The original essence of the matter.

《文言》曰：「元者善之長也，君子體仁足以長人。」述云：乾為善始，息於子，故曰善之長。外傳曰：「震雷長也，故曰元。」《易》有三才，故舉君子。初九仁也，元為體之長，君子體仁，故為人之長。

The Wenyan of the Qian Hexagram says: "Yuan is the beginning of all goodness, and a gentleman who observes benevolence can become a leader of people." Hui Dong explains that Qian represents the beginning of goodness, as yang energy grows from the first lunar month, hence it is called "the beginning of goodness." The Guoyu says that Zhen represents thunder, and thunder is the leader of all things, hence it is called "Yuan." The Zhouyi encompasses the principles of heaven, earth, and humanity, so here it specifically mentions "the gentleman." The first line, initial nine, of Qian is precisely "ren" (benevolence); Yuan is the beginning of the body, and a gentleman who can perceive benevolence can thus become the leader of all people.

又曰：「乾元用九，天下治也。」述云：正元以成化，故天下治。疏云：《春秋元命苞》曰：「天不深正其元，不能成其化。」九者變化之義，以元用九，六爻皆正，王者體元建極而君臣上下各得其位，故天下治也。

The "Wenyan" section of the "Qian Hexagram" says: "Qian Yuan uses all nines, and the world is greatly governed." Hui Dong explains that by rectifying the original vital energy to accomplish generation and nurturing, the world is greatly governed. Hui Dong himself explains: The "Chunqiu Yuanmingbao" says, "If heaven does not deeply and properly regulate its original vital energy, it cannot accomplish generation and nurturing." The number "nine" contains the meaning of transformation. Using the original vital energy to employ all nines, the six lines of the hexagram each return to their proper positions. The ruler observes the original vital energy, establishes the central axis, and the king and ministers, superiors and inferiors each occupy their proper positions, so the world is greatly governed.

又曰：「飛龍在天，乃位乎天德。」述云：體元居正，故位乎天德。又曰：「乾元用九，乃見天則。」述云：六爻皆正，天之法也，在人則為王度。《易說》：「易六位正，王度見矣。」

The "Wenyan" section of the Qian hexagram says: "A dragon soaring in the heavens, this is occupying the position of Heavenly Virtue." Hui Dong explains: by observing the primordial qi and maintaining the upright position, one is said to be occupying the position of Heavenly Virtue. The "Wenyan" also says: "The Qian yuan employs all nines, thus revealing the heavenly principles." Hui Dong explains: when all six lines are in their proper positions, this represents the heavenly order; when applied to human affairs, it signifies the system of the sovereign. The commentary "Yi Shuo" from the Weishi says: when the six lines of the Yi are all properly aligned, the sovereign's system becomes evident.

《書》曰：「其惟王位在德元，小民乃惟刑用於天下越王顯。」《晉語》：悼公言於諸大夫曰：「抑人之有元君，將稟命焉。若稟而棄之，是焚谷也。谷，善也。二三子為令之不從，故求元君而訪焉。孤之不元，廢也，其誰怨？元而以虐奉之，二三子之制也。若欲奉元以濟大義，將在今日；若欲暴虐以離百姓、反易民常，亦在今日。」

The Book of Documents, Zhao Gao says: "Only when the king holds the first position in virtue will the common people follow his example and spread his virtue throughout the world, and the king's virtue will then be made known." The Guoyu, Jin Yu records that Duke Jin Dou Gong told his ministers: Since people have a good king, they should obey his commands; if they obey and then abandon him, it is like burning grain (where 'grain' symbolizes goodness). Since you all found the previous king's commands ineffective, you sought another good king to consult with. If I am not good, being replaced is not my fault; if I am good and you all treat me with cruelty, then it is your own decision. If you wish to uphold goodness to achieve great righteousness, it is today; if you wish to practice cruelty, scatter the people, and reverse the people's normal way, it is also today.

《中庸》：子曰：「聲色之於以化民末也。」聲色，德之顯者，故曰末也。「詩曰：德輶如毛。」德輶如毛，德之微者，故詩云「民鮮克舉」。「毛猶有倫。上天之載，無聲無臭，至矣。」

The Doctrine of the Mean cites Confucius saying: "Using sound and color to educate the people is a minor aspect." Sound and color are the external manifestations of virtue, hence they are called minor aspects. The Doctrine of the Mean then cites the Book of Poetry saying: "Virtue is light as a feather." The lightness of virtue refers to its subtle and profound nature, hence the Book of Poetry says, "The people rarely can lift it up." The Doctrine of the Mean further states: although a feather is light, there is still something it can be compared to; the heavenly process of nurturing all things, which is without sound or taste, is the ultimate.

《孔子閒居》：孔子曰：「以致五至而行三無。」子夏曰：「敢問何謂三無？」孔子曰：「無聲之樂，無體之禮，無服之喪，此之謂三無。」子夏曰：「三無既得略而聞之矣，敢問何詩近之？」孔子曰：「夙夜其命宥密，無聲之樂也；威儀棣棣，不可選也，無體之禮也；凡民有喪，匍匐救之，無服之喪也。」

The Li Ji · Kongzi Xian Ju records that Kongzi said he aimed to achieve the 'five arrivals' and practice the 'three non-existent things'. Zixia asked, 'Please explain what the three non-existent things are.' Kongzi replied, 'There is no sound in music, no form in ritual, and no mourning clothes in mourning, which is called the three non-existent things.' Zixia said, 'I have roughly understood the three non-existent things. Please ask which verses of poetry are closest to them.' Kongzi said, 'The verse "day and night contemplating heavenly destiny, broad-minded and tranquil," this is the music without sound; "dignified and composed, without fault," this is the ritual without form; "for all the people who have mourning, he gives his utmost aid," this is the mourning without clothes.'

六經無有以無言道者，唯《中庸》引《詩》「上天之載，無聲無臭」，及《孔子閒居》論「三無」，此以無言道也。《說文》「無」字下引王育說曰：「天闕西北為無。」乾西北之卦，西北乾元也，天不足西北，故言無。又引古文奇字曰：「無通於元者。」若然，則無與元同義也。《繫上》曰：「易有太極。」《北史》梁武帝問李業興云：「易有太極，極是有無？」業興對曰：「所傳太極是有。」愚謂太極即乾之初九，又謂之元，故不可言無。無通於元，故元為道之本。《三統曆》曰：「道據其一。」一即元也。知元之為道本，則後世先天無極之說皆可不用也。

In the Six Classics, there is no use of the term "wu" (nothing) to explain the Dao. Only the "Zhongyong" cites the "Shi Jing" with the words "Shang Tian Zhi Zai, Wu Sheng Wu Chou" (Heaven's movement is silent and odorless), and the "Liji · Kongzi Xianju" discusses the "San Wu" (three nothings), these two passages are considered to use "wu" to speak of the Dao. The "Shuowen Jiezi" cites Wang Yu's explanation of the character "wu": since the sky has a gap in the northwest, the character "wu" was created. The trigram Qian is located in the northwest, and the northwest is where the original energy of Heaven resides; because the sky is lacking in the northwest, it is called "wu". The "Shuowen Jiezi" also cites the ancient variant character "wu" and says that "wu" is equivalent to "yuan". According to this, "wu" and "yuan" originally mean the same thing. The "Xici Shang" says "The Book of Changes has the Taiji". The "Bei Shi" records that Li Yexing was asked by Li Wu Di of the Liang Dynasty: "The Book of Changes says 'The Book of Changes has the Taiji', is this 'ji' (extreme) something that exists or nothing?" Li Yexing answered: "The Taiji passed down is something that exists." Hui Dong himself believed that the Taiji is the initial line of the Qian trigram, also called "yuan", so it cannot be called nothing. Since "wu" is equivalent to "yuan", "yuan" is the fundamental principle of the Dao. The "Santong Li" says "the Dao holds to one", this "one" is "yuan". Once it is understood that "yuan" is the fundamental principle of the Dao, then later discussions about the Earlier Heaven and the concept of the Wuji (nothingness) are unnecessary.

