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. Xiang as the Basis of Yao; Yao as the Elaboration of Xiang
The sequence in the scripture—mentioning Xiang first, then Yao—carries deep significance.
The Xiang is the grasp of the world’s zé (deep structure); the Yao is the grasp of the world’s dòng (process of change). Epistemologically, we must first understand the structure of things before we can understand their changes—because change always occurs within a certain structure. Without structure, change has no anchor; without change, structure lacks vitality.
The Xici Shang Zhuan (Chapter 2) states:
"The Sage establishes the trigrams, observes the images (xiang), attaches statements to them to illuminate auspiciousness and inauspiciousness; firmness and yielding push against each other, giving rise to transformation."
"Establishing the trigrams and observing the images" (shè guà guān xiàng, 设卦观象) is the first step—establishing the structure; "attaching statements to illuminate auspiciousness and inauspiciousness" is the second step—describing the change and its trend; "firmness and yielding push against each other, giving rise to transformation" is the third step—revealing the dynamic root of change.
It also states:
"Therefore, what the superior man dwells upon and rests in is the sequence (xù, 序) of the Yi; what he delights in and plays with are the statements of the Yao. Thus, when dwelling, the superior man observes the images and delights in the statements; when moving, he observes the changes and delights in the divination."
"Dwelling, observing the images" (jū zé guān xiàng, 居则观象)—when at rest, observe the hexagram image to grasp the overall structure; "moving, observing the changes" (dòng zé guān biàn, 动则观变)—when acting, pay attention to the line changes to grasp the specific direction. This is the division of labor and cooperation between Xiang and Yao in practical application.