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. "Attaching Statements to Determine Their Auspiciousness and Inauspiciousness" (Xì Cí Yān Yǐ Duàn Qí Jí Xīong)
The final critical element of the scripture: "attached statements to them to determine their auspiciousness and inauspiciousness (xì cí yān yǐ duàn qí jí xiōng, 系辞焉以断其吉凶)."
"Xì cí" means attaching textual statements—these are the explanatory writings placed below the trigram lines, which are the hexagram and line statements we see today.
"Duàn qí jí xiōng" means judging the good or bad fortune of a developing situation. This is the ultimate goal of the entire process.
Here we must ask: Why did the Sage "determine auspiciousness and inauspiciousness"$29 What necessary connection does this have with the preceding "perceiving zé," "simulating Xiang," and "observing huì tōng"$30
The answer lies here: The Zhou Yi, fundamentally, is a "Book of Resolving Doubt"—it arose from the anxiety and response of the ancient people when facing uncertainty. The world's zé is subtle and difficult to perceive; the world's dòng is ever-changing. Man is placed within this, constantly facing dilemmas of choice—at such times, a reliable guiding system is needed to aid in decision-making.
The Xici Shang Zhuan (Chapter 11) states this clearly:
"Thus, the Yi is the Xiang. The Xiang is likening. The Judgment (Tuan, 彖) is the material (cái, 材). The Yao are those that效 (imitate/model) the movements of the world. Thus, when auspiciousness and inauspiciousness arise, regret and blame become manifest."
"The Yao are those that model the movements of the world" (yào zhě, xiào tiān xià zhī dòng zhě yě). The essence of the Yao is to "model" (xiào) the laws of the world's movements. The movements of the world involve both benefit and harm; human affairs involve both gain and loss. The Sage models these trends of change through the Yao, and then uses textual statements to make judgments of "auspiciousness" or "inauspiciousness."
Here lies a profound insight: Auspiciousness (jí) and inauspiciousness (xiōng) are not subjective judgments external to change, but inherent attributes of the change itself. If one follows certain trends of change, it is "auspicious"; if one goes against them, it is "inauspicious." The Sage "attaching statements to determine auspiciousness and inauspiciousness" is not making a moral judgment, but revealing the objective direction of the trend of change.