Hidden

《繫上》曰：坤以簡能。虞注云：陰藏為簡。簡，閱也。坤閱藏物，故以簡能矣。

The Zhou Changes, Great Treatise says: "Kun is able through simplicity." Yu Fan explains that when yin energy is collected and stored, it is called "jian." "Jian" means to examine and to contain. Since Kun is able to examine and contain all things, it is said that it reveals its function through simplicity.

又曰：顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。

The Great Treatise also says: The Way manifests its benevolence in nurturing all things, yet keeps its actions hidden; it stimulates the growth of all things, yet does not act with the concern of a sage. Such great virtue and vast achievements indeed reach their ultimate perfection.

又曰：聖人以此洗心退藏於密。虞注云：陽動入巽，巽為退，伏坤為閉戶，故藏密謂齊於巽以神明其德。

The Great Treatise says again that sages use this principle to eliminate distractions from the mind and retreat them into the hidden and secret place. Yu Fan explains that the yang energy moves and enters the Xun trigram, which symbolizes yielding; the hidden trigram beneath is Kun, which represents closing the door, so it is called "concealing and being secret." This is what the Sayings on the Hexagrams refers to as "harmonizing with Xun," thereby mysteriously manifesting one's virtue.

又曰：神以知來，知以藏往。虞注云：乾神知來，坤知藏往。來謂洗心，往謂藏密也。

The Great Treatise says: By relying on divine insight one can foresee the future, and by relying on wisdom one can preserve the past. Yu Fan explains: Qian represents the divine, governing the knowledge of the future; Kun represents knowledge, governing the preservation of the past. What is meant by 'coming' is referring to the previous 'purifying the mind'; what is meant by 'going' is referring to the previous 'retreating into secrecy'.

《說卦》曰：坤以藏之。

The "Commentary on the Hexagrams" says: "Kun is used to collect all things." This sentence precisely points out the original meaning of the character "藏" in the "Zhou Changes."

《漢書》：翼奉對曰，《詩》之為學，情性而已。五性不相害，六情更興廢。觀性以歷。性，五行。歷，甲己之數。觀情以律。情，六情。律，十二律。明主所宜獨用，難與二人共也。故曰顯諸仁藏諸用，露之則不神，獨行則自然矣。《易》之用在坎離而其本在震巽。

The Han Shu records that Yi Feng said in his response: The study of the Book of Poetry is about nature and emotion. The five natures do not interfere with each other, while the six emotions alternate in rising and falling. To examine nature, one should use the calendar. Hui Dong's marginal note says: "Nature" refers to the Five Phases, and "calendar" refers to the numbers of the Day Branches such as Jia and Ji. To examine emotion, one should use the laws. Hui Dong's marginal note says: "Emotion" refers to the six emotions, and "laws" refers to the twelve laws. Yi Feng further said: These are things that an enlightened ruler should master alone, and they are difficult to share with a second person. Hui Dong therefore concluded: Therefore, the Great Treatise says "manifest it in benevolence, conceal it in use," once it is revealed, it is no longer mysterious; only when used alone does it conform to nature. The function of the Zhou Yi lies in the Kan and Li hexagrams, but its root lies in the Zhen and Xun hexagrams.

《說卦》曰：齊乎巽。齊也者，言萬物之絜齊也。虞注云：巽陽藏室，故絜齊。

The Sayings on the Trigrams states: "All things are purified and harmonized in the Xun trigram." The term "qi" refers to the state where all things become neat and unified. Yu Fan explains that in the Xun trigram, the yang energy is gathered within, hence it is called "jie qi."

《列子·黃帝》曰：聖人藏於天。注，郭象曰：不窺性分之外，故曰藏也。

The Liezi text says: "The sage is hidden within the natural." The annotation cites Guo Xiang's words: "Not probing into things beyond one's own nature, thus it is called 'concealment.'"

《乾鑿度》曰：易者以言其德也，通精無門，藏神無內也。神在內，故藏神無內，有內不可言藏。內，《易正義》作穴。鄭注云：俲易無為，故天下之性莫不自得也。俲，古文佼。鄭氏云：佼，易也。

The *Yi Wei · Qian Zao Du* says: "Yi" refers to its virtue. Its refined energy flows freely without any entrance or exit, and the divine spirit resides secretly without any distinction between inside and outside. Hui Dong's marginal note says: The spirit is originally within, so it is said "the spirit is hidden without an inside"; if one separates out an "inside," then "hidden" would no longer apply. Another note from the textual commentary says that the character "inner" in this context is cited in the *Zhou Yi Zhenyi* as "xue." Zheng Xuan's commentary explains: "Yi" is simple and effortless, so the nature of all things under heaven and earth is able to find its proper place. Hui Dong adds another note: "Jiao" is an ancient character for "jiao"; Zheng Xuan says "jiao" is the same as "Yi."