隱元年《公羊傳》曰：「元年者何？君之始年也。」何休注云：「變一為元。元者氣也，無形以起，有形以分，造起天地，天地之始也。」疏云：《春秋說》云：「元者端也，氣泉，無形以起，有形以分，窺之不見，聽之不聞。」宋氏注云：「元為氣之始，如水之有泉，泉流之原。無形以起，在天成象；有形以分，在地成形也。」然則有形與無形皆生乎元氣而來，故言造起天地，天地之始也。

The "Gongyang Zhuan" says in the first year of Yin Gong: "What is the first year? It is the first year of the king's reign." He Xiu's commentary says: changing "one" to "original" (yuan); yuan is qi, which is formless but gives rise to all things, and when things take form, it distinguishes them, creating heaven and earth, and is the beginning of heaven and earth. Xu Yan's "Shu" says: the "Chunqiu Shuo" explains that "yuan is the beginning and the source of qi; it already arises when there is no form, and distinguishes things when they take form; it cannot be seen or heard." Song Jun's commentary says: yuan is the beginning of qi, like water having a spring, the spring is the source of the water flow; "arising without form" is when it becomes celestial phenomena in the heavens, "distinguishing with form" is when it takes shape on the earth. Thus, both formed things and formless qi come from yuan qi, so it is said that it creates heaven and earth and is the beginning of heaven and earth. This passage is repeated from the previous section on "yuan," and Hui Dong repeats it here to emphasize that both "being" and "non-being" originate from yuan qi.

劉巘《周易義》曰：「自無出有曰生。」《文選》六。《老子·道經》曰：「視之不見名曰夷，聽之不聞名曰希。」王弼注云：「無象無聲無響，無所不通，無所不往。」又曰：「搏之不得名曰微。」河上公注云：「無色曰夷，無聲曰希，無形曰微。」又曰：「此三者不可致詰，故混而為一。」河上注云：「混，合也，故合於三，名之而為一。」

Liu Hun's "Commentary on the Meaning of the Zhou Yi" says: To generate something from nothing is called "sheng" (see "Wen Xuan" annotation volume six). The "Dao Jing" says: "It cannot be seen, called yi; it cannot be heard, called xi." Wang Bi's commentary says: It has no form, no sound, no echo, yet it pervades everywhere and reaches everywhere. The "Dao Jing" also says: "It cannot be touched, called wei." He Shanggong's commentary says: No color is called "yi," no sound is called "xi," no form is called "wei." The "Dao Jing" also says: "These three cannot be pursued to the end, so they are blended into one." He Shanggong's commentary says: "Hun" means to combine, combining these three, and giving it a name called "yi."

《德經》曰：「天下萬物生於有，有生於無。」河上注云：「萬物皆從天地生，天地有形位，故言生於有也。天地神明、蜎飛蠕動皆從道生，道無形，故言生於無。」《淮南·說山》曰：「有形出於無形，未有天地能生天地者也，至深微廣大矣。」高誘注云：「未有天地生天地，故無形生有形也。」

The Tao Te Ching's "De Jing" says: "All things under heaven arise from the Formed, and the Formed arise from the Unformed." He Shanggong's commentary explains that all things come from heaven and earth, which are formed and have a position, hence "arise from the Formed." Heaven and earth, the divine, and all creatures, both flying and crawling, arise from the Dao, which has no form, hence "the Formed arise from the Unformed." The Huainanzi's "Shu Shan Xun" says that formed things arise from the formless. Before heaven and earth existed, there was already something capable of giving rise to heaven and earth, which is indeed profound and vast. Gao You's commentary says that before heaven and earth existed, they could already be generated, showing that the formless gave rise to the formed.

孫綽《遊天台山賦》曰：「太虛遼廓而無閡，運自然之妙有。」李善注云：「妙有謂一也。言大道運彼自然之妙，一而生萬物也。謂之為妙有者，欲言有，不見其形則非有，故謂之妙；欲言其無，物由之而生則非無，故謂之有也。斯乃無中之有，謂之妙有也。」《文選》十一。

Sun Chuo's "Touring Mount TianTai" says: The vast emptiness is boundless and unobstructed, and it rotates with the natural "wonderful existence." Li Shan's annotation explains that the "wonderful existence" refers to "one," meaning the great Dao operates according to the natural principle, giving rise to all things from one. It is called "wonderful existence" because if we say it is "existence," we cannot see its form, so it is not existence, hence called "wonderful"; if we say it is "non-existence," yet all things arise from it, so it is not non-existence, hence called "existence." This is existence within non-existence, hence called "wonderful existence" (see "Wen Xuan" Volume 11).

又曰：「忽即有而得玄。」注云：「王弼以凡有皆以無為本，無以有為功。將欲寤無，必資於有，故云即有而得玄也。」同前。《繫辭》曰：「一陰一陽之謂道。」韓伯注云：「道者何？無之稱也。」詳見本書。

"The You TianTai Mountain Assignment" also says: "Suddenly in the midst of 'being' one comprehends the profound mystery." Li Shan's commentary says that Wang Bi holds that all 'being' derives from 'non-being,' and 'non-being' depends on 'being' to manifest its function; to comprehend 'non-being,' one must rely on 'being,' hence one attains the profound through 'being' (see above volume). The "Great Treatise" says: "One yin and one yang is called the Dao." Han Kangbo's commentary says: What is the Dao? It is the name of 'non-being.' A detailed analysis of this point is found in this book, "An Exposition of the Zhou Changes."

王弼《老子注》云：「凡有皆始於無。」又曰：「有之所始，以無為本。」又曰：「玄冥嘿無有也。」《文選》十一。《世說·文學篇》曰：王輔嗣弱冠詣裴徽，徽問曰：「夫無者誠萬物之所資，聖人莫肯致言，而老子申之無已，何耶？」弼曰：「聖人體無，無又不可以訓，故言必及有。老莊未免於有，恆訓其所不足。」何劭為弼傳曰：「老子是有者也，故恆言無所不足。」《文章敘録》曰：「自儒者論以老子非聖人，絶禮棄學，何晏說與聖人同，著論行於世。」

Wang Bi's commentary on the Laozi says that all "being" originates from "non-being." He also says that the beginning of "being" is based on "non-being." He further states that the profound stillness and obscurity is "non-being" (see Wen Xuan, Volume 11). The Shishuo Xin Yu, Literature Section, records that at the age of twenty, Wang Bi visited Pei Hui. Pei Hui asked him, "Indeed, 'non-being' is the basis for the generation of all things, but the sage does not talk about it, while Laozi talks about it constantly. Why is that?" Wang Bi replied, "The sage himself embodies 'non-being,' and 'non-being' cannot be explained by words, so when the sage speaks, he must fall into 'being.' Laozi and Zhuangzi have not yet transcended the level of 'being,' so they constantly emphasize their own insufficiencies." He Shao, in his biography of Wang Bi, said that Laozi is someone who remains at the level of 'being,' hence he constantly talks about his own deficiencies. The Wen Zhang Xu Lu says that traditionally Confucian scholars have argued that Laozi is not a sage, advocating the abandonment of rites and learning. However, He Yan said that Laozi is the same as the sage, and he wrote a special treatise which became widely circulated.

