Far away

虞注《易》曰：乾為遠。

Yu Fan's commentary on the Zhou Changes says: The Qian trigram takes the image of "distance." Qian is at the top and governs the heavenly way, so it contains the meaning of being lofty and distant.

《老子》德經曰：玄德深矣遠矣。

The De Jing of the Laozi says: "The profound virtue is indeed deep and indeed distant." Depth and distance are both referring to the nature of the Dao, which is immeasurable.

《文言》曰：夫玄黃者，天地之雜也，天玄而地黃。

The *Wenyan Zhuan* of the *Kun Gua* says: The term "xuanyang" refers to the mixture of the color of heaven and the color of earth. The color of heaven is xuán, and the color of earth is huáng.

《說卦》曰：震為玄黃。虞注云：天玄地黃，震，天地之雜物，故為玄黃。

The Sayings on the Trigrams states: The Zhen trigram is symbolized by 'xuanyang'. Yu Fan explains: The sky is dark blue and the earth is yellow, and the Zhen trigram is formed by the mingling of the energies of heaven and earth, hence it is symbolized by xuanyang.

《考工記》曰：天謂之玄，地謂之黃。《廣雅》曰：乾，玄天也。

The Zhou Li · Kaogong Ji says: The color of heaven is called "xuan," and the color of earth is called "huang." The Guangya says: "Qian" refers to the color xuan of heaven.

《月令》曰：季冬天子居玄堂右個。蔡邕章句曰：玄，黑也，其堂尚玄。《文選》注八。

The Li Ji · Yue Ling says: In the last month of winter, the Son of Heaven resides in the right room of the "Xuan Tang" located to the north of the Bright Hall. Cai Yong's Yue Ling Zhangju says: "Xuan" means black; during this season, the hall they reside in is esteemed for its black color. Hui Dong notes: This passage is cited in the annotations of Wen Xuan, volume eight.

《越語》曰：至於玄月，王召范蠡而問焉。韋昭注云：謂魯哀十六年九月。

The Guoyu · Yueyu says: When it came to the "Xuan Yue," the King of Yue summoned Fan Li to consult him. Wei Zhao's annotation explains that the Xuan Yue here refers to September of the sixteenth year of Lu Ai Gong.

《爾雅》月名曰：九月為玄。《乾鑿度》曰：乾漸九月。注云：乾御戌亥在於十月而漸九月，天謂之玄，故九月為玄。

The *Erya* records the names of the months in the twelfth lunar month as: September is called "Xuan." The *Yi Wei · Qian Zao Du* says: The energy of Qian gradually reaches September. The commentary explains: Qian governs the branches Xu and Hai, which originally belong to October, but it gradually extends back to September; the color of Heaven is called Xuan, so September is named "Xuan."

《夏小正》傳曰：玄九者，黑也。

The transmission of the "Summer Small正" from the "Da Dai Li Ji" says: The term "xuanjiu" refers to black.

《說文》曰：玄，幽遠也。黑而有赤色者為玄，象幽而入覆之也。

The "Sayings of the Classic of Characters" says: "Xuan" means deep and remote. Black with a trace of red is called Xuan. The character's form represents something hidden and covered over.

《漢書·郊祀志》：年始冬十月，色外黑內赤。服虔曰：十月陰氣在外，故外黑；陽氣尚伏在地，故內赤也。朱氏震曰：坎，北方也，其色玄者，赤黑也；赤者，乾陽也；黑者，坤陰也。棟謂乾御戌亥，戌亥之月乾坤合居，故赤黑為玄。章懷《張衡傳》注云：玄，深也。

The Han Shu · Jiao Si Zhi records that the beginning of the year was set in the tenth lunar month, with outer garments of black and inner garments of red. Fu Qian's commentary explains that in the tenth month, the yin energy is outside, hence the use of black for the outer garment; the yang energy is still hidden underground, hence the use of red for the inner garment. A Song dynasty scholar, Zhu Zhen, said that the Kan trigram belongs to the north, and its color is called "xuan," which is the combination of red and black; red represents the yang of Qian, while black represents the yin of Kun. Hui Dong further explained that Qian governs the months of Xu and Hai, and during these months, Qian and Kun are together, so the combination of red and black becomes "xuan." Hui Dong also cited Zhang Huai Taizi Li Xian's commentary on the Hou Han Shu · Zhang Heng Zhuan, which states that "xuan" means deep.

