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.
II. Confucius and the Zhou Yi
The relationship between Confucius and the Zhou Yi is a major topic in the history of Yi studies. The Shiji (Records of the Grand Historian) states:
"Confucius, in his later years, delighted in the Yi, and composed the commentary on the Judgments (Tuan), the Attached Wings (Xici), the Images (Xiang), the Explanation of the Trigrams (Shuo Gua), and the Words of the Wenyan (Wenyan). He read the Yi so much that the leather thongs binding the bamboo slips wore out three times. He said: 'If you grant me a few more years, I can master the Yi completely.'"
Confucius "in his later years delighted in the Yi," indicating that his deep study of the Zhou Yi occurred late in life. "The leather thongs wore out three times"—the leather cords binding the bamboo slips broke three times, testifying to the diligence of his study.
The Yao Chapter from the Mawangdui Silk Manuscripts records an important statement by Confucius on the Yi:
"The Master said: 'Regarding the Yi, I no longer focus on the divination rituals (zhù bǔ); I observe only its virtue and righteousness (dé yì, 德义). Through subtle apprehension (yōu zàn, 幽赞) one reaches the numbers (shù, 数); by clarifying the numbers, one reaches virtue. Only then can the benevolent man enact righteousness. If one apprehends without reaching the numbers, one becomes a shaman; if one possesses the numbers without reaching virtue, one becomes a mere scribe.'"
This passage is extremely important. Confucius said he studied the Yi not for divination, but to observe its "virtue and righteousness." However, he did not deny the importance of "number" (shù, referring to images and numbers)—he emphasized "through subtle apprehension one reaches the numbers; by clarifying the numbers, one reaches virtue," meaning to attain virtue through deep understanding of the images and numbers.
This aligns perfectly with the framework of the Xici Zhuan: first "perceiving zé" (understanding the deep structure), then "simulating the Xiang" (expressing it through images), then "observing huì tōng" (grasping the laws of change), and finally "determining jí and xiōng" (making value judgments). Confucius merely elevated "jí and xiōng" to the level of "virtue and righteousness"—jí and xiōng are not merely judgments of personal gain and loss, but distinctions of moral good and evil.