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.
IV. The Significance of "Yǒu Yǐ" (有以)
"Yǒu yǐ" is a common Pre-Qin phrase meaning "to possess the method" or "to have the basis." In Zhuangzi (Chapter 3), "What I love is the Dao, which goes beyond mere technique." The reason Butcher Ding could slice an ox using "spirit to meet rather than eye to see" was precisely because he "had the means" (yǒu yǐ)—he possessed a unique method and cultivation.
"The Sage yǒu yǐ perceived the profundities of the world"—the Sage possesses a method; it is not baseless conjecture or arbitrary speculation, but rather a complete path of observation and thought. This method is what is later called "looking upward and downward" and "taking from near and far." More profoundly, yǒu yǐ implies a level of cultivation—only by reaching the Sage's state can one "have the means" to see what others cannot.
This reminds us of the first line of the Tao Te Ching:
"Constantly without desire, one can observe its mystery (*miào, 妙); constantly with desire, one can observe its manifestations (*jiǎo, 徼)."
Laozi’s "observation" (guān) is fundamentally connected to the Xici Zhuan's "perception" (jiàn): both point to a deep intuition that transcends ordinary sensory perception. Laozi emphasizes observing from a state of "non-being" to see the "mystery" (the subtle origin of all things); the Xici Zhuan emphasizes that only the "Sage" yǒu yǐ can perceive the zé (the hidden texture of the world). Both point to the same epistemological proposition: The deepest reality requires the highest level of cognition to access.