The original essence of the matter.

《說文》曰：「尾，微也。」《易》以下為尾，上為角。《說文》曰：「微，隱行也。《春秋傳》曰：白公其徒微之。」又曰：「妙也，從人從攴，豈省聲。」然則微妙之微當作。

The Shuowen Jiezi says: "Wei" is the same as "Wei" (meaning subtle or hidden). Hui Dong further explains: The Zhou Yi uses the first line of a hexagram as "wei" (tail), for example, in the hexagram Wei Ji (The Unfinished), the first line says "ru qi wei" (its tail is wet). It uses the top line of a hexagram as "jiao" (horn), for example, in the hexagram Jin (Progress), the top line says "jin qi jiao" (advance with the horn). The Shuowen Jiezi also says: "Wei" means to act in concealment, and it cites the Spring and Autumn Zuo Zhuan "bai gong qi tu wei zhi" (White Gong's followers concealed his body) as evidence — after White Gong Sheng's defeat and death, his followers concealed his corpse. The Shuowen Jiezi also mentions another character, which means exquisite or refined, with the radical for person and the radical for strike, using the character "qi" with a simplified form as its phonetic component. Hui Dong therefore concludes that the "wei" in "wei miao" (subtle and profound) should originally be written as that character. However, this character (which should be "guan") has been lost in both instances in the original text, and it is still kept as it is in the original version without any addition.

《荀子·致仕》篇曰：「知微而論，可以為師。」《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。」隱微之地，故人莫能助。

The Xunzi's chapter "Zhi Shi" says: Those who understand the subtle and can explain it clearly can become teachers of people. The Shijing's Da Ya "Zhen Min" says: There is an old saying among people, that virtue is light as a feather, yet few people can lift it up; I carefully consider this saying, only Zhongshanfu could lift it up, but the virtue that is hidden is something others cannot help with. Mao Heng's "Mao Shi Gu Xun Zhuan" explains: "Ai" means hidden. Hui Dong further explains: Virtue lies in the hidden and subtle, so others cannot help.

《中庸》曰：「是故君子篤恭而天下平。《詩》云：予懷明德，不大聲以色。子曰：聲色之於以化民，末也。《詩》曰：德輶如毛。毛猶有倫。上天之載，無聲無臭。至矣。」

The last chapter of the Zhongyong says: Therefore, a gentleman only needs to be sincere and respectful, and the world will naturally become peaceful. It cites the "Shijing · Daying · Huangyi" saying, "I cherish bright virtue, not by loud words and stern expressions," to explain that Heaven rewards King Wen's bright virtue without relying on harsh speech and severe demeanor. It also cites Confucius' words: to educate the people through voice and expression is the last resort. Then it cites the "Shijing · Daying · Zhengmin" saying, "Virtue is light as hair," implying that even feathers have a form to compare with; thus, it cites the "Shijing · Daying · Wenwang" saying, "Heaven's carrying forth, without sound or smell," to explain that Heaven nurtures all things without sound or odor, and this is what reaches the ultimate truth.

《禮器》曰：「禮有以少為貴者，以其內心也。德產之致也精微，觀天下之物，無可以稱其德者，如此則得不以少為貴乎？是故君子慎其獨也。」案：德產之致也精微，所謂德輶如毛也；觀天下之物無可以稱其德者，故民鮮克舉之也；君子慎其獨，故愛莫助之也。

The Book of Rites, Volume on Ritual Objects says: "Ritual is valued in its simplicity because its worth lies in the sincerity of the heart." The ultimate refinement of virtue is subtle and hard to perceive. When observing all things in the world, none can be considered worthy of matching such virtue. Thus, how can we not value "simplicity"? Therefore, the gentleman is especially cautious when alone. Hui Dong comments: "The ultimate refinement of virtue is subtle and refined," which corresponds to the verse in the Book of Poetry, "Virtue is light as hair." "Observing all things in the world, none can be considered worthy of matching such virtue," so the Book of Poetry says, "Few people can carry it out." "The gentleman is especially cautious when alone," so the Book of Poetry says, "Love cannot help." He uses this passage from the Book of Rites to verify three lines from the Book of Zhenmin, connecting "caution in solitude" with "subtlety" as one concept.

《管子·白心》曰：「道之大如天，其廣如地，其重如石，其輕如羽。」荀子《不苟》曰：「操而得之則輕。」《詩》曰：「德輶如毛。」輕則獨行，愛莫助之。《莊子·齊物》曰：「天下莫大於秋豪之末而太山為小。」

The "White Mind" chapter of the "Guanzi" says: The Dao is vast like heaven, wide like earth, heavy like stone, and light like feathers. The "Not Being Rash" chapter of the "Xunzi" says: When you hold it in your hand, it feels light. Hui Dong uses the "Shijing" verse "De is as light as hair" to support this, and further explains: Since it is light, it can only be carried alone, so the "Shijing" continues with "Love cannot help it." The "Qiwu Lun" chapter of the "Zhuangzi" says: There is nothing in the world bigger than the tip of a autumn hair, yet Mount Tai is considered small — from the perspective of the Dao, distinctions of big and small should not be fixed.

《淮南·原道》曰：「神托於秋豪之末。」高注：「言微妙也。」「而大與宇宙之總。」高注：「宇宙諭天地總合也。」又曰：「貴虛者以豪末為宅也。」高注：「虛者，情無所念慮也；以豪末為宅者，言精微也。」《俶真》曰：「夫秋豪之末淪於無間而復歸於大矣。」高誘注云：「秋豪微妙，故能入於無間。間，孔。言道無形，以豪末比道，猶復為大也。」

The Huainanzi · Yuan Dao Xun says: "The spirit can be entrusted to the tip of a hair." Gao You's commentary: This refers to its subtlety. The original text continues: "It is also great enough to encompass the entire universe." Gao You's commentary: "Universe" refers to the total combination of heaven and earth. The Yuan Dao Xun also says: Those who value emptiness and quietness regard the tip of a hair as their dwelling. Gao You's commentary: "Empty" means having no mental concerns; "taking the tip of a hair as a dwelling" means reaching the extreme of subtlety. The Chu Zhen Xun says: The tip of a hair can sink into places without gaps, and then return to vastness. Gao You's commentary: The tip of a hair is extremely subtle, so it can enter places without gaps; "gap" means a hole. This is saying that Dao has no form, using the tip of a hair to compare Dao, yet the tip of a hair is still too large.

