Through the stems and branches

《離騷經》曰：「貫薜荔之落蘂。」王逸注云：「貫，累也。」《左傳》宣六年，中行桓子曰：「使疾其民以盈其貫。」以盈其貫，是其貫將滿，所謂惡積而不可弇，罪大而不可解也。《韓非子》曰：「是其貫將滿也。」貫皆有積義，道積於一。《論語》，子謂曾參曰：「吾道一以貫之。」《釋詁》云：「貫，習也。」習者重習，亦有積義。荀子曰：「服習積貫。」又曰：「貫日而治詳之。」

The "Lisao" says: string together the fallen petals of the薜荔. Wang Yi's commentary says: "Guan" means to connect and accumulate. The "Zuo Zhuan" records in the sixth year of Xuan Gong that Zhonghang Huanzi said: let the tyrant torment his people, so that his evil deeds can be strung on the rope. Hui Dong explains: what is meant by "ying qi guan" is that the rope of evil is almost full, which is what the "Great Treatise" refers to, meaning that evil has accumulated to the point of being unavoidable, and guilt has become too great to escape. The "Han Feizi" also says: this is when his evil deeds are about to be fully strung. Clearly, the character "guan" always carries the meaning of accumulation, and the Way is precisely accumulated in the "one." The "Analects of Confucius," in the chapter "Li Ren," records that Confucius told Zeng Shen: my Way is embodied in one thing. The "Erya · Xigǔ" says: "Guan" means practice. Hui Dong further explains: what is meant by "xi" is repeated practice, which also carries the meaning of accumulation. Xunzi says "fu xi ji guan," and also says "guan ri er zhi xi," using the same meaning.

一貫之道，三尺童子皆知之，百歲老人行不得。宋儒謂唯顏子、曾子、子貢得聞一貫，非也。「吾道一以貫之」，自本達末，原始及終，老子所謂甚易知甚易行，天下莫能知莫能行也。下云「言有宗，事有君」，即一也。

The concept of the unified principle is something even a child of three can understand, yet an elderly person of a hundred may not be able to practice it. The Song Dynasty scholars claimed that only Yan Hui, Zeng Shen, and Zigong could hear about the "unified principle," but this is incorrect. Confucius said, "My way can be expressed with a single principle," which means deriving from the root to the branches, from the beginning to the end. This is exactly what the "Laozi" refers to as something easy to understand and easy to practice, yet the world is full of people who do not understand it or practice it. The "Laozi" later states, "Speech has its main point, actions have their master principle," and that main point and master principle are "one."

忠即一也，恕而行之即一以貫之也。韋昭注《周語》：帥意能忠曰循己之意，恕而行之為忠。

Hui Dong said: Loyalty is "one," and to carry this loyalty out from oneself to others is "to maintain it consistently." Wei Zhao's commentary on the "Guoyu · Zhou Yu" states that being loyal means to follow one's original heart, which is to act in accordance with one's true nature and then extend it to others, only then can it be called loyalty.

《論語》，子曰：「參乎，吾道一以貫之。」曾子曰：「唯。」子出，門人問曰：「何謂也？」曾子曰：「夫子之道，忠恕而已矣。」以忠行恕謂之一貫。

The Analects of Confucius, in the chapter Li Ren, records that Confucius said to Zengzi: "Shan, my way is unified by a single principle." Zengzi immediately replied: "Yes." After Confucius left, his fellow students asked Zengzi about the meaning of this statement. Zengzi said: "The Master's way is simply the two principles of loyalty and forgiveness." Hui Dong explained: using loyalty to carry out forgiveness is called "the principle of unity."