《韓詩外傳》曰：子夏讀《詩》已畢，夫子問曰：爾亦何大於《詩》矣？子夏對曰：《詩》之於事也，昭昭乎若日月之光明，燎燎乎如星辰之錯行，上有堯舜之道，下有三王之義。《尚書大傳》作論，書事為是。弟子不敢忘。

The Han Poetry External Transmission records that after Zi Xia finished reading the Book of Poetry, Confucius asked him: What great insights have you gained from the Book of Poetry? Zi Xia replied: The Book of Poetry illuminates all worldly affairs as clearly as the light of the sun and moon, and as brilliantly as the arrangement of stars. Above it there is the governance of Yao and Shun, and below it the principles of the Xia, Shang, and Zhou dynasties. Hui Dong notes in his marginalia: This passage in the Great Transmission of the Book of Documents reads 'discuss', but it should be 'recorded events'. Zi Xia continued: These disciples dare not forget these teachings.

雖居蓬戶之中，彈琴以詠先王之風，有人亦樂之，無人亦樂之，亦可以發憤忘食矣。《詩》曰：衡門之下，可以棲遲；泌之洋洋，可以飢。夫子造然變容曰：嘻，吾子始可以言《詩》已矣。然子已見其表，未見其裡。顯諸仁，見其表也；藏諸用，故未見其裡也。

Zi Xia also said: Even if one lives in a humble hut made of reed mats, one can still play the zither and sing the ancient customs of the former kings. One can find joy in the company of others, and also find joy when alone. One can even become so absorbed in study that one forgets to eat. The Book of Songs, Chen Wind, Hengmen says: "A door made of a horizontal beam can be a dwelling; the flowing waters of Bishi can quench one's hunger." Confucius changed his expression and said: "Ah, you are finally someone I can discuss the Book of Songs with. However, you have only seen its surface, not its deeper meaning." Hui Dong's marginal note says: What is meant by "manifesting virtue" is to see its surface; what is meant by "concealing its use" is why one has not yet seen its deeper meaning.

顏淵曰：其表已見，其裡又何有哉？孔子曰：窺其門不入其中，安知其奧藏之所在乎？然藏又非難也，丘嘗悉心盡志已入其中，前有高岸，後有深谷，泠泠然如此，既立而已矣，不能見其裡，未謂精微者也。藏神無內，可謂精微。

Yan Yuan asked beside him: Since the surface has already been seen, what else could be inside? Confucius replied: If one only looks from outside without entering, how could one know where the profound treasures lie? However, entering is not difficult. I once exerted all my effort to enter, and saw ahead a high bank and behind a deep valley. Cold and profound is the nature of this place. A person stands there, yet still cannot see the inner part. This is not yet the true subtlety. Hui Dong commented: Only the statement in the "Qian Zao Du" that "the spirit is hidden without an inner part" is worthy of being called subtle.

《老子》德經曰：道者萬物之奧。注云：奧，藏也。道為萬物之藏，無所不容也。《文選》注引《蒼頡篇》曰：隩，藏也。

The De Jing section of the Laozi says: "The Dao is the hidden essence of all things." The commentary explains: "Hidden" means "to conceal"; the Dao is the repository of all things, capable of containing nothing that cannot be held. Hui Dong further cites the commentary by Li Shan on the Wen Xuan, which quotes the Cang Jie Pian, saying: "Yao" means "to conceal."

《復》彖傳曰：復其見天地之心乎。荀注云：復者，冬至之卦，陽起初九為天地心，萬物所始，吉凶之先，故曰見天地之心。

The Commentary on the Judgment of the Hexagram of Returning says: "From the Hexagram of Returning, one can see the heart of heaven and earth." Xun Shuang's commentary explains that the Hexagram of Returning corresponds to the winter solstice, and the yang energy arises from the line Initial Nine. This initial yang energy is the heart of heaven and earth, the beginning of all things, and the state before good and evil are differentiated. Therefore, it is said "to see the heart of heaven and earth."