《意林》引《太公金匱》曰：武王問五帝之戒。太公曰：「道自微而生，禍自微而成。慎終與始，完如金城。」

The Yi Lin cites the Tai Gong Jin Gui, which records that King Wu of Zhou asked Tai Gong about the admonitions left by the Five Emperors. Tai Gong replied: The Way grows from subtle beginnings, and calamity also arises from subtle beginnings; if one remains cautious from beginning to end, a person is as solid and unbreakable as a golden city.

《易乾鑿度》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 book of Weishi, "Yi Gan Zao Du," says: The heavenly qi must pass through three "wei" to form one "zhuo," and after three "zhuo" the form is completed. Zheng Xuan explains: Five days make up one "wei," and fifteen days make up one "zhuo," so five days form a "hou," and fifteen days form a solar term. On the day of Winter Solstice, the yang qi begins to arise. Accumulating fifteen days until the Minor Cold is the first "zhuo," until the Major Cold is the second "zhuo," and until the Beginning of Spring is the third "zhuo," totaling forty-five days to form one solar term. Therefore, it is said "three zhuo form the body." By the first lunar month, the hexagram Tai is in command, so when the form is complete, the ritual of the suburban sacrifice can be performed.

《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。」注云：「三正，三微也。」《前書音義》曰：「言陽氣始施，萬物微而未著，故曰微。」

The Book of the Later Han, Volume on Lu Gong, records that Lu Gong's memorial said: Emperor Xiaozhuang deeply understood the principles of ancient sages, supported the three primary principles and the initial emergence of yang energy, thus establishing laws and codifying them as legal statutes. Tang dynasty scholar Li Xian explained that the term "three principles" refers to "three beginnings." The Han Book Phonology and Meaning explains that this refers to the initial manifestation of yang energy, when all things are still subtle and not yet apparent, hence called "beginning."

《陳寵傳》：漢舊事，斷獄報重常盡三冬之月，是時帝始改用冬初。孝章，十月而已。元和二年，長水校尉賈宗上言，以為斷獄不盡三冬，故陰氣微弱，陽氣發洩，招致災旱，事在於此。帝以其言下公卿議。寵奏曰：「夫冬至之節，陽氣始萌，故十一月有蘭、射干、芸、荔之應。」《易通卦驗》曰：「十一月廣莫風至，則蘭、夜乾生。」《時令》曰：「諸生蕩，安形體。」仲冬一陽爻生，草木皆欲萌動。「天以為正，周以為春。」正、春皆始也。十一月萬物微而未著，天以為正而周以為歲首。「十二月陽氣上通，雉雊雞乳，地以為正，殷以為春。」十二月二陽爻生，陽氣上通。「十三月陽氣已至，天地已交，萬物皆出，蟄蟲始振，人以為正，夏以為春。」十三月，今正月也，萬物皆出於地，人始初見，故曰人以為正。「三微成著，以通三統。」統者，統一歲之事。

The Book of the Later Han, Chen Chong's Biography, records that according to Han dynasty customs, the judgment of capital punishment and the reporting of severe punishments were usually postponed until after the three winter months had passed. However, during the reign of Emperor Zhang, this was changed to be handled at the beginning of winter; the so-called reform of Emperor Zhang was merely moving the date to October. In the second year of Yuanhe, the commander of the Changshui Garrison, Jia Zong, submitted a memorial stating that the courts did not wait for the full three months of winter, leading to weak yin energy and leakage of yang energy, which caused droughts. The root of the problem was here. Emperor Zhang had this opinion presented to the ministers. Chen Chong submitted a memorial saying: At the beginning of winter, yang energy is just beginning to emerge, so in November, plants such as orchids, arrowhead, angelica, and rush begin to grow. Hui Dong cites the esoteric text "Yi Tong Gua Xian": When the broad wind of the eleventh month arrives, orchids and night dry plants grow. He also cites the "Shi Ling": All living things begin to stir, and the body is nurtured. He adds a note saying that during the middle of winter, a single yang line is born, and plants and trees begin to sprout. Chen Chong continued: This month is regarded as the first month by heaven, and as spring by the Zhou dynasty. Hui Dong notes: "Zheng" and "chun" both mean beginning. In November, all things are still subtle and not yet visible, so heaven regards it as the beginning, and the Zhou dynasty regards it as the start of the year. Chen Chong then said: In December, yang energy rises upward, wild chickens call, domestic chickens lay eggs, the earth regards it as the first month, and the Yin dynasty regards it as spring. Hui Dong notes: The two yang lines are formed in December, and yang energy rises upward. Chen Chong further said: In the thirteenth month, yang energy has reached its peak, heaven and earth communicate, all things emerge, and insects that were hibernating begin to move. Humans regard it as the first month, and the Xia dynasty regarded it as spring. Hui Dong notes: The so-called thirteenth month is today's first month. All things emerge from the earth, and human affairs begin to show signs, so humans regard it as the beginning. Chen Chong summarized: Three "wei" (subtle) combine to form one "zhe" (visible), thus connecting the three unities of heaven, earth, and humanity. The old commentary says: "Tong" means governing the entire year's affairs.

棟案：何休《公羊》注云：「統者，始也。」「周以天元，殷以地元，夏以人元。若以此時行刑，則殷周歲首皆當流血，不合人心，不稽天意。《月令》曰：孟冬之月」——孟冬當作季秋——「趣獄刑，無留罪。明大刑畢在立冬也。秦為虐政，四時行刑；聖漢初興，改從簡易，蕭何草律，季秋論因，俱避立春之月而不計天地之正，二王之春，實頗有違。」言蕭何不論天地之正及殷周之春，實乖正道。「陛下探幽析微，允執其中，革百載之失，建永年之功，上有迎承之敬，下有奉微之惠，三正之月，不用斷獄，敬承天意，奉順三微也。稽《春秋》之文，《春秋》於春每月書王，所以統三統，當《月令》之意，聖功美業不宜中疑。」書奏，帝納之。《白虎通》述三微與此略同。