《北史》梁武帝問李業興云：「易有太極，極是有無？」業興對曰：「所傳太極是有。」案：《繫辭》言「易有太極」，不可言無。

The "North History" records that Emperor Wu of Liang asked Li Yexing: "The Book of Changes says 'the Easy has the Ultimate,' so is this 'Ultimate' existent or non-existent?" Li Yexing answered: "The transmitted Ultimate is 'existent.'" Hui Dong commented: The "Great Treatise" clearly states "the Easy has the Ultimate," and the word 'existent' already indicates it, so it cannot be interpreted as 'non-existent.'

《乾》初九曰：「潛龍勿用。」《象》曰：「潛龍勿用，陽在下也。」《文言》曰：「龍德而隱者也。」又曰：「潛之為言也，隱而未見，行而未成，是以君子弗用也。」

The line statement of the first line of the Qian hexagram says: "The dragon is hidden and not in use." The Small Image Commentary says: "The dragon is hidden and not in use because the yang line is still in the lowest position." The Wenyan says: This refers to a person who possesses the virtue of the dragon but remains hidden and does not emerge. The Wenyan also says: The term "hidden" means that he is concealed and has not yet appeared, his virtue is advancing but has not yet been completed, so the gentleman temporarily does not employ him.

《中庸》曰：「詩云：潛雖伏矣，亦孔之昭。故君子內省不疚，無惡於志。君子之所不可及者，其惟人之所不見乎。」《釋言》曰：「潛，深也。」「潛深，測也。」郭注云：「測亦水深之別名。」

The Doctrine of the Mean says: The Book of Poetry speaks of "although fish lie hidden beneath the water, they are still clearly visible." Therefore, the gentleman examines himself inwardly and finds no guilt, with no evil in his mind. There is one thing that the gentleman is beyond others, perhaps something that others cannot see. The Er Ya · Shiyán says: "Qian" means deep. It also says that "qian shen" means to measure. Guo Pu's commentary says that "ce" is another term for the depth of water.

《法言·問神篇》曰：「或問神。曰：心。請聞之。曰：潛天而天，潛地而地，天地神明而不測者也，心之潛也，猶將測之，況於人乎，況於事倫乎。」案：潛天而天，潛地而地，所謂知情天地即神也；心之潛也猶將測之，所謂形不測也。天地神明不測而心能測之，伏羲、文王、孔子是也。知情天地、形不測，人與事倫不足言矣。

The "Fa Yan · Wen Shen Pan" records that someone asked what is a spirit, and Yang Xiong answered: "It is the mind." The person asked him to explain further, and Yang Xiong said: "When the mind is hidden in heaven, it becomes heaven; when it is hidden in earth, it becomes earth. Heaven and earth are mysterious and bright, beyond measurement. Once the human mind sinks down, it still attempts to measure them. How much more so when measuring people, and how much more so when measuring the principles of human affairs." Hui Dong remarked: "When the mind is hidden in heaven, it becomes heaven; when it is hidden in earth, it becomes earth," meaning that the mind can know the truth of heaven and earth, and heaven and earth are the spirits. "When the mind is hidden, it is still about to measure it," meaning that although the form is beyond measurement, the mind can reach it. Heaven and earth are originally beyond measurement, yet the human mind can measure them. Fuxi, King Wen, and Confucius are those who can do so. If they can know the truth of heaven and earth and measure what is beyond measurement in form, then the principles of human affairs and human relationships are even more straightforward.

又曰：敢問潛心於聖。曰：昔仲尼潛心於文王矣，達之；顏淵亦潛心於仲尼矣，未達一聞（當作「間」）耳。神在所潛而已矣。天神天明，照知四方；天精天粹，萬物作類。人心其神矣乎，操則存，舍則亡，能常操而存者，其惟聖人乎。聖人存神索至（至誠如神），成天下之大順，致天下之大利（大和），和同天人之際（天地位，萬物育），使之而無間者也。此既濟之功能。

The "Fa Yan" also records someone asking, "Dare I ask how one can be deeply devoted to the sage?" Yang Xiong answered: In the past, Confucius was deeply devoted to King Wen and eventually attained understanding; Yan Hui was also deeply devoted to Confucius, yet still lacked one step to full understanding ("yi wen" should be "yi jian"). The key lies solely in the object of one's deep devotion. Heaven is mysterious and bright, illuminating all directions; Heaven is pure and refined, and all things are born according to their kind. Perhaps the human mind is also a kind of spirit! Holding onto it ensures existence, letting it go leads to destruction; those who can constantly hold onto it without losing it are probably only the sages. The sages preserve this spiritual clarity and pursue it to its extreme (Hui Dong's marginal note: This is what the "Zhongyong" refers to as "zhi cheng ru shen"), achieving the greatest harmony in the world, attracting the greatest benefits (Hui Dong's marginal note: This is "da he"), harmonizing the relationship between heaven and humanity (Hui Dong's marginal note: This is "tian de wei, wu wu yu"), making no separation between heaven and humanity. Hui Dong notes: This is precisely the function achieved by the "Ji Ji" hexagram.

《文言》曰：「初九潛龍勿用，何謂也？子曰：龍德而隱者也。」潛陽隱初，故隱者也。又曰：「潛之為言也，隱而未見，行而未成，是以君子弗用也。」初隱二見，故隱而未見。

The Wenyan of the Qian Hexagram says: "The first line 'The dragon is hidden and not yet used,' what does this mean? Confucius says: This refers to a person who possesses the virtue of the dragon but remains in seclusion." Hui Dong explains: The hidden yang line is concealed in the first position, so he is called the "recluse." The Wenyan also says: The term "hidden" refers to something that is concealed and has not yet appeared, with virtue advancing but not yet completed, so the gentleman temporarily does not act. Hui Dong explains: The first line represents concealment, and the second line represents appearance, so it is said "hidden but not yet seen."

《繫上》曰：「易無思也，無為也，寂然不動，感而遂通天下之故，非天下之至神，其孰能與於此。」虞注云：「寂然不動，謂隱藏坤初，故不動者也；至神謂易，隱初入微，知幾其神乎。」

The Great Treatise says: The Book of Changes requires no thought or action, remains still and motionless, but once it feels something, it connects with all things under heaven; if it is not the most marvelous thing in the world, who could reach such a level. Yu Fan's commentary says: What is meant by 'still and motionless' is that the yang energy is hidden in the first line of the Earth trigram, hence it does not move; what is meant by 'the most marvelous' refers to the Book of Changes, which is concealed in the first line and penetrates the profound and subtle, which corresponds to the words in the Great Treatise 'to know the moment of change is to be marvelous.'

又曰：「探嘖索隱。」虞注云：「探，取；嘖，初也。初隱未見，故探嘖索隱，則幽贊神明而生蓍。」《中庸》曰：「莫見乎隱，莫顯乎微，故君子慎其獨也。」言隱必見，微必顯，誠中形外，故君子慎獨。

The Great Treatise also says: "Explore the profound and seek the hidden." Yu Fan's commentary explains that "explore" means to take, and "profound" refers to the first line. The first line is hidden and not yet revealed, so one must seek out the profound and investigate the hidden in order to assist the divine and produce divination through the yarrow stalks. The Doctrine of the Mean says: "There is nothing more evident than what is hidden, and nothing more apparent than what is subtle. Therefore, the gentleman is especially cautious when alone." Hui Dong explains that this means what is hidden will surely become evident, and what is subtle will surely become apparent; inner sincerity will manifest externally, so the gentleman must be cautious when alone.

又曰：「是故君子不賞而民勸，不怒而民威於鈇鉞。詩曰：不顯維德，百辟其刑之。」案：不顯謂隱也。

The Doctrine of the Mean also says: Therefore, the superior man does not need to use rewards and the people will naturally strive diligently; he does not need to be angry and the people will revere him more than the axe and the halberd. The Book of Poetry says, "Though virtue is not prominent, all the feudal princes come to emulate it." Hui Dong comments: The "not prominent" here refers precisely to "hidden."