《繫下》曰：「天下之動，貞夫一者也。」虞注云：「一謂乾元。」《論語》，子貢問曰：「有一言而可以終身行之者乎？」子曰：「其恕乎！己所不欲，勿施於人。」以忠恕之道終身行之，以絜矩之道平天下，所謂一以貫之也。《大學》言平天下而云明明德，《中庸》言至誠盡性而可以贊化育，皆所謂一以貫之者也。

The *Great Treatise* of the *Commentary on the Appendices* says: All movements in the world are established by the principle of 'one'. Yu Fan's commentary explains that this 'one' refers to the Creative Power of Heaven. In the *Analects of Confucius*, in the chapter on *Weilüngong*, Zigong asked: Is there a single character that can be practiced throughout one's life? Confucius replied: Perhaps 'forgiveness' — do not impose on others what you yourself do not desire. Hui Dong further explains: Practicing the way of loyalty and forgiveness throughout one's life, and applying the principle of the square measure to govern the world, is what is meant by 'upholding one principle throughout'. The *Great Learning* discusses governing the world and concludes with the cultivation of luminous virtue; the *Doctrine of the Mean* discusses achieving complete sincerity and fully realizing one's nature, thus being able to assist in the transformation and nurturing of heaven and earth. All these speak to the principle of upholding one idea throughout.

《中庸》曰：「忠恕違道不遠，施諸己而不願，亦勿施於人。子曰：君子之道四，丘未能一焉：所求乎子以事父未能也，所求乎臣以事君未能也，所求乎弟以事兄未能也，所求乎朋友先施之未能也。」

The Doctrine of the Mean says: Loyalty and forbearance are close to the Way. Whatever you do not wish for yourself, do not impose on others. Confucius said: The Way of the gentleman has four aspects, but I, Kong Qiu, have not achieved any of them. I have not yet been able to fulfill the duty of a son to his father, for I have not yet been able to fulfill the duty of a son to my own father; I have not yet been able to fulfill the duty of a minister to his sovereign, for I have not yet been able to fulfill the duty of a minister to my own sovereign; I have not yet been able to fulfill the duty of a younger brother to his elder brother, for I have not yet been able to fulfill the duty of a younger brother to my own elder brother; I have not yet been able to fulfill the duty of a friend to give first to me, for I have not yet been able to give first to my friend.

《大學》曰：「所惡於上毋以使下，所惡於下毋以事上，所惡於前毋以先後，所惡於後毋以從前，所惡於右毋以交於左，所惡於左毋以交於右，此之謂絜矩之道。」荀子曰：「五寸之矩盡天下之方也。」

The Great Learning says: If you dislike how your superiors treat you, do not treat your subordinates in the same way; if you dislike how your subordinates treat you, do not treat your superiors in the same way; if you dislike how those before you treat you, do not treat those after you in the same way; if you dislike how those after you treat you, do not treat those before you in the same way; if you dislike how the people on your right treat you, do not treat the people on your left in the same way; if you dislike how the people on your left treat you, do not treat the people on your right in the same way. This is called the principle of the square measure. Hui Dong cites Xunzi as evidence: A five-inch square rule can measure all squares in the world.

《堯典》曰：「克明俊德，以親九族。」

The Shangshu · Yaodian says: Yao was able to manifest and promote lofty virtue, thus bringing harmony among his close relatives and the nine clans. This sentence is placed as a separate entry at the end of this section, and the ensuing discussion is beyond the scope of this section, to be taken up in the next part.

九族既睦，平章百姓。孔注：百姓，百官。百姓昭明，協和萬邦，黎民於變時雍。

The Shangshu · Yao Dian continues to say that after the nine kinds of kinship are harmonious, the duties of the hundred officials are then distinguished and made clear. Kong An Guo's commentary on this sentence says that the term 'common people' in the text refers to 'the hundred officials'. Once the virtue of the officials is clearly evident, the entire world and all the states will be in harmony, and the common people will also be influenced and transformed, leading to a风气 of tolerance and propriety.

《大學》曰：知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。物有本末，事有終始，知所先後則近道矣。釋格物。

The Great Learning says: "Knowing where to stop, the mind has a direction; with a direction, the mind can be tranquil; with tranquility, one's conduct can be secure; with secure conduct, one's thoughts can be thorough; with thorough thoughts, one can achieve something. All things have a root and a branch, and all affairs have an end and a beginning. Understanding the order of precedence and succession, one approaches the Way." Hui Dong notes here that the above passage is the text in The Great Learning used to explain "investigating things."

