how Xiang and Yao cooperated in actual divinations.
Case 1: The Birth of Duke Li of Chen (Zuo Zhuan, 22nd Year of Duke Zhuang)
"A historian of Zhou showed the Zhou Yi to the Marquis of Chen. The Marquis made a divination, obtaining Guan (Observation, ☴☷) changing to Pi (Stagnation, ☰☷). He said: 'This is called observing the glory of the state; it is beneficial to serve as a guest to the King. Will he succeed the Marquis of Chen in ruling$7 Not in this person, but in his descendants in another state. Not in this body, but in his descendants. Glory means something that shines from afar and from elsewhere. Kun is Earth; Xun is Wind; Qian is Heaven. Wind acts as Heaven over Earth, resulting in Mountain. Having the material of a mountain illuminated by Heavenly glory, one thus resides above the Earth; therefore it is said, observe the glory of the state, it is beneficial to serve as a guest to the King. In the courtyard are a hundred vessels, offered with jade and silk—the beauty of Heaven and Earth are all present; therefore it is said, it is beneficial to serve as a guest to the King.'"
Analysis: In this divination, the diviner first obtained the primary hexagram Guan (☴☷) changing to Pi (☰☷).
The Xiang Level: The Xiang of Guan is "Wind moving over Earth," and its hexagram statement is "Washing without offering, sincerity is solemn." The diviner took the Xiang of Guan—Wind moving over the Earth, displaying the image of observation and reverence.
The Yao Level: The changing line is the 6th line of the 4th position, whose statement is "Observing the glory of the state, it is beneficial to serve as a guest to the King." Based on this line statement, the diviner judged that the descendants of the Marquis of Chen would be honored in another state.
Subsequently, the diviner analyzed the symbolic meanings of the upper and lower trigrams—Kun as Earth, Xun as Wind, Qian as Heaven—synthesizing these Xiang to deduce the specific context.
This case perfectly illustrates the cooperation of Xiang and Yao: first grasping the overall pattern from the whole hexagram image (Xiang), then judging the specific direction from the concrete line statement (Yao), and finally synthesizing the image and statement to reach a conclusion. This is the practical embodiment of "The Sage perceived the profundities of the world (Xiang)... perceived the movements of the world (Yao)."
Case 2: The Battle of Han between Qin and Jin (Zuo Zhuan, 15th Year of Duke Xi)
"Initially, Duke Xian of Jin made a divination regarding the marriage of Bo Ji, obtaining Gui Mei (Sisters in Opposition, ☳☱) changing to Kui (Opposition, ☲☱). The historian Su interpreted it saying: 'It is inauspicious. Its line statement says: The official slices the sheep, yet there is no reward. The woman carries the basket, yet there is no gift. The western neighbor demands words, which cannot be repaid. Gui Mei changing to Kui is like having no mutual support.'..."
In this case, the divination resulted in Gui Mei (☳☱) changing to Kui (☲☱). Historian Su's judgment synthesized the hexagram image (Gui Mei → Kui, symbolizing the "young daughter marrying" changing to "being alienated and divergent," indicating an inauspicious marriage) and the line statements (the specific descriptions like "the official slices the sheep, yet there is no reward"), concluding clearly as "inauspicious."
More profoundly, the reason Historian Su could make this judgment was because he "observed their convergence and connection" (guān qí huì tōng)—he saw the trend of transformation from Gui Mei to Kui, recognized the meaning of "divergence" contained within this transformation, and then "enacted their rites and regulations" (offering advice on state affairs based on this) and "attached statements to determine their auspiciousness and inauspiciousness" (clearly judging it "inauspicious").