《考工記》鍾氏曰：三入為纁，五入為緅，七入為緇。鄭注云：染纁者三入而成，又再染以黑則為緅。緅，今禮俗文作爵，言如爵頭色也。又再染以黑乃成緇矣。凡玄色者在緅緇之間，其六入者與。

The Zhong family in the "Rites of Zhou: Records of the Workshops" says that silk cloth dyed three times becomes "xun," dyed five times becomes "zou," and dyed seven times becomes "zi." Zheng Xuan's commentary explains that to make xun, it must be dyed three times, then once more with black juice to become zou. The character "zou" is now commonly written by the scholars of ritual as "jue," meaning it resembles the color of a quail's head. After another dyeing with black juice, it becomes zi. All dark blue colors lie between zou and zi, probably being dyed six times.

賈疏云：以緅入黑汁即為玄，六入為玄，但無正文，故此注與《士冠禮》注皆云玄則六入與，更以此玄入黑汁則名七入為緇矣。

Jia Gongyan's commentary says: If the color zong is dyed again in black dye, it becomes xuan, which is achieved through six dippings; however, since the classic text does not explicitly state this, Zheng Xuan's annotation and the annotation in the Book of Rites: Ceremonial for the Investiture of the Youth both use the tentative expression "xuan is probably achieved through six dippings." If the xuan color is then dyed again in black dye, it is called seven dippings to produce zi.

《文選》注引鍾會注《老子》曰：幽冥晦昧故稱為玄。王弼曰：玄冥，嘿無有也。《文選》十一。

The annotation in Li Shan's commentary on the Wen Xuan cites Zhong Hui's commentary on the Laozi, saying: "Deep and dark, obscure and unclear, hence it is called 'xuan'." Wang Bi says: "What is meant by 'xuan ming' is silence and emptiness, with nothing at all." Hui Dong notes: this entry is found in the annotations of volume eleven of the Wen Xuan.

桓譚《新論》曰：揚雄作《玄》書，以為玄者天也，道也。言聖賢制法作事皆引天道以為本，統而因附續萬類王政人事法度。故宓犧氏謂之易，老子謂之道，孔子謂之元，而揚雄謂之玄。《解嘲》曰：知玄知默，守道之極。

Huan Tan's "Xin Lun" says: Yang Xiong wrote the "Tai Xuan" book, believing that "xuan" is heaven and is the Dao. This means that sages and virtuous persons in establishing laws and handling affairs must refer to the heavenly way as the fundamental principle, thus comprehensively connecting and linking all kinds of things and the various regulations of royal government and human affairs. Therefore, Fuxi called it "Yi", Laozi called it "Dao", Confucius called it "Yuan", and Yang Xiong called it "Xuan". Hui Dong also cited Yang Xiong's "Jie Chao" saying: understanding "xuan" and understanding silence are the ultimate expressions of upholding the Dao.

《老子》道經曰：無名天地之始，有名萬物之母。故常無慾以觀其妙，常有欲以觀其徼。小也。此兩者同出而異名。同出於道。王弼注云：兩者謂始與母也，同出於玄也。異名所施不同也，在首則謂之始，終則謂之母也。訓暢令盡也。

The Dao Jing says: "Without name, it is the beginning of heaven and earth; with name, it is the mother of all things. Therefore, one should always remain in non-desire, to observe its subtle nature; always remain in desire, to observe its boundary." Hui Dong's marginal note says: "Yao" means small. The text then continues: "These two arise from the same source but have different names." Hui Dong's marginal note says: they both originate from the Dao. Wang Bi's explanatory commentary says: these two refer to "beginning" and "mother," both originating from the mysterious and profound (xuan). Their names differ because of the different contexts in which they are applied; at the beginning, it is called "beginning," and at the completion, it is called "mother." Hui Dong's marginal note says: this interpretation clarifies the meaning thoroughly, striving for complete understanding.