古之慾明明德於天下者，先治其國；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；欲誠其意者先致其知。致知即《中庸》之明善。致知在格物。《蒼頡篇》：格，量度之也。

The Great Learning also says: "Those who wish to illuminate the bright virtue throughout the world must first govern their state well; those who wish to govern their state well must first regulate their family; those who wish to regulate their family must first cultivate themselves; those who wish to cultivate themselves must first rectify their mind; those who wish to rectify their mind must first make their thoughts sincere and free from falsehood; those who wish to make their thoughts sincere must first extend their knowledge to its fullest extent." Hui Dong adds a marginal note here: what is meant by "attaining knowledge" is what is said in the Doctrine of the Mean as "clarifying goodness." The text then continues: "The practice of attaining knowledge lies in investigating things." Hui Dong cites the Cang Jie Chapter to explain the character "格" saying: "To '格' means to measure or contemplate."

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。自天子以至於庶人，壹是皆以修身為本。天下之動貞夫一。

The Great Learning continues: "When things are thoroughly examined and understood, knowledge reaches its utmost; when knowledge reaches its utmost, thoughts become sincere; when thoughts are sincere, the mind becomes upright; when the mind is upright, the self is cultivated; when the self is cultivated, the family is orderly; when the family is orderly, the state is well governed; when the state is well governed, the world is at peace. From the Son of Heaven down to the common people, all rely on self-cultivation as the fundamental principle." Hui Dong then cites "The movement of the world is fixed in one" from the Great Treatise of the Zhou Changes to support this idea: all the myriad changes in the world ultimately converge upon that single fundamental principle.

其本亂而末治者否矣。不明俊德而欲親九族，其所厚者薄而其所薄者厚。不親九族而欲平章百姓，未之有也。此謂知本，此謂知之至也。釋致知。

The Great Learning says: "If the root is already disordered, yet the branches are well governed, this is impossible." Hui Dong here inserts the sequence of the Yao Classic to explain: if one does not first clarify one's great virtue, yet desires to harmonize the nine clans, then the place that should be treated with thickness is treated with thinness, and the place that should be treated with thinness is treated with thickness, which is exactly what the Great Learning says: "What he thickens is thin, and what he thins is thick." Hui Dong then adds: if one does not first harmonize the nine clans, yet desires to distinguish and clarify the officials, the Great Learning's "There has never been such a thing" refers precisely to this kind of thing that has never occurred. The text concludes by saying: "This is called knowing the root, this is called knowing to the extreme." Hui Dong notes: the above passage is what the Great Learning uses to explain "attaining knowledge."

《堯典》之克明俊德，《大學》之慾明明德，即一也。明俊德以及九族、百姓、萬邦、黎民，明明德以修身、齊家、治國、平天下，即一以貫之也。一即本也，故云壹是皆以修身為本。

Hui Dong explains that the phrase "ke ming jun de" in the "Shangshu · Yaodian" and "yu ming ming de" in the "Daxue" actually refer to the same thing. Starting from the clarification of great virtue, it extends to the nine clans, officials, all states, and common people. Similarly, starting from the realization of bright virtue, it is implemented through self-cultivation, managing the family, governing the country, and bringing peace to the world. This is exactly what Confucius meant by "yi gui guan zhi." The "yi" here refers to the "ben," so the "Daxue" states that "from the Son of Heaven down to the common people, self-cultivation is the fundamental principle."

物有本末，事有終始，由本達末，原始及終，一貫之義也。忠，一也。以忠行恕即一以貫之也。以忠行恕即《中庸》《大學》所陳是也。

All things have a root and branches, and all affairs have a beginning and an end. To understand from the root to the branches, and to investigate from the beginning to the end, this is the meaning of "to carry through with one principle." The concept of "zhong" (loyalty or sincerity) is precisely this "one principle." To act based on zhong and practice shu (benevolence or forgiveness) is to carry through with one principle. The specific practices of applying zhong through shu are the entire system of cultivation described in the "Zhongyong" and "Daxue."

《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。

The Zhou Changes, Great Treatise section two says: "All changes in the myriad things under heaven are determined by the 'one'." Yu Fan explains that the "one" here refers to the Creative Power of Heaven. The movement of all things depends on the yang energy from Heaven to generate and develop, hence all changes in the world are determined by the 'one'.