《詩·烝民》曰：「人亦有言，德輶如毛，民鮮克舉之。我儀圖之，維仲山甫舉之，愛莫助之。」毛傳曰：「愛，隱也。」案：如毛猶微也。民鮮克舉，言慎獨者少。毛訓愛為隱，謂隱微也。隱微之間，非人所能助，故愛莫助之。荀子曰：「能積微者速成。詩曰：德輶如毛，民鮮克舉，此之謂也。」荀子，毛公之師也，故其說與荀同。鄭箋不識聖人微言，訓愛為惜，失之遠矣。

The Book of Poetry, Great Yà, Zhenmin says: "People say that virtue is light as a feather, yet few commoners can lift it. I ponder this matter, only Zhongshanfu can lift it, but the hidden and subtle aspects are beyond the help of others." Mao's transmission says: "Ai" means hidden. Hui Dong comments: "Like Mao" means the hidden and subtle; "the people rarely can lift it" refers to those who can practice caution in solitude being few. Mao took "ai" as "hidden," referring to the hidden and subtle. The practice between hidden and subtle aspects is beyond the reach of others, hence the saying "love but cannot help." Xunzi says that those who accumulate subtle efforts achieve success quickly. The Book of Poetry says, "Virtue is light as a feather, few commoners can lift it," referring to this. Xunzi was Mao's teacher, so Mao's interpretation aligns with Xunzi's. Zheng Xuan, when making his commentary, did not understand the subtle words of the sages, interpreting "ai" as compassion, which is far from the original meaning.

《表記》曰：「子言之歸乎君子，隱而顯，不矜而莊，不厲而威，不言而信。」案：「歸乎君子」讀，歸乎由《成子》之義，言人當以君子為法也。篇名《表記》而先言隱而顯，由內而達外也。君子從事於慎獨之功，誠中形外，故隱而顯；誠則不矜而莊，不厲而威，不言而信也。

The Li Ji · Biao Ji says: Confucius said, "Return to the gentleman"—he is hidden yet naturally evident, not self-conceited yet naturally dignified, not severe yet naturally authoritative, not talkative yet naturally trustworthy. Hui Dong remarks: The reading and interpretation of the phrase "return to the gentleman" (the original text of these sentences has some errors and omissions), roughly means that people should take the gentleman as their model to emulate. The title of this chapter is "Biao Ji," which discusses matters expressed externally, yet it begins with "hidden yet evident," indicating that this is achieved by internal cultivation reaching outward. The gentleman cultivates himself through careful attention to solitude, with sincerity in his heart and expression in his actions, so that what is hidden becomes evident. Since he is sincere, he does not need to be self-conceited to appear dignified, does not need to be severe to appear authoritative, and does not need to be talkative to be trusted.

《漢書·司馬相如贊》曰：「司馬遷稱《春秋》推見至隱。」推見至隱，故亂臣賊子懼。「《易》本隱以之顯。」李奇注云：「隱猶微也。」初九初六從下而生，自微及著，如初潛龍隱也，九二見龍則顯矣，所謂本隱以之顯也。初乾為積善，積善成德，故初為龍德而隱，二為龍德而正中。《中庸》言「夫微之顯」，又云「知微之顯」，《繫下》云「知微之彰」，皆是義也。

The "Zan Yu" in the "Book of Han · Biography of Sima Xiangyu" says that Sima Qian praised the "Spring and Autumn Annals" for deriving the hidden from the obvious. Because it can infer the hidden, villains and wicked ministers fear it. The "Zan Yu" continues to say that the "Yi Jing" originates from the hidden and moves toward the obvious. Li Qi's annotation says that "hidden" is equivalent to "micro." Hui Dong explains that both the first line with a "Nine" and the first line with a "Six" arise from below, moving from subtle to manifest; for example, the first line of the Qian hexagram, "The Hidden Dragon," represents the hidden, while the second line, "The Dragon Appears in the Field," represents the manifest, which is exactly what is meant by "originating from the hidden to reach the manifest." The first line of the Qian hexagram is called "Accumulating Virtue," because accumulating virtue leads to the formation of virtue, so the first line is called "A Dragon of Virtue That Is Hidden," and the second line is called "A Dragon of Virtue That Is Just and Centered." The "Zhongyong" speaks of "things that are subtle and hidden will eventually become manifest," and also speaks of "knowing the subtle and the manifest," while the "Xici Xia" speaks of "knowing the subtle and the manifest," all expressing the same meaning.

揚子《太玄》曰：「玄者神之魁也。」魁，首也，猶言始。「天以不見為玄，地以不形為玄，人以心腹為玄。天奧西北，鬱化精也；地奧黃泉，隱魄榮也；人奧思慮，含至精也。」

Yang Xiong's "Tai Xuan" says: "Xuan is the beginning of the divine." "Kui" means beginning, equivalent to the start. "Tai Xuan" continues: Heaven takes the invisible as xuan, Earth takes the unmanifested as xuan, and humans take the concealed within the heart and abdomen as xuan. The deepest and most profound part of Heaven is in the Northwest, accumulating the vital energy for generation; the deepest and most profound part of Earth is in the Yellow Spring, hiding the brilliance of the spirit; the deepest and most profound part of humans is in thought, containing the most refined essence.

《荀子·勸學》曰：「昔者瓠巴鼓瑟而流魚出聽，伯牙鼓琴而六馬仰秣，故聲無小而不聞，行無隱而不形。玉在山而草木潤，淵生珠而岸不枯，為善不積邪，安有不聞者乎。」《說文》云：「幽，隱也，從山中。」「，微也。」

Xunzi's "Encouragement of Learning" says: In the past, Hu Ba played the se, and the fish in the water came up to listen; Bo Ya played the qin, and six horses raised their heads and forgot to eat grass. Therefore, a sound, however small, cannot remain unheard; an action, however hidden, cannot remain unseen. A jade hidden in the mountain makes the grass and trees on the mountain flourish; a pearl born in the deep water makes the shore not wither. If one does good deeds but does not accumulate them, how can there be no reason for them to be known? The "Shuo Wen Jie Zi" says: "You" means to be hidden; the character is formed from a mountain with something inside it. The next character (the original text is missing) is explained as "micro."

《老子·德經》曰：「道隱無名。」注云：「道潛隱，使人無能指名也。」《文言》初九曰：「不成名。」

The Tao De Jing says: "The Dao is hidden and has no name." The commentary explains that the Dao is concealed and hidden, making it impossible for people to point to it or name it. The Wen Yan of the Qian Hexagram also speaks of Chou Ji when it says "it does not achieve a name," which is consistent with this idea.

《烝民》詩曰：「愛莫助之。」毛傳曰：「愛，隱也。」言隱微之際己所獨制，人莫能助也。《詩·靜女》曰：「愛而不見。」韓詩曰：「愛，隱也。」《釋言》曰：「愛，隱也。」毛韓義本此。郭氏不識字，改為薆。

The *Book of Songs*, *Da Ya* *Zhenmin* says, "Love but cannot help," and the Mao transmission explains "love" as "hidden," meaning that at subtle points one must make decisions alone, with others unable to assist. The *Book of Songs*, *Bei Feng* *Jingnu* says, "Love but not seen," and the Han poetry school also explains "love" as "hidden." The *Erya* *Shiyan* also says "love means hidden," and the explanations of both Mao and Han schools are based on this. Guo Pu did not recognize this ancient character and instead wrote it as "ai."

