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. Why Six Lines$31
Why does a hexagram have six lines, rather than five, seven, or eight$32
This question has long been debated. The Xici Xia Zhuan offers a classic explanation:
"The Yi, as a book, is vast and fully comprehensive. It has the Way of Heaven, it has the Way of Man, and it has the Way of Earth. Combining the Three Powers and doubling them, thus it is six. The number six is nothing other than the Way of the Three Powers."
The "Three Powers" (Sān Cái, 三才)—Heaven, Earth, and Man. "Doubling them" (liǎng zhī, 两之)—each power has a yin and yang aspect, so three multiplied by two yields six.
The first and second lines represent the "Way of Earth" (yielding and firm); the third and fourth lines represent the "Way of Man" (benevolence and righteousness); the fifth and sixth lines represent the "Way of Heaven" (yin and yang).
While this explanation is neat, we can press further: Why "doubling them" (liǎng zhī)$33 Why not "tripling them" (sān zhī) to get nine$34
The answer likely lies in the fundamental nature of yin-yang thought—all things can ultimately be reduced to two sides, yin and yang. Heaven has yin and yang (sun and moon); Earth has yin and yang (mountains and marshes); Man has yin and yang (male and female). "Doubling" is not a mathematical operation but reflects a fundamental ontological belief: The entire cosmos operates on a yin-yang duality.
The configuration of six lines allows a hexagram to fully express the yin-yang changes and interactions pertaining to the three realms—Heaven, Earth, and Man—which constitutes a complete model of the "movements of the world." The auspiciousness or inauspiciousness of each line is intimately related to its "position" (wèi) within this model and its "relationship" (yìng, bǐ, chéng, chéng) with other lines. This returns to "observing their convergence and connection"—the convergence and passage among the lines determine the fortune of each line.