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. What Does "Enacting Their Rites and Regulations" (Yǐ Xíng Qí Diǎn Lǐ) Mean$19
The scripture continues: "he thereby enacted the rites and regulations (diǎn lǐ, 典礼)." This phrase has led to significant divergence among commentators.
First Interpretation (Han Kangbo, Kong Yingda): "Diǎn lǐ" refers to "standard rites" (diǎn cháng zhī lǐ), meaning the norms and institutions governing human activity. "Enacting their rites and regulations" means that after observing the convergence and connection of the world's movements, the Sage established and implemented the fundamental codes and regulations for human society accordingly.
Second Interpretation (Zhu Xi): "Diǎn lǐ" refers to "constant principles" (cháng lǐ). "Enacting their rites and regulations" means that after observing huì tōng, the Sage used these principles to carry out conduct standards that accord with constant principles.
Third Interpretation (Some modern scholars): "Diǎn lǐ" refers to the rites of divination—specifically, the ritual procedure of using yarrow stalks to cast trigrams. "Enacting their rites and regulations" means that the Sage used the ritual of divination to make decisions.
While each interpretation has its basis, if we return to the primordial context of the Pre-Qin era, the first interpretation is likely closest to the original meaning, for the following reasons:
In Pre-Qin texts, "diǎn" fundamentally means "classic text," "constant standard," or "eternal law." The Shangshu (Yao Dian) begins: "In reviewing antiquity, Emperor Yao was called Gong-sun, he was respectful, bright, versed in culture, and accomplished..." This "diǎn" takes the meaning of "constant standard"—recording the eternal laws of the rulers. The oracle bone script for "diǎn" depicts hands holding a scroll, its original meaning being an important document or law.
"Lǐ" in the Pre-Qin context is a concept with immense scope—from sacrificial rites to daily etiquette, from state institutions to personal cultivation—nearly all normative behavior could be called "lǐ." The Liji (Li Yun): "The rites are what the former kings received from Heaven, and used to regulate the emotions (qíng) of the people. Therefore, those who lose them die; those who attain them live."
The combination "diǎn lǐ" means "standardized rites"—those constant, fundamental norms and institutions.
Therefore, "enacting their rites and regulations" means: After observing the convergence and connection of the world’s movements, the Sage established and implemented the fundamental institutions and norms of human society according to this observation.