《繫下》曰：「幾者動之微，吉之先見者也。」虞注云：「陽見初成震，故動之微；復初元吉，吉之先見者也。」幾即一也。一古文作壹，《說文》「壹」從壺吉，即吉之先見之義。朱子據《劉向傳》作「吉凶之先見」，失其義矣。

The Great Treatise says: "A 'ji' is the subtle movement, the initial sign of good fortune." Yu Fan explains that yang energy appears in the first line to form Zhen, hence it is called "subtle movement." The first line of the Fu hexagram "Yuan Ji" is precisely "the initial appearance of good fortune." Hui Dong himself said: "ji" is "yi" (one). The ancient character for "yi" was written as "Yi," and the Shuowen Jiezi says "Yi" is composed of "hu" and "ji," which exactly matches the meaning of "the initial appearance of good fortune." Zhu Xi, based on the Han Shu · Liu Xiang Zhuan, changed this sentence to "the initial appearance of good and evil," thus losing the original meaning.

又曰：「君子知微知彰。」姚信注云：「二下交初，故曰知微；上交於三，故曰知彰。」又曰：「子曰：顏氏之子，其殆庶幾乎。」虞注云：「幾，微也。顏子知微，故殆庶幾。」孔子曰：「回也其庶幾乎。」

The Great Treatise below also says: "A gentleman is able to know the subtle and also to know the manifest." Yao Xin's commentary says: the second line descending and intersecting with the first line is called "knowing the subtle"; ascending and intersecting with the third line is called "knowing the manifest." The Great Treatise below also says: "Confucius said, the son of the Yan family, perhaps approaches 'ji'." Yu Fan's commentary says: "ji" means the subtle; Yan Hui understands the subtle, so he is said to approach "ji." Confucius also said in the Analects: "Yan Hui perhaps approaches the Way."

又曰：「夫易章往而察來，而微顯闡幽。」虞注云：「神以知來，知以藏往。微者顯之，謂從復成乾，是察來也；闡者幽之，謂從姤之坤，是章往也。」又曰：「其初難知。」侯果注云：「初則事微，故難知。」

The Great Treatise below also says: The Book of Changes can illuminate the past and foresee the future, bringing out the subtle and expounding the profound. Yu Fan's commentary says: Using the divine wisdom to know the future, and using wisdom to remember the past; "making the subtle manifest" refers to the gradual increase of one yang line in the Reversal Hexagram until it becomes the Heaven Hexagram, which is foreseeing the future; "expounding the profound" refers to the gradual emergence of one yin line in the Meeting Hexagram until it becomes the Earth Hexagram, which is illuminating the past. The Great Treatise below also says: "The first line of a hexagram is the most difficult to understand." Hou Guo's commentary says: At the time of the first line, things are still subtle and obscure, hence difficult to know.

又曰：「能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。」荀注曰：「亹亹者，陰陽之微，可成可敗也。」王弼曰：「亹亹，微妙之意也。」

The Great Treatise says again: The Book of Changes can make people's hearts pleased and sincere, capable of investigating various thoughts and determining the auspicious and inauspicious of the world, achieving the diligent and tireless endeavors of the world. Xu Shuang's commentary says: "Wěiwěi" refers to the subtle and indistinct nature of yin and yang qi, which can lead to success or failure. Wang Bi says: "Wěiwěi" means subtle.

《中庸》曰：「莫見乎隱，莫顯乎微，故君子慎其獨也。」在《易》隱微為乾坤之初爻。又曰：「夫微之顯，誠之不可揜如此夫。」誠則形，故不可揜。

The Zhongyong says: "There is nothing more evident than what is hidden, and nothing more apparent than what is subtle, so the gentleman is especially careful when alone." Hui Dong wrote: In the Zhou Yi, "hidden" and "subtle" refer to the first lines of the Qian and Kun hexagrams. The Zhongyong also says: "What is subtle and hidden will eventually become evident; sincerity cannot be concealed." Hui Dong wrote: When sincerity is present, it must manifest externally, so it cannot be concealed.

又曰：「致廣大而盡精微。」《荀子·賦篇》曰：「精微而無形。」又曰：「知微之顯可與入德矣。」夫微之顯，誠者，天之道也；知微之顯，誠之者，人之道也。

The Doctrine of the Mean also says: "Achieve breadth and vastness, while at the same time reaching the subtle and minute." The Xunzi's Fu篇 says: "The subtle and minute reach the point of no form or trace." The Doctrine of the Mean also says: "Those who understand the subtle and minute will eventually become evident, and thus can enter together the path of virtue." Hui Dong wrote himself: "The statement 'the subtle becomes evident' belongs to 'truthfulness is the way of Heaven'; the statement 'knowing the subtle becomes evident' belongs to 'those who achieve truthfulness are the way of humanity.'"

又曰：「子曰：聲色之於以化民末也。」對本故言末。「詩曰：德輶如毛。」案：毛猶微也。《經解》曰：「絜靜精微，易教也。」案：絜靜，坤也；精微，乾也。乾元絜靜，坤元精微，故云易教也。

The Zhongyong says: "Confucius said that using voice and expression to educate the people is a minor aspect." Hui Dong explains: this refers to the fundamental aspect, so it is called the minor aspect. Zhongyong then cites the Shijing saying, "virtue is light as hair." Hui Dong comments: "hair" refers to something subtle and profound. The Liji · Jingjie says: "pure and subtle, this is the teaching of the Yi." Hui Dong explains: purity belongs to Kun, subtlety belongs to Qian; and Qian yuan has its own purity, Kun yuan has its own subtlety, and the two interact and work together, thus forming the teaching of the Yi.

《易乾鑿度》曰：孔子曰：「乾坤，陰陽之主也。陽始於亥，形於丑。」乾位在西北，陽祖微據始也。又云：「易氣從下生。」鄭注云：「易本無形，自微及著，故氣從下生，以下爻為始也。」

The "Yi Wei Qian Zao Du" records Confucius' words stating that Qian and Kun are the masters of yin and yang. Yang energy begins at Hai and takes form at Chou. Hui Dong explains himself: The position of Qian is in the Northwest, exactly at the Hai position, and Yang energy originates from the subtle and originates from the subtle. The "Qian Zao Du" also says that the energy of the Yi arises from below. Zheng Xuan's commentary states that the Yi originally has no form, proceeding from subtle to manifest, so the energy arises from below, beginning with the lowest line.

又曰：「天氣三微而成著，三著而成體。」鄭注云：「五日為一微，十五日為一著，故五日有一候，十五日成一氣也。」冬至陽始生，積十五日至小寒為一著，至大寒為二著，至立春為三著，凡四十五日而成一節，故曰三著而成體也。正月則《泰》卦用事，故曰成體而郊也。

The "Qian Zao Du" also states: The heavenly energy undergoes three "wei" to form one "zhuo," and three "zhuo" to form one "ti." Zheng Xuan's commentary explains: Five days constitute one "wei," fifteen days one "zhuo," so five days form a "hou," and fifteen days form a solar term. Hui Dong explains himself: At the winter solstice, yang energy begins to emerge. Accumulating fifteen days to the Minor Cold constitutes the first "zhuo," to the Greater Cold the second "zhuo," and to the Beginning of Spring the third "zhuo," totaling forty-five days to form one solar term. Thus it is said "three zhuo form a ti." When the first month arrives and the "Tai" trigram is in command, it is said that the "ti" has been formed, and thus the ritual of the suburban sacrifice can be held.

《淮南·齊俗》曰：「《易》曰：履霜堅冰至。聖人之見終始微言。」《呂覽·有始》曰：「天地有始，天微以成，地塞以形。」高注云：「始，初也。天，陽也，虛而能施，故微以生萬物；地，陰也，實而能受，故塞以成形兆也。」

The Huainanzi: Qi Su Xun says: The Zhou Changes say, "When you step on frost, you know that hard ice is coming," which is the words of the sage who constantly observes subtle signs. The Lüshi Chunqiu: You Shi says: The heavens and earth have their beginning. Heaven, being yang, is empty and subtle, and thus brings forth all things. Earth, being yin, is full and solid, and thus forms the shapes of all things. Gao You's commentary says: "Begin" means the beginning. Heaven belongs to yang, is empty and subtle, and thus nurtures all things through subtle means; Earth belongs to yin, is full and solid, and thus forms the forms and signs of all things.

