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.
II. Intertextuality with Other Core Propositions in the Xi Ci
This passage does not exist in isolation; it forms a rich intertextual relationship with other core propositions in the Xi Ci.
Intertextuality with "One Yin and one Yang is called the Dao": The "this" (cǐ) in "The Yao emulate this" ultimately refers to the "Dao of one Yin and one Yang." The Yin-Yang duality of the Yao is precisely the emulation of this fundamental Dao.
Intertextuality with "That which is above form is called the Dao; that which is below form is called the Implement": The Xiang acts as a mediator between "Dao" and "Implement"—the Xiang is not purely metaphysical (Dao), nor is it purely physical (Implement), but a bridge between the two. "The Xiang resemble this"—the Xiang resembles the Dao, while simultaneously resembling the Implement.
Intertextuality with "Manifested in Benevolence, Hidden in Use": "Yao and Xiang move within" corresponds to "hidden in use"—the mechanism of operation that is deeply concealed. "Fortune and misfortune are revealed without" corresponds to "manifested in benevolence"—the educational function that is revealed. The Xi Ci Shang states: "Manifested in benevolence, hidden in use, setting the myriad things in motion without sharing the sage’s sorrow—this is the height of magnificent virtue and great achievement!" The Dao of Heaven "sets the myriad things in motion without sharing the sage’s sorrow"—Heaven moves things without a conscious mind, but the sage does have sorrow—sorrow over the order and chaos of the world, and the safety and peril of the people. This "sorrow" is the "sage's sentiment."
Intertextuality with "Change as Action, Inscrutability as Spirit": The "change" (biàn) in "meritorious achievements are seen in change" is the same "change" in "Change constitutes action" (tōng biàn zhī wèi shì). To change and penetrate, to penetrate and endure, to endure and achieve merit—this is the basic logic of the sage’s engagement with the world.