《說卦》曰：坎為亟心。

The *Sayings on the Trigrams* states: "The trigram Kan represents a restless heart." The trigram Kan has one yang line in the center, which is solid and urgent, hence the image of a "restless heart."

《乾鑿度》曰：《易歷》曰，陽紀天心。陽當作昜。

The *Yi Wei · Qian Zao Du* says: The *Yi Li* states that the Yang principle governs the heavenly heart. Hui Dong's marginal note: The character "Yang" here should be written as "Yang".

《參同契》曰：天符有進退詘伸以應時，故易統天心，復卦建始萌。

The Zhou Changes (I Ching) says: The heavenly signs advance and retreat, bend and stretch, to correspond with the sequence of time, so the Book of Changes encompasses the heavenly mind; the Fu hexagram occurs at the time when yang energy begins to rise and the initial sprout appears.

《詩·桑柔》曰：君子實維，秉心無競。鄭箋云：君子謂諸侯及卿大夫也，其執心不強於善而好以力爭。《春秋傳》，師曠曰：臣不心競而力爭。

The Book of Poetry, Great Odes, "Sang Rou" says: "The gentleman indeed is, holding his mind without contention." Zheng Xuan's commentary explains that here "the gentleman" refers to the princes and high officials; they hold their minds without striving for goodness, but instead like to contend by force. Hui Dong also cites the Spring and Autumn Annals, with Shi Kuang having said: subordinates should not compete for superiority in mind and will, but instead contend in strength.

《大學》曰：欲修其身，先正其心。又曰所謂修身云云。

The Great Learning says: To cultivate oneself, one must first rectify one's mind. The following text has a whole paragraph starting with "What is meant by cultivating oneself is to rectify one's mind," but I will not quote it here.

《孟子》曰：惟大人為能格君心之非。君仁莫不仁，君義莫不義，君正莫不正，一正君而國定矣。

Mencius says in "Lilu Shang" that only those great men who possess both virtue and position can correct the ruler's mistaken thoughts. If the ruler is benevolent, the people will not be un-benevolent; if the ruler is just, the people will not be unjust; if the ruler is upright, the people will not be un-upright. As long as the ruler is properly established, the country will naturally be at peace.

趙岐《孟子·盡心篇章指》曰：盡心者，人之有心為精氣主，思慮可否然後行之，猶人法天。天之執持綱維以正二十八舍者，北辰也。《論語》曰：北辰居其所而眾星拱之。心者，人之北辰也。苟存其心，養其性，所以事天也。

Hao Qi's "Commentary on the Chapters of Mengzi" discusses the chapter "Complete Heart" and says: What is meant by "complete heart" is that a person has one heart, which is the master of the vital energy. First, the mind considers whether something is possible, and then acts upon it. This is like taking the model from heaven. In heaven, the northern star holds the framework and is used to align the twenty-eight constellinations. The "Analects of Confucius," in the chapter "Government," says: "The northern star remains in its place, while all the other stars revolve around it." The heart is the northern star of the human body. If one can preserve this original heart and cultivate one's innate nature, that is the way to serve heaven.

仲舒對策曰：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，遠近莫敢不一於正而亡有邪氣奸其間者。

Dong Zhongshu's response said: The ruler should first correct his own mind, and use it to correct the court; having corrected the court, use it to correct the officials; having corrected the officials, use it to correct the people; having corrected the people, use it to correct the four directions. When the four directions are corrected, there will be no one far or near, above or below, who dares not follow the right path, and there will be no evil forces to interfere.

《說苑·辨物》曰：《易》曰，仰以觀於天文，俯以察於地理，是故知幽明之故。夫天文地理人情之效存於心則聖智之府。

Liu Xiang's "Sayuan · Bianwu" states that the "Great Treatise" of the "Zhou Changes" says, "Looking up to observe the celestial patterns and looking down to examine the terrestrial forms and principles, thus understanding the reasons behind the hidden and the manifest." The verification of astronomy, geography, and human affairs, if all retained in the mind, would make the mind a treasury of sage wisdom.

《法言·問神》曰：或問神。曰：心。請聞之。聞當作問。曰：潛天而天。乾元。潛地而地。坤元。天地神明而不測者也，心之潛也猶將測之，況於人乎？況於事倫乎？

Yang Xiong says in the "Wen Shen" section of his "Fa Yan": Someone asked what "shen" means. Yang Xiong answered: It is the mind. The person said: Please let me hear the reasoning behind this. Hui Dong's marginal note: The character "wen" should be read as "wen" (to ask). Yang Xiong said: When the mind enters the heavens, it merges with heaven and becomes one. Hui Dong's marginal note: This is the Qian Yuan. When the mind enters the earth, it merges with earth and becomes one. Hui Dong's marginal note: This is the Kun Yuan. Heaven and earth are divine and indescribable, yet when the mind enters, it can still measure heaven and earth. How much more so can it measure people? How much more so can it measure the ethics of human affairs?

