Between Emulation and Resemblance: A Fundamental Inquiry into the Microcosm of the Dao of Change

II. Why Must the Sage's Sentiment Be Manifested Through Cí$29

Why must the sage's sentiment be manifested specifically through cí (words)$30 Why not through Xiàng (images) or Yao (lines)$31

The answer lies in the unique function of cí. The Xiàng can present a structure, and the Yao can emulate movement, but only the Cí—linguistic expression—can provide concrete judgment and guidance.

The Xi Ci Shang states:

"The text of the Judgment (tuàn cí) speaks of the Xiang; the Yao speaks of the change. Fortune and misfortune speak of their gain and loss; regret and hesitation speak of minor flaws. 'Without blame' speaks of correcting error well." (Tuàn zhě, yán hū xiàng zhě yě; yáo zhě, yán hū biàn zhě yě. Jí xiōng zhě, yán hū qí shī dé yě; huǐ lìn zhě, yán hū qí xiǎo cī yě. Wú jiù zhě, shàn bǔ guò yě.)

The Cí is the "speaking" about the object; it is the "speaking" about change; it is the explicit judgment of fortune, misfortune, regret, hesitation, and being blameless. Without the Cí, the hexagram image is merely an open-ended pattern, allowing for arbitrary interpretation by anyone. It is the sage's Cí that provides a specific direction for the hexagram image—in which circumstances is it fortunate, in which is it unfortunate, in which is there regret or hesitation, and in which is it blameless.

Take the Qian hexagram as an example:

Chujiu: "Latent Dragon; do not act." (Qián lóng wù yòng.) Jiuer: "The Dragon appears in the field; it is advantageous to see a Great Man." (Jiàn lóng zài tián, lì jiàn dà rén.) Jiujiu: "The gentleman is ceaselessly diligent throughout the day, cautious even at dusk; without blame." (Jūn zǐ zhōng rì qián qián, xī tì ruò lì, wú jiù.) Jiǔsì: "Perhaps leaping up while still in the abyss; without blame." (Huò yuè zài yuān, wú jiù.) Jiǔwǔ: "Flying Dragon in the sky; it is advantageous to see a Great Man." (Fēi lóng zài tiān, lì jiàn dà rén.) Shangjiǔ: "Arrogant Dragon, regret ensues." (Kàng lóng yǒu huǐ.) Yongjiu: "Seeing the multitude of dragons without a head; auspiciousness." (Jiàn qún lóng wú shǒu, jí.)

The line texts for the six lines display a complete life trajectory: from latent to visible, from leaping to flying, from flying to arrogance. Each line text contains the sage's judgment—"do not act," "advantageous to see a Great Man," "without blame," "regret ensues"—these judgments are not arbitrary but are crystallized from the sage's profound understanding of how the "Dragon Virtue" should comport itself at different stages.

"Latent Dragon, do not act"—The sage’s sentiment is a caution for self-preservation when talent has not yet met its opportunity. "Arrogant Dragon, regret ensues"—The sage’s sentiment is a warning against conceit once success has been achieved. These Cí are not only descriptions of a particular situation but also profound admonitions from the sage to later generations.

The Wenyan Zhuan commentary on "Arrogant Dragon, regret ensues" is especially brilliant:

"The meaning of 'Arrogant' (kàng) is knowing how to advance but not how to retreat, knowing how to survive but not how to perish, knowing how to gain but not how to lose. Can there be anyone but the sage! Who knows advancing and retreating, surviving and perishing, without losing the correct path$32 Can there be anyone but the sage!"

This passage fully demonstrates the implication of "the sage's sentiment is manifested in the words": the sage uses the line texts to admonish the world—the essence of "arrogance" is knowing only how to advance, not how to retreat. Only one who knows both advancing and retreating, both surviving and perishing, is a true sage. What is contained in the Cí is not just a judgment about a specific situation, but the sage's deep insight into the entire human process of advancing and retreating.