Hui Dong commented: He Xiu's "Commentary on the Spring and Autumn Annals by Gongyang" says that "tong" means beginning. Chen Chong's memorial continues by saying that the Zhou dynasty took the sky as the beginning, the Yin dynasty took the earth as the beginning, and the Xia dynasty took humans as the beginning; if capital punishment were carried out during these three months, then the beginning of the year for both Yin and Zhou would involve bloodshed, which would not conform to people's hearts nor to heavenly will. He cited the "Ling" saying, "In the first month of winter, hasten the trials and executions, and do not leave crimes unjudged." Hui Dong's marginal note pointed out that "first month of winter" should be "last month of autumn"; this shows that severe punishments should all be completed before the beginning of winter. The Qin dynasty practiced harsh rule, killing people in all four seasons; in the early years of our dynasty, reforms were made to simplify the system, and Xiao He drafted the laws and regulations, stipulating that capital punishment should be decided in the last month of autumn. Although these avoided the month of the beginning of spring, they did not take into account the proper time of heaven and earth or the spring months of the Yin and Zhou dynasties, which was indeed a serious deviation. Hui Dong explained that this sentence means Xiao He only avoided the beginning of spring but did not consider the proper time of heaven and earth and the spring months of Yin and Zhou, which was indeed a departure from the correct path. Chen Chong concluded by saying that the emperor investigates hidden matters and analyzes subtle details, upholds the middle way, eliminates a hundred years of mistakes, and establishes a lasting achievement; towards the heavens, he shows reverence and follows the timing of heaven, and towards the people, he shows benevolence in implementing the three beginnings; stopping trials and judgments in the three beginning months is exactly following the heavenly will and obeying the three beginnings. Examining the grammatical structure of the Spring and Autumn Annals, it writes the character "Wang" (king) in each month of spring, which is used to unify the three beginnings, which is consistent with the intention of the Ling. Thus, such a virtuous and glorious achievement should not be hesitated in the middle. The memorial was submitted, and Emperor Zhang of the Eastern Han accepted his suggestion. Hui Dong added that the "White Tiger Classic" discusses the three beginnings, which is largely similar to this passage.

《白虎通》曰：「正朔有三，何？本天有三統，謂三微之月也。明王者當奉順而承之，故受命各統一正也，敬始重本也。朔者，蘇也，革也，言萬物革更於是，故統焉。」

The White Tiger Classic says: Why are there three kinds of new moons? The fundamental reason is that heaven has three unifications, which correspond to the three initial "micro" months when yang energy begins to sprout. This indicates that the king who receives the mandate should follow the heavenly way and inherit it, so each dynasty that receives the mandate uses its own kind of new moon as the standard. This is to show reverence for the beginning and to value the root. "Shuo" has two meanings: revival and transformation. It refers to the time when all things renew and change, hence it is used as the starting point of a unified system.

《漢書·劉向傳》，向疏曰：「王者必通三統，明天命所授者博，非獨一姓也。」應劭曰：「二王之後與己為三統也。」孟康曰：「天地人之始也。」

The Han Shu · Liu Xiang Biography records that Liu Xiang submitted a memorial stating that a king must understand the three unifications, to demonstrate that the mandate of heaven is not confined to one family, but extends to those who possess virtue. Ye Shao's commentary says that the three unifications refer to combining the descendants of the two previous dynasties with the current dynasty, making a total of three unifications. Meng Kang's commentary says that the three unifications are the beginnings of heaven, earth, and humanity.

《中庸》曰：「莫見乎隱，莫顯乎微，故君子慎其獨也。」又云：「知微之顯，可與入德矣。」太史公《史記》贊曰：「《易》本隱以之顯。」愚謂：隱者，乾初九也，至二則顯矣，故云隱以之顯。《文言》釋九二云「閒邪存其誠」，二陽不正，故曰閒邪存誠，謂慎獨也。荀子曰：「不誠則不能獨。」獨則形，隱猶曲也。《中庸》曰：「其次致曲，曲能有誠，誠則形，形則著。」《孝經緯》「天道三微而成著」，皆是義也。「唯天下至誠」謂九五也，「其次致曲」謂九二也。唯天下至誠，誠者也；其次致曲，誠之者也。致曲即孟子思誠。二升坤五，所謂「及其成功一也」。

The Zhongyong says: There is nothing more easily revealed than what is hidden, and nothing more easily made clear than what is subtle. Therefore, the gentleman is most cautious when alone. It also says: Understanding that subtle things will eventually become evident, one can thus enter the way of virtue. Sima Qian in his commentary on the Shiji says: The Zhou Yi moves from the hidden to the manifest. Hui Dong expresses his own view: The term "hidden" refers to the first line of the Qian hexagram, which becomes evident when it rises to the second line. Therefore, it is said "originally hidden, then manifest." The Wenyan Zhuan explains the second line with the phrase "guard against evil and preserve sincerity," because the second line is a yang line in a yin position, not properly aligned with the center, so it needs to guard against evil thoughts and cultivate sincerity. This is the meaning of being cautious when alone. Xunzi says: Without sincerity, one cannot maintain solitude. Maintaining solitude leads to visible form, and "hidden" corresponds to the "curved" mentioned in the Zhongyong. The Zhongyong says: Those of the next level focus on the curved aspect, and even the curved can reach sincerity. With sincerity, it becomes evident, and when it becomes evident, it becomes prominent. The Xiaojingwei says "the way of heaven is three subtle aspects that become manifest," which all express the same principle. Hui Dong further matches the lines with positions: "Only the most sincere in the world" refers to the fifth line, and "the next level focuses on the subtle" refers to the second line. The most sincere is someone who is naturally sincere, while focusing on the subtle is someone who strives for sincerity. Focusing on the subtle is what Mencius calls "thinking about sincerity." The second line rising to the fifth line of the Kūn hexagram exactly matches the Zhongyong's statement "when it is completed, it is the same."

乾善九五，坤善六二。乾二中而不正，三正而不中，四不中不正。二養正，三求中，兼之四也。以《中庸》言之，二、三學知利行者也，四困知勉行者也，五生知安行者也，及其知之、及其成功則一也。

The Qian hexagram is most favorable at line nine in the fifth position, and the Kun hexagram is most favorable at line six in the second position. In the Qian hexagram, line nine in the second position is in the central position but not in the correct position, line nine in the third position is in the correct position but not in the central position, and line nine in the fourth position is neither in the central nor correct position. Line nine in the second position cultivates the correct path, line nine in the third position pursues the middle path, and when these two are considered together, it is line nine in the fourth position. Using the terminology from the Zhongyong, line nine in the second and line nine in the third belong to the first class of "learning and knowing, benefiting and acting," line nine in the fourth belongs to the first class of "being constrained and knowing, striving and acting," and line nine in the fifth belongs to the first class of "being born with knowledge, and acting with ease." However, when one truly knows and truly succeeds, there is no distinction among the three.

