Interpreting and Investigating the Chapter: 'The Sage Perceived the Profundities of the World' — The Primordial Code of *Xiang* and *Yao*

II. Why is "Movement of the World" (Dòng of the World) Connected to "Rites and Regulations" (Diǎn Lǐ)$20

This connection may seem abrupt, but it is profound.

All things in the world are changing (dòng), but human society cannot simply follow the flow or be dictated by change—humanity must establish order (diǎn lǐ) within change so that life has a foundation to rely upon. However, this order cannot be arbitrarily imposed by humans in opposition to the Dao of Heaven and Earth—it must conform to the internal laws of the world's movements (huì tōng) in order to endure.

In other words, the diǎn lǐ is not a human invention or creation, but the institutional expression of the internal laws governing the world's movements. Heaven has the order of the four seasons, so humans have the seasonal rites; the Earth has the division of the nine provinces, so humans have hierarchical distinctions; yin and yang have the law of waxing and waning, so humans have positions of respect and inferiority. These diǎn lǐ were not imagined out of thin air by the Sage; they are the product of the Sage observing the huì tōng of the world’s movements and transforming it into human order.

This idea is extensively echoed in Pre-Qin texts.

The Liji (Yue Ji):

"Grand music harmonizes with Heaven and Earth; grand rites accord with Heaven and Earth’s measure. Harmony, thus nothing is lost; measure, thus Heaven is sacrificed to and Earth is revered."

"Grand rites accord with Heaven and Earth’s measure" (dà lǐ yǔ tiān dì tóng jié)—the greatest ritual system is synchronized with the measure of Heaven and Earth. Is this not another expression of "The Sage perceived the movements of the world, and observed their convergence and connection; he thereby enacted the rites and regulations"$21

The Liji (Li Yun):

"Therefore, the Sages harmonize with Heaven and Earth, and align with the spirits, in order to govern. Where they reside, there is the order of rites; what they enjoy, there is the governance of the people."

The Sage "harmonizes with Heaven and Earth"—establishing rites by referencing the Dao of Heaven and Earth. This is entirely consistent with "observing their convergence and connection, thereby enacting the rites and regulations."

In the Zuo Zhuan (Zhao Gong 25), Zichan argues about rites:

"Rites are the constant law (jīng, 经) of Heaven, the righteousness (yì, 义) of Earth, and the conduct of the people. The constant law of Heaven and Earth, and the people follow it. They follow the clarity of Heaven, follow the nature of Earth, produce the six qi, and utilize the five xing (elements)."

"Rites are the constant law of Heaven, the righteousness of Earth"—the system of rites is the human projection of the order of Heaven and Earth. This is the best commentary on "The Sage perceived the movements of the world, and observed their convergence and connection; he thereby enacted the rites and regulations."