Between Emulation and Resemblance: A Fundamental Inquiry into the Microcosm of the Dao of Change
This article deeply analyzes the core proposition of 'Yáo imitating Xiàng' found in the *Xici Zhuan II* of the *Zhou Yi*, distinguishing the dynamic differences between 'imitation' (xiào) and 'analogy' (xiàng), tracing the referent of 'this' (cǐ), and interpreting how Yáo-Xiàng constitutes the epistemological framework for revealing the subtle workings of the Dao within the Pre-Qin context.
III. Historical Case: King Wen's Elaboration of the Yi and the Rise of Zhou
The historical case that best illustrates "meritorious achievements are seen in change" is the relationship between King Wen of Zhou and the Zhou Yi.
The Records of the Grand Historian (Shi Ji), Basic Annals of Zhou, records:
"The Western Ruler reigned for fifty years. While imprisoned at Youli, he elaborated the Eight Trigrams of Fuxi into the Sixty-Four Hexagrams."
The traditional account holds that King Wen, while imprisoned at Youli, expanded the Eight Trigrams into the Sixty-Four Hexagrams and attached line texts. Why did King Wen elaborate the Yi while imprisoned$21 Because he was in a state of "exhaustion" (qióng)—his personal freedom was stripped away, and the fate of his lineage hung in the balance. It was precisely in this extreme predicament that he needed to "change" (biàn)—by deeply studying the laws of change governing Heaven and Earth, he sought a path out of difficulty and toward the establishment of merit.
Indeed, the rise of the Zhou Dynasty is a history of "change." In King Wu’s oath before conquering Shang, recorded in the Book of Documents, Mu Shi:
"Now, King Shou of Shang, only listens to the words of his concubines, neglecting the sacrifices to his parents and ancestors, failing to heed his royal uncles and brothers..."
King Zhou of Shang’s "failure to change"—refusing to adapt to the changing times and stubbornly adhering to corrupt governance—led to his downfall. In contrast, the "change" embraced by King Wen, King Wu, and the Duke of Zhou—adapting to the shift in the Mandate of Heaven and creating new systems of rites and music—resulted in the centuries-long achievement of the Zhou Dynasty.
The Xi Ci Xia explicitly asks:
"Did the Yi arise in the Middle Antiquity$22 Did the composer of the Yi suffer anxieties and distress$23 Did it arise at the end of the Yin period and the flourishing virtue of Zhou$24 Was it concerning the affairs of King Wen and Zhou$25"
And again:
"The Yi arose, perhaps at the end of the late Yin and the flourishing virtue of Zhou$26 Perhaps concerning the affair of King Wen and Zhou$27 Therefore, its words are perilous (cí wēi). If the wise observe the text of the Judgment (tuan ci), they will reflect on more than half of their errors."
The Yi was born precisely during the epochal upheaval between Yin and Zhou. Its language is often "perilous" (wēi) because its composer deeply understood the urgency and criticality of "change." "Meritorious achievements are seen in change" is not an empty slogan, but a profound summary of the historical transformation during the Yin-Zhou transition.