Cosmological Construction and Rational Essence of the Original Functions of the *Book of Changes* Based on Divination Tracing

Chapter 2: The Original Meaning of "Yi" — A Book of Change, Not of Good or Ill Fortune

Section 2.1: Pre-Qin Interpretations of the Three Meanings of "Yi"

What is the meaning of "Yi" (易)$14 This question itself is the key to understanding the original function of the Zhouyi.

In pre-Qin literature, the character "Yi" carries at least three meanings: changeability, immutability, and simplicity. These three meanings are not later fabrications, but are deeply rooted in the original semantics of the character "Yi."

First, changeability (变易). This is the most core meaning of "Yi." The Xici Zhuan (Part Lower) states:

"As for the Yi, it cannot be far from us, for it is the Way that repeatedly shifts. It moves and does not remain still, flows through the six realms, is without constancy above or below, with hardness and softness interchanging. It cannot be taken as a fixed rule; it adapts to what is appropriate."

This passage is heavy with meaning. "It cannot be taken as a fixed rule; it adapts to what is appropriate" (不可为典要，唯变所适)—the Way of Yi is not a set of fixed rules, but a following and depiction of change itself. It is not static knowledge, but dynamic wisdom. If the purpose of the Zhouyi were merely to divine good or ill fortune, why emphasize "cannot be taken as a fixed rule"$15 Divination precisely requires "fixed rules"—fixed corresponding rules to judge good or ill fortune. But "it adapts to what is appropriate" (唯变所适) clearly points to a perception and insight into the very laws of change.

Second, immutability (不易). Amidst change, there are things that remain unchanged. The Xici Zhuan (Part Upper) states:

"The Yi has the Supreme Ultimate (Taiji, 太极), which generates the Two Modes (Liangyi, 两仪). The Two Modes generate the Four Images (Si Xiang, 四象). The Four Images generate the Eight Trigrams (Ba Gua, 八卦)."

Taiji—the source of all transformations, the root of all changes—is itself unchanging. What changes are the waxing and waning of Yin and Yang, the passage of the four seasons, and the birth and death of all things. What is unchanging is the fundamental law that governs this change. "Immutability" reveals the constancy of cosmic order. Divination does not need to concern itself with the constant cosmic order—it only cares about specific questions like "Will it rain tomorrow$16" or "Can this battle be won$17" The existence of the meaning of "immutability" indicates that the Zhouyi is concerned with something far grander than specific events.

Third, simplicity (简易). The Xici Zhuan (Part Upper) states:

"Qian (乾) is easily understood; Kun (坤) is simply executed. When understood, it is easy to follow; when simple, it is easy to obey. When easy to follow, there is closeness; when easy to obey, there is accomplishment. When there is closeness, it can be long-lasting; when there is accomplishment, it can be great. When it can be long-lasting, it is the virtue of the sage; when it can be great, it is the enterprise of the sage. Through simplicity and ease, the principles of the world are understood. When the principles of the world are understood, one occupies one's proper place within them."

This passage is particularly crucial. "Through simplicity and ease, the principles of the world are understood" (易简而天下之理得矣)—the simplicity of Yi aims to "understand the principles of the world" (得天下之理). Not "obtain good or ill fortune in the world," not "know the misfortunes and blessings of tomorrow," but "obtain principles" (得理). This is a philosophical, cognitive pursuit. And "occupy one's proper place within them" (成位乎其中矣) further clarifies: by understanding the principles of Yi, humans can find their place between Heaven and Earth—this is an existential settlement, not a utilitarian pursuit of advantage or avoidance of harm.

Section 2.2: "Observing Images and Attaching Text" — The Original Motivation of the Sages in Creating the Yi

The Xici Zhuan (Part Lower) contains a famous passage detailing the process and motivation of the sages in creating the Yi:

"In antiquity, when Lord Baoxi (包牺) ruled the world, he looked at the images in the heavens above, and observed the patterns on the Earth below. He observed the markings of birds and beasts and the characteristics of the ground. From near at hand, he took inspiration from his own person; from far away, he took inspiration from things. Thus he began to make the Eight Trigrams, to connect the virtues of spirits and Heaven, and to classify the sentiments of all things."

Please note the wording of this passage: What was the purpose of the sages in creating the Eight Trigrams$18 "To connect the virtues of spirits and Heaven, and to classify the sentiments of all things" (以通神明之德，以类万物之情).

"Connect the virtues of spirits and Heaven" (通神明之德)—to penetrate the inherent principles of the operation of spirits and Heaven; "classify the sentiments of all things" (类万物之情)—to classify and categorize the natures and laws of all things. This is clearly a cognitive activity, the fruit of wisdom from the ancient Chinese people in systematically understanding the natural world.

