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. Huì Tōng and the Logic of Trigram-Line Change
In the trigram-line system, huì tōng is embodied in the relationship between one line and another.
A hexagram has six lines, from the lowest to the highest, representing the complete process of transformation for a thing, from its beginning to its end. In this process, every line occupies a specific position (wèi, 位) and stands in a specific relationship to other lines—correspondence (yìng, 应, e.g., 1st and 4th, 2nd and 5th, 3rd and 6th correspond), adjacency (bǐ, 比), superimposition (chéng, 乘), and carrying (chéng, 承). These relationships constitute the "huì tōng" within the hexagram.
Taking the Qian Hexagram (Heaven) as an example. The Six Lines of Qian:
1st Line (Beginning): Hidden dragon, do not act. 2nd Line: Dragon appearing in the field; beneficial to see the Great Man. 3rd Line: The superior man day and night strives diligently; in the evening he is cautious; there is no blame. 4th Line: Perhaps leaping, perhaps being in the abyss; no blame. 5th Line: Soaring dragon in Heaven; beneficial to see the Great Man. 6th Line: Overreaching dragon, regret ensues.
From "hidden" to "appearing," to "striving diligently," to "perhaps leaping," to "soaring," to "overreaching"—this depicts a complete process of change—the full cycle of yang energy from latent, to manifesting, to striving, to ascending, to flying, to reaching the extreme. Every turning point is a point of "huì tōng." The reason the 3rd Line must "diligently strive day and night" is precisely because it occupies a key position at the junction (convergence, huì) between the lower trigram and the upper trigram; if cautious, it can penetrate upward (connection, tōng); if careless, it risks falling. This is the concrete embodiment of "guān qí huì tōng" in the line image.
Confucius offered an exceedingly precise interpretation of this: The Wenyan Zhuan records:
"The 3rd line is heavy in its firmness yet not central. It is not yet the Heaven above, nor is it yet the field below; thus, it diligently strives according to the time and remains cautious; though in peril, there is no blame."
"Heavy in its firmness yet not central" (zhòng gāng ér bù zhōng)—the 3rd line is yang in a yang position (heavy firmness), yet it is not in a central position (not central). Thus, its situation is precarious. "Not yet the Heaven above, nor yet the field below"—it can neither reside in the high position like the soaring dragon of the 5th line, nor rest in the middle position like the dragon in the field of the 2nd line, but occupies a transitional, unstable point of "huì tōng." Precisely because it is at such a crucial node, it requires extraordinary vigilance. This is the specific application of "observing their convergence and connection."