心之潛即神也。天地神明而不測，潛天而天，潛地而地，是與天地合德者也，故曰猶將測之。人與事倫不足言矣。伏羲文王孔子其人也。

Hui Dong explains that the "qian" of the mind refers to the "shen." The heavens and earth are divine and beyond measurement, and when the mind merges with heaven, it becomes one with heaven; when it merges with earth, it becomes one with earth. Such a person is one who harmonizes with the virtues of heaven and earth. Therefore, Yang Xiong said, "Even so, they can still be measured." As for human affairs and ethical conduct, they are not worth mentioning. Those who truly reach this level are Fuxi, King Wen, and Confucius.

《莊子·庚桑》曰：萬惡不可內於靈臺。司馬彪注云：心為神靈之臺也。

The Zhuangzi: Gengsang Chu says: All kinds of evils must not be allowed to enter the "lingtai." Sima Biao's commentary explains: The mind is the dwelling place of the spirit, hence it is called the lingtai.

《大學》曰：欲正其心者先誠其意。故荀子曰：養心莫善於誠。《大學》釋誠意而歸於慎獨，故荀子曰：不誠則不獨，不獨則不形。此《大學》誠於中形於外、《中庸》誠則形之義也。荀子所言見《不苟》篇。

The Great Learning says: To rectify the mind, one must first make one's thoughts sincere and free from falsehood. Therefore, Xunzi says: Cultivating the mind and nature has nothing better than 'sincerity'. The Great Learning explains 'sincerity of intent' and concludes with 'caution in solitude'. Thus, Xunzi also says: Without sincerity, there can be no 'solitude'; without 'solitude', there is no way for sincerity to manifest externally. This is precisely what the Great Learning means by 'sincerity in the heart manifests in the outward appearance' and what the Doctrine of the Mean means by 'sincerity naturally manifests'. Hui Dong notes: These words of Xunzi are found in the chapter 'Not Rash' of the Xunzi.

七十子之徒所傳之大義與宋儒旨趣不同。孟子言存心，故云養心莫善於寡慾；荀子言慎獨，故云養心莫善於誠。或據孟子以駁荀子之非，是駁《大學》也。

Hui Dong continued to explain that the great principle passed down by the seventy disciples of Confucius is not the same as the intent of the Song dynasty scholars. Mencius spoke of "cultivating the mind," hence saying that nurturing one's nature has nothing better than reducing desires; Xunzi spoke of "caution in solitude," hence saying that nurturing one's nature has nothing better than "sincerity." Some use Mencius' words to refute Xunzi's errors, but they do not realize that by doing so, they are actually refuting the "Great Learning."

《繫上》曰：一陰一陽之謂道。

The Great Treatise of the Zhou Changes says: "One yin and one yang alternate and shift, this is called the Dao." Yin and yang continuously interact, and the order within their movement is the Dao.

《越紐錄》：范子曰，道者，天地先生不知老，曲成萬物不名巧，故謂之道。道生氣，氣生陰，陰生陽，陽生天地。天地立然後寒暑燥溼、日月星辰、四時而萬物備，術者天意也。

The "Yue Niu Lu" records Fan Li's words: The "Dao" precedes heaven and earth and does not age, yet it is ever complete, intricately forming all things without claiming skill, hence it is called "Dao." Dao gives rise to Qi, Qi gives rise to Yin, Yin gives rise to Yang, and Yang gives rise to heaven and earth. Once heaven and earth are established, then there are cold and heat, dryness and dampness, sun and moon, stars, and the succession of the four seasons, thus all things are complete. This entire system of order is precisely the will of heaven.

《淮南·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。

The Huainanzi · Tianwen chapter says: The principle of Dao begins with "one." But a single one is barren, so it is divided into yin and yang; when yin and yang interact and harmonize, all things come into being.