《後漢書·魯恭傳》：恭議奏曰：「孝章皇帝深惟古人之道，助三正之微，定律著令。」注：三正，三微也。《前書音義》曰：「言陽氣始施，萬物微而未著，故曰微。」《荀子·勸學》曰：「《春秋》之微也。」案：《春秋》推見至隱，故云微。

The Book of the Later Han, in the biography of Lu Gong, records that Lu Gong submitted a memorial stating: Emperor Xiaozhang deeply understood the principles of ancient sages, supported the subtle energies of the three fundamentals, and thus established laws and issued decrees. Li Xian's commentary says: the three fundamentals are the three subtle aspects. The Han Book Phonological Meaning says: this refers to the initial spreading of yang energy, when all things are subtle and not yet evident, hence it is called "micro." The Xunzi, in the chapter "Encouraging Learning," says: "The Spring and Autumn Annals deal with the subtle." Hui Dong notes: The Spring and Autumn Annals infer the subtle from the evident, hence it is called "micro."

《越語》曰：「天道皇皇，日月以為常。」皇皇，著明也；常，象也。「明者以為法，微者則是行。陽至而陰，陰至而陽，日困而還，月盈而匡。」困，窮也；匡，虧也。

The Guoyu · Yueyu says: The heavenly way is vast and bright, and the movement of the sun and moon follows its constant pattern. Hui Dong explains: "Huanghuang" refers to being prominent and bright, and "chang" means the pattern or model. The Yueyu continues: the bright aspect is for people to follow, while the subtle aspect operates thus; when yang reaches its peak it turns to yin, and when yin reaches its peak it turns to yang, the sun reaches its end and turns back, and the moon, after being full, becomes waning. Hui Dong explains: "Kun" means exhaustion, and "kuang" means loss.

荀子曰：「行微如日月。」微謂晦夕朔旦，至謂二至。《說文》曰：「徵，召也，從微省壬為徵，行於微而文達者即征之。」荀子曰：「行微如日月。」忠誠盛於內，賁於外，形於四海，所謂行於微而文達者也。

Xunzi said: "Actions are subtle and profound, like the sun and moon." Hui Dong explained: "Micro" refers to the evening of the new moon and the morning of the dark moon, and "to the utmost" refers to the winter solstice and summer solstice. Shuowen Jiezi says: "Zheng" means to summon; the character is formed by taking the upper part of "wei" and adding "Ren". The meaning is that those who act in the subtle and profound and have virtue expressed outwardly are summoned forth. Xunzi also said "actions are subtle like the sun and moon"; sincerity is full within, and its radiance is manifested outwardly, appearing throughout the four seas, which is precisely what is meant by "acting subtly and virtue reaching far."

《荀子·強國篇》曰：「積微，月不勝日，時不勝月，歲不勝時。」言積微從日始。「財物貨寶以大為重，政教功名反是，能積微者速成。詩曰：德輶如毛。」毛猶微也。「民鮮克舉，此之謂也。」

Xunzi's "Strong State" chapter says: Accumulating subtle efforts, counting by days is better than by months, counting by months is better than by seasons, counting by seasons is better than by years. Hui Dong explains: This means accumulating subtle things should start from each day. Xunzi continues: Wealth and treasures are valued for their quantity, but politics, education, and achievements are the opposite; those who accumulate subtle things achieve success most quickly. The "Poetry" says "virtue is light as hair" — Hui Dong explains: "hair" is equivalent to saying subtle — "the common people rarely can lift it up," which explains exactly this principle.

又《解蔽篇》曰：「處一之危，其榮滿側。」韋昭注《晉語》曰：「榮者有色貌也。」「養一之微，榮矣而未知。」危謂戒懼，處心之危有形，故其榮滿側可知也；養心之微無形，故雖榮而未知。《大學》曰：「富潤屋，德潤身。」此養一之榮也。「故《道經》曰：人心之危，道心之微，危微之幾，惟明君子而後能知之。」《荀子·成相》曰：「思之精，志乃榮，好而一之神以成，精神相反，一而不二為聖人。」

Xunzi's "Jie Bi" says: "Keeping to 'one' and maintaining vigilance in the heart, his radiance fills his surroundings." (Wei Zhao's commentary on "Guoyu · Jin Yu" says: "Rong" refers to a shining appearance.) "Cultivating the subtle aspect of 'one,' though there is radiance, people cannot perceive it." Hui Dong explains himself: "Wei" means vigilance; being cautious in one's mind has visible signs, so his radiance fills the surroundings, and everyone can see it; cultivating the subtle inner aspect has no visible signs, so though there is radiance, people cannot perceive it. The "Daxue" says, "Wealth adorns houses, virtue adorns the body and mind," which is the radiance shown by cultivating "one." Xunzi then says: therefore, the "Dao Jing" states, "The human heart is perilous, the Dao heart is subtle," the slight opportunity between peril and subtlety is only understood by the wise gentleman. In "Chengxiang" from Xunzi, it says: when thoughts are pure, the mind has radiance; when one focuses and loves something and keeps to one, the spirit is thus cultivated; the vital energy and spirit interact, being single-minded and not divided, that is the sage.

又曰：「空石之中有人焉，其名曰觙。其為人也善射以好思，耳目之欲接則敗其思，蚊之聲聞則挫其精，是以闢耳目之欲而遠蚊之聲，閒居靜思則通。思仁若是，可謂微乎。」言靜思仁如空石之人思射，則可謂微乎，假設問之詞也。

The "Exposition on Eliminating Obscuration" also says: In an empty stone, there lives a person named Gu. He is good at archery and enjoys thinking; when his desires of hearing and sight come into contact with external things, they corrupt his thinking. The sound of mosquitoes and flies entering his ears injures his spirit. Therefore, he avoids the desires of hearing and sight and stays away from the sounds of mosquitoes and flies, living in quiet solitude and thinking clearly. In this way, thinking about benevolence can be called "micro" (a term implying subtle or refined thinking). Hui Dong himself explains: This refers to quieting the mind to think about benevolence, like the person in the empty stone who focuses solely on archery. Whether this can be called "micro" is a question posed in a hypothetical manner.

「孟子惡敗而出妻，可謂能自強矣；有子惡臥而焠掌，可謂能自忍矣，未及好也。」未及善射好思，闢耳目之欲。「蚊之聲聞則挫其精，可謂危矣，未可謂微也。」愚謂危如乾之九三，微如乾之初九。「夫微者，至人也。」至人也，至人即《中庸》之至誠，何強何忍何危。

The "Exposition on Eliminating Obstructions" continues to say: Mencius detested the corruption of his will and divorced his wife, which can be said to demonstrate self-strengthening; Youzi detested his own laziness and burned his palm with fire, which can be said to demonstrate self-restraint, but this still does not reach the level of "good." Hui Dong explains: This refers to the fact that they have not yet reached the level of the skilled archer who delights in thinking and avoids desires of the ears and eyes. The "Xunzi" continues to say: Hearing the sound of mosquitoes and flies immediately harms the spirit, which can only be called "danger," not "subtlety." Hui Dong explains: "Danger" corresponds to the line "Evening vigilance as if on the brink of danger" in the Qian trigram's third line, while "subtlety" corresponds to the line "The hidden dragon" in the Qian trigram's first line. The "Xunzi" says: Those who are called "subtle" are the sage persons. Hui Dong explains: The sage person is also what the "Zhongyong" refers to as ultimate sincerity. When one reaches the level of ultimate sincerity, how could one still talk about self-discipline, restraint, and vigilance?