Why "observe" (观)$19 "He looked at the images in the heavens above, and observed the patterns on the Earth below" (仰则观象于天，俯则观法于地)—"Observe" is an active, systematic, and methodical cognitive behavior. "He observed the markings of birds and beasts and the characteristics of the ground. From near at hand, he took inspiration from his own person; from far away, he took inspiration from things" (观鸟兽之文与地之宜，近取诸身，远取诸物)—this is a methodology of analogy and categorization, a way of thinking that abstracts universal laws from specific natural phenomena.

If the original function of the Eight Trigrams was divination, why would the sages need to "observe"$20 The core of divination is "asking"—asking questions of the spirits. But what is described here is clearly "observing"—learning from Heaven and Earth. These two verbs are in completely opposite directions: divination is looking upwards to divine will, while observing images is externally observing Heaven and Earth.

The Xici Zhuan (Part Lower) continues to record a series of specific examples of "observing images and making artifacts":

"He made knots to tie nets, for hunting and fishing; this was taken from the Li (离) trigram. After Baoxi's passing, Shennong (神农) succeeded him. He chopped wood to make shares (耜), and bent wood to make plows (耒). The benefits of plows and hoes were taught to the world; this was taken from the Yi (益) trigram. At midday, markets were established, bringing together the people of the world and gathering the goods of the world. They traded and then dispersed, each obtaining what they needed; this was taken from the Shihe (噬嗑) trigram."

What is listed here are all inventions of practical technology and social systems: fishing and hunting nets taken from the Li trigram, agricultural tools taken from the Yi trigram, and the system of market trade taken from the Shihe trigram. What does this illustrate$21 Hexagram images were initially used to guide specific technological inventions and social organizations, not to predict good or ill fortune. The sages read from the hexagram images not "Will hunting be auspicious tomorrow$22" but "How to invent fishing nets," "How to make agricultural tools," "How to organize trade."

What profound insight this is! The original function of Yi was actually a form of ancient "philosophy of technology" and "philosophy of institutions"—guiding the concrete construction of human civilization through the observation and abstraction of the images of Heaven, Earth, and all things.

Section 2.3: The "Narrative Nature" of Hexagram and Line Statements — The Neglected Literary Dimension

If we carefully read the hexagram and line statements of the sixty-four hexagrams, we will discover a feature that is often overlooked: a large number of hexagram and line statements are not divinatory judgments, but narrative, descriptive, and even poetic texts.

For example, the first line statement of the Tun (屯) hexagram:

"Hesitating, it is favorable to abide in correctness; it is favorable to establish feudal lords." (磐桓，利居贞，利建侯。)

This is a description of a situation—a time of hesitation and indecision; it is favorable to remain steadfast in correctness, and favorable to establish feudal lords. It is more like a maxim of political wisdom than a divinatory judgment.

Another example is the line statements of the Jian (渐) hexagram:

"The goose gradually ascends to the bank." "The goose gradually ascends to the rock." "The goose gradually ascends to the land." "The goose gradually ascends to the tree." "The goose gradually ascends to the hill." "The goose gradually ascends to the land." (鸿渐于干... 鸿渐于磐... 鸿渐于陆... 鸿渐于木... 鸿渐于陵... 鸿渐于陆)

This is clearly a complete poem—describing the process of geese flying higher and higher from the water's edge, to the rocks, to the land, to the trees, to the hills. It uses a beautiful natural image to symbolize the gradual development process of things. This is poetry, philosophy, a condensation of wisdom—not divination.

Yet another example is the sixth line statement of the Mingyi (明夷) hexagram:

"Entering the left flank, one captures the heart of Mingyi, and goes out of the courtyard gate." (入于左腹，获明夷之心，于出门庭。)

This is almost a narrative—someone penetrates deep into the "left flank" (metaphor for a dangerous situation), understands the truth of "Mingyi" (brightness injured, the worthy suffering misfortune), and then walks out of the courtyard gate. It describes a process of cognition and awakening.

Why are there so many narratives, metaphors, and poems in the hexagram and line statements$23 Because they were originally not written for divination. They are a systematic summarization by ancient peoples of life's circumstances, a crystallization of life's wisdom, and a condensed expression of the "principles of human affairs." The hexagrams provide a classificatory framework (sixty-four basic situations), and the line statements provide specific wisdom for dealing with different stages within each situation.

This is more akin to an "Encyclopedia of Life Situations" rather than a "Divination Manual."