又曰：《易》曰「憧憧往來，朋從爾思」，子曰：天下何思何慮，天下同歸而殊途，一致而百慮。劉熙曰：慮，旅也。旅，眾也。一致百慮，慮及眾物以一定之也。

The Great Treatise below also says: "The Zhou Changes, the Book of Changes, in the line statement of the ninth line in the fourth position of the Xian hexagram says, 'The mind is uncertain and fluctuating, friends only follow what you think.' Confucius explains that, what in the world is there to think about, what is there to consider? All people walk different paths but arrive at the same destination; they have myriad thoughts but ultimately converge to one." Liu Xi's Shiming explains that 'consideration' is 'travel,' and 'travel' means many things. The phrase 'united in one but considering many things' means that thoughts extend to many things, yet the 'one' holds them in place.

天下何思何慮。韓伯注云：夫少則得，多則惑，塗雖殊，其歸則同；慮雖百，其致不二。苟識其要，不在博求，一以貫之，不慮而盡矣。

Regarding the sentence "What does the world think and consider?" Han Kangbo explains: if one guards what is few, one gains something; if one seeks much, confusion arises. Although the paths may diverge, their destination is the same; although thoughts may be numerous, they all lead to one outcome. As long as one recognizes the main principle, there is no need to seek widely. With one fundamental principle, all things can be connected. There is no need for endless deliberation, for all things are already included within it.

子曰：賜也，女以予為多學而識之者與？對曰：然。多原於一，故曰然。非與？一以貫多，故曰非。曰：非也。蒙上非與。予一以貫之。何晏曰：善有元，事有會，天下殊途而同歸，百慮而一致，知其元則眾善舉矣。

The Book of Rites: Wei Linggong records Confucius asking: "Zi-gong, do you think I am a person who is learned and remembers everything?" Zi-gong answered: "Yes." Hui Dong's marginal note says: since all things originate from one, Zi-gong answered with a single "yes." Confucius then asked again: "Is that not so?" Hui Dong's marginal note says: because one principle connects all things, the following words "no" are said. Confucius said: "No." Hui Dong's marginal note says: this sentence follows the previous "no." Confucius then said: "I use one fundamental principle to connect them all." He Yan's Commentary on the Analects says: good things have their beginning, matters have their convergence. Though the paths of the world differ, they all lead to the same destination. Though thoughts vary, they all converge on one point. When one recognizes the beginning, all good things arise together.

《孟子》曰：博學而詳說之，將以反說約也。

The Mengzi says in the section Li Lou Xia: "Study widely and learn extensively, explain thoroughly, so that you may return to the essential point." Broad learning is merely a means, while returning to the essential is the purpose.

《孝經》：仲尼曰，先王有至德要道，以順天下，民用和睦，上下無怨。殷仲文注云。《孝經疏》：窮理之至，以一管眾為要。

The "Opening Chapter of the Classic of Filial Piety" records that Master Zeng said: "Former kings had the highest virtue and the essential principles, which they used to govern the world in harmony, so the people were united and there was no resentment between superiors and inferiors." Yin Zhongwen provided commentary on this, and Hui Dong noted that Yin's explanation is found in the "Commentary on the Classic of Filial Piety." Yin said that when one thoroughly investigates principles and reaches the extreme, being able to use a single principle to encompass many, this is called "yao," meaning the essential point.

《荀子·不苟》曰：君子位尊而志恭，心小而道大，所聽視者近而所聞見者遠，是何耶？是操術然也。故千人萬人之情，一人之情是也。是以君子有絜矩之道。

The Xunzi's "Bu Gu" chapter says: A gentleman, the higher his position, the more respectful his mind; the more meticulous his thinking, the greater his conduct. What he hears with his ears and sees with his eyes is only the near, but what he actually hears and sees is extremely far-reaching. Why is this so? Because it is due to the method he masters. Therefore, the situations of thousands and ten thousands of people are contained within the situation of one person. For this reason, the gentleman has the principle of "Xie Ju," which means to measure others by oneself and to extend oneself to others.

天地始者，今日是也。百王之道，后王是也。君子審后王之道而論於百王之前，若端拜而議。百王謂堯舜禹湯。后王謂文武。端，玄端，朝服也。

The "Not Rash" chapter continues by saying: the beginning of the creation of heaven and earth is something that can be seen today; the way of governing by the successive emperors can be seen in the recent kings. A gentleman examines the way of the recent kings, and then uses it to comment on the affairs before the hundred kings. Hui Dong's marginal note says: the term "hundred kings" refers to Yao, Shun, Yu, and Tang; the term "later kings" refers to King Wen and King Wu. "End" refers to "xuanduan," which is the ceremonial robe worn during court assemblies.