《韓非子·主道》曰：道者，萬物之始，是非之紀也。是故明君守始以知萬物之源，治紀以知善敗之端。故虛靜以待令，令名自命也，令事自定也。虛則知實之情，靜則知動者正。

The Han Feizi's "Main Doctrine" says: The Dao is the beginning of all things and the standard for distinguishing right and wrong. Therefore, an enlightened ruler holds fast to this beginning to understand the origin of all things, and regulates this standard to discern the signs of success and failure. Thus, he remains humble and tranquil, allowing names and distinctions to take their own course, and letting events decide their own outcomes. A humble heart can see the truth of things, while a tranquil mind can discern whether actions are upright.

《解老》曰：道者萬物之所然也。

The "Xie Lao" chapter of the "Han Feizi" says: Dao is the fundamental principle that gives rise to all things.

鄭長者曰：體道無為無見也。《漢書·藝文志》，《鄭長者》二篇在道家。

Zheng the Elder said: Those who observe the great Dao act without effort and remain hidden. Hui Dong's marginal note: The "Han Shu · Yiwen Zhi" records "Zheng the Elder" with two chapters, classified under the Daoist school.

《管子·四時》曰：道生天地。

The "Four Seasons" chapter of the Guanzi says: The Dao gives rise to Heaven and Earth. Heaven and Earth are not self-existing, but are generated from the Dao.

《管子·白心》曰：道者，一人用之不聞有餘，天下行之不聞不足，此謂道矣。注云：多少皆足者道也。

The "White Mind" chapter of the "Guanzi" says: What is called the Dao, when used by one person, does not seem excessive; when practiced by the whole world, does not seem insufficient. Only then can it be called the Dao. The commentary explains: Whether used much or little, it is just enough, and that is the Dao.

《正篇》曰：陰陽同度曰道。

The "Zhen" chapter of the "Guanzi" says: Yin and Yang follow the same standard, and this is called Dao.

《內業》曰：夫道者，所以充形也，而人不能固。其往不復，其來不舍，謀乎莫聞其音，卒乎乃在於心，冥冥乎不見其形，淫淫乎與我俱生。不見其形，不聞其聲，而序其成，謂之道。注云：雖無形聲，常依序而成，故謂之道。

The Inner Works chapter of the Guanzi says: The Dao is used to fill the body, yet people cannot hold onto it firmly. It departs and does not return; it comes but does not stay. It is subtle and inaudible, yet suddenly it is within the heart. It is profound and invisible, yet vast and together with me it grows. It has no form to see, no sound to hear, yet it can orderly accomplish all things. This is called the Dao. The commentary explains: Although it has no form or sound, it always orderly accomplishes all things, hence it is called the Dao.

《文選》注引《管子》曰：虛而無形謂之道。

The Wenxuan, with Li Shan's commentary, cites the Guanzi, saying: what is vast and empty without form is called the Dao.

《形勢解》曰：道者扶持眾物，使得生育而各終其性命者也。《韓非子·揚權》曰：夫道者，弘大而無形；德者，核理而普至。至於群生，斟酌用之。

The "Xingshi Jie" section of the "Guanzi" says: The Dao supports numerous things, enabling them to grow and develop, each completing its own lifespan. The "Yangquan" section of the "Hanfeizi" says: Dao is vast and formless; De is concrete and orderly, applying universally. As for the myriad beings, each uses it according to its own judgment.

又曰：道無雙，故曰一。是故明君貴獨道之容。又曰：虛靜無為，道之情也；參伍比物，事之形也。參之以比物，伍之以合虛。喜之則多事，惡之則生怨，故去喜去惡，虛心以為道舍。

The "Yangquan" chapter also says: The Dao has no second, so it is called "one"; therefore, wise rulers value the singular form of the Dao. It also says: Being empty and tranquil with no action is the nature of the Dao; examining and comparing things is the manifestation of affairs. Using examination and comparison to verify it, and using emptiness and tranquility to integrate it. When the ruler shows preference, ministers will create many troubles; when the ruler shows aversion, ministers will generate resentment. Therefore, one should remove preferences and aversions, empty the mind, and make it the dwelling place of the Dao.

又曰：道者，萬物之所然也，萬理之所稽也。理者，成物之文也；道者，萬物之所成也。故曰：道，理之者也。物有理不可以相薄，故理之為物之制。萬物各異理。萬物各異理而道盡稽萬物之理，故不得不化；不得不化，故無常操。是以生死氣稟焉，萬智斟酌焉，萬事廢興焉。

The "Yangquan" essay also says: "Dao is the basis for all things to be as they are, and the basis for all principles to be examined." "Li" is the pattern that forms a thing, while "Dao" is the overall source from which all things take shape. Therefore, Dao is what enables each thing to possess its own principle. Each thing has its own principle, and these principles do not interfere with one another, so "Li" becomes the standard for all things. The principles of all things differ from one another; precisely because the principles of all things differ, and Dao encompasses the principles of all things, it must necessarily change accordingly. Since it must necessarily change, it does not have a fixed nature. Thus, life and death receive their essence from here, all strategies are considered from here, and all affairs are established or declined from here.

天得之以高，地得之以藏，維斗得之以成其威，日月得之以恆其光，五常得之以常其位，列星得之以端其行，四時得之以御其變氣，軒轅得之以擅四方，赤松得之與天地統，聖人得之以成文章。

Heaven attains it to be lofty and distant, Earth attains it to contain and hold, the Big Dipper attains it to establish its authority, the sun and moon attain it to shine continuously, the Five Constants attain it to remain in their proper positions, the myriad stars attain it to move in correct order, the four seasons attain it to control the changes of the solar terms, Huangxuan attains it to rule the four directions alone, Chisongzi attains it to share the same principles as Heaven and Earth, and the sages attain it to establish rituals and cultural achievements.

道與堯舜俱智，與接輿俱狂，與桀紂俱滅，與湯武俱昌。以為近乎遊於四極，以為遠乎常在吾側，以為暗乎其光昭昭，以為明乎其物冥冥，而功成天地，和光雷霆，宇內之物恃之以成。

The Way is wise when it is with Yao and Shun, unrestrained when it is with Jie Yu, doomed to destruction when it is with Jie and Zhou, and flourishing when it is with Tang and Wu. If you think it near, it roams beyond the four extremities; if you think it far, it is always by my side; if you think it dark, its light is clearly visible; if you think it bright, the things it nurtures are mysterious and hard to comprehend. It accomplishes the achievements of heaven and earth, harmonizes the brilliance of thunder, and all things under heaven rely on it for their generation.

凡道之情不制不形，柔弱隨時，與理相應。萬物得之以死，得之以生；萬物得之以敗，得之以成。道譬諸若水，溺者多飲之即死，渴者適飲之即生。譬之若劍，愚人以行忿則禍生，聖人以誅暴則福成。故得之以死，得之以生，得之以敗，得之以成。

In general, the nature of the Dao is not subject to artificial constraints or visible form, it is soft and yielding, adapting to the circumstances and aligning with principles. All things can either die or live through it; all things can either fail or succeed through it. The Dao is like water: too much can drown a person and cause death, but a proper amount can quench thirst and bring life. It is also like a sword: a foolish person may use it to vent anger and invite disaster, while a sage may use it to punish tyranny and bring blessings. Therefore, it can lead to death or life, failure or success.

《莊子·天地》曰：夫子曰，夫道覆載萬物者也，洋洋乎大哉。

The chapter "Tian Di" from the "Zhuangzi" says: The Master has spoken, saying that the Dao is something that covers and carries all things, vast and mighty, indeed grand.

《賈子新書·道術》曰：道者，所從接物也。其本者謂之虛，其末者謂之術。虛者言其精微也，平素而無設施也。術也者，所從制物也，動靜之數也。凡此皆道也。

Jia Yi's "Xin Shu · Dao Shu" says: Dao is the means by which people connect with external things. Its fundamental aspect is called "Xu," and its superficial aspect is called "Shu."所谓 "Xu" means it is profound and subtle, plain and simple, without any artificial creation or setup;所谓 "Shu" is the means by which people manage external things, that is, the rules governing movement, stillness, advancement, and retreat. These two aspects together belong to Dao.

又《道德說》曰：道□疑而為德，神載於德。德者，道之澤也。道雖神必載於德。

Jia Yi's "New Book: Discourse on Morality" also says: The Way condenses into virtue, and the divine and brilliant thus reside within virtue. Virtue is formed by the nourishment of the Way. Hui Dong's marginal note: Although the Way is profound and subtle, it must reside in virtue in order to manifest. The original text here is missing one character, which is still represented as "□" and not arbitrarily supplemented.

阮籍《通老子論》曰：道者自然，《易》謂之太極，《春秋》謂之元，《老子》謂之道。《文選》十一。

Ruan Ji's "Tong Laozi Lun" says: Dao is natural. The Zhou Changes call it Taiji, the Spring and Autumn Annals call it Yuan, and the Laozi calls it Dao. Hui Dong notes: This text is cited in the annotations of Volume 11 of the Wenxuan.