《虞書·皐陶謨》曰：「兢兢業業，一日二日萬幾。」注云：「幾，微也。言當戒懼萬事之微。」又曰：「安女止，惟幾惟康。」注云：「念慮幾微，以保其安。」

The Book of Documents, Yu Shu, Gao Yao Mo says: Be careful and cautious, for within a day or two there are ten thousand or so subtle matters needing resolution. The old commentary explains: "Ji" means the subtle and hidden, meaning one should maintain vigilance over the slightest signs of all things. The Gao Yao Mo also says: Be content with your position, be attentive to the subtle, and seek peace. The old commentary explains: Only by examining these subtle thoughts at their very beginning can one preserve inner tranquility.

又曰：「帝庸作歌曰：勑天之命，惟時惟幾。」注云：「奉正天命以臨民，惟在順時，惟在慎微。」《顧命》，王曰：「思夫人自亂於威儀，爾無以釗冒貢於非幾。」

The "Gao Yao Mo" also says: Shun composed a song stating that carrying out the heavenly mandate lies entirely in following the proper timing and being cautious about subtle signs. The old commentary explains: upholding the upright heavenly mandate to govern the people lies in following the proper time and being cautious about minute details. The "Shang Shu · Gu Ming" records that King Cheng, on his deathbed, said: people often make mistakes in their conduct and demeanor; you must not allow Prince Zhao to act recklessly and fall into matters that are improper in their subtle aspects.

幾者吉之先見，非幾不善也。《繫上》曰：「夫易，聖人之所以極深而研機也。」鄭注云：「機當為幾。幾，微也。」包咸注《論語》云：「幾者，微也。」《說文》同。

Hui Dong followed the two characters "fei ji" from "Gu Ming" and explained: "ji" refers to the initial sign of a favorable omen, so "fei ji" means something not auspicious. The "Great Treatise on the Upper Part" of "Xici" says that the "Zhou Yi" is a book used by the sage to investigate the profound and explore the subtle. Zheng Xuan's commentary says that the character "ji" should be read as "ji", and "ji" refers to the subtle and hidden. Bao Xian's commentary on the "Lunyu" also says "ji" means the subtle and hidden, and this explanation is the same as in the "Shuo Wen Jie Zi".

又曰：「子曰：知幾其神乎！君子上交不諂，下交不瀆，其知幾乎！幾者動之微，吉之先見者也。君子見幾而作，不俟終日。」虞注云：「幾謂陽也，陽在復初稱幾。」王弼曰：「幾者，去無入有。」《易正義》曰：「幾者，去無入有，有理而未形之時。」

The Great Treatise Lower Transmission says: Confucius said, those who can understand the subtle signs are almost like deities. A gentleman does not flatter in his dealings with superiors and does not look down on inferiors, which is called understanding the subtle signs. The term "ji" refers to the initial emergence of a trend, the first indication of a favorable omen; when a gentleman perceives "ji," he acts immediately without waiting for a whole day. Yu Fan's commentary says: "ji" refers to the yang line. When yang energy is hidden in the first line of the Fu hexagram, it is called "ji." Wang Bi said: "ji" is the moment when something emerges from non-existence into existence. Kong Yingda's The Correct Meaning of the Zhou Changes said: "ji" is the transition from non-existence to existence, the stage where the principle is already present but the form has not yet taken shape.

《文言》曰：「知至至之，可與幾也。」述云：至謂初。幾者，動之微，知微知章，故可與幾。《尚書·皐陶謨》曰：「無教佚欲有邦，兢兢業業，一日二日萬幾。」偽孔氏注云：「幾，微也。言當戒懼萬事之微。」荀子云：「善日者王。」又云：「王者敬日。」與《書》義同。

The Wenyan section of the Qian hexagram says: Knowing where one should go and actually arriving there, such a person is worthy of discussing "ji." Hui Dong explains in his work Zhouyi Shu: This "zhi" refers to the first line; "ji" is the initial movement that has just begun, subtle and barely perceptible. Someone who can perceive both the subtle and the obvious is fit to discuss "ji." The Shangshu Gaoyaomu says: Do not allow the feudal lords to indulge in their desires; be cautious and careful, for in two days there are ten thousand instances of "ji." The annotation by the traditionally attributed Kong AnGuo says: "Ji" refers to the subtle and hidden, meaning one should be vigilant about the minute details of all things. Xunzi says: Those who make good use of each day can become kings; he also says that the king respects each day. This aligns with the meaning of the Shangshu.

《尚書大傳》曰：「在旋機玉衡，以齊七政。」玉衡，斗也。「旋機者何也？」傳曰：「旋者，還也；機者，幾也，微也。其變幾微而所動者大，謂之旋機。是故旋機謂之北極。」

The Shangshu Dazhuan cites the Yao Dian, saying, "Using the spinning wheel of the Big Dipper and the jade balance to align the seven celestial bodies," using the Big Dipper to correct the movement of the sun, moon, and five planets. Hui Dong notes in his marginal commentary: "The jade balance" refers to the Big Dipper. The Dazhuan raises a question: What does "spinning wheel" mean? The answer says: "Spinning" means turning, and "wheel" is "ji," which means subtle or profound; its own movement is extremely subtle, yet it moves something extremely vast, so it is called "spinning wheel." Therefore, "spinning wheel" refers to the North Star.

《說文》曰：「幾，微也，殆也，從。」《說文》：「微也，從二么，從戍。戍，兵守也，而兵守者危也。」荀子人心之危與幾同義。

The Shuowen Jiezi says: "Ji" means subtle and dangerous; the character's form is derived from another character which has been dropped in the original text. The Shuowen explains that character as meaning subtle, with the form consisting of two "yao" characters and "shu". "Shu" means holding weapons to guard, and holding weapons to guard signifies danger. Hui Dong therefore concluded that the "wei" in Xunzi's "the danger of the human heart" refers to the same meaning as "ji", showing that "ji" includes both subtle and dangerous meanings.

邵子《擊壤集》詩云：「何者謂之機？天根理極微。今年初盡處，明日起頭時。此際易得意，其間難下辭。人能知此義，何事不能知。」《孝經鉤命決》曰：「道機合者稱皇。」《文選》注一。

Shao Yong's "Yichuan Jiyang Ji" has a poem that asks: What is called "ji"? It is at the beginning of heaven, where the principle is extremely subtle. It is precisely at the moment when this year is about to end and the next day is about to begin. This transitional point is easiest for intuitive understanding, yet hardest to explain in words. If a person can grasp this meaning, there is nothing they cannot understand. The "Xiaojing Gou Ming jue" (a book of prophecies) says: Only those who can align with the principle of "ji" can be called "huang." This passage is cited in Volume One of Li Shan's commentary on the "Wenxuan."