推禮義之統，統，本。分是非之分，總天下之要，治海內之眾，若使一人。故操彌約，約，要。而事彌大。五寸之矩盡天下之方也。《大學》絜矩義疏。故君子不下室堂，堂，明堂。而海內之情舉。積此者則操術然也。

The "Not Indulgent" chapter also says: To clarify the lineage of propriety and righteousness, Hui Dong's marginal note explains that "lineage" refers to the root; to distinguish the boundaries of right and wrong, and to grasp the main points of the world, governing the people within the realm as easily as directing a single person. Therefore, the more one adheres to simplicity, Hui Dong's marginal note explains that "simplicity" refers to the main point; the greater the achievements will be. A measuring rule of five inches can measure all square things in the world. Hui Dong explains that this sentence is an explanation of the "rectitude" concept from the "Great Learning." Therefore, a gentleman need not leave his hall, Hui Dong's marginal note explains that this "hall" refers to the Bright Hall; and the conditions of the entire realm are already fully understood. To reach this level is still due to the method one consistently practices.

《非相》曰：以近知遠，以一知萬，以微知明。

Xunzi's essay "Fei Xiang" says: From things close at hand, one can infer distant matters; from a single principle, one can understand myriad things; from subtle and obscure signs, one can grasp clear and evident truths.

《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。聖人也者，道之管也。天下之道管是矣，百王之道一是矣。

The Xunzi's "Ruxiao" chapter says: "The Way comes from 'one'." What is "one"? The answer is: to hold fast to "spirit" and remain unshakable. What is "spirit"? The answer is: to be skillful to the extreme and pervade thoroughly, which is called "spirit"; if the world's myriad things cannot shake him, that is called "firmness." A person who is both spiritual and firm is called a sage. Such a sage is the overall hub of the Way. All the ways of the world are governed by this hub, and the ways of all successive kings are unified within it.

又曰：以淺持博，以古持今。注云：當作以今持古。以一持萬云云。是大儒者也。

The "Ruxiao" chapter also says: using the simple to grasp the extensive, using the ancient to grasp the present. Yang Jing's commentary says: "Using the ancient to hold the present" should be "using the present to hold the ancient." The original text continues with phrases such as "using one to hold a thousand." Xunzi says that only those who can do this may be called great scholars.

《莊子·天地》曰：記曰，通於一而萬事畢，無心得而鬼神服。郭注云：一無為而群理都舉。記，書名也，雲老子所作。案：此論一貫與宋儒同，與孔子異。道家以一為終，故莊子曰得其一而萬事畢；聖人以一為始，故夫子曰吾道一以貫之。此儒與道之別也。

The "Tian Di" section of the "Zhuangzi" says: The ancient "Ji" records state that to be in harmony with the "one" means all things are complete; without deliberate effort, one naturally attains understanding, and even ghosts and spirits will submit. Guo Xiang's commentary explains: by holding fast to the "one" and doing nothing, all principles naturally come into being. Hui Dong's marginal note says: the "Ji" here refers to a book, traditionally attributed to Laozi. Hui Dong further explains: this passage discusses the concept of "Yi Guan" (the one thread), which is the same as the explanation given by the Song dynasty Confucian scholars, but differs from Confucius's own explanation. The Daoists regard the "one" as an end, so Zhuangzi says "to grasp the one and all things are completed"; the sages regard the "one" as a beginning, so Confucius says "my way is to uphold one principle." This is the difference between Confucianism and Daoism.

