Shu is unique in meaning.

《爾雅·釋山》：「獨者蜀。」注云：「蜀亦孤獨。」《方言》：「一，蜀也，南楚謂之獨。」《管子》云：「抱蜀不言而廟堂既修。」半農人云：抱蜀即《老子》抱一。

The Er Ya · Shi Shan says: A single isolated mountain is called "Shu". Guo Pu's commentary says: "Shu" also means loneliness. The Fang Yan says: "One" is called "Shu", and in southern Chu it is called "Du". The Guan Zi says: The sovereign holds onto "Shu" without issuing orders, and the court affairs will naturally be orderly. Hui Dong cites the view of the half farmer: what is meant by "bao shu" is the "bao yi" mentioned in the Lao Zi.

《恆》初六：「浚恆貞凶無攸利。」象曰：「浚恆之凶，始求深也。」虞注云：「乾為始，故曰始求深也。」《乾·彖傳》曰：「大哉乾元，萬物資始。」荀注云：「謂分為六十四卦萬一千五百二十筴，皆受始於乾也。」

The Line Statement of the first line of the Hexagram of Constancy says: Beginning with a deep pursuit of constancy, the divination indicates misfortune and brings no benefit. The Image Commentary says: The misfortune of deep constancy arises because one begins by seeking too deeply. Yu Fan's commentary says: The trigram Qian represents 'beginning,' so it is said 'beginning with deep pursuit.' The Commentary on the Judgment of the Hexagram Qian says: Great is the Qian Yuan, by which all things begin. Xu Shuang's commentary says: The Qian Yuan differentiates into the sixty-four hexagrams and eleven thousand five hundred twenty lines, all receiving their beginning from Qian.

《繫上》曰：「原始反終，故知死生之說。」說，舍也。《大學》曰：「物有本末，事有終始。」《乾鑿度》曰：「乾漸九月。乾者天也，終而為萬物始，北方萬物所始也，故乾位在於十月。」注云：「乾御戌亥在於十月而漸九月也。」

The Great Treatise says: By tracing the origin of things and seeking their end, one understands the principle of life and death. Hui Dong's marginal note says: Here, "say" is equivalent to "abandon," referring to the ultimate destiny of life and death. The Great Learning says: Things have their root and branches, and matters have their beginning and end. The esoteric text The Dry Well Treatise says: The qi of Heaven gradually reaches the ninth month. Heaven is the sky, which at the end of the year becomes the beginning of all things. The north is the direction from which all things begin, so the hexagram of Heaven is placed in the tenth month. Zheng Xuan's commentary says: Heaven governs the branches of Xu and Hai, with its proper position in the tenth month, and its qi has already permeated the ninth month.

又云：「乾位在西北，陽祖微據始也。」又云：「太初者氣之始也，太始者形之始也。」鄭注云：「形，見也，天象形見之所本始也。」案：太始生於戌仲。「太素者，質之始也。」

The "Qian Zao Du" also says: The position of Qian is in the Northwest, and the origin of Yang energy relies on this subtle aspect to initiate the beginning. It also says: Tai-chu is the beginning of Qi, and Tai-shi is the beginning of form. Zheng Xuan's commentary says: "Form" refers to manifestation, meaning the beginning of the source from which celestial phenomena emerge. Hui Dong further explains: Tai-shi originates from the center of Xu position. The "Qian Zao Du" then continues to say: Tai-su is the beginning of substance.

《周書·周祝》曰：「天為古，地為久，察彼萬物名於始。」《爾雅·釋詁》曰：「初、哉、首、基、肇、祖、元、胎、俶、落、權輿，始也。」《老子·道經》曰：「無名天地之始。」注云：「無名者謂道，道無形，故不可名也。始者，道本也，吐氣布化，出於虛無，為天地本始也。」

The *Yizhou Shu · Zhou Zhu* says: Heaven is the most ancient, Earth is the longest enduring, and in examining all things, their names should be determined from their beginning. The *Erya · Xigǔ* says: the words "initial," "beginning," "first," "foundation," "origin," "ancestors," "origin," "embryo," "beginning," "origin," and "initial stage" all mean "beginning." The *Laozi* upper part *Dao Jing* says: "Without name, it is the beginning of heaven and earth." He Shanggong's commentary says: the term "without name" refers to the Dao. The Dao has no form, so it cannot be named. "Beginning" is the root of the Dao. It exhales the primordial qi, spreads out and nurtures all things, emerging from nothingness to become the original beginning of heaven and earth.

《吳子》曰：「夫道者，所以反本復始。」吳起，曾申弟子，傳《左氏春秋》。《呂覽·召類》曰：「元者，吉之始也。」揚雄《羽獵賦》云：「於是玄冬季月，天地隆烈，萬物權輿於內，徂落於外。」注：《爾疋》曰：「權輿，始也。」《昏義》曰：「夫禮始於冠，本於昏。」鄭注云：「始猶根也，本猶乾也。」

The *Book of Wu* says: What is called "Dao" is used to return to the root and revert to the beginning. Hui Dong's marginal note says: Wu Qi was a disciple of Zeng Shen, and he transmitted the *Spring and Autumn Annals* of the *Zuo Tradition*. The *Book of Lord Li* in the *Lüshi Chunqiu* says: "Yuan" is the beginning of auspiciousness. Yang Xiong's *Feather Hunt Fu* says: by the end of the deep winter month, the heavens and earth are severe and cold, and all things are stirring and beginning to sprout internally, while externally they wither and fall. Li Shan's annotation cites the *Erya* saying: "Quanyu" means the beginning. The *Rites of Zhou: Hūn Yì* says: rites begin with the coming-of-age ceremony and take marriage as their foundation. Zheng Xuan's annotation says: "Shi" is like the root of a tree, and "ben" is like the trunk.

《乾鑿度》曰：「太素者，質之始也。」鄭注云：「地質之所本始也。」又云：「太素有質始形也。」案：太素生於亥仲。《文選》注：《方言》曰：「素，本也。」

The "Qian Zao Du" says: "Tai Su" is the beginning of substance. Zheng Xuan's commentary says: This is the beginning of the origin of the material form of the earth. It also says: It was only at "Tai Su" that there was substance, and form began to appear. Hui Dong's analysis states: "Tai Su" arises at the center of the亥 position. The annotation by Li Shàn in the "Wen Xuan" cites the "Fang Yan" saying: "Su" means origin.

《履》初九曰：「素履往無咎。」述云：初為履始，故云素。疏云：《乾鑿度》曰：「太索者，質之始。」鄭注《尚書大傳》云：「素猶始也。」初為履始，故云素，素亦始也。《象上傳》曰：「素履之往，獨行願也。」述云：初微謂之獨。

The first line of the "Gua of Walking" (Lu Gua) states: Walking simply and unadorned, going forward will not result in error. Hui Dong's "An Exposition of the Zhou Changes" explains: The first line is the beginning of the "Lu" Gua, hence it is called "su." The commentary cites the "Tai Su" from the "Tai Zuo Du" as saying "Tai Su is the beginning of substance" (the original text uses "suo" instead of "su"), and also cites Zheng Xuan's commentary on the "Shang Shu Da Zhuan" stating that "su" is like "shi" (beginning). Since the first line is the beginning of "Lu," it is called "su," and "su" is equivalent to "shi." The upper part of the "Xiang Zhuan" says: The reason "su" can go forward is because it acts alone in fulfilling its own will. Hui Dong's "An Exposition of the Zhou Changes" states: The first line is subtle and hidden, hence it is called "du."

張衡《靈憲》注曰：「太素之前，幽清玄靜，寂寞冥默，不可為象，厥中惟靈，厥外惟無。如是者永久焉，斯為冥莖」——一作涬——「蓋乃道根。道根既建，由無生有，太素始萌，萌而未兆，並體同色，坤屯不分。」原注云：「坤屯音渾沌。」《御覽》一。

Zhang Heng's "Ling Xian" and its commentary state: Before Tai Su, there was a state of profound stillness and emptiness, silent and dark, indescribable in form; within it there was only the subtle and mysterious, and outside there was only void. This state lasted for an extremely long time, and this is called "ming jing" — Hui Dong's marginal note: another edition reads "xiong" — it is the root of the Dao. Once the root of the Dao was established, it gave rise to existence from non-existence, and Tai Su began to stir. Though stirring, there was no sign yet, and it was unified and of a single color, with "Kun Tun" not yet separated. The original commentary says: "Kun Tun" is read as "hun dun". This passage is cited in Volume 1 of the "Tai Ping Yu Lian".

《恆》初六：「浚恆貞凶。」象曰：「浚恆之凶，始求深也。」虞注云：「浚，深也。莊九年《公羊傳》曰：浚之者何？深之也。初下稱浚，故曰浚恆。乾初為淵，故深矣。失位變之正，乾為始，故曰始求深也。」乾為始，亦據初。初為始為元，「大哉乾元，萬物資始」，故乾為始也。

The first line of the Hexagram of Constancy states: Beginning with a deep pursuit of constancy, the divination results in misfortune. The Image Commentary says: The misfortune of deep constancy arises from beginning with excessive depth. Yu Fan's annotation says: "Jun" means depth. In the ninth year of Duke Zhuang's reign, the "Gongyang Commentary" asks "What does 'jun' mean?" and answers "It means depth." This shows that "jun" means to deepen. The first line is at the very bottom, so it is called "jun." Therefore, the line statement is called "jun geng." The first line of the Qian trigram originally represents a deep abyss, hence the term "deep." The line six at the beginning is out of its proper position, but after changing, it reaches the correct position. Since Qian represents "beginning," it is said "beginning with depth." Hui Dong adds: The reason Qian is called "beginning" is also based on the first line. The first line is both "beginning" and "yuan." The Commentary on the Judgment says "How great is the Qian yuan, by which all things begin." Therefore, Qian is called "beginning."

《繫上》曰：「無有遠近幽深。」虞注云：「遠謂天，近謂地，深謂陽，幽謂陰。」又曰：「夫易，聖人之所以極深而研幾也。」又曰：「鉤深致遠。」虞注云：「初深故曰鉤深，致遠謂乾。」又曰：「精義入神。」姚信注云：「入在初也。陰陽在初，深不可測，故謂之神。」

The Great Treatise of the Upper Classic says: No matter how distant or near, how deep or hidden, The Zhou Changes can reach them. Yu Fan's commentary says: "Distant" refers to heaven, "near" refers to earth, "deep" refers to yang, and "hidden" refers to yin. It also says: The Zhou Changes is the book that sages use to investigate the hidden and subtle. It also says: drawing out the hidden and bringing in the distant. Yu Fan's commentary says: the first line is the deepest, so it is called "drawing out the deep"; "bringing in the distant" refers to the trigram Qian. It also says: thoroughly studying the meaning and principles to reach the realm of the divine. Yao Xin's commentary says: the term "entering" refers to entering the first line; yin and yang both begin with the first line, which is profound and unfathomable, hence called "divine."

《論語》子貢曰：「夫子之言性與天道，不可得而聞已矣。」何晏注云：「性者，人之所受以生也。天道者，元亨日新之道，深微故不可得而聞之。」

The Analects of Confucius, in the chapter Gongye Chang, records Zigong's words: "We have not heard the Master's words on human nature and the Way of Heaven." Heyan's Annotations on the Analects explain: "Xing" refers to what humans receive from Heaven, which allows them to be generated; "Tian Dao" refers to the principle of origin, flourishing, and renewal, which is profound and subtle, hence why it is not heard.

《後漢·陳忠傳》：自順帝即位，盜賊並起，郡縣更相飾匿，莫肯糾發——更相文飾，隱匿盜賊——忠上疏曰：「臣聞輕者重之端，小者大之源，故堤潰蟻孔，氣洩針芒」——揚雄語——「是以明者慎微，智者識幾。《書》曰：小不可不殺」——《康誥》——「《詩》云：無縱詭隨，以謹無良」——《大雅》——「蓋所以崇本絶末，鉤深之慮也。」棟案：慮之初，故曰鉤深，此與仲翔義合。

The Book of the Later Han, Chen Zhong's Biography, records that since Emperor Shun took the throne, bandits arose in great numbers, and prefectures and counties concealed and shielded each other, with no one willing to report them—Hui Dong's marginal note: meaning they covered up their faults and concealed bandits. Chen Zhong submitted a memorial stating: I have heard that light is the beginning of weight, and small things are the source of great ones. Therefore, a dam collapses from an ant's hole, and air escapes entirely through a needle's point—Hui Dong's marginal note: these two sentences are originally from Yang Xiong. Therefore, the wise are cautious in subtle matters, and the intelligent perceive things at the very beginning. The Book of Documents says, small evils must not be left unpunished (Hui Dong's note: words from Kang Gao); The Book of Poetry says, do not indulge in cunning and leniency, to guard against evil people (Hui Dong's note: words from Da Ya). These are all examples of emphasizing the root and cutting off the branches, and employing deep and far-sighted strategies. Hui Dong's annotation: thinking must be applied at the very beginning, so it is called "hooking the deep," which coincides exactly with Yu Fan's (style name Zhongxiang) interpretation.

《老子·道經》曰：「古之善為士者，微妙玄通，深不可識。」《德經》曰：「玄德深矣遠矣。」《莊子·天地》曰：「視乎冥冥，聽乎無聲，冥冥之中獨見曉焉，無聲之中獨聞和焉。故深之又深而能物焉」——窮其原而後能物物——「神之又神而能精焉。」

The Upper Chapter of the "Dao De Jing" says: In ancient times, those who were good at following the Dao were subtle and profound, penetrating the deep and hidden, so profound that people could not measure them. The Lower Chapter says: The profound virtue is deep and far-reaching. The "Tian Di" section of the "Zhuangzi" says: To see in the dark, to hear in the silent; in the dark alone can one see the light, in the silent alone can one hear the harmonious sound. Therefore, depth must be deeper still to generate all things—Hui Dong's marginal note: Only by exploring to the origin can one master all things—divinity must be more divine still to reach purity.

《繕性》曰：「當時命而大行乎天下則反一無跡，不當時命而大窮乎天下則深根寧極而待，此存身之道也。」《繫下》曰：「龍蛇之蟄以存身也。」虞注云：「潛藏也。龍潛而蛇藏，陰息初巽為蛇，陽息初震為龍。十月坤成，十一月復生，遘巽在下，龍蛇俱蟄。初坤為身，故龍蛇之蟄以存身。」莊子言存身之義通於易。

The Zhuangzi · "Sparing the Nature" says: When one meets with favorable circumstances and achieves great success in the world, one returns to a state of unity without leaving traces; when one does not meet with favorable circumstances and is in hardship and poverty in the world, one firmly establishes one's roots and remains in a secure position waiting for the right time. This is the way to preserve oneself. The "Great Treatise" of the "Lower Transmission" says: Dragons and snakes hibernate in winter to preserve themselves. Yu Fan explains: "Zhe" means concealment. The dragon is concealed, and the snake is hidden. When the yin energy reaches the first line and forms Xun, Xun represents the snake; when the yang energy reaches the first line and forms Zhen, Zhen represents the dragon. In the tenth month, the Kun hexagram is entirely yin, and in the eleventh month, the "Fu" hexagram has one yang line returning, while the "Gou" hexagram has Xun in its lower position, so both the dragon and the snake are in a state of hibernation. The first line belongs to Kun, which represents the body, so the hibernation of dragons and snakes is for preserving the body. Hui Dong comments: The meaning of preserving oneself in the Zhuangzi is in perfect harmony with the "Zhou Yi."

《天下》曰：「以深為根。」注云：「理根為太初之極，不可謂之淺也。」《釋言》曰：「潛，深也。」初為深，《易》潛龍勿用亦在初。《太玄》曰：「夫一一所以摹始而測深也。」

The Zhuangzi says: "Take depth as the foundation." The old annotations explain: the root of this principle is the ultimate beginning, which cannot be considered shallow. The Er Ya says: "Qian" means depth. Hui Dong comments: the first line is precisely "depth," as the first line of the Qian hexagram in the Zhou Yi, "The Hidden Dragon Does Not Act," is located in the first line. Yang Xiong's Tai Xuan says: that "one" is used to describe the beginning and to measure the profound.

《易上經》曰：「初九，潛龍勿用。」述云：易氣從下生，故以下爻為始。乾為龍，潛藏在下，故曰潛龍。其初難知，故稱勿用。太衍之數虛一不用，謂此爻也。又曰：「初六，履霜堅冰至。」

The upper part of the Book of Changes, the Qian hexagram, says: Initial Nine, the dragon is hidden, temporarily not in use. Hui Dong's An Exposition of the Book of Changes explains: The energy of the Book of Changes grows from the bottom up, so the first line is taken as the beginning. Qian represents the dragon, which is hidden at the bottom at this time, hence called "the hidden dragon"; it is at the beginning, difficult to know, hence it is said "not to use." The number of great derivation removes one stick, which refers to this line. The Kun hexagram also says: Initial Six, stepping on frost, knowing that hard ice is about to come.

《繫上》曰：「其初難知，其上易知，本末也。初辭擬之，卒成之終。」《繫下》曰：「小人以小善為無益而弗為也，以小惡為無傷而弗去也。」虞注云：「小善謂復初，小惡謂遘初。」《公羊》隱五年傳云：「初者何？始也。」

The Great Treatise of the Upper Transmission says: The first line of a hexagram is difficult to understand, while the top line is easy to understand; this is the distinction between the root and the tip. The statement of the first line is merely a proposal for the beginning, and it is only at the top line that the matter is finally completed. The Great Treatise of the Lower Transmission says: A petty person thinks that a small good deed brings no benefit and thus does not do it; he also thinks that a small evil is not harmful and thus does not remove it. Yu Fan explains: "A small good deed" refers to the first line of the hexagram Fu, where one yang line begins; "a small evil" refers to the first line of the hexagram Gou, where one yin line begins. The Spring and Autumn Annals of Gongyang asks in the fifth year of Hiding Gong: What does "initial" mean? The answer is: It means the beginning.

《參同契》曰：「元精雲布，因氣托初。」《乾鑿度》曰：「太初者，氣之始也。」鄭注云：「元氣之所本始。太易既是寂然無物矣，焉能生此太初哉？則太初者亦忽然而自生。」又曰：「太初之氣，寒溫始生也。」案：太初生於酉仲。

Wei Boyang's "Zhou Yi San Tong Qi" says: The original essence spreads out like clouds, relying on qi to be established at the beginning. The "Qian Zao Du" says: Taichu is the beginning of qi. Zheng Xuan's commentary says: This is the starting point of the original qi; Taiyi was originally still and empty, how could it give rise to Taichu? It is evident that Taichu also arises suddenly on its own. The "Qian Zao Du" also says: The qi of Taichu begins to differentiate into cold and warmth. Hui Dong comments: Taichu arises at the center of the You position.

京房雜試對（《後漢·律曆志》）曰：「宓犧作易，紀陽氣之初以為律法。建日冬至之聲，以黃鍾為宮，大蔟為商，姑洗為角，林鍾為徵，南呂為羽，應鍾為變宮，蕤賓為變徵，此聲氣之元，五音之正也。」

Jing Fang said in "Zashei Dui" (this passage is cited in "Hou Hanshu · Lüli Zhi"): Fuxi composed the "Yi", recording the beginning of the rising yang energy as the principle for establishing the laws. Taking the sound on the day of Winter Solstice as the standard, he used Huangzhong as the tonic, Taizu as the supertonic, Guxi as the mediant, Linzhong as the subdominant, Nanlv as the dominant, Yingzhong as the submediant, and Rui Bin as the leading tone. This is the origin of sound and breath, and the correct standard for the five tones.

《淮南·俶真》曰：「聖人之學也，欲以反性於初。」高誘注云：「人受天地之中以生。孟子曰：性無不善而情慾害之，故聖人能反其性於初。」

The Huainanzi · Chuzhen Xun says: The sage studies knowledge in order to return his nature to its original state. Gao You's commentary says: Humans are born from the harmonious qi of heaven and earth; Mencius says human nature is inherently good, but desires and emotions damage it, so the sage is able to return his nature to its original state.

《易·大過》：「棟橈。」彖傳曰：「棟橈，本末弱也。」虞注云：「初上陰柔本末弱，故棟橈也。」《繫下》曰：「復，德之本也。」虞注云：「復初乾之元，故德之本也。」

The Zhou Changes (I Ching) Hexagram 52, the Great Exceeding, states: The beam is bent. The Commentary on the Judgment explains: The beam is bent because both the root and the tip are weak. Yu Fan comments: In the Great Exceeding hexagram, the first line and the top line are both yin and flexible, with the beginning and the end both weak, hence the beam is bent. The Great Treatise says: The hexagram Fu is the root of virtue. Yu Fan comments: The first line of the Fu hexagram is the original qi of Qian, hence it is called the root of virtue.

又曰：「其初難知，其上易知，本末也。」侯果注云：「本末，初上也。」《周禮》師氏以三德教國子，一曰至德以為道本，鄭注云：「至德，中和之德，覆燾持載含容者也。」孔子曰：「中庸之為德，其至矣乎！」

The Great Treatise Lower Transmission also says: The first line is difficult to know, while the top line is easy to know; this refers to the distinction between origin and outcome. Hou Guo's commentary says: What is meant by origin and outcome is the first line and the top line. The Rites of Zhou records that the master teacher uses three virtues to educate noble youths. The first is called "the highest virtue," which is used to establish the fundamental principle of the Way. Zheng Xuan's commentary says: "The highest virtue" refers to the virtue of harmony and balance, like the heavens covering and the earth supporting, capable of embracing all things. Confucius said: As a virtue, the mean is probably the highest.

《詩·簡兮》曰：「執轡如組。」毛傳曰：「組，織組也。御眾有文章，言能治眾。」動於近，成於遠也。正義曰：「御者，執轡於此，使馬騁於彼；織組者，總紕於此，而成文於彼；皆動於近成於遠。」《呂覽·先己》曰：「百仞之松，元傷於下而末槁於上；商因之困，謀失於胸，令困於彼。《詩》曰：執轡如組。孔子曰：審此言也可以為天下。子貢曰：何其躁也。孔子曰：非謂其躁也，謂其為之於此而成文於彼也，聖人組修其身而成文於天下矣。」高誘曰：「胸猶內，彼亦外也。」《大戴禮·保傅》曰：「《易》曰：正其本，萬物理。」本謂初。

The *Book of Songs*, *Bai Feng*, *Jian Xi* says: "Holding the reins as if weaving a silk ribbon." Mao Heng's *Mao Transmission* explains: "Zu" refers to a ribbon woven from silk; driving many horses with order and elegance shows that he is capable of governing many. Hui Dong adds a comment: this refers to initiating action nearby and achieving results far away. Kong Yingda's *Commentary* says: the driver holds the reins at the front, yet the horses run at the back; the weaver arranges the threads at the front, yet the pattern forms at the back—both actions are done nearby but results are achieved far away. The *Lüshi Chunqiu*, *Xian Ji* says: a pine tree hundreds of feet high, if its roots are injured, its top will wither; the Shang dynasty thus became troubled, for their plans in the chest were improper, and their decrees outside were in distress. It cites the *Book of Songs*, "Holding the reins as if weaving a silk ribbon," and also cites Confucius' words: understanding this, one can govern the world. Zigong said: this seems too hasty. Confucius said: I am not talking about haste, but about working hard here and achieving elegance there; the sage cultivates himself like weaving a silk ribbon, and elegance is achieved throughout the world. Gao You's annotation says: "Xiong" refers to inner, "Bi" refers to outer. The *Da Dai Li Ji*, *Bao Fu* says: The *Yi* teaches that if its root is rectified, all things will be orderly. Hui Dong notes: here, "Ben" refers to the first line.

《大學》曰：「物有本末，事有終始，知所先後則近道矣。古之慾明明德於天下者，先治其國。」《虞夏書·堯典》曰：「克明俊德，以親九族；九族既睦，平章百姓；百姓昭明，協和萬邦，黎民於變時雍。」由本達末，原始及終，一以貫之之道也。「欲治其國者先齊其家，欲齊其家者先修其身，欲修其身者先正其心，欲正其心者先誠其意。」荀子曰：「養心莫善於誠。」「欲誠其意者先致其知。」鄭注云：「知謂知善惡吉凶之所終始也。」「致知在格物。」《倉頡篇》曰：「格，量度之也。」棟案：此謂知所先。

The Great Learning says: things have roots and branches, and matters have beginnings and ends. Knowing what to do first and what to do later brings one close to the Way. In ancient times, those who wished to manifest the bright virtue throughout the world first governed their own states well. Hui Dong here cites the Book of Documents, Yu and Xia Annals, Yao's Classic: Yao was able to manifest lofty virtue, thus harmonizing the nine clans; after the nine clans were harmonized, he clarified the duties of the officials; when the officials' duties were clear, all the states became harmonious, and the people accordingly became harmonious. Hui Dong concludes: this is exactly the method of proceeding from the root to the branches, from the beginning to the end, maintaining consistency throughout. The Great Learning then says: to govern the state well, one must first regulate one's family; to regulate one's family, one must first cultivate oneself; to cultivate oneself, one must first rectify one's mind; to rectify one's mind, one must first have sincere intentions. Hui Dong cites Xunzi's words: cultivating the mind has nothing better than sincerity. The Great Learning says: to have sincere intentions, one must extend one's knowledge. Zheng Xuan's commentary says: this 'knowledge' refers to knowing where good and evil, fortune and misfortune begin and end. The Great Learning says: to extend knowledge is to investigate things. Hui Dong cites the Cang Jie Chapter: 'Ge' means to measure. Hui Dong concludes: all the above discuss 'knowing what comes first'.

「物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。」棟案：此謂知所後。「自天子以至於庶人，壹是皆以修身為本。」朱子曰：「正心以上皆所以修身也。」「其本亂而末治者否矣，其所厚者薄而其所薄者厚，未之有也。此謂知本，此謂知之至也。」棟案：物有本末，事有終始，格物之事也；知所先後，致知之事也；此謂知本，物格知止之事也。

The Great Learning continues to say: things are measured clearly, then knowledge can be extended to its utmost; when knowledge reaches its utmost, thoughts become sincere; when thoughts are sincere, the mind becomes upright; when the mind is upright, the body is cultivated properly; when the body is cultivated properly, the family is harmonious; when the family is harmonious, the state is well governed; when the state is well governed, the world is at peace. Hui Dong comments: this passage discusses 'knowing the proper order'. The Great Learning also says: from the Son of Heaven down to the common people, all are fundamentally concerned with self-cultivation. Zhu Xi says: all the efforts before rectifying the mind are for the purpose of self-cultivation. The Great Learning concludes: if the root is disordered, the branches cannot be properly cultivated; if what should be treated with care is neglected, and what should be treated lightly is overemphasized, such things have never happened — this is called knowing the root, this is called knowledge reaching its utmost. Hui Dong comments: 'Things have their roots and branches, matters have their beginning and end' belongs to the study of things; 'knowing the proper order of precedence and sequence' belongs to the extension of knowledge; 'this is knowing the root' refers to the matters of comprehending things and attaining the ultimate principle.

《孟子》曰：「人有恆言，皆曰天下國家。天下之本在國，國之本在家，家之本在身。」又曰：徐子曰：「仲尼亟稱於水，曰水哉水哉，何取於水也？」孟子曰：「原泉混混，不舍晝夜，盈科而後進，放乎四海。有本者如是，是之取爾。苟為無本，七八月之閒雨集，溝澮皆盈，其涸也可立而待也。故聲聞過情，君子恥之。」又曰：「有大人者，正己而物正者也。」

The Mengzi, Li Lou Shang says: People often speak of "the world and the state" on their lips; in reality, the root of the world lies in the state, the root of the state lies in the family, and the root of the family lies in oneself. The Mengzi, Li Lou Xia records Xu Pi's question: Confucius often praised water, saying "water, water," so what exactly did he take from water? Mencius answered: The spring water flows continuously, day and night, filling up each depression and flowing forward until it reaches the four seas. Things with a source are like this; Confucius took exactly this quality. If there is no source, then during the seventh and eighth months when rain gathers, all the ditches and channels become full, but they dry up in an instant. Therefore, if reputation exceeds reality, it is a disgrace to a gentleman. The Mengzi also says: There is a kind of great person, who, by rectifying himself, brings all things into proper order.

仲舒對策曰：「臣謹案《春秋》謂一元之意，一者萬物之所從始也，元者辭之所謂大也。謂一為元者，視大始而欲正本也。《春秋》探其本而反自貴者始，故為人君者正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方。四方正，遠近莫敢不壹於正而亡有邪氣奸其閒者。」

Dong Zhongshu said in his response: I carefully examined the meaning of "yi yuan" in the "Spring and Autumn Annals" — "yi" is the origin of all things, and "yuan" in meaning refers to "greatness." Calling "yi" as "yuan" is to emphasize the great beginning and to correct the fundamental. The "Spring and Autumn Annals" seeks the root, and starts from the most honored person himself. Therefore, the ruler should correct his own mind to correct the court, correct the court to correct the officials, correct the officials to correct the people, and correct the people to correct the four directions. When the four directions are corrected, there will be no one far or near who dares not to be correct, and there will be no evil mixed in between.

《呂覽·孝行》曰：「凡為天下治國家，必務本而後末。」詹何曰：「身治而國不治者未之有也。」故曰必務本。「所謂本者，非耕耘種植之謂，務其人也。」務猶求也。「務其人，非貧而富之，寡而眾之」——眾，多也——「務其本也。務本莫貴於孝。」孝為行之本，故聖人貴之。「夫孝，三皇五帝之本務而萬事之紀也。」紀猶貫也。「夫執一術而百善至，百邪去，天下從者其惟孝也。」一術，孝術。「故論人必先以所親而後及所疏」——先本後末，先近後遠——「必先所重而後及所輕。」所重謂其親，所輕謂他人。「今有人於此，行於親重而不簡慢於輕疏」——孝於親以及人之親——「則是篤謹孝道」——厚慎孝道——「先王之所以治天下也。」先王以孝治天下。「故愛其親不敢惡人，敬其親不敢慢人。愛敬盡於事親，光耀加於百姓」——加，施也——「究於四海，此天子之孝也。」此《孝經》義疏也。《聖治章》曰：「聖人因嚴以教敬，因親以教愛。聖人之教不肅而成，其政不嚴而治，其所因者本也。」注：本謂孝也。

The "Lüshi Chunqiu · Xiaoxing Lian" says: Whatever one does to govern the world and the state, one must first focus on the root, and only then attend to the details. Hui Dong cites Zhan He's words: There has never been a case where a person who has cultivated himself well fails to govern the state well; therefore, one must first focus on the root. The "Lüshi Chunqiu" continues to say: The so-called root does not refer to plowing and farming, but rather to making efforts in the "person." Gao You's annotation: "Mù" means to seek. The original text says: Making efforts in the person does not mean turning poverty into wealth or scarcity into abundance—Gao You's annotation: "Zhong" means many—rather it is to focus on the root; there is nothing more precious than filial piety as the root. Hui Dong adds a comment: Filial piety is the root of all virtues, so the sages value it highly. The "Lüshi Chunqiu" says: Filial piety is the fundamental matter of the Three Emperors and Five Kings, and also the main principle of all things. Gao You's annotation: "Ji" is like a thread that connects. The original text also says: Mastering this one technique, all good deeds will come, all evils will depart, and all people will follow only filial piety. Gao You's annotation: This "yi shu" is the technique of filial piety. The original text says: Therefore, when evaluating a person, one must first look at how he treats those close to him, and then look at how he treats those distant from him—Hui Dong's annotation: This is first the root and then the details, first the near and then the far—must first look at how he treats those of great importance, and then look at how he treats those of lesser importance. Gao You's annotation: What is valued is his parents, and what is of lesser importance is others. The original text says: Suppose there is a person who is devoted to those close and important, and does not neglect those distant and unimportant—Hui Dong's annotation: This is extending filial respect to one's own parents to others' parents—this is being earnest and cautious in upholding filial piety (Gao You's annotation: being earnest and cautious in upholding filial piety), and this is exactly the method used by the former kings to govern the world. Hui Dong's annotation: The former kings indeed governed the world through filial piety. The original text says: Therefore, loving one's own parents, one dares not dislike others; respecting one's own parents, one dares not be disrespectful to others. Applying love and respect to serving one's parents, the radiance extends to the people, reaching all the four seas, which is the filial piety of the Son of Heaven. Hui Dong's annotation: This entire passage is the exegesis of the "Xiao Jing." The "Xiao Jing · Shengzhi Zhang" says: The sages follow people's reverence for their fathers to teach "respect," and follow people's love for their parents to teach "love." The sages' education does not need strictness to succeed, and their politics do not need severity to be effective, because what they rely on is the root. The annotation says: This "ben" is filial piety.

《呂覽·執一》曰：「楚王問為國於詹子。」詹何，隱者。「詹子對曰：何聞為身，不聞為國。」詹子豈以國可無為哉？以為為國之本在於為身。「身為而家為，家為而國為，國為而天下為。故曰以身為家，以家為國，以國為天下。此四者異位同本。故聖人之事，廣之則極宇宙窮日月」——窮亦極也——「約之則無出乎身者也。」

The *Lüshi Chunqiu* *Zhiyi* says: King Chu of Chu asked Zhan Zi how to govern the country. Hui Dong's marginal note says: Zhan He was a hermit. Zhan Zi replied: I have only heard of cultivating oneself, not of governing the country. Hui Dong comments: Does Zhan Zi mean that the country does not need to be governed? He means that the fundamental principle of governing the country lies in cultivating oneself. The original text continues: When one cultivates oneself well, the family will be cultivated accordingly; when the family is cultivated well, the country will be cultivated accordingly; when the country is cultivated well, the world will be cultivated accordingly. Therefore, applying the method of cultivating oneself to the family, the method of governing the family to the country, and the method of governing the country to the world; these four have different levels but the same fundamental principle. Therefore, the deeds of the sage, when extended, can exhaust the universe and the sun and moon (Gao You's note: "exhaust" also means "to reach the extreme"), and when gathered, do not go beyond one's own body.

《老子·德經》曰：「善建者不拔。」《文言》初九曰：「確乎其不可拔。」《屯》初九曰：「利建侯。」虞仲翔引《老子》為證。又曰：「修之於身，其德乃真。」《淮南·道應》曰：「楚莊王問詹何曰：治國奈何？對曰：何明於治身而不明於治國。楚王曰：寡人得立宗廟社稷，願學所以守之。對曰：臣未嘗聞身治而國亂者也，未嘗聞身亂而國治者也。故本任於身，不敢對以末。楚王曰：善。故《老子》曰：修之身，其德乃真也。」

The lower part of the *Laozi*, the *De Jing*, says: Those who are good at establishing things have what they establish firmly rooted and cannot be removed. Hui Dong compares this to the *Zhou Yi* (I Ching): The *Qian* hexagram's *Wenyan* says "the first line is firm and unshakable." The *Zun* hexagram's first line says "favorable for establishing a prince." Yu Fan (styled Zhongxiang) cites this sentence from the *Laozi* as evidence. The *De Jing* also says: When the Dao is cultivated within oneself, then virtue becomes genuine. The *Huainanzi·Dao Ying Xun* says: King Chu Zhuangwang asked Zhan He, how should a country be governed? Zhan He answered: I only know how to govern oneself, not how to govern a state. King Chu said: I have been fortunate enough to establish the ancestral temple and the state altars, and I wish to learn how to preserve them. Zhan He answered: I have never heard of a case where a person's self is well cultivated yet the state becomes chaotic, nor have I heard of a case where a person's self is in disorder yet the state is well governed. Therefore, the root lies in oneself; I dare not answer with matters of the periphery. King Chu said: Well said. Therefore, the *Laozi* says: When the Dao is cultivated within oneself, then virtue becomes genuine.

徐乾《修本》篇曰：「孔子之制《春秋》也，詳內而略外，急己而寛人，故於魯也小惡必書，於眾國也大惡始筆。夫見人而不自見者謂之蒙，聞人而不自聞者謂之瞶，慮人而不自慮者謂之瞀。故明莫大乎自見，聰莫大乎自聞，睿莫大乎自慮。此三者舉之甚輕，行之甚邇而莫之知也。故知者舉甚輕之事以任天下之重，行甚邇之路以窮天下之遠。故德彌高而基彌固，勝彌眾而愛彌廣。《易》曰：復亨，出入無疾，朋來無咎。其斯之謂歟！」

Xu Gan's "Zhong Lun · Xiu Ben" (the original title is "Xu Qian") says: Confucius compiled the Spring and Autumn Annals, recording internal matters in detail and external ones in a general way. He was strict with himself but lenient with others. Therefore, when recording the state of Lu, he recorded even minor mistakes, but when recording other states, he only recorded major evils. To see others but not oneself is called "Meng"; to hear others but not oneself is called "Kui"; to consider others but not oneself is called "Mao." Therefore, the greatest clarity is to see oneself, the greatest hearing is to hear oneself, and the greatest wisdom is to examine oneself. These three things are extremely easy to do and very close at hand, yet no one understands them. Therefore, the wise person takes these extremely simple matters to shoulder the heavy responsibilities of the world, and follows these very close paths to reach the farthest corners of the world. Thus, the higher the virtue, the more firm the foundation, and the more people one surpasses, the broader the compassion. The Hexagram Statement of the Zhou Changes, the "Fu" hexagram, says: "Fu" means smoothness, with no illness in coming and going, and friends coming without error — this is probably referring to this very idea.

《法言·吾子》曰：「請問本。曰：黃鍾以生之，中正以平之，確乎鄭衛不能入也。」以樂喻本，堅樹在始，故云確乎。《法言·先知》曰：「或曰：齊得夷吾而霸，仲尼曰小器，請問大器。曰：大器其猶規矩凖繩乎，先自治而後治人之謂大器。」吳秘注云：「規矩先自方圓，凖繩先自平直，然後能為器，器出於是，大器者也。管子不知禮，安能以禮正國哉！」

The "Wuzi" section of the "Fayang" says: Please ask, what is "ben" (root)? Yang Xiong answers: It is produced by the Huangzhong pitch pipe, and it is tuned to the middle and correct sound. It is firm enough that even the靡靡 (soft and decadent) music of Zheng and Wei cannot penetrate. Hui Dong explains: This uses music to illustrate the root. To establish something firmly, one must start from the beginning, hence it is said "que hu" (surely firm). The "Xianzhi" section of the "Fayang" says: Someone says that Qi became a hegemon because it obtained Guan Yiwu, but Confucius said Guan Zhong was a "xiao qi" (small vessel). Then, please ask, what is a "da qi" (great vessel)? Yang Xiong answers: A great vessel is probably like the compass, square, level, and plumb line. First, one must cultivate oneself, and then govern others, which is called a great vessel. Wu Mi's annotation says: The compass and square must first conform to the round and square, the level and plumb line must first conform to the straight, then they can be used to make objects. Objects are thus produced, and this is called a great vessel. Guan Zhong did not understand propriety, how could he use propriety to correct the state?

「堯舜性之也，湯武身之也」，此先自治而後治人者也。「五霸假之也」，故器小，此王霸之辨也。以《大學》言之，誠意正心修身，規矩準繩也，所謂先自治也；齊家治國平天下，所謂治人也。先誠意正心修身而後齊家治國平天下，所謂先自治而後治人也。由本達末，原始反終，一以貫之之道也。《莊子·天地》曰：「以本為精，以物為粗。」關尹、老耼之學。

Hui Dong cites a sentence from the Mencius to elaborate: Yao and Shun had benevolence and righteousness naturally inherent in their nature, while Tang and Wu practiced benevolence and righteousness personally; these all belong to first cultivating oneself and then governing others. The Five Hegemons, however, merely used the name of benevolence and righteousness, thus having narrow minds—this is the distinction between the Way of the King and the Way of the Hegemon. Using the categories from the Great Learning: sincere intention, rectifying the mind, and cultivating oneself are the rules, compasses, standards, and measuring ropes, that is, the meaning of first cultivating oneself. Then, governing the family, governing the state, and bringing the world into peace are what is meant by governing others. First sincere intention, rectify the mind, and cultivate oneself, then govern the family, govern the state, and bring the world into peace, which is exactly first cultivating oneself and then governing others. From the root to the tip, from the beginning to the end, this is the consistent approach. The Zhuangzi says: regard the root as subtle, and external things as coarse traces (these words actually come from the "Heavenly Dao" section, the original text is titled "Heaven and Earth"). Hui Dong's commentary: this is the learning of Guan Yings and Lao Dan.

《坤·文言》曰：「至哉坤元，萬物資生，乃順承天。」《晉語》曰：「民之疾心固皆至矣。」韋昭云：「至，深也。」《繫辭上》曰：「顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉！」又曰：「易其至矣乎！」

The Commentary on the Judgment says: How profound is the坤 yuan, by which all things rely for their generation; it follows and supports Heaven (these words actually come from the Commentary on the Judgment, originally titled "Wenyan"). The Guoyu · Jin Yu says: The people's resentment has already become very deep. Wei Zhao's annotation says: "Zhi" means deep. The Great Treatise of the Upper Commentary says: The Way manifests in benevolence and hides in function, stirring the growth of all things without the toil of a sage; such great virtue is indeed profound. It also says: Is the Book of Changes perhaps the profound one?

襄二十九年《春秋傳》曰：季札觀樂，見舞《韶》樂者，曰：「德至矣哉！」云云。《大學》曰：「在止於至善。」《表記》曰：「道有至，至道以王。」

In the year 29th of Duke Xiang's reign, the *Zuo Zhuan* records that the Wu state's Ji Zha visited the Lu state to observe the music and dance. When he saw the performance of the *Shao* music, he exclaimed: "It has reached the highest level of virtue." There was a long discussion following this, but Hui Dong omitted it. The *Great Learning* states: "The way of the Great Learning is to rest in the highest good." The *Book of Rites · Bi Ji* says: "The way has a highest level; by attaining the ultimate way, one can rule the world."

《孔子閒居》：孔子曰：「以致五至而行三無。」子夏曰：「敢問何謂五至？」孔子曰：「志之所至，詩亦至焉；詩之所至，禮亦至焉；禮之所至，樂亦至焉；樂之所至，哀亦至焉。哀樂相生，是故正明目而視之不可得而見也，頃耳而聽之不可得而聞也，志氣塞乎天地，此之謂五至。」

The Li Ji · Kongzi Xian Ju records that Kongzi said, one should achieve the "five arrivals" and practice the "three non-existences." Zi Xia asked: Please explain what the "five arrivals" mean. Kongzi said: When the mind and will reach a place, poetry also reaches there; when poetry reaches there, ritual also reaches there; when ritual reaches there, music also reaches there; when music reaches there, sorrow also reaches there. Sorrow and music generate each other, so even if one opens one's eyes wide, one cannot see it, and even if one leans one's ears close, one cannot hear it, yet this spirit fills the space between heaven and earth — this is called the five arrivals.

賈誼《新書·修政語》曰：「帝顓頊曰：至道不可過也，至義不可易也。」《孝經》，子曰：「先王有至德要道以順天下，民用和睦，上下無怨。」注云：「孝者，德之至，道之要也。」

Jia Yi's "Xin Shu · Xiu Zheng Yu" says: Emperor Zhuanxu once said that the ultimate Dao cannot be surpassed, and the ultimate righteousness cannot be changed. The "Xiao Jing" records Confucius' words: the former kings had the highest virtue and the essential Dao, which they used to bring order to the world, so the people became harmonious and there was no resentment between superiors and inferiors. The annotation explains: filial piety is the ultimate virtue and the essential Dao.

《周禮》師氏以三德教國子，一曰至德以為道本，鄭注云：「至德，中和之德，覆燾持載含容者也。」孔子曰：「中庸之為德，其至矣乎！」《論語》，子曰：「中庸之為德，其至矣乎！民鮮久矣。」《中庸》曰：「子曰：中庸具至矣乎！民鮮能久矣。」

The Zhou Li records that the Master of the School used three virtues to educate noble youths. The first is the Supreme Virtue, used as the foundation of the Way. Zheng Xuan's commentary says: "The Supreme Virtue" is the virtue of harmony and balance, like Heaven covering and Earth supporting, encompassing everything. Confucius said: this virtue of the Mean is perhaps the highest. The Analects, Yung also records that Confucius said: this virtue of the Mean is perhaps the highest, but the common people have lacked it for a long time. The Zhongyong mentions slightly different wording: Confucius said, the Mean is indeed the ultimate, but few people can maintain it for a long time.

《中庸》曰：「苟不至德，至道不凝焉。」《荀子·君道》曰：「至道大形，百姓易俗，小人變心，奸怪之屬莫不反愨，夫是之謂政教之極。故天子不視而見，不聽而聰，不慮而知，不動而功，塊然獨坐而天下從之如一體，如四支之從心，夫是之謂大形。」《司馬法》：「有虞氏不賞不罰而民可用，至德也。」

The Doctrine of the Mean says: Without the ultimate virtue, the ultimate way cannot be gathered together. The Book of Xunzi, "The Way of the Sovereign," says: When the ultimate way is fully manifested, the people change their customs and practices, the petty people change their ways of thinking, and all wicked and perverse people return to sincerity and simplicity. This is called the ultimate achievement of government and education. Therefore, the Son of Heaven does not need to look but can see, does not need to listen but can hear clearly, does not need to think but can know, does not need to act but can achieve results; he sits in peace alone while the whole world follows him as if he were part of the same body, like the limbs obeying the heart. This is called "great form." The Book of Wu Liang says: The Yu dynasty did not need rewards or punishments, and the people still obeyed, which is called the ultimate virtue.