「故濁明外景。」愚謂火為濁明，水為內景。「清明內景，聖人縱其欲兼其情而制焉者，理矣。」兼猶盡也。縱慾盡情而不過制，猶縱心所欲不踰矩，夫何強何忍何危。「故仁者之行道也，無為也；聖人之行道也，無強也。仁者之思也恭，聖人之思也樂。」恭謂乾乾夕惕也，樂謂性與天道無所不適也。

Xunzi said: Therefore, things that are turbid yet clear shine outward. Hui Dong explained himself: Fire belongs to turbid clarity, and water belongs to internal vision. Xunzi then said: Things that are clear and bright shine inward; a sage indulges his desires, exhausts his emotions, yet still maintains restraint, and this is called 'li'. Hui Dong explained himself: 'Jian' means to exhaust. Indulging desires and exhausting emotions without exceeding restraint, is just what Confucius said 'from the heart without exceeding the rules'; when one reaches this level, where is there any need for effort, endurance, or vigilance? Xunzi finally said: Therefore, the benevolent person acts in accordance with the Way naturally and without effort, while the sage acts in accordance with the Way without any effort; the benevolent person is respectful when thinking, while the sage is joyful when thinking. Hui Dong explained himself: 'Gong' is the cautiousness of the Qian trigram's ninth line 'all day long diligent, in the evening cautious as if something were about to happen'; 'le' is the harmony of nature and the heavenly way, being at ease everywhere.

《說文》曰：「危，在高而懼也。」《戰國策》：蘇子謂秦王曰：「語曰：識乎微之為著者強。」《大略篇》曰：「雨水漢故潛。」漢溢為潛，自小至大。「人盡小者大，積微者著，德至者色澤洽。」澤洽榮也。楊注謂德潤身。「行盡而聲聞遠。」

The Shuowen Jiezi says: "Wei" refers to being in a high place while feeling fear. The Zhan Guo Ce records Su Qin's words to the King of Qin: common saying goes that one who can perceive something becoming prominent from its subtle beginnings is considered strong. The Xunzi's Daliu Chapter says: "Rainwater flowing into the Han River is called 'qian'." Hui Dong explains himself: when the Han River overflows, it is called "qian," which represents growth from small to great. The Xunzi continues: a person who exhausts the small can achieve the great, and one who accumulates the minute becomes prominent; a person with complete virtue will have a harmonious and radiant appearance. Hui Dong explains himself: "Ze jie" is what was previously referred to as "rong," and Yang Jing's annotation is "de ruen shen." The Xunzi concludes by saying that when virtue is fully cultivated, reputation naturally spreads far.

董子《繁露》曰：「春秋至意有二端，小大微著之分也。夫覽求微細於無端之處，誠知小之為大也，微之將為著也。吉凶未形，聖人所獨立也。」不見不聞，故曰獨立。「雖欲從之，末由也已。德輶如毛，民鮮克舉，此之謂也。故王者受命改正朔，不順數而往，必迎。」迎讀為逆。「來而受之者。」

Dong Zhongshu in "Chunqiu Fanlu" says: The deepest intention of the "Spring and Autumn Annals" has two aspects, namely the distinction between small and great, and between subtle and prominent. Only those who can search for the subtle in places where there is no apparent beginning can truly understand that the small will eventually become great and the subtle will eventually become prominent. When good and evil have not yet taken shape, it is precisely where the sage establishes his own position. Hui Dong himself explains: what is unseen and unheard is called "independent." "Chunqiu Fanlu" continues: others, even if they wish to follow him, have no way to start. The "Book of Poetry" says, "Moral virtue is light as a hair, few people can lift it," which refers to this. Therefore, the king who receives the mandate of heaven and changes the calendar and the first month is not following the numbers of the days in sequence, but must go against the direction. Hui Dong himself explains: "Ying" should be read as "Ni." The last sentence of "Chunqiu Fanlu" says: reverse the direction and ascend, welcoming and receiving it.

授受之義也。故聖人能繫心於微而致之者也。是故《春秋》之道，以元之氣正天之端，以天之端正王之政，以王之政正諸侯之位，五者俱正而化大行。

Building upon the previous reference to Dong Zhongshu's statement, this discusses the principle of the transmission of the Way. Therefore, the sage can focus his mind on the subtle and hidden aspects, then extend from the subtle to the vast and grand. Thus, the teaching of the Spring and Autumn Annals is to use the principle of "Yuan" (origin) to regulate the beginning of Heaven, to use the beginning of Heaven to regulate the policies of the king, and to use the policies of the king to regulate the positions of the feudal lords. The so-called "five aspects" refer to Yuan, Heaven, the king, the feudal lords, and the governance within the state; once these five levels are properly established, the moral teaching can prevail throughout the world.

揚子《太玄》曰：「思心乎一。」又云：「生神莫先乎一。夫一者，思之微也。」注云：「思始於內，故微也。」《後漢書·章帝紀》，元和二年詔曰：「《春秋》於春每月書王者，重三正，慎三微也。」郎顗七事曰：「君子遠覽，防微慮萌。」

Yang Xiong's "Tai Xuan" says: gather thoughts and considerations back to "one." It also says: nothing is more prior than "one" in giving rise to the divine, where "one" refers to the most subtle beginning of thought. Old commentaries explain: thoughts arise from the inner heart, so they are called "subtle." The "Later Han Shu · Chapter on Emperor Zhang's Reign" records that the edict of the second year of Yuanhe said: each month of spring in the "Spring and Autumn Annals" is prefixed with the character "Wang," in order to emphasize the correct calendar of the Xia, Shang, and Zhou dynasties, and to be cautious about the three "subtle" months when yang energy first begins to sprout. Among the seven matters presented by the Eastern Han official Lang Yi, it says: the gentleman looks far ahead, preventing trouble when it is still subtle and merely in its budding stage.

《周書》曰：「慎微以始而敬終，乃不困。」《論語撰考讖》曰：「子夏等七十二人共撰仲尼微言。」《文選》注四十三。《淮南子·修務》曰：「書傳之微者，惟聖人能論之。」注云：「微，妙；論，敘也。」

The Yi Zhou Shu says: To start carefully from small details and to remain respectful and cautious until the end will prevent one from falling into difficulties. The apocryphal text Lünu Zuan Kao Chen says: Zi Xia and the other seventy-two disciples jointly compiled Confucius' "micro words"; this is cited in the fourth volume of Wen Xuan, annotated by Li Shan. The Huainanzi, Xiu Wu Xun says: The subtle parts in the classics can only be explained clearly by sages. Gao You's commentary says: "Wei" means subtle and exquisite, and "lun" means to narrate in an orderly manner.

《韓非子·難言》曰：「總微說約。」《漢書·藝文志》曰：「昔仲尼沒而微言絶，七十子喪而大義乖。」李奇注云：「隱微不顯之言也。」師古曰：「精微要妙之言耳。」案：精微要妙與隱微不顯義同，唐人不識字，更立一義。

The "Han Feizi · Nan Yan" says: Summarize subtle principles and express them with concise words. The "Han Shu · Yi Wen Zhi" says: After Confucius' death, the "micro words" ceased; after the seventy disciples who were closely acquainted with him passed away, the great meanings of the classics became distorted. Han dynasty scholar Li Qi made a commentary saying that "micro words" refer to words that are obscure and not clearly revealed; Tang dynasty scholar Yan Shigū, however, said that "micro words" are merely subtle and profound words. Hui Dong judges that subtle and profound and obscure and not revealed are originally the same meaning, and that Tang people did not understand the study of words and hence established a different interpretation.