《後漢書·范升傳》：升奏曰，孔子曰「博學約之，弗叛矣夫」。夫學而不約必叛道也。顏淵曰「博我以文，約我以禮」。孔子可謂知教，顏淵可謂善學矣。老子曰「學道日損」，損猶約也。又曰「絶學無憂」，絶末學也。

The "Hou Han Shu · Fan Sheng Zhuan" records that Fan Sheng submitted a memorial stating that Confucius had said, "Study widely and use rites to restrain it, and you will not deviate from the right path." Hui Dong added a marginal note: if learning does not return to simplicity, it will certainly deviate from the great way. Fan Sheng also cited Yan Hui's words: "The Master used literature and classics to make me learn widely, and used rites to make me return to restraint." Fan Sheng therefore commented that Confucius could be said to understand teaching, while Yan Hui could be said to excel in learning. Hui Dong then quoted the "Laozi" saying "Study the Dao by daily reduction," and noted that this "reduction" is equivalent to "restraint." The "Laozi" also says "Cut off learning and there will be no worries," and Hui Dong noted that this refers to cutting off subordinate studies.

又曰：天下之事所以異者以不一本也。《易》曰：天下之動貞夫一也。又曰：正其本，萬事理。五經之本，自孔子始。

Fan Sheng's memorial also said: The reason for the diversity of affairs throughout the world is that they are not unified under a single fundamental principle. The Zhou Changes, in the Great Treatise, says: "All changes in the world are established by that 'one'." The Book of Changes also says: "When the fundamental principle is properly established, all things will naturally be orderly." The fundamental principles of the Five Classics were first established by Confucius.

《說文》士字下云：數始於一，終於十，從一從十。孔子曰：推十合一為士。案：一，道也。一以貫之，故推十得合一也。

The *Shuo Wen Jie Zi* says under the character "shi" (士): the number starts with one and ends with ten, and the form of the character "shi" is composed of "one" and "ten." The text also cites Confucius saying: "Those who can investigate and unify ten into one are called shi." Hui Dong explains that the "one" here refers to the Dao. Using one to connect many, therefore, investigating to the ten and ultimately returning to one.

《法言·吾子》曰：多聞則守之以約，多見則守之以卓。寡聞則無約也，寡見則無卓也。此《論語》義疏，即顏子之一貫也。

Yang Xiong said in the "Wuzi" section of his "Fayang": When one hears much, one should use simplicity to hold onto it; when one sees much, one should use outstanding insight to hold onto it; those who hear little cannot be called "simple," and those who see little cannot be called "outstanding." Hui Dong explained that these sentences are actually an interpretation of the meaning in the "Lunyu," and what is discussed here is precisely the practice of "yi gui guan zhi" (to unify all things with one principle) as exemplified by Yan Yuan.

《春秋繁露》曰：古之造文者三畫而連其中謂之王。三畫者天地與人也，而連其中通其道也。取天地與人之中以為貫而參通之，非王者孰能當是。

Dong Zhongshu in "Chunqiu Fanlu" says: In ancient times, when people created characters, they drew three horizontal strokes and then connected the middle with a vertical stroke, and this character was called "Wang." The three horizontal strokes represent heaven, earth, and humanity, and connecting them with a vertical stroke signifies the way that unifies them. Taking the middle way of heaven, earth, and humanity as that vertical stroke, allowing all three to be connected, who besides the sovereign could bear such a character?

《淮南·俶真》曰：夫道有經紀條貫，得一之道，連千枝萬葉。高誘注云：一者道之本也，得其根本，故能連千枝萬葉，以少正多也。

The Huainanzi · Chuzhen chapter says: The Dao has its own framework and order; by grasping the principle of "receiving one," one can connect myriad branches and leaves. Gao You's commentary explains: "One" is the root of the Dao; by obtaining this root, one can connect myriad branches and leaves, which is the principle of governing the many with the few.

《易》上經曰：乾初九潛龍勿用。馬融曰：初九建子之月，陽氣始動於黃泉，故曰潛龍。

The upper section of The Zhou Changes says: The line statement of the first line of the Qian trigram is "A hidden dragon does not act." Ma Rong explains that the first line corresponds to the month of Ji Zi, which is the eleventh month of the summer calendar, when the yang energy begins to stir in the underground yellow springs, still hidden and not yet emerging, hence it is called "a hidden dragon."

《明夷》六五曰：其子之明夷，利貞。《象》曰：其子之貞，明不可息也。述曰：其讀曰亥。坤終於亥，乾出於子，故明不可息。

The line statement of the sixth line in the fifth position of the Mingyi hexagram says: "Its son's brightness is obscured, advantageous to be steadfast." The image commentary says: "Its son's steadfastness, brightness cannot cease." Hui Dong explains in his work "An Exposition of the Zhou Changes" that the character "其" here should be read as "Hai." The earth energy ends at Hai, and the heaven energy begins at Zi. When Hai reaches its end, Zi begins, and brightness continues without interruption, hence it is said "brightness cannot cease."