同謂之玄。玄，天也。玄之又玄。上天之載，無聲無臭。眾妙之門。徼亦妙也，故曰眾妙。

The text continues: "Call it together as Xuan." Hui Dong's marginal note says: "Xuan is Heaven." The text then says: "Xuan again and again." Hui Dong cites "Heaven carries all things, without sound or taste" from the Book of Songs, Great Ya, King Wen to explain this level. The text concludes: "This is the gate to all subtle things." Hui Dong's marginal note says: "Jiao also belongs to Miao, so they are combined as 'all subtle things.'"

又曰：生而不有，為而不恃，長而不宰，是謂玄德。王弼注云：玄德者，皆有德不知其至，出於幽冥者也。王弼注俱見《文選》注中。

The Tao Te Ching also says: "He nurtures all things without claiming them as his own, he provides for all things without relying on his own ability, he supports all things without dominating them. This is called the profound virtue." Wang Bi's commentary explains that the so-called profound virtue is having virtue without knowing its origin, arising from the deep and mysterious. Hui Dong notes: The above commentary by Wang Bi can be found in the annotations of the Wen Xuan.

《淮南·原道》曰：舜執玄德於心而化馳若神。高注云：玄，天也；馳，行也。又《覽冥》曰：夫物類之相感玄妙深微。案：陽在地下稱玄，坤上六其血玄黃是。妙，古文眇。眇，小也，猶微也。陽在下，故言深。

The Huainanzi · Yuan Dao chapter says: Shun kept the profound virtue of the mysterious within his heart, and his teachings spread quickly like a god. Gao You's annotation explains: "Xuan" means heaven, and "chi" means to move. The Huainanzi · Lian Ming chapter also says: mutual感应 between things is profound and subtle. Hui Dong explains: when yang energy is underground, it is called "xuan". The line statement of the upper sixth line of the Kun hexagram, "its blood is xuanhuang", refers to this. "Miao" is the modern character for "miao", which means small, that is, subtle. Since yang is below, it is said to be "deep".

《太玄》曰：天以不見為玄，地以不形為玄，人以心腹為玄。天奧西北，鬱化精也；地奧黃泉，隱魄榮也；人奧思慮，含至精也。

Yang Xiong's "Tai Xuan" says: Heaven is called Xuan because it is invisible to people; Earth is called Xuan because it does not reveal its traces; and humans are called Xuan because it is in the deep part of the heart and abdomen. The hidden essence of Heaven lies in the Northwest, where the vital energy of transformation is condensed; the hidden essence of Earth lies in the Yellow Spring, where the brilliance of the spirit is concealed; and the hidden essence of humans lies in thought and deliberation, where the most refined vital energy is contained.

張衡《玄圖》曰：玄者，無形之類，自然之根，作於太始，莫之與先，包含道德，構掩乾坤，橐鑰元氣，稟受無原。《御覽》一。

Zhang Heng's "Xuan Tu" says: The term "xuan" refers to something without form, being the root of nature. It arises at the beginning of the primordial origin, with nothing preceding it. It encompasses the Dao and De, and encompasses Qian and Kun, like a bellows stirring the vital energy, yet its own origin cannot be traced. Hui Dong notes: This passage is found in Volume 1 of the "Tai Ping Yu Lian."