《荀子·解蔽》篇曰：「《道經》曰：人心之危，道心之微，危微之幾，惟明君子而後能知之。」注云：「幾，萌兆也，與機同。」

The Xunzi's "Jie Bi" chapter cites an ancient text saying: The "Dao Jing" states that human minds are dangerous and unstable, and the Dao mind is subtle and hard to perceive. The "qi" between danger and subtlety can only be recognized by wise and enlightened gentlemen. Yang Jing's commentary says: "Qi" refers to the budding signs, and it is synonymous with the character "ji".

《咸·彖傳》曰：「山上有澤，咸，君子以虛受人。」《祭義》曰：「孝子將祭，慮事不可以不豫，比時具物，不可以不備，虛中以治之。」

The transmitted text of the hexagram 《Xian》 says: "A spring above a mountain," this is 《Xian》; the gentleman takes it as a model, to receive others with an empty heart. These words actually come from the 《Great Image Commentary》, but Hui Dong here titles it as the 《Commentary on the Judgment》. The 《Rites of Zhou · Rituals of Sacrifice》 says: When a filial son is about to perform a sacrifice, he must not fail to plan beforehand, and when the time comes, he must not fail to prepare the sacrificial offerings fully, and he must carry out all these things with a clear and uncluttered mind.

《管子·心術》篇曰：「虛無無形謂之道。」又曰：「虛之與人也無閒，唯聖人得虛道。」注云：「虛能貫穿人形，故曰無閒。」又曰：「天之道虛，地之道靜。虛則不屈，靜則不變。」又曰：「虛者萬物之始也。」注云：「有形生於無形也。」

The "Xin Xu" chapter of the "Guanzi" says: What is empty and without form is called the Dao. It also says: Emptiness has no separation from people, and only the sage can grasp this principle of emptiness. The old commentary explains: Emptiness can penetrate the human body, hence it is said "without separation." It also says: The Dao of Heaven lies in emptiness, and the Dao of Earth lies in stillness; emptiness will not be exhausted, and stillness will not change. It also says: Emptiness is the beginning of all things. The old commentary explains: Formed things arise from the formless.

賈子《新書·道術》曰：「道者，所從接物也。其本者謂之虛，其末者謂之術。虛者言其精微也，平素而無設施也。術也者，所從制萬物也，動靜之數也。凡此皆道也。」《韓非子·外儲說》，鄭長者有言曰：「夫虛靜無為而無見也。」太史公《自序》曰：「虛者道之常也。」

Jia Yi's "Xin Shu · Dao Shu" says: Dao is the means by which people connect with external things. Its root is called "Xu," and its end is called "Shu." What is meant by "Xu" is that it is subtle and hard to see, plain and simple without deliberate arrangement. What is meant by "Shu" is that it is used to control all things, being the principles of movement and stillness, advancement and retreat. These two belong to Dao. The "Han Feizi · Wai Chu Shuo" quotes the words of Zheng the Elder: being empty, quiet, and non-action without revealing traces. Sima Qian's "Taishi Gong Zi Xu" says: "Xu" is the normal state of Dao.

《荀子·解蔽》篇曰：「人何以知道？曰：心。心何以知？曰：虛壹而靜。心未嘗不臧也」——臧讀為藏——「然而有所謂虛；心未嘗不滿也」——滿讀為兩——「然而有所謂一；心未嘗不動也，然而有所謂靜。人生而有知，知而有志，志也者臧」——藏——「也。然而有所謂虛，不以所已臧害所將受謂之虛。心生而有知，知而有異，異也者，同時兼知之；同時兼知之，兩也，然而有所謂一，夫不以一害此一謂之壹。心臥則夢，偷則自行，使之則謀，故心未嘗不動也，然而有所謂靜，不以夢劇亂知謂之靜。未得道而求道者謂之虛壹而靜，知道察、知道行、體道者也。虛壹而靜謂之大清明。」

The Xunzi's "Jie Bi" chapter says: By what do people recognize the Dao? By the mind. By what does the mind recognize? By emptiness, unity, and stillness. The human mind has no way of not storing things (the "臧" in Xunzi's text is read as "藏", meaning "to store"), yet it still emphasizes emptiness; the human mind has no way of not simultaneously holding two kinds of knowledge ("满" is read as "两", meaning "two"), yet it still emphasizes unity; the human mind has no way of not being active, yet it still emphasizes stillness. Humans are born with perception, and with perception comes memory, and memory is storing. Yet it still emphasizes emptiness, which means not letting what is already stored hinder what is yet to be received. This is called emptiness. The mind is born with perception, and with perception it can distinguish differences.the so-called differences mean knowing two things at the same time; knowing two things at the same time is called "two," yet it still emphasizes unity, which means not letting one thing hinder the other. This is called unity. When the mind is asleep, it dreams; when it is unrestrained, it wanders on its own; when it is controlled, it plans. Therefore, the mind has no way of not being active. Yet it still emphasizes stillness, which means not letting dreams and confusion disrupt cognition. This is called stillness. Those who have not yet attained the Dao but are seeking it rely on emptiness, unity, and stillness to enter the path. Those who can know, observe, practice, and embody the Dao also achieve it through these three. When emptiness, unity, and stillness are combined, they are called great clarity.

《易·履》初九：「素履」——素，始也——「往無咎。」象曰：「素履之往，獨行願也。」述曰：初微謂之獨，震為行，使四變而已應之，故獨行願。疏云：初為隱為微，隱微於人為獨。

The line statement of the first line of the "Lu" hexagram in the Zhou Changes says: To walk simply and sincerely, proceeding forward without error. Hui Dong's marginal note says: "Su" means beginning. The Image Commentary says: The reason "su" can proceed is because it alone carries out its own wish. In his work "An Exposition of the Zhou Changes," Hui Dong elaborates: The first line is subtle and profound, hence it is called "du." The lower trigram is Zhen, representing action, which causes the fourth line to move and correspond with the first line, hence it is said "du xing yuan." His commentary also states: The first line belongs to concealment and subtlety; concealment and subtlety in a person is called "du."

《觀》初六曰童觀，馬融注云：「童猶獨也。」《復》六四曰：「中行獨復。」虞注云：「中謂初，震為行，初一陽爻，故稱獨。」

The Line Statement of the first line of the Guan hexagram says "Childlike observation." Ma Rong's commentary explains that "childlike" is like "alone." The Line Statement of the fourth line of the Fu hexagram says "Returning alone along the middle path," meaning to return by oneself while walking along the middle path. Yu Fan comments that "middle" refers to the first line. The lower trigram Zhen represents movement, and the first line is the only yang line in the entire hexagram, hence it is called "alone."