又《春秋》家有《左氏微》《鐸氏微》《張氏微》《虞氏微傳》，師古曰：「微謂釋其微指。」《後漢·方術傳》，秦密曰：「董扶襃秋豪之善，貶纖介之惡。」謝承書曰，李咸奏曰：「《春秋》之義，貶纖介之惡，採毫末之善。」

In the Spring and Autumn category of the "Book of Han · Catalogue of Arts and Literature," there are also entries such as "The Subtle Interpretations of the Left," "The Subtle Interpretations of the Diao," "The Subtle Interpretations of the Zhang," and "The Subtle Interpretations of the Yu with Commentary." Yan Shigang explains that the use of the term "micro" in the book titles indicates that these works specifically elaborate on the subtle meanings of the "Spring and Autumn Annals." In the "Biography of the Masters of the Arts and Techniques" in the "Book of the Later Han," Qin Mi (the original text reads "Qin Mi") praises: Dong Fu praised even the smallest good deeds as fine as autumn hair, and condemned even the slightest evil deeds as minute as a hair. Xie Cheng's "Book of the Later Han" records that Li Xian's memorial stated: the principles of the "Spring and Autumn Annals" are precisely to condemn even the slightest evil and to record even the smallest good deeds.

《法言·問明》篇曰：「或問明。曰：微。或曰：微何如其明也？曰：微而見之明，其誖乎？聰明其至矣乎！」宋咸云：言窮微乃聰明至極之美也。「子云識微字，敢問大聰明。」咸曰：既知微義，復問大者。「曰：眩眩乎惟天為聰，惟天為明。」眩眩，幽深也。「夫能高其目而下其耳者，匪天也夫。」

Yang Xiong's "Fa Yan · Wen Ming" records that someone asked what "ming" means, and Yang Xiong answered "wei." The person asked again: How can something so subtle be called "ming"? Yang Xiong replied: To see it in the subtle is truly "ming." Is that not correct? To have ears and eyes so sharp as this is the ultimate. Song Xian of the Song dynasty explained: This refers to the virtue of thoroughly exploring the subtle as the peak of wisdom. The questioner then said: Since you already understand the meaning of "wei," please explain what great wisdom is. Song Xian said: Since the questioner has already grasped the meaning of "wei," he now asks for the greater. Yang Xiong answered: Deep and unfathomable, only the gifted can be truly wise and truly bright. "Xuanxuan" describes the deep and unfathomable. To lift one's eyes as high as possible and lower one's ears as low as possible, hearing everything, can it be anyone but heaven?

《太玄》曰：「一也者，思之微也。」《老子·道經》曰：「搏之不得名曰微。」無形曰微，言一無形體。《孫子》曰：「微乎微，微至於無形。」言其微妙所不可見。「神乎神，神至於無聲。」

Yang Xiong's "Tai Xuan" says: What is called "one" is the very beginning of thought, the most subtle and profound. The "Dao Jing" of the upper part says: reaching out to grasp but failing to grasp, this is called "wei." Hui Dong explains following the text: without form is called "wei," meaning that "one" originally has no form or substance. The "Sunzi · Xu Shi" says: subtle, subtle, subtle to the point of being invisible. Hui Dong explains: this refers to its subtlety beyond visibility. The "Sunzi" continues: marvelous, marvelous, marvelous to the point of being inaudible.

《韓詩外傳》曰：「至精而妙乎天地之間者，德也。《詩》曰：『德輶如毛，民鮮克舉之。』」《慎子》曰：「夫德清（疑作精）微而不見，聰明而不發，是故外物不累其內。」《文選》注。

The Han Poetry External Transmission says: Among all things in the universe, the most refined and subtle is "de" (virtue). Therefore, the Book of Songs, Great Ya, Zhenmin says that virtue is as light as a feather, yet few people among the common people can lift it up. The Shenzi says: Virtue is clear and subtle, invisible, and wise yet not revealed, so external things do not burden his inner self. Hui Dong made a marginal note under the character "qing," doubting that the original character should have been "jing." This entry is found in the annotations of Li Shan to the Wenxuan.

《淮南·本經》曰：「夫至大，天地弗能含也；至微，神明弗能領也。」注云：「領，理也。」《范子計然》曰：「見微知著。」《文選》四十二。《鶡冠子》曰：「精微者，天地之始也。」又曰：「遠之近，顯乎隱，大乎小，眾乎少，莫不從微始。」

The "Benjingxun" section of the "Huainanzi" says: The greatest thing is so vast that even heaven and earth cannot contain it; the most subtle thing is so minute that even the divine cannot control it. Gao You's commentary says: "Ling" means to govern and manage. The "Fanzi Jie Ran" says: Seeing a subtle sign can allow one to foresee a significant outcome; this passage is cited in the annotations to Volume Forty-Two of the "Wenxuan." The "He Guan Zi" says: The subtle and refined is the beginning of heaven and earth. It also says: The distant arises from the near, the manifest from the hidden, the great from the small, and the numerous from the few; nothing does not begin from the subtle and minute.

《說苑·敬慎》篇曰：韓平子問於叔向曰：「剛與柔孰堅？」對曰：「臣年八十矣，齒再墮而舌尚存。老耼有言曰：『天下之至柔馳騁天下之至堅。』又曰：『人之生也柔弱，其死也剛強；萬物草木之生也柔脆，其死也枯槁。』因此觀之，柔弱者生之徒也，剛強者死之徒也。夫生者毀而必復，死者破而愈亡，吾是以知柔之堅於剛也。」平子曰：「善哉！然則子之行何從？」叔向曰：「臣亦柔耳，何以剛為？」平子曰：「柔無乃脆乎？」叔向曰：「柔者，紐而不折，亷而不缺，何為脆也？天下之道微者勝，是以兩軍相加而柔者克之，兩仇爭利而弱者得焉。」

The "Sayings of the Statesman" section of the "Sayings of the States" records that Han Pingzi asked the Jin state official Shu Xiang, which is more enduring, strength or softness. Shu Xiang replied: I am now eighty years old, having lost two sets of teeth, yet my tongue remains intact. Laozi said that the softest thing in the world can move through the hardest; he also said that when a person is alive, his body is soft, but when he dies, it becomes stiff. Grass and trees, all things, when alive are tender, but when dead become withered. From this, I see that softness belongs to the category of life, while strength belongs to the category of death. Living things, when injured, can recover, but dead things, once broken, are completely ruined. Therefore, I know that softness is more enduring than strength. Han Pingzi said: Well said, then which side do you follow in your actions? Shu Xiang replied: I follow softness, why should I follow strength? Han Pingzi said: Is softness not too weak? Shu Xiang replied: Soft things can be bent without breaking, worn without being damaged, how can they be weak? The principle of the world is that the subtle and soft prevail, so when two armies face each other, the soft side can conquer the strong; when two sides compete for advantage, the weak side can gain the upper hand.

《三統曆》曰：「傳曰：元，善之長也。共養三德為善。」孟康注云：「謂三統之微氣也，當施育萬物，故謂之德。」趙岐《孟子》注云：「微，小也。」高誘《呂覽》注云：「微，要眇覩，未萌之萌也。」

Liu Xin's "San Tong Li" says: The "Wenyan Zhuan" of the "Zhou Yi" states "Yuan, the beginning, is the essence of goodness." It also says that to be called "goodness," one must cultivate the virtues of the three unifications (three principles) of heaven, earth, and humanity. Meng Kang's commentary explains that the three virtues refer to the subtle energies within the three unifications, which nurture all things through their transformative power, hence they are called "virtue." Zhao Qi's commentary on the "Mengzi" says: "Wei" means small. Gao You's commentary on the "Lüshi Chunqiu" says: "Wei" means barely perceptible, the budding before the bud.