《參同契》曰：含元虛危，播精於子。

Wei Boyang's "Zhou Yi San Tong Qi" says: The original qi is contained and nurtured between Xu Su and Wei Su, and spreads the refined qi to the Zi position. Xu Su and Wei Su are precisely at the northern Zi position, which is where the first yang begins to arise.

《廣雅·釋天》曰：太初，氣之始也，生於酉仲，清濁未分也。太始，形之始也，生於戌仲。八月酉仲為太初，屬雄；九月戌仲為太始，屬雌；清者為精，濁者為形。太素質之始也，生於亥仲，已有素樸而未散也。三氣相接至於子仲，剖判分離，輕清者上為天，重濁者下為地，中和為萬物。

Zhang Yi in "Guangya · Xishitian" says: "Taichu" is the beginning of qi, arising in the middle of the You month, when clear and turbid had not yet separated; "Taishi" is the beginning of form, arising in the middle of the Xu month. Hui Dong adds a marginal note here: the middle of the You month, which is the middle of August, is Taichu, belonging to the male; the middle of the Xu month, which is the middle of September, is Taishi, belonging to the female; the clear aspect condenses into essence, and the turbid aspect condenses into form. "Guangya" continues: "Taisu" is the beginning of substance, arising in the middle of the Hai month, when there was already a primitive texture but it had not yet dispersed. These three kinds of qi connect with each other, and only at the middle of the Zi month did they separate: the light and clear ascended to become heaven, the heavy and turbid descended to become earth, and the middle and harmonious became the myriad things.

《說文》包字下云：元氣起於子。子，人所生也。

The "Sayings of the Classic of Characters" explains under the character "bao" that the original qi arises from the position of "zi"; and "zi" is also the beginning from which humans are born.

《三統曆》曰：太極元氣含三為一。孟康曰：元氣起於子，未分之時，天地人混合為一，故子數獨一也。

The San Tong Calendar recorded in the "Book of Han · Laws and Calendars" states: The primordial qi of the Taiji contains heaven, earth, and humanity, all blending into one. Meng Kang's commentary explains: The primordial qi arises from the Zi position, and before it is divided, heaven, earth, and humanity are all combined as one, hence the number of Zi is singular.

又曰：陰陽合德，氣鍾於子，化生萬物。虞注《易》曰：陰陽合德謂天地雜，保太和，日月戰。

The San Tong Li says: Yin and yang energies combine in harmony, gather and converge at the Zi position, thus generating all things. Yu Fan's commentary on the Zhou Changes says: The phrase "yin and yang combine in harmony" refers to the intermingling and intertwining of the energies of heaven and earth, maintaining great harmony, and the energies of sun and moon interacting and clashing with each other.

又曰：天統之正始施於子半。蘇林曰：子之西，亥之東，其中間也。案：子半猶子仲也。

The San Tong Li also states: The first month determined by the heavenly order begins its influence at "the middle of the Zi hour." Su Lin's commentary explains that "the middle of the Zi hour" refers to the position west of Zi and east of Hai, exactly in the middle of the two. Hui Dong comments: "The middle of the Zi hour" is also what the Guang Ya mentioned earlier as "Zi Zhong."

《易緯稽覽圖》曰：甲子卦氣起中孚，六日八十分日之七。鄭注云：六以候也。八十分為一日，日之七者，一卦六日七分也。

The Yi Wei · Ji Lan Tu says: On the day of Jiazi, the trigram qi begins with Zhongfou, and each trigram is divided into six days and seven parts out of eighty. Zheng Xuan explains that the 'six' refers to the six seasonal phenomena; dividing one day into eighty parts, the 'seven parts of a day' means that each trigram occupies six days and seven parts.

《乾鑿度》曰：中孚為陽，貞於十一月子。

The *Yi Wei · Qian Zao Du* says: The *Zhongfou* hexagram belongs to the yang, and it is properly positioned at the Zi position in the eleventh month, which is exactly where the return of the first yang begins, the starting point of the hexagram qi.