《大過》象曰：「君子以獨立不懼。」虞注云：「君子謂乾初，陽伏巽中，體復一爻潛龍之德，故稱獨立不懼。」疏云初為獨。《晉》初六：「晉如摧如，貞吉。」象曰：「晉如摧如，獨行正也。」虞注云：「失位故摧如，動得位故貞吉。初動震為行，初一稱獨也。」《方言》曰：「一，蜀也，南楚謂之獨。」郭注云：「蜀猶獨也。」是獨即一，故云初一稱獨。

The Great Image of the Great Excess says: The superior person understands from this hexagram to be independent and fearless. Guo Pu's commentary says: Here, the term "superior person" refers to the first line of the Qian hexagram, a yang line hidden within the Xun structure, possessing the virtue of the Fu hexagram, where one yang begins to emerge, like a hidden dragon. Therefore, it is said "independent and fearless." The commentary says: The first line is "dú" (alone). The line statement of the Jin hexagram's first line says: advancing yet encountering obstacles, maintaining the correct position brings good fortune. The image commentary says: When advancing and encountering obstacles, still maintaining the correct path. Guo Pu's commentary says: The first line, being yin in a yang position, loses its proper place, hence "cui ru" (like being crushed). After movement, it attains its proper position, hence "zheng ji" (upright good fortune). The movement of the first line forms Zhen, which represents movement. The first line consists of only one line, hence it is called "dú." The "Fangyan" says: "One" is called "shu," and in southern Chu, it is called "dú." Guo Pu's commentary says: "Shu" is the same as "dú." Thus, "dú" is "one," and therefore the "one" in the first line is called "dú."

《詩·思齊》曰：「不顯亦臨，無射亦保。」朱子曰：「言文王雖居幽隱，亦常若有臨之者；雖無厭射，亦常有所守焉。其純亦不已如是。」

The Book of Poetry, Great Yà, "Si Qi" says: Even in the dark where no one can see, it is as if the divine is present; even when no one despises or reproves, one still maintains perseverance. Zhu Xi explains that this refers to King Wen, although he was in a secluded place, often felt as if someone was watching him; even though no one rejected him, he still held firm to his principles. His virtue of purity and unceasing perseverance was like this.

《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：「儀，宜也；愛，隱也。」正義云：「毛以為德輶如毛，民寡能舉行之者。我以人之此言實得其宜，乃圖謀之，觀誰能行德。維仲山甫獨能舉此德而行之，其德深遠而隱，莫有能助行之者。山甫既無人助，獨行之耳。」棟謂：德輶如毛言微也，民鮮克舉言慎獨者少。唯仲山甫能慎獨，故克舉之。隱微之中，神明獨運，非人所能助，故云愛莫助之。荀子曰：「能積微者速成。」引此詩為證。又曰：「操之則得之，舍之則失之。操而得之則輕，輕則獨行，獨行而不舍則濟矣。」棟謂：德輶如毛，故操而得之則輕；愛莫助之，故云輕則獨行；行而不舍則至誠也，故云則濟矣。毛公用師說，故訓愛為隱；鄭氏不明古義，改訓為惜。七十子喪而大義乖，康成大儒，猶未免也。

The Book of Poetry, Great Odes, "Zhenmin" says: People have a saying that virtue is light as a feather, yet few among the people can lift it up. I carefully consider this saying and find it to be true. Only Zhongshanfu can lift it up, but alas, the hidden virtue cannot be helped by others. Ma Hong's "Ma Zhuan" explains: "Yi" means appropriate, and "Ai" means hidden. Kong Yingda's "Ma Shi Zhengyi" elaborates on Ma's meaning, saying that although virtue is light as a hair, few among the people can truly lift it up and put it into practice. I think this saying of the world is indeed appropriate, so I carefully plan, seeking who can carry out this virtue. Only Zhongshanfu can lift this virtue and act upon it. His virtue is profound and hidden, and no one else can help. Since no one can help, he must act alone. Hui Dong further explains: "De ruo mao" refers to the subtle and hidden, and "min xian ke ju" refers to the scarcity of those who can practice self-discipline in solitude. Only Zhongshanfu can practice self-discipline in solitude, so he can lift it up. In the hidden and subtle, everything depends solely on one's own spiritual clarity, and others cannot interfere, hence "Ai mo zhu zhi." Xunzi says that those who accumulate small efforts achieve success quickly, which is exactly what this poem proves. He also says that holding onto it brings gain, letting it go brings loss. Holding it brings a sense of lightness, and feeling light leads to acting alone. Acting alone without giving up leads to success. Hui Dong further explains: Because virtue is light as a hair, holding it feels light. Because help is not available, it leads to acting alone. Acting without giving up is the highest sincerity, hence "Ze ji yi." Ma Gong followed the old interpretations of his predecessors, hence interpreting "Ai" as "hidden." Zheng Xuan did not understand the ancient meaning and changed it to "regret." The saying that the seventy disciples left and the great principles were distorted is true. Even a great scholar like Zheng Kangcheng could not avoid distortion.

《禮器》曰：「禮之以少為貴者，以其內心也。」鄭注：「內心，用心於內，其德在內。」「德產之致也精微。」鄭注：「致，緻密也。」盧注：「天地之德所生至精至微也。」「觀天下之物無可以稱其德者，如此則得不以少為貴乎？故君子慎其獨也。」獨則象天。

The *Book of Rites: Ritual Vessels* says: The reason ritual values simplicity is because it lies in the sincerity of the heart. Zheng Xuan explains: "Inner heart" means using the heart internally, and virtue is hidden within. The text continues: The extreme refinement of virtue is hard to see. Zheng Xuan explains: "Zhi" means fine and subtle. Lu Zhi explains: This is the most refined and subtle thing produced by the virtue of heaven and earth. The text also says: Observing all objects in the world, none can measure this virtue. Thus, how can we not value simplicity? Therefore, the gentleman is especially cautious when alone. Hui Dong concludes with a final remark: To guard one's solitude is to be similar to heaven.

《中庸》曰：「君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微，故君子慎其獨也。」

The Doctrine of the Mean says: A gentleman is cautious even when others cannot see him, and is fearful even when others cannot hear him. There is no place more exposed than the hidden, and no place more evident than the subtle. Therefore, a gentleman is most careful when alone and unobserved.

《大學》曰：「欲正其心者先誠其意。所謂誠其意者，毋自欺也，如惡惡臭，如好好色，此之謂自謙，故君子必慎其獨也。小人閒居為不善，無所不至，見君子而後厭然，弇其不善而著其善。人之視已如見其肺肝然，則何益矣。此謂誠於中，形於外，故君子必慎其獨也。曾子曰：十目所視，十手所指，其嚴乎！富潤屋，德潤身，心廣體胖，故君子必誠其意。」鄭注云：「嚴乎，言可畏敬也。胖猶大也。三者言實於內，顯見於外。」

The Great Learning says: To correct one's heart, one must first have sincere intentions. What is sincere intention? It means not deceiving oneself, hating evil as one would hate a foul smell, and loving goodness as one would love beauty. This is called self-satisfaction. Therefore, the gentleman is careful even when alone. The petty person, when idle, can do any evil, but when he meets a gentleman, he hides his evil and shows his goodness. However, others see through him as clearly as they see his liver and lungs. Such concealment is useless. This is called that the inner self manifests in the outer appearance. Therefore, the gentleman must be careful when alone. Zengzi said: Ten eyes watching you, ten fingers pointing at you, how terrible this is. Wealth can decorate a house, virtue can nourish the body and mind, and a broad mind leads to a relaxed posture. Therefore, the gentleman must have sincere intentions. Zheng Xuan's commentary says: "Yan hu" means being awe-inspiring and respectful; "Pang" means being broad and relaxed. The above three passages all talk about inner fulfillment naturally manifesting in the outer appearance.

《大學》《中庸》皆言慎獨。荀子曰：「不誠則不能獨。」《大學》釋誠意則言慎獨，不誠則不能獨，此《大學》義疏也。誠，實也；獨，中外一也。《大學》曰：「此謂誠於中形於外。」《中庸》曰：「誠則形。」堯舜率天下以仁而民從之，桀紂率天下以暴而民從之，皆獨之效也，故曰其所令反其所好而民不從。初疑桀紂之民從暴語，及觀王莽、魏閹時而其言始驗。

The Great Learning and the Doctrine of the Mean both discuss the concept of "shen du" (cautious solitude). Xunzi said: without sincerity, one cannot maintain solitude. When the Great Learning explains "cheng yi" (sincere intention), it is precisely discussing "shen du." Xunzi's statement "without sincerity, one cannot be solitary" can serve as an interpretation of the Great Learning. Hui Dong then defined the two characters: "cheng" means reality, and "du" means consistency between inner and outer. The Great Learning says: this is called sincerity within and manifestation without; the Doctrine of the Mean says: sincerity leads to manifestation. Yao and Shun led the world with benevolence, and the people followed suit; Jie and Zhou led with cruelty, and the people also followed suit—these are all manifestations of the effect of "du." Therefore, the Great Learning says that if the government's orders contradict the ruler's preferences, the people will not obey. Hui Dong recounted that he initially doubted the statement "the people of Jie and Zhou followed their cruelty," until he saw the situations of Wang Mang's usurpation of the Han dynasty and the power of Wei Chongxian in the late Ming dynasty, and then he realized that this statement indeed came true.

《荀子·不苟》篇曰：「君子養心莫善於誠」——即正心先誠意之義——「致誠則無他事矣，唯仁之為守，唯義之為行。誠心守仁則形，形則神，神則能化矣；誠心行義則理，理則明，明則能變矣。變化代興謂之天德。天不言而人推高焉，地不言而人推厚焉，四時不言而百姓期焉，夫此有常以至其誠者也。君子至德，嘿然而喻，未施而親，不怒而威，夫此順命」——天命——「以慎其獨者也。善之為道者，不誠則不獨」——不誠則欺，安能獨——「不獨則不形」——誠則形——「不形」——信不由中——「則雖作於心，見於色，出於言，民猶若未從」——其所令反其所好而民不從——「雖從必疑。天地為大矣，不誠則不能化萬物；聖人為知矣，不誠則不能化萬民；父子為親矣，不誠則疏；君上為尊矣，不誠則卑。夫誠者，君子之所守也，而政事之本也。」

In the "Not Being Rash" chapter of the Xunzi, it says: A gentleman cultivates his mind and nature, and nothing is better than "sincerity." Hui Dong's marginal note explains that this is exactly the meaning of the "Great Learning" saying, "To correct the mind, one must first make the intention sincere." Xunzi then says: When sincerity is achieved, there is nothing else to do but to hold on to benevolence and to practice righteousness. By sincerely holding to benevolence, virtue becomes manifest, and when it becomes manifest, it becomes profound and mysterious, and when it is profound and mysterious, it can influence all things. By sincerely practicing righteousness, affairs become orderly, and when they are orderly, they become clear, and when they are clear, they can transform all things. Transformation and change alternate, and this is called Heavenly Virtue. Heaven does not speak, yet people universally acknowledge its height; Earth does not speak, yet people universally acknowledge its thickness; the four seasons do not speak, yet the people know what to expect—this is all because of the constant way, which brings about their sincerity. When a gentleman's virtue reaches its peak, he remains silent and people naturally understand him; he does not bestow favors, yet people naturally attach themselves to him; he does not get angry, yet there is natural authority. Hui Dong adds a marginal note under "following destiny" with the term "Heavenly Mandate," indicating that this is precisely what is achieved through careful solitude. Xunzi also says: A person who takes goodness as his path cannot maintain solitude without sincerity (Hui Dong's note: Without sincerity, it is self-deception, how can one maintain solitude?). If one cannot maintain solitude, virtue does not manifest (Hui Dong's note: Only when sincere does virtue manifest). If virtue does not manifest (Hui Dong's note: This is insincere belief), then even if one initiates it in the heart, expresses it in appearance, and speaks it out, the people will still not follow (Hui Dong's note: This is "what he commands is contrary to what he desires, and the people do not follow"). Even if they followwith difficulty, they will certainly harbor doubts. The heavens are vast, yet without sincerity, they cannot nurture all things; the sages are wise, yet without sincerity, they cannot nurture the people; father and son are close, yet without sincerity, they become distant; the sovereign is esteemed, yet without sincerity, he becomes despised. Sincerity is what the gentleman must hold on to, and it is the foundation of governance.