《老子》道經曰：古之善為士者微妙玄通。河上公注云：玄，天也，言其節志精微與天通也。《文選》注。精微，今作玄妙。

The Dao Jing says: "In ancient times, those who were good at being a gentleman were subtle and profound in their understanding." He Shanggong's commentary explains: "Xuan" means heaven; it means that such people had a refined and subtle character, capable of communicating with heaven. Hui Dong notes: this passage is cited in the annotations of the Wenxuan; among these, the words "jingwei" are now written as "xuanmiao" in the current edition.

《繫上》曰：神無方而易無體。變化故無方，自微及著故無體。又曰：陰陽不測之謂神。神無方，故不測。又曰：知變化之道者其知神之所為乎。虞注云：在陽稱變。乾五之坤。在陰稱化。坤二之乾。陰陽不測之謂神，知變化之道，故知神之所為。

The Zhou Changes, Great Treatise says: "The divine has no fixed place, and the Change has no fixed form." Hui Dong's marginal note says: because it changes constantly, it has no fixed place; it runs from subtle to manifest, so it has no fixed form. The Great Treatise also says: "The movement of yin and yang is immeasurable, which is called the divine." Hui Dong's marginal note says: since the divine has no fixed place, it is immeasurable. It also says: "One who understands the way of change, perhaps understands the workings of the divine." Yu Fan's commentary says: on the yang side it is called "change," referring to the yao of Qian at Nine in the Fifth moving to the position of Kun; on the yin side it is called "transformation," referring to the yao of Kun at Six in the Second moving to the position of Qian. The movement of yin and yang being immeasurable is called the divine; one who understands the way of change naturally understands the workings of the divine.

又曰：易無思也，無為也。虞注云：天下何思何慮，同歸而殊途，一致而百慮，故無為。謂其靜也專。寂然不動。謂隱藏坤初機息矣，專，故不敢動者也。感而遂通天下之故。感，動也，以陽變陰。通天下之故，謂發揮剛柔而生爻者也。

The Great Treatise says further: "The Book of Changes requires no thought or action." Yu Fan explains: What in the world is there to think about or to consider? Paths may differ but their ultimate destination is the same; although there are many thoughts and considerations, they all lead to the same result, hence it is said to be "without action." The text continues: "When it is still, it is single-minded." It also says: "It is quiet and unmoving." Yu Fan explains: This refers to the hidden yang energy in the first line of the Qian hexagram, where the vital force temporarily ceases; precisely because it is single-minded, it dares not act recklessly. The text then says: "Once it responds to a stimulus, it becomes fully aware of all events in the world." Yu Fan explains: "Response" means movement, that is, using yang to transform yin; "understanding all things" means exerting the function of firmness and flexibility to produce lines.

非天下之至神其孰能與於此。至神謂易隱初入微，知幾其神乎。又曰：唯神也，故不疾而速，不行而至。神謂易也，謂日月。斗在天，日行一度，月行十三度，從天西轉，故不疾而速，是寂然不動。隨天右周，感而遂通，故不行而至者也。

The Great Treatise says: "If it is not the most mysterious thing in the world, who could reach this level?" Hui Dong's marginal note explains: the term "to the utmost mystery" refers to the Way of the Book of Changes hidden in the first line, penetrating to the most subtle level, which exactly corresponds to the text's statement "Knowing the moment, how mysterious it is." The Great Treatise also says: "Only because it is mysterious, it does not hurry yet naturally becomes swift, does not move yet naturally reaches its destination." The annotation explains: here, "mystery" refers to the Book of Changes, as well as the sun and moon. The Big Dipper is suspended in the sky, the sun moves one degree in a day and night, the moon moves thirteen degrees in a day and night, all following the rotation of the celestial bodies to the west, thus not hurrying yet naturally becoming swift, which is exactly "silent and unmoving"; they also follow the right rotation of the heavens to circulate around, thus not moving yet naturally reaching their destination, which is exactly "responsive and interconnected."

又曰：利用出入，民咸用之謂之神。又曰：鼓之舞之以盡神。虞注云：神，易也。陽息震為鼓，陰消巽為舞，故鼓之舞之以盡神。

The Great Treatise says again: "It is advantageous for going out and coming in, and for moving back and forth; the people use it every day, and this is called the divine." It also says: "Stimulate it and dance it, to exhaust the subtle workings of the divine." Yu Fan explains: the "divine" here refers to the Book of Changes. Yang energy grows into the Zhen trigram, which symbolizes stimulation; Yin energy recedes into the Xun trigram, which symbolizes dancing; hence it is said "stimulate and dance it to exhaust the divine."

《繫下》曰：於是始作八卦，以通神明之德。《漢書》贊曰：易本隱以之顯。張揖曰：作八卦以通神明之德，是本隱也；有天道焉，有地道焉，有人道焉，以類萬物之情，是之顯也。

The Zhou Changes (I Ching), in the Great Treatise section, says: Thus Fuxi began to create the Eight Trigrams, using them to connect with the virtue of the divine. The commentary in the Han Shu says: The Book of Changes originally proceeds from the hidden to the manifest. Zhang Yi explains: Creating the Eight Trigrams to connect with the virtue of the divine, this is called "the origin of the hidden"; within it there are the ways of heaven, the ways of earth, and the ways of humanity, used to compare and classify the forms of all things, this is called "the manifestation."

又曰：精義入神以致用也。姚信曰：陽稱精，陰為義，入在初也。陰陽在初，深不可測，故謂之神。變為姤復，故曰致用也。

The Great Treatise below also says: By thoroughly studying the principles and penetrating into the mysterious realm, one can thus apply them in practical terms. Yao Xin explains: Yang is called "jing" (essence), and Yin is called "yi" (meaning), "entering" refers to entering the first line. When Yin and Yang reach the position of the first line, they are profound and unfathomable, hence called "shen" (mystery); from this arises the two hexagrams, Gou and Fu, so it is said "zhi yong" (leading to practical application).

《說卦》曰：神也者，妙萬物而為言者也。《說文》神字下云：天神，引出萬物者也。妙萬物者，引出萬物也。

The *Shuo Gua Zhuan* says: The term "shen" refers to its subtle role in bringing about all things. The *Shu Wen Jie Zi* explains that "shen" means heavenly deities, who give rise to all things. Hui Dong comments: The phrase "miao wanwu" means the same as giving rise to all things.

《孟子》曰：大而化之謂聖，聖而不可知之謂神。《莊子·外物》曰：聖人之所以駴天下，神人未嘗過而問焉。郭注云：神人即聖人也，聖言其外，神言其內。

The Mencius says in the section "Complete Heart" (Jin Xin Xia): "That which is great and can nurture all things is called the sage. When the sage reaches a level beyond measurement, it is called the divine." The Zhuangzi says in the section "Outer Things" (Wai Wu): "The deeds that the sage uses to shake the world, the divine person has never questioned." Guo Xiang's commentary explains: the divine person is actually the sage; referring to the sage is speaking of his external achievements, while referring to the divine is speaking of his internal state.

又曰：所存者神。

Mencius says in "The Great Learning" that what remains in the mind of a gentleman is the spirit. This is a continuation of the previous statement "what he passes through transforms."

《大戴禮·哀公問》，孔子曰：所謂聖人者，知通乎大道，應變而不窮，能測萬物之情性者也。大道者，所以變化而凝成萬物者也；情性也者，所以理然不取舍者也。

The Great Dai Li Ji · Aigong's Inquiry records that Confucius said: The so-called sage is one who possesses wisdom and understanding of the great way, can respond to changes without being exhausted, and can discern the nature and disposition of all things. The so-called great way is what causes all things to change and take form. The so-called nature and disposition is what makes all things follow their inherent principles naturally, without allowing human intervention or choice.

《呂覽·君守》曰：至神逍遙，倏忽而不見其容；至聖變習移俗而莫知其所從。

The Lüshi Chunqiu · Jun Shou chapter says: The most profound thing is free and easy, and in an instant it becomes invisible; the most wise person changes customs and transforms the people's habits, yet people do not know where the change originates.

《荀子·儒效》曰：道出乎一。曷為一？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。又《天論》曰：萬物各得其和以生，各得其養以成，不見其事而見其功，夫是之謂神。

The Xunzi's "Ruxiao" chapter says: "The Way comes from 'one'." What is "one"? The answer is: holding on to "shen" and being firm and unshakable. What is "shen"? The answer is: when goodness is perfected and pervades everywhere, it is called shen; if nothing in the world can shake it, it is called firm; one who is both shen and firm is called a sage. The Xunzi's "Tianlun" chapter also says: all things grow by receiving the harmony of yin and yang, and achieve their completion by receiving their proper nourishment; though we do not see what it does, we can see its effects, which is called shen.

《大戴禮·勸學》曰：神莫大於化道。

The Great Dai Rituals Record, "Encouragement of Learning," says: The marvelous things, none surpasses the transformation of the Dao into oneself.

《史記·律書》曰：氣始於冬至，周而復生。神生於無形。精微故無形。成於有形。正義曰：天地既分，二儀已質，萬物之形成於天地之間，神在其中。然後數形而成聲。正義曰：數謂天數也，聲謂五聲也，言天數形則能成其五聲也。

The "Book of Laws" in the "Records of the Grand Historian" says: Qi begins from the winter solstice, and cycles continuously to renew itself. The divine originates from the formless. Hui Dong's marginal note says: precisely because it is profound and subtle, it is formless. The "Book of Laws" then says: and it is manifested within the tangible. Zhang Shoujie's "Commentary" says: after the heavens and earth have been divided, the two principles have already taken on form and substance; the forms of all things are generated between heaven and earth, and the divine exists within them. The "Book of Laws" says: then the heavenly numbers take form and produce the five tones. The "Commentary" says: "number" refers to heavenly numbers, and "sound" refers to the five tones; meaning that once heavenly numbers take form, they can manifest their five tones.

故曰神使氣，氣就形。形理如類，有可類或未形而未類，或同形而同類。類而可班。班，別也，義與辨同。類而可識。聖人知天地識之別。故從有以至未有。正義曰：從有，萬物形質也；未有，謂天地未形也。以得細若氣，微若聲。正義曰：氣謂大易之氣，聲謂五聲之聲。

The "Lü Shu" says: Therefore, the divine drives the qi, and the qi follows the form. Forms and principles each correspond to their own category; some can be classified, some have not yet taken form and thus have no category, and some have the same shape and thus belong to the same category. All that can be classified can be differentiated. Hui Dong's marginal note says: "Ban" means differentiation, with the same meaning as "bian." The "Lü Shu" says: All that can be classified can be recognized. The sage understands the heavens and the earth and distinguishes the boundaries of all things, thus being able to trace from "having" to "not yet having." The "Zhengyi" says: "From having" refers to the forms and substances of all things; "not yet having" refers to the time when heaven and earth had not yet taken form. The "Lü Shu" says: Thus one can perceive things as fine as qi and as subtle as sound. The "Zhengyi" says: "Qi" refers to the qi of the Great Classic, and "sound" refers to the five tones.

然聖人因神而存之。因神而存之，故謂之神。雖妙必効。妙，微眇。効猶見也。情核其華，道者明矣。華，榮華，有色貌也。道心之微，故曰榮道。非其聖心以乘聰明，孰能存天地之神而成形之情哉。情核其華道者明，故成形之情。

The "Lü Shu" says: And the sages preserved them by means of the divine. Hui Dong's marginal note: Because they were preserved by the divine, it is called the divine. The "Lü Shu" says: Though subtle, it must certainly have visible effects. Hui Dong's marginal note: "Subtle" means minute, and "effect" is equivalent to "visible". The "Lü Shu" says: Investigating its actual nature and brilliance, the practitioners thus understood. Hui Dong's marginal note: "Brilliance" refers to glory and splendor, meaning having color and form; the way is subtle and profound, hence it is called "glory of the way". The "Lü Shu" says: If it were not for the sage's mind relying on wisdom and discernment, who could preserve the divine essence of heaven and earth and realize the actual nature of tangible things? Hui Dong's marginal note: Because by investigating its actual nature and brilliance the way became clear, thus the actual nature of tangible things could be realized.

神者物受之而不能知。日用而不知。及其去來。夫微之顯，故有去來。故聖人畏而欲存之。誠不可弇，故畏而欲存之。唯欲存之，神之亦存。神其神，故神存。其欲存之者，故莫貴焉。積微，月不勝日，時不勝月，歲不勝時，故莫貴焉。孟子曰：所存者神。管子曰：神者至貴也。

The "Lü Shu" says: This thing called Shen, all things receive it but are unaware of it. Hui Dong's marginal note: This is the daily use by the people without awareness. The "Lü Shu" says: When it departs, it returns again. Hui Dong's marginal note: In the subtle and hidden, eventually it will manifest, hence there is departure and return. The "Lü Shu" says: Therefore, the sage reveres it and wishes to retain it. Hui Dong's marginal note: It cannot be concealed, hence the sage reveres it and wishes to retain it. The "Lü Shu" says: As long as one wishes to retain it, the Shen will also remain. Hui Dong's marginal note: Treat Shen as Shen, hence Shen remains. The "Lü Shu" says: The mind to retain it is the most precious. Hui Dong's marginal note: This is the accumulation of subtle efforts. A month is not as good as a day, a season not as good as a month, a year not as good as a season. Hence, nothing is more precious than this. Hui Dong further cites the "Meng Zi" saying: "What is preserved is Shen." He also cites the "Guan Zi" saying: "Shen is the most exalted."

《詩泛歴樞》曰：卯酉為革政，午亥為革命，神在天門，出入候聽。宋均注云：神，陽氣，君象也。天門戌亥之間，乾所據者。《郎顗傳》。

The *Shi Wei* *Fan Li Shu* says: the years of Mao and You are times for changing policies, while the years of Wu and Hai are times for changing heavenly mandate; the spirit resides above the heavenly gate, waiting quietly at the moment of entry and exit to listen and observe. Song Jun's commentary explains that the term "spirit" refers to yang energy, which symbolizes the sovereign; the heavenly gate is located between Xu and Hai, which is precisely the position occupied by Qian. Hui Dong notes that this passage is found in the *Hou Han Shu* *Lang Yi Zhuan*.

《墨子·公輸》曰：治於神者眾人不知其功，爭於明者眾人知之。

The article "Gongshu" in the book "Mozi" says: Those who govern from the subtle and invisible places are not seen by people as doing good; those who compete openly are known by all.

《法言·問神》曰：或問神。曰：心。請問之。不知神在心，故復問。曰：潛天而天，潛地而地。如乾之初九。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？敢問潛心於聖。曰：昔仲尼潛心於文王矣，達之；顏淵亦潛心於仲尼矣，未達一間耳。神在所潛而已矣。

Yang Xiong says in the "Fa Yan · Wen Shen" section: Someone asked what "shen" means. Yang Xiong answered: It is the mind. The person asked again: Please explain. Hui Dong's marginal note says: The questioner did not understand that shen is within the mind, so he asked again. Yang Xiong said: When the mind is hidden in heaven, it becomes one with heaven; when it is hidden in earth, it becomes one with earth. Hui Dong's marginal note says: This is like the initial line of the Qian trigram, which is hidden at the beginning. Yang Xiong continued: Heaven and earth are divine and beyond measurement, yet when the mind is hidden within them, it can still measure them. How much more so can it measure people? How much more so can it measure the ethics of human affairs? The person asked again: Please explain how to hide the mind in a sage. Yang Xiong said: In the past, Zhongni hid his mind in King Wen and finally attained understanding; Yan Yuan also hid his mind in Zhongni, but was only one step short of attaining understanding. This shows that shen lies only in the object to which the mind is hidden.

天神天明照知四方，天精天粹萬物作類。乾元用九而天下治。人心其神矣乎，操則存，舍則亡。中庸其至矣乎，民鮮能久。能常操而存者其惟聖人乎。至誠無息。聖人存神索至。注云：存其精神，探幽索微，成天下之大順，致天下之大利，和同天人之際，使之而無間者也。

Yang Xiong continued: The divine spirit of Heaven surveys all directions, and the essence of Heaven causes all things to take their proper forms. The Qian trigram employs the number nine, and thus the world is governed. Human hearts are perhaps like the divine, holding it brings existence, releasing it brings destruction. The Doctrine of the Mean is perhaps the highest standard, yet few people can maintain it for long. Those who can constantly hold it and preserve it are probably the sages. Hui Dong's annotation: This is what the Doctrine of the Mean refers to as "the highest sincerity has no cessation." Yang Xiong said: Sages nurture their spirit and seek the ultimate truth. The commentary explains: This is preserving one's own spirit, investigating the hidden, searching for the subtle, achieving the greatest harmony in the world, attracting the greatest benefits, and harmonizing the relationship between Heaven and humanity, so that there is no separation between them.

《先知》曰：先知其幾於神乎。注云：神以知來，先知近於神。

The "Xianzhi" section of the "Fayang" says: Those who can foresee things are probably close to the divine. The commentary explains: The "Xici" says "the divine knows what is coming," so being able to foresee is close to the divine.

揚雄《解嘲》曰：爰清爰靜，游神之庭。

Yang Xiong's "Jie Chao" says: Thus, the mind becomes clear, thus, the spirit becomes tranquil, allowing the spirit to wander freely within its own courtyard.

班固《賓戲》曰：銳思於豪芒之內，潛神默記，恆以年歲。師古曰：豪芒喻纖微也。

Ban Gu's "Reply to the Guest" says: Apply sharp thought to the minutest details, concentrate deeply, and silently memorize, persisting year after year. Yan Shigǔ's annotation explains: "Hao mang" is used to illustrate something extremely fine and minute.

《管子·心術》曰：去欲則宣。宣，通也。宣則靜，靜則精，精則獨立矣。獨則明，明則神矣。神者，至貴也。故館不闢除則貴人不舍焉。故曰不潔則神不處。

The "Xinshu" chapter of the "Guanzi" says: Remove desires and desires, and the mind becomes unobstructed. Hui Dong's marginal note says: "Xuan" means "to be unobstructed." When the mind is unobstructed, it becomes tranquil; when tranquil, it becomes pure; when pure, it can stand firm on its own. When it can stand firm on its own, it becomes clear; when clear, it enters the realm of the divine. The divine is the most exalted, so if the guest chamber is not clean, the nobleman will not stay there. Therefore, if the mind is not pure, the divine will not dwell within it.

《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。

The Inner Practices chapter of the Guanzi says: What can cause a single thing to change is called the divine. What can cause a single matter to change is called wisdom. When transforming, it does not change its vital energy. When changing, it does not change its wisdom.

《荀子·不苟》曰：誠信生神。注，《中庸》曰：至誠如神。

The Xunzi's "Bu Gu" chapter says: sincerity and trustworthiness give rise to the marvelous. The annotation cites the Zhongyong, saying: the state of ultimate sincerity is like the divine.

《淮南·泰族》曰：故大人者與天地合德，日月合明，鬼神合靈，與四時合信。故聖人懷天氣，抱天心，執中含和，不下廟堂而衍四海，變習易俗，民化而遷善，若性諸己，能以神化也。《後漢書》，李固上疏曰：臣聞氣之清者為神，人之清者為賢。

The "Tai Zhu" section of the "Huainanzi" