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《孝經》，子曰：「先王有至德要道以順天下。」民用和睦，上下無怨。殷仲文注云：「窮理之至，以一管眾為要。」《老子·道經》曰：「常無慾以觀其妙。」河上公注云：「妙，要也。人常無慾則可以觀道之要妙。」

The Classic of Filial Piety records Confucius' words: former kings had the highest virtue and the essential way, which was used to regulate the world; the people thus became harmonious, and there was no resentment between superiors and inferiors. Yin Zhongwen's commentary says: to thoroughly investigate the principle to its utmost, and to use a single principle to unify numerous details, is called 'yao' (essence). The Upper Chapter of the Dao De Jing says: only by constantly preserving non-attachment can one perceive the subtle nature of the Dao. He Shanggong's commentary says: 'miao' (subtlety) is the same as 'yao' (essence); as long as a person maintains constant non-attachment, he can see the essence of the Dao.

《莊子·大宗師》曰：「道可傳而不可受，可得而不可見，狶韋氏得之以挈天地。」司馬彪注云：「挈，要也，得天地要也。」

The Zhuangzi, "The Great Master," says: The Way can be transmitted, but not received like an object; it can be attained, but not seen. In ancient times, Xiwei mastered it and used it to lift up the heavens and earth. Sima Biao's commentary says: "Qie" means "to grasp," meaning he grasped the essentials of heaven and earth.

《論語》，子曰：「君子博學於文，約之以禮。」又顏淵曰：「夫子循循然善誘人，博我以文，約我以禮。」孔安國注云：「言夫子既以文章開博我，又以禮節節約我。」

The Analects of Confucius, Volume Yong Ye, records Confucius saying: A gentleman extensively studies literature and then restrains himself with propriety. The Analects of Confucius, Volume Zi Han, records Yan Hui saying: The Master follows order and is good at guiding people, using literature to make me widely learned, and using propriety to make me restrain myself. Kong An Guo's commentary says: This refers to Confucius using literary works and classics to broaden my knowledge, and using the regulations of propriety to restrain and discipline me.

《孟子》曰：「博學而詳說之，將以反說約也。」趙岐注云：「博，廣；詳，悉也。廣學悉其微言而說之者，將以約說其要，意不盡知則不能要言之也。」章指：言廣尋道意，詳說其事，要約至義，還反於樸，說之美者也。

The Mengzi, Lower Part of Li Lou, says: Study widely and explain thoroughly, so that in the end you can express things succinctly. Zhao Qi's commentary says: "Broad" means wide, "detailed" means thorough; by studying widely and explaining all the subtle meanings, one can finally express the essentials briefly; without fully understanding the meaning, one cannot grasp the main points. Zhao Qi's "chapter explanation" further says: widely exploring the meaning of the Way, thoroughly explaining its principles, and condensing the ultimate meaning into simplicity, ultimately returning to simplicity, is the superior way of speaking.

《荀子·王霸》曰：「人主者守至約而詳，事至佚而功，垂衣裳不下簟席之上而海內之人莫不願得以為帝王，夫是之謂至約。」《韓非子·難言》曰：「總微說約。」

Xunzi's "Wangba" says: A ruler maintains an extremely simple rule yet governs affairs with great thoroughness; he acts with extreme ease yet achieves great accomplishments; he merely folds his sleeves and remains seated, without needing to leave his seat, and yet all under the four seas willingly regard him as emperor. This is called "zhi yue" (extreme simplicity). Hanfeizi's "Nanyan" says: Summarize subtle principles and express them with concise words.

後漢范升曰：「夫學而不約必叛道也。顏淵曰：博我以文，約我以禮。孔子謂知教，顏淵可謂善學矣。」《老子》曰：「學道日損。」損猶約也。

During the Eastern Han dynasty, Fan Sheng said: If one studies without knowing how to summarize and simplify, they will certainly deviate from the correct path. Yan Yuan said, "Using literature makes me knowledgeable, using ritual makes me restrained," showing that Confucius truly understood how to teach others, and Yan Yuan truly excelled in learning. Hui Dong also cited the Tao Te Ching, saying, "In learning and in the Way, one gradually reduces," and concluded that "reduction" is equivalent to "simplification."

《列子·黃帝》曰：「機發於踵。」注：郭象曰：「常在極上起。」阮籍《通老論》曰：「道者，法自然而為化。侯王能守之，萬物將自化。《易》謂之太極，《春秋》謂之元，《老子》謂之道。」

The Liezi: Huangdi says: The vital energy starts from the heels. The commentary cites Guo Xiang's words: It always arises from the utmost extremity. Ruan Ji's "Tong Lao Lun" says: The Dao follows nature and thus brings about the transformation and cultivation of all things; if the侯wang can hold onto it, all things will naturally transform and flourish. The same thing is called "Taiji" in the Zhouyi, "Yuan" in the Spring and Autumn Annals, and "Dao" in the Laozi.

一在《易》為太極，在爻為初。凡物皆有對，一者至善，不參以惡，參以惡則二矣。又為獨，獨者，至誠也，不誠則不能獨。獨者隱也，愛莫助之，故稱獨。一則貫，二則亂，故云其為物不貳。得一善則拳拳服膺，並一而不貳，所以為積也。

Hui Dong summarizes here: "One" in the Zhou Yi is the Taiji, and when it falls into the line position, it is the first line. All things have opposing aspects, but "one" is the highest goodness, without any evil mixed in; once evil is mixed in, it becomes "two." "One" is also called "du," which means the highest sincerity. If one is not sincere, one cannot maintain "du." "Du" is also "yin," which refers to hidden virtue. Since hidden virtue cannot be helped by others, it is called "du." Holding on to one allows for unity and coherence, while dividing into two leads to confusion. Therefore, the Zhongyong says, "It exists as pure and undivided." Gaining a single good quality and holding onto it firmly, as Xunzi said, is to be focused and undivided, which is what allows for accumulation.

《恆》六五象傳曰：「婦人貞吉，從一而終也。」虞注云：「一謂初。」《繫下》曰：「天下之動，貞夫一者也。」虞注云：「一謂乾元。萬物之動，各資天一陽氣以生，故天下之動貞夫一者也。」又曰：「天下同歸而殊途，一致而百慮。」又曰：「天地絪縕，萬物化醇；男女構精，萬物化生。《易》曰：三人行則損一人，一人行則得其友。言致一也。」

The Image Commentary of the Sixth Line of the Hexagram of Constancy says: A woman who adheres to this principle will be fortunate, because she remains faithful to one person. Yu Fan's commentary says: The "one" refers to the First Line. The Great Treatise of the Lower Transmission says: The movement of all things under heaven ultimately stabilizes in "one." Yu Fan's commentary says: "One" refers to the Creative Power of Heaven; the movement of all things depends on a single point of Yang energy from Heaven to be generated, hence the movement of the world stabilizes in "one." The Great Treatise also says: All people take different paths but ultimately arrive at the same destination; all kinds of thoughts converge into one. It also says: The two energies of Heaven and Earth intermingle, and all things are thus refined; the union of male and female essence leads to the generation of all things. The Book of Changes says: When three people walk together, one should be removed; when one walks alone, he will find a companion—this refers precisely to the principle of achieving unity.

《左傳》襄廿一年，臧武仲曰：「《夏書》曰：念茲在茲，釋茲在茲，名言茲在茲，允出茲在茲，惟帝念功。將謂由己壹也，信由己壹而後功可念也。」案：茲，此也；壹即一。念、釋、名言、允出皆在於此，故云由己壹也。

The *Zuo Zhuan* records in the twenty-first year of Duke Xiang that Zang Wuzhong said: The *Summer Book* says, "Always thinking here, abandoning here, speaking here, and practicing earnestly here," meaning that heaven will remember his merit. This means that everything comes from one's own single-mindedness; only when one truly acts with single-mindedness can one's merit be remembered. Hui Dong explained: "Zi" is "Ci," and "Yi" is "Yi." Thinking, abandoning, speaking, and earnest practice all fall under this "Ci," so it is said "by oneself Yi."

《詩·曹風》云：「鳲鳩在桑，其子七兮。淑人君子，其儀一兮。其儀一兮，心如結兮。」《大戴禮》引此詩云：「君子其結於一也。」《中庸》曰：「天下之達道五，所以行之者三。曰君臣也，父子也，夫婦也，昆弟也，朋友之交也，五者天下之達道也；知仁勇三者，天下之達德也，所以行之者一也。」朱子曰：「一則誠而已矣。」

The *Book of Songs*, *Cao Wind · Shi Jiu*, says: The cuckoo bird perches on the mulberry tree, and it has seven young birds. The virtuous gentleman maintains a consistent demeanor; his consistent demeanor is because his heart is as firm as a rope. The *Da Dai Li Ji* cites this poem, saying: The heart of the gentleman is tied to the principle of "one." The *Zhongyong* says: The universal principles of the world are five, and the three virtues used to practice them are. The five principles are ruler and subject, father and son, husband and wife, siblings, and friends. The three virtues are wisdom, benevolence, and courage, and there is one thing used to practice them. Zhu Xi's commentary says: That "one" is sincerity.

又曰：「凡為天下國家有九經，所以行之者一也。」朱子曰：「一者誠也。」又曰：「天地之道可壹言而盡也，其為物不貳，則其生物不測。」荀子曰：「並一而不貳，所以為積也。」

The Zhongyong also says: Governing the world and the state has nine principles, but they are all carried out through one thing. Zhu Xi explains that this 'one' is 'cheng' (sincerity). The Zhongyong also says: The way of heaven and earth can be expressed in one phrase — it exists as pure and undivided, so it is profound and mysterious in generating all things. Hui Dong cites Xunzi to support this: being focused and undivided is the reason why accumulation can achieve results.

《孟子》曰：梁襄王曰：「天下惡乎定？」吾對曰：「定於一。」「孰能一之？」對曰：「不嗜殺人者能一之。」趙岐注云：「孟子謂仁政為一也。」又曰：章指：「言定天下者一道而已，不貪殺人則歸之，是故文王視民如傷，此之謂也。」不嗜殺人，仁也；仁即一也，故曰不嗜殺人者能一之。

The Mengzi · Liang Huwang Shang records that Liang Xiangwang asked, "How can the world be at peace?" Mengzi answered, "When it is unified, it will be at peace." Xiangwang then asked, "Who can unify it?" Mengzi answered, "One who does not take pleasure in killing can unify it." Zhao Qi's annotation says that Mengzi regarded benevolent government as "one." Zhao Qi's "chapter explanation" further states: To achieve peace throughout the world, there is only one way, which is not to take pleasure in killing; when people's hearts are attracted, the world will be at peace. Therefore, King Wen regarded the people as wounded ones, showing great compassion, which is exactly this idea. Hui Dong explains: Not taking pleasure in killing is benevolence, and benevolence is "one," so one who does not take pleasure in killing can unify the world.

《禮器》曰：「禮有大有小，有顯有微。大者不可損，小者不可益，顯者不可揜，微者不可大也。故經禮三百，曲禮三千，其致一也。」鄭注：「致之言至也，一謂誠也。」「未有入室而不由戶也。」鄭注：「三百三千皆由誠也。」正義曰：「其致一也者，致，至也；一，誠也。雖三千三百之多而行之者皆須至誠，故云一也。若損大益小、揜顯大微，皆失至誠也。」

The *Book of Rites: Ritual Objects* says: Ritual has great and small, evident and subtle; the great cannot be diminished, the small cannot be added to, the evident cannot be concealed, and the subtle cannot be exaggerated. Therefore, the *Classic of Ritual* has three hundred articles, and the *Rules of Ritual* has three thousand articles, and they all return to the same principle. Zheng Xuan's commentary says: "Zhi" means "to reach," and "yi" means "sincerity." The original text continues: There has never been a case of entering a room without passing through the door. Zheng Xuan's commentary says: The three hundred and three thousand articles of ritual must all pass through the door of "sincerity." Kong Yingda's *Commentary* explains further: "Its zhi yi" refers to "to reach sincerity," where "zhi" is "to reach" and "yi" is "sincerity"; although ritual has as many as three hundred and three thousand articles, when practiced, they must all come from the utmost sincerity, hence the term "yi." If one diminishes the great, adds to the small, conceals the evident, or exaggerates the subtle, then all of sincerity is lost.

《孟子》曰：「滕文公為世子，將之楚，過宋而見孟子。孟子道性善，言必稱堯舜。世子自楚反，復見孟子。孟子曰：世子疑吾言乎？夫道一而已矣。」

The Classic of Mencius, Volume 1 of Teng Wengong, records that when Teng Wengong was still the crown prince, he was going to the state of Chu and passed through the state of Song where he met Mencius. Mencius explained to him the principle that human nature is inherently good, always citing Yao and Shun. After returning from Chu, the crown prince came to see Mencius again. Mencius said, "Are you doubting what I said?" There is only one way of the Dao.

《荀子·儒效》曰：「道出乎一。曷謂一？曰：執神而固。曷謂神？曰：盡善浹洽之謂神，萬物莫足以傾之之謂固，神固之謂聖人。」《乾鑿度》曰：「易變而為一。」鄭注云：「一主北方氣漸生之始，此即太初之氣所生也。」又曰：「易始於一。」鄭注云：「易本無體，炁變而為一，故氣從下生也。」

Xunzi's "Ruxiao" says: The Dao comes from "one." What does "one" mean? It means holding fast to the divine and being firm and unswerving. What is the divine? To carry out goodness to its utmost and to be universally comprehensive is called the divine; if nothing in the world can shake him, that is called firmness; a person who is both divine and firm is called a sage. The "Qian Zao Du" says: The Book of Changes transforms and becomes "one." Zheng Xuan's commentary says: "One" is in the north, being the beginning of the gradual emergence of qi, which is produced by the primordial qi. The "Qian Zao Du" also says: The Book of Changes begins from "one." Zheng Xuan's commentary says: The Book of Changes originally has no form; the primordial qi changes to become "one," so the qi of the hexagrams arises from the bottom upward.

《春秋元命苞》曰：「陽數起於一，成於三。」又曰：「元年者何？元宜為一，謂之元何？曰：君之始年也。」《文選》注。揚子《太玄》曰：「生神莫先乎一。」注云：「玄始於一，玄道生神，故生神無先一也。」

The book of Weishi, "Chunqiu Yuanmingbao," says: the number of Yang starts from one and completes at three. It also says: what is meant by "the first year"? "Yuan" should originally be written as "one," but it is called "yuan" because it is the first year of the king's reign. This passage is cited in the annotations of Li Shan to the Wenxuan. Yang Xiong's "Tai Xuan" says: the emergence of divine beings has nothing that comes before "one." The annotation explains: the principle of Tai Xuan begins with "one," and the Tai Xuan way gives rise to divine beings, so the birth of divine beings has nothing that comes before "one."

揚子《太玄》曰：「常初一，戴神墨，履靈武，以一耦萬，終不稷。測曰：戴神墨，體一形也。」案：稷，側也；一，中也。以一耦萬，故不偏側。《老子·道經》曰：「少則得，多則惑，是以聖人抱一為天下式。」

Yang Xiong's "Tai Xuan" says: The commentary on the first day of the "Chang" section describes that one is crowned with the divine black rope and treads on the subtle steps, using "one" to harmonize with all things, thus never deviating. Its "Ce" commentary says, "Wearing the divine black rope" refers to embodying the form of "one." Hui Dong explains: "Ji" is equivalent to "Ce," and "one" represents the center; using one to harmonize with myriad things, thus never deviating. The "Dao Jing" of the upper part of the "Laozi" says: Taking a little brings much, but greed brings confusion. Therefore, the sage holds fast to "one" as the model for the world.

《老子·德經》曰：「道生一。」王弼注云：「一，數之始而物之極也。」又曰：「一生二，二生三，三生萬物。」高誘《淮南》注云：「一謂道也，三者和氣也。或說一者元氣也，生二者乾坤也。二生三，三生萬物，天地設位，陰陽流通，萬物乃生。」愚謂：一，太一，天也；二，陰陽也。太一分為兩儀，故一生二；二與一為三，故二生三；三合然後生，故三生萬物。

The lower part of the "Dao De Jing," called the "De Jing," says: "The Dao gives birth to the One." Wang Bi's commentary says: "One is the beginning of numbers and the ultimate of things." The "De Jing" also says: "One gives birth to Two, Two gives birth to Three, and Three gives birth to all things." Gao You's commentary on the "Huainanzi" says: "One refers to the Dao, and Three refers to harmonious qi; there is also another view that One refers to original qi, and the Two born from it refers to Heaven and Earth. Two gives birth to Three, and Three gives birth to all things. Heaven and Earth each take their proper position, yin and yang circulate, and thus all things are generated." Hui Dong expressed his own view: "One refers to Taiyi, which is Heaven; Two refers to yin and yang. Taiyi divides into the Two Principles, so One gives birth to Two. Two combined with the original One forms Three, so Two gives birth to Three. When the Three combine, they can give birth, so Three gives birth to all things."

《說文》曰：「惟初太始，道立於一，造分天地，化成萬物。」又《丙部》云：「陰氣初起，陽氣將虧，從一入冂，一者陽也。」又《甘部》曰：「從口含一，一，道也。」

The "Sayuandiezì" (Shuo Wen Jie Zi) begins its explanation of the character "一" by saying: In the very beginning, the Dao was established in "一", from which the heavens and earth were separated, and all things were generated and nurtured. The "Sayuandiezì · Bing Department" says: The character "丙" represents the time when the yin energy is just beginning to rise and the yang energy is about to decline. The character shape is "一" entering into "冂", and this "一" is yang. The "Sayuandiezì · Gan Department" says: The character "甘" is composed of "口" containing "一", and this "一" is the Dao.

《三統曆》曰：「太極元氣，含三為一。」《後漢書》郅惲曰：「含元包一。」又曰：「始於一而三之。」又曰：「十一月乾之初九，陽氣伏於地下，始著為一。」又曰：「經元一以統始，《易》太極之首也；《春秋》二以目歲，《易》兩儀之中也；於春每月書王，《易》三極之統也；於四時雖亡事必書時月，《易》四象之節也。是故元始有象一也，春秋二也，三統三也，四時四也，合而為十，成五體。以五乘十，大衍之數也，而道據其一，其餘四十九所當用也。」

Liu Xin's "San Tong Li" says: The Taiji original qi includes heaven, earth, and humanity as one unified whole. The "Hou Han Shu" records Zhì Yùn's words: containing "Yuan", wrapping "one". "San Tong Li" also says: starting from "one", then deriving by multiplying by three. It also says: the eleventh month is the initial line of the Qian trigram, where yang qi is hidden underground, beginning to appear as "one". It also says: the "Chun Qiu" uses "Yuan" to govern the beginning of the year, equivalent to the "Yi" beginning with Taiji; using the words "Chun" and "Qiu" to mark the year, equivalent to the "Yi" two principles in the center; writing the character "Wang" every month in spring, equivalent to the "Yi" three principles; even in the four seasons without events, the time and month are necessarily recorded, equivalent to the "Yi" four images. Therefore, the beginning of Yuan has an image of one, Chun Qiu is two, three principles are three, four seasons are four, altogether ten, forming five types; multiplying five by ten gives the fifty numbers of Da Yan, with the Dao occupying one, and the remaining forty-nine are actually used.

《家語·本命解》曰：「分於道謂之命，形於一謂之性。」《呂覽·論人》曰：「遊意於無窮之次，事心於自然之塗，若此則無以害其天矣。無以害其天則知精，知精則知神，知神之謂得一。凡彼萬形，得一後成。」高注云：「天，身也；一，道也。道生萬物，萬物得一乃後成也。」

The "Book of Master Kong's Family Sayings: Explanation of the Original Nature" says: What is derived from the Dao is called "ming" (destiny), and what takes form within the "one" is called "xing" (nature). The "Spring and Autumn Annals of the Warring States: Discourse on People" says: Let the mind wander without limits and let the thoughts follow the natural path; thus, one does not harm one's innate nature. Not harming one's innate nature leads to pure perception; pure perception connects with the divine; connecting with the divine is called "getting the one." All myriad forms must first obtain the "one" in order to take shape. Gao You's commentary says: "Tian" refers to the body, and "one" refers to the Dao; the Dao generates all things, and all things can take form only after obtaining this "one."

《淮南·原道》曰：「道者一，立而萬物生矣。是故一之理，施四海」——一之解，達也——「際天地」——至也。又《天文》曰：「道曰規，始於一，一而不生，故分而為陰陽，陰陽合和而萬物生。」又《精神》曰：「一生二，二生三，三生萬物。」高誘曰：「一謂道也，二曰神明，三曰和氣也。或說一者元氣也，生二者乾坤也。二生三，三生萬物，天地設位，陰陽通流，萬物乃生。」又曰：「心志專於內，通達耦於一。」一者道也。又《詮言》曰：「一也者，萬物之本也，無敵之道也。」文子敵作適，後人訓為主一者無他適，失之。

The Huainanzi's "Yuan Dao Xun" says: Dao is "one," and when "one" is established, all things are generated. Therefore, the order of "one" can be extended throughout the four seas (Hui Dong's marginal note: here "jie" means to be connected). It can connect heaven and earth (marginal note: "ji" means to reach). The "Tian Wen Xun" says: Dao is like a compass, starting from "one"; but only "one" is insufficient for generation, so it is divided into yin and yang. When yin and yang interact harmoniously, all things are generated. The "Jing Shen Xun" says: one gives rise to two, two gives rise to three, and three gives rise to all things. Gao You's commentary says: "one" refers to Dao, "two" refers to the divine, and "three" refers to harmonious qi; there is another view that "one" is original qi, and the "two" generated from it are heaven and earth. From two comes three, and from three come all things. Heaven and earth each take their proper position, yin and yang circulate, and thus all things are generated. The "Jing Shen Xun" also says: the mind focuses inwardly, and becomes connected with "one." Hui Dong's commentary: this "one" is Dao. The "Quan Yan Xun" also says: what is called "one" is the root of all things, the Dao that is unmatched. Hui Dong's correction: In the Wenzi, the character "di" is written as "shi," and later commentators interpreted it as "zhuyi wushì," which is a misinterpretation.

《春秋元命苞》曰：「陰陽之性以一起，人副天道，故生一子。」《春秋保乾圖》曰：「陽起於一，天帝為北辰。」《韓非子·揚權》曰：「用一之道，以名為首。名正物定，名倚物徙。」倚，偏倚。「故聖人執一而靜。」又曰：「道無雙，故曰一。」

The apocryphal text "Chunqiu Yuanmingbao" says: The nature of yin and yang both begin from "one"; since humans conform to the heavenly way, one birth produces only one child. The apocryphal text "Chunqiu Baogantu" says: Yang energy originates from "one," and the heavenly emperor is the North Star. The "Hanfeizi · Yangquan" says: Using the method of "one," naming is the primary concern; when names are correct, things become stable; when names are skewed, things change. Hui Dong's marginal note says: "Yi" means skewed. The text continues: Therefore, sages hold fast to "one" and maintain emptiness and quietude. It also says: The Dao has no second, so it is called "one."

《荀子·勸學》曰：「螾無爪牙之利，筋骨之強，上食埃土，下飲黃泉，用心一也；蟹六跪而二螯，非虵蟺之穴無所寄託者，用心躁也。是故無冥冥之志者無昭昭之明，無惽惽之事者無赫赫之功。行衢道者不至，事兩君者不容。目不能兩視而明，耳不能兩聽而聰。螣蛇無足而飛，梧鼠五技而窮。《詩》曰：鳲鳩在桑，其子七兮。淑人君子，其儀一兮。其儀一兮，心如結兮。故君子結於一也。」

Xunzi's "Encouragement of Learning" says: the earthworm has neither sharp claws nor strong bones, yet it can eat above the soil and drink below the spring, relying on its single-minded focus. The crab has six legs and two large pincers, yet when it leaves the burrow of a snake or eel, it has nowhere to rest, because it is fickle in its mind. Therefore, without a quiet and deep heart, there is no clear wisdom; without diligent effort, there is no great achievement. Those who walk at a crossroads cannot reach their destination. Those who serve two masters cannot be accepted by either. The eye cannot see two things clearly at once, nor can the ear hear two things distinctly at once. The flying snake has no feet yet can fly, and the shi mouse has five skills yet is incapable of any. The "Book of Poetry" says: the cuckoo perches on the mulberry tree, with seven young ones; the virtuous gentleman maintains his demeanor consistently; maintaining consistency is because his heart is as firm as a knot. Therefore, the gentleman keeps his mind fixed on "one."

又《解蔽》曰：「故好書者眾矣，而倉頡獨傳者，一也；好稼者眾矣，而后稷獨傳者，一也；好樂者眾矣，而獨傳者，一也；好義者眾矣，而舜獨傳者，一也。倕作弓，浮游作矢，而羿精於射；奚仲作車，乘杜作乘馬，而造父精於御。自古及今未嘗有兩而能精者也。」荀子言一而後精，後出古文云「惟精惟一」，先精後一，非古義也。

Xunzi's "Jie Bi" also says: There are many who like writing, but only the characters created by Cang Jie have been passed down, because he was dedicated; there are many who like farming, but only the farming methods of Hou Ji have been passed down, because he was dedicated; there are many who like music, but only the music of that person has been passed down, because he was dedicated (the original text here is missing the name of the music official "Kui"); there are many who like righteousness, but only the righteousness of Shun has been passed down, because he was dedicated. Chu made the bow, Fu You made the arrow, and only Yao Yi became skilled in archery; Xi Zhong made the cart, Sheng Du invented driving horses, and only Zao Fu became skilled in driving. From ancient times to the present, there has never been a person who could be proficient while being divided in his mind. Hui Dong comments: Xunzi is saying that one must first be dedicated before becoming proficient; the later ancient text version of the "Shang Shu" says "only by being refined and dedicated," placing refinement before dedication, which is not in line with the ancient meaning.

《管子·兵法》曰：「明一者王，察道者帝，通德者王。」仲舒對策曰：「《春秋》大一統者，天地之常經，古今之通誼也。」師古曰：「一統者，萬物之統皆歸於一也。」

The Guanzi: Bingfa says: Those who understand the concept of "one" can become kings, those who grasp the Dao can become emperors, and those who comprehend virtue can become kings. Dong Zhongshu said in his response: The Spring and Autumn Annals emphasizes the great unity, which is the constant principle of heaven and earth and the common principle of all ages. Yan Shigǔ explained that "one unity" refers to the unified order of all things converging upon "one."

班固述《律曆志》曰：「元元本本，數始於一，產氣黃鍾，造計秒忽。」張晏曰：「數之元本起於初九之一也。」《老子·道經》曰：「聖人抱一為天下式。」河上公注云：「抱，守也。守一乃知萬事，故能為天下法式。」王弼注云：「一，少之極也；式猶則也。」《文選》注。

Ban Gu wrote in the "Book of Han: Chronicles of Laws and Measures" that tracing back to the origin, numbers begin with "one"; the primordial qi arises from the Huangzhong pitch pipe, and measurement starts from extremely small units such as seconds and hu. Zhang Yan's commentary says that the origin of numbers begins with the "one" in the first line of the Qian trigram. The "Dao Jing" says that the sage holds onto "one" as the standard for the world. He Shanggong's commentary says that "holding" means guarding; guarding "one" allows one to understand all things, thus becoming the standard for the world. Wang Bi's commentary says that "one" is the extreme of "few," and "standard" means rule. This passage is cited in the annotations by Li Shan in the "Wen Xuan."

《呂覽·大樂》曰：「道也者，至精也」——精，微——「不可為形，不可為名，強為之謂之太一。故一也者制令，兩也者從聽。」從聽，聽從。「先聖擇」——擇讀為釋——「兩法一」——擇，棄也；法，用也——「是以知萬物之情。故能以一聽政者，樂君臣，和遠近，說黔首，合宗親；能以一治其身者，免於災，終其壽，全其天」——天，身——「能以一治其國者，奸邪去，賢者至，成大化；能以一治天下者，寒暑適，風雨時，為聖人。故知一則明，明兩則狂。」

The *Lüshi Chunqiu* *Da Yue* says: "The Dao is the most subtle thing (Hui Dong's marginal note: "jing" means "wei"), it cannot be given a shape, nor can it be given a name. If one must give it a name, it is called 'Taiyi'. Therefore, those who abide by 'yi' can issue commands, while those who hold to 'liang' can only obey others. Hui Dong's marginal note: 'Cong ting' means 'to obey'. The original text says: The ancients abandoned 'liang' and took up 'yi' (Hui Dong's note: 'ze' is read as 'she'; 'ze' means to abandon, 'fa' means to use). Therefore, they could fully understand the true nature of all things. Therefore, those who use 'yi' to govern state affairs will have harmony between sovereign and ministers, harmony between near and far, joy among the people, and closeness among families. Those who use 'yi' to cultivate themselves will be free from calamities, live out their natural years, and preserve their bodies (Hui Dong's note: 'tian' refers to the body). Those who use 'yi' to govern the state will see villains depart and virtuous people return, and great transformation will be completed. Those who use 'yi' to govern the world will have the cold and heat in proper measure, the winds and rains timely, and they may be called sages. Therefore, understanding 'yi' leads to clarity, but distinguishing 'liang' leads to madness."

《管子·內業》曰：「一物能化謂之神，一事能變謂之智。化不易氣，變不易智，惟執一之君子能為此乎！執一不失，能君萬物。」

The "Inner Practices" section of the "Guanzi" says: Those who can cause one thing to generate and transform are called divine. Those who can cause one matter to change and adapt are called wise. When generating and transforming, one does not change one's vital energy; when changing and adapting, one does not change one's wisdom. Perhaps only the gentleman who holds fast to "one" can achieve this. Holding fast to "one" without losing it allows one to govern all things.

《莊子·天地》曰：「泰初有無，無有無名，一之所起，有一而未形。」注云：「一者有之初，至妙者也，至妙故未有物理之形耳。夫一之所起，起於至一，非起於無也。然莊子之所以屢稱無於初者何哉？初者未生而得生，得生之難，而猶上不資於無，下不待於知，突然而自得此生矣。」「物得以生謂之德。」天地之大德曰生。「未形者有分，且然無閒謂之命。留動而生物，物成生理謂之形。形體保神，各有儀則謂之性。」注云：「夫德形性命，因變立名，其於自爾一也。」「性修反德，德至同於初。」謂復於初。

The "Zhuangzi · Tian Di" says: In the very beginning there was only "wu" (nothingness), neither "you" (being) nor any name; that was the origin of "yi" (oneness). Although "yi" had arisen, it had not yet taken form. Guo Xiang's commentary says: "Yi" is the beginning of "you," and it is extremely subtle. Because it is so subtle, it has no physical form. The arising of "yi" comes from the ultimate oneness, not from "wu." Then why does Zhuangzi repeatedly mention "wu" when discussing beginnings? Because the concept of a beginning is about obtaining life from non-existence; obtaining life is difficult, yet it does not rely on "wu" above, nor does it wait for knowledge below. It suddenly attains this life on its own. The text continues: things obtain it and thus are born, which is called "de" (virtue). Hui Dong's marginal commentary says: The "Great Treatise" states that the greatest virtue of heaven and earth is "sheng" (life). The text then says: Things that have not yet taken form already have distinctions; although they have distinctions, they are closely connected without gaps, which is called "ming" (destiny). The movement of qi gives rise to myriad things; when things are formed, they have the order of life, which is called "xing" (form). The form preserves the spirit, each having its own principles, which is called "xing" (nature). Guo Xiang's commentary says: the terms "de," "xing," "xing," and "ming" are all names established according to change, but in terms of their natural spontaneity, they are actually the same thing. The text concludes: cultivating one's nature to return to "de," when "de" reaches its extreme, it returns to the original state. Hui Dong's commentary says: this is returning to the beginning.

《繕性》曰：「古之人在混芒之中」——崔譔云：混混芒芒，未分時也——「與一世而得澹漠焉。當是時也，陰陽和靜，鬼神不擾，四時得節，萬物不傷，群生不夭，人雖有知，無所用之，此之謂至一。當是時也，莫之為而常自然。」

The Zhuangzi's "S缮性" says: In ancient times, people lived in a state of chaos and confusion — Cui Zuan's annotation: mixed and indistinct, meaning the state before heaven and earth were differentiated — and shared the tranquility and solitude of the entire world. At that time, yin and yang were in harmony and quiet, ghosts and spirits did not interfere, the four seasons each had their proper time, all things were not harmed, and living beings did not die prematurely. Although people had wisdom and skill, there was nowhere to apply them, which is called "至一". At that time, no one deliberately acted, and everything remained constant and naturally so.

《天下》曰：「聖有所生，王有所成，皆原於一。」注云：「使物各得其根，抱一而已，無飾於外，斯聖王所以生成也。」又曰：「以本為精，以物為粗，以有積為不足，澹然獨與神明居。古之道術有在於是者，關尹、老耼聞其風而悅之，建之以常無有，主之以太一。」

The "Zhuangzi · Tianxia" says: The reason why sages become sages and kings become kings is because they originate from "one." Old commentaries explain: Let all things keep their own roots, and merely hold fast to "one," without embellishing the outside, which is the reason why sages and kings can generate all things. "Tianxia" also says: Take the root as subtle, and external things as crude traces; regard accumulating wealth as not worth pursuing, and dwell in tranquility alone with the divine. In ancient times, there were ways of the Dao that followed this path. Guan Yin and Lao Dan heard of this trend and liked it, so they established their teachings with "constant non-being" and "constant being," taking "Taiyi" as the main theme.

又曰：「至大無外謂之大一，至小無內謂之小一。」司馬彪注云：「無外不可一，無內不可分，故謂之一也。」《說文》甘字下云：「美也，從口含一，一，道也。」

The "Universal" essay also says: that which has no outer part is called "Great One"; that which has no inner part is called "Small One." Sima Biao's commentary says: since there is no outer part, it cannot combine with other things, and since there is no inner part, it cannot be divided, so both are called "One." In the "Explanation of Characters," under the entry for "Gan," it says: "Gan" means delicious taste, and the character is formed with "mouth" containing "one," and this "one" is the Dao.

《老子·德經》曰：「昔之得一者，天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。」王弼注云：「一者數之始，物之極也，各是一物所以為生也。」各以其一致此清寧貞。天地之一即乾坤之元也。清，輕清上升也；寧，安貞也。神亦乾也，谷亦坤也。萬物資始於乾元，資生於坤元，故得一以生。侯王得一以為天下貞，乾元用九而天下治也。

The lower part of the *Laozi*, the *De Jing*, says: Since ancient times, those who have attained the "One" (yi) have: Heaven attains the One and becomes clear, Earth attains the One and becomes tranquil, spirits attain the One and become efficacious, rivers and valleys attain the One and become full, all things attain the One and grow, and the feudal lords and kings attain the One and become the rightful rulers of the world. Wang Bi's commentary says: "One" is the beginning of numbers and the extreme of things, the basis upon which each thing relies for its generation. Hui Dong further explains: each thing attains its own "One" and thus achieves clarity, tranquility, and purity. The "One" of Heaven and Earth is the Qian Yuan and Kun Yuan. "Clear" refers to the light and clear qi rising, "tranquil" refers to maintaining firmness and stability. "Spirit" belongs to Qian, "valley" belongs to Kun; all things begin with Qian Yuan and take form through Kun Yuan, so attaining the One enables generation. As for the feudal lords and kings attaining the One to become the rightful rulers of the world, this refers to the Qian Yuan employing the Nine (yongjiu) and thus achieving great order in the world.

《春秋元命苞》曰：「常一不易玉衡正。」《文選》注九。《文子》曰：「一也者，無適之道也。」案：適讀為敵。一者道之本，故云無適。《論語》曰：「君子之於天下也，無適也。」荀子《君子》曰：「天子四海之內無客禮，告無適也。」適皆讀為敵。後儒有主一無適之語，讀適如字，訓為之，殊非古義。《淮南·詮言》曰：「一者萬物之本也，無敵之道也。」義與《文子》同。

The Wei text "Chunqiu Yuanmingbao" says: "It remains constant and adheres to one without change, and the Big Dipper's Jade Balance becomes upright." This passage is cited in Volume Nine of Li Shan's commentary on the "Wenxuan." The "Wenzi" says: "The so-called 'one' is the path without opposition." Hui Dong comments: this "adapt" should be read as "opponent"; "one" is the fundamental principle of the Dao, so it is said to have no match. The "Lunyu · Liren" says: "A gentleman has no necessity for opposition in matters of the world." The "Xunzi · Junzi" says: "The Son of Heaven does not use the rites of hospitality within the four seas, thereby demonstrating that no one can match him." In these passages, the character "适" should all be read as "敌." Later Confucian scholars have the saying "zhuyi wu shi," reading "适" according to its original character and interpreting it as "to go," which is inconsistent with the ancient meaning. The "Huainanzi · Quanyan Xun" says: "One is the root of all things, the Dao that has no match." Its meaning is the same as that of the "Wenzi."

一亦作壹。古壹字從壺吉。一之初幾也，幾者動之微，吉之先見者也。以此見性之初有善而無惡。惡者善之反，不與善對，故云無敵，亦曰獨。君子慎獨，無惡於志也。惡讀如字。幾有善而無惡，周子言幾善惡非也。

"One" is also written as "Yi", and the ancient form of "Yi" consists of "hu" and "ji". Hui Dong, based on the character's form, argued that "one" originally meant "ji", which refers to the initial subtle direction or tendency, the first sign of a good omen. From this, we can see that human nature originally contains only goodness and not evil. Evil is merely the opposite of goodness and cannot be considered as an independent counterpart to goodness. Therefore, it is said "wu di" (no enemy), also called "du" (singularity). A gentleman being cautious in solitude means not harboring evil in his mind—here, the character "wu" (evil) is read according to its original meaning as "wu" (goodness and evil). Since "ji" contains only goodness and not evil, the statement in Zhou Dunyi's "Tong Shu" that "ji" involves both good and evil is incorrect.

《鬼谷子·陰符》曰：「道者天地之始，一其紀也。」又曰：「道者神明之源，一其化端。」《鶡冠子》曰：「有一而有氣。」陸佃注云：「一者，元氣之始。」

The Guiguzi's Benjing Yinfu says: Dao is the beginning of heaven and earth, and "one" is its principle. It also says: Dao is the source of the divine, and "one" is the beginning of its transformation. The Hecuanzi says: First there is "one," then there is qi. Lu Dian's commentary says: "One" is the beginning of primordial qi.

《六韜》：武王問太公曰：「兵道何如？」太公曰：「凡兵之道莫過乎一。一者能獨往獨來。黃帝曰：一者階於道，幾於神。用之在於幾，顯之在於勢，成之在於君。故聖王號兵為凶器，不得已而用之。」

The Six Secret Teachings record that King Wu asked the Duke of Tai, "What is the way of warfare?" The Duke of Tai answered, "In the way of warfare, nothing is more important than 'one.' If one can maintain 'one,' then one can act independently, without being restricted. The Yellow Emperor said, 'One' is the step leading to the Dao, and it is closest to the divine. Its application lies in grasping the subtle, its manifestation lies in circumstances, and its success or failure depends on the sovereign. Therefore, sage kings call weapons凶器 (dangerous tools), and they are only used when absolutely necessary."

《易林補遺》引京房占變：「一爻動則變，亂動則不變。」《補遺》所據當在《火珠林》。《易》曰：「三人行則損一人，一人行則得其友。」《繫辭》曰：「言致一也。」又「天下之動，貞夫一者也」，故左傳占卦皆一爻變。

The Supplements to the Forest of Changes cite Jing Fang's discussion on interpreting hexagrams by taking the changing line: if only one line moves, take the changing line to make a judgment; if many lines move disorderly, do not take the changing line. Hui Dong inferred that the Supplements were based on the old views of the Forest of Fire Pearls tradition. The Zhou Changes say: when three people walk together, one should be subtracted; when one walks alone, he can find a companion. The Great Treatise explains that this refers to 'achieving unity'. The Great Treatise also says that all movement in the world is determined by 'one'. Therefore, the divination examples recorded in the Zuo Zhuan almost all involve a single line changing.