《韓非子·揚權》曰：「道無雙，故曰一，是故明君貴獨道之容。」《淮南·繆稱》曰：「獨專之意樂哉！忽乎日滔滔以自新，忘老之及已也。始乎叔季，歸乎伯孟，必此積也。自少至長，不身遁，斯亦不遁人。」遁，隱。「故若行獨梁」——一木之水橋——「不為無人不競其容。故使人信己者易而蒙衣自信者難。」

The Han Feizi says: The Dao has no second, so it is called "one." Therefore, a wise ruler values the demeanor of this singular Dao. The Huainanzi says: How delightful it is to have a single-minded and focused mind! In a state of恍惚, time flows ceaselessly, yet people renew themselves daily, forgetting even the approach of old age. Starting from the youngest, such as the younger brother or younger brother, and eventually reaching the eldest, such as the elder brother or eldest son, must be due to such gradual accumulation. From youth to old age, if one does not hide or conceal oneself, one will not avoid others. Hui Dong's marginal note says: "Dun" means to hide. The text continues: Therefore, when a person walks alone across a single wooden bridge—Hui Dong's marginal note says: It is a bridge made of a single piece of wood over water— one will not be careless in one's demeanor just because there are no people around. From this, we can see that it is easy to gain others' trust, but it is truly difficult to remain confident and honest even when alone, covered by clothes and blankets.

《莊子·庚桑》曰：「為不善乎顯明之中者，人得而誅之；為不善乎幽閒之中者，鬼得而誅之。明乎人、明乎鬼者，然後能獨行。」注云：「幽顯無愧於心，則獨行而不懼。」

The Zhuangzi, in the chapter Geng Sang Chu, says: Those who do evil in broad daylight can be punished by people; those who do evil in darkness can be punished by ghosts and spirits. Only those who are clear-minded toward both people and ghosts and spirits can act alone in the world. The old commentary explains: Whether in darkness or in brightness, if one's heart is without guilt, then one can act alone without fear.

《法言·修身》篇曰：「天下有三門：由於情慾，入自禽門；由於禮義，入自人門；由於獨智，入自聖門。」司馬光曰：「生而知之，獨運明智，極深研幾，非常人所能逮。」

Yang Xiong said in the "Shuxiu" chapter of "Fayang": The world has three gates—following desires leads one through the gate of beasts; following propriety leads one through the gate of humanity; following unique wisdom leads one through the gate of sages. Sima Guang explained that this refers to those who are born with understanding, who independently apply wisdom to explore profound mysteries and examine subtle details, which ordinary people cannot match.

《問神》篇曰：「龍蟠於泥，蚖其肆矣。」龍蟠於泥，獨也，以況君子。肆，恣也。蚖其肆，不慎獨也，以況小人間居為不善也。「蚖哉蚖哉，惡覩龍之志也歟！」寉乎不拔，潛龍之志。

The "Questioning the Gods" section of *Fa Yan* says: A true dragon lies coiled in the mud, and small creatures like lizards become unrestrained. Hui Dong explains according to the text: A dragon coiled in the mud represents "solitude," used to symbolize the gentleman; "肆" means unrestraint, and lizards being unrestrained signify the inability to practice caution in solitude, used to symbolize the behavior of petty men when idle. Yang Xiong then laments: Lizard, lizard, how can you see the mind of the dragon? Hui Dong interprets it with the *Wen Yan* of the *Qian* hexagram: What is firm and unshakable is precisely the mind of the hidden dragon.

《孝至》篇曰：「或曰：何以處偽？曰：有人則作之，無人則輟之，之謂偽。」注云：「道不可須臾離，所以君子慎其獨。」《韓非子·揚權》曰：「道無雙，故曰一，是故明君貴獨道之容。」注云：「道以獨為容。」案：獨道之容即獨也。《大戴禮》武王踐祚帶之銘云：「火滅修容。」《劉子新論》云：「顏回不以夜浴改容。」所謂獨道之容。

The "Fayang · Xiaozhi" section says: Someone asked, how is "falsehood" defined? Yang Xiong answered: If someone is present, he acts; if no one is present, he stops. This is called "falsehood." The old commentary explains: The Way cannot be separated for a moment, so the gentleman must be cautious in solitude. The "Hanfeizi · Yangquan" says: The Way has no second, so it is called "one," thus the wise ruler values the demeanor of that singular Way. The old commentary explains: The Way takes "solitude" as its appearance. Hui Dong comments: The so-called "demeanor of the singular Way" refers precisely to "solitude." The "Da Dai Li Ji" records that when King Wu ascended the throne, there was an inscription on his sash saying: Even when the lamps are extinguished, he still maintains his composure. The "Liu Zi Xin Lun" says: Yan Hui does not change his upright demeanor even when he is bathing at night. These are all examples of the "demeanor of the singular Way."

揚子《太玄》曰：「陰不極則陽不生，亂不極則德不形。君子修德以俟時，不先時而起，不後時而縮，動止微章不失其法者，其唯君子乎！」注云：「君子謂陽也，修德於黃泉，候春而興。」案：修德於黃泉即獨也。君子慎獨，有隱德者必陽報，故莫見乎隱，莫顯乎微。

Yang Xiong's "Tai Xuan" says: Yin does not reach its extreme, Yang will not arise; disorder does not reach its extreme, virtue will not manifest. The gentleman cultivates virtue to wait for the right moment, not rising before the moment, nor retreating after it. Actions and stillness, subtlety and prominence, all remain within proper order, and this is probably what the gentleman is like. The old commentary explains: here "the gentleman" refers to Yang, which cultivates itself in the underground Yellow Spring, and arises only in spring. Hui Dong comments: what is meant by cultivating virtue in the Yellow Spring is "solitude." The gentleman is cautious in solitude, and those who accumulate virtue in secret will surely receive manifest rewards. Therefore, the "Zhongyong" says, there is nothing more evident than what is hidden, and nothing more clear than what is subtle.

《老子·道經》曰：「有物混成，先天地生，寂兮寞兮，獨立而不改。」河上公注云：「獨立者無匹雙，不改者化有常。」案：獨即一也。道獨行，故君子慎獨；道不改，故不可須臾離。

The Upper Part of the Tao Te Ching says: There is a thing that arises before heaven and earth, it is quiet and soundless, empty and formless, standing alone and unchanging. He Shanggong's commentary says: "Standing alone" means it has no counterpart, "unchanging" means its changes follow a constant pattern. Hui Dong argues: "Alone" is "one." The Tao operates alone, so the gentleman should be cautious in solitude; the Tao remains constant, so the Zhongyong says it cannot be separated for a moment.

《淮南·原道》曰：「所謂無形者，一之謂也。所謂一者，無匹合於天下者也。卓然獨立，塊然獨處，上通九天，下貫九野。」

The Huainanzi: Original Way Training says: The term "formless" refers to "one." The "one" is such that nothing in the world can match or harmonize with it. It stands alone exalted, dwelling solitary and unmoved, reaching upward through the nine heavens and penetrating downward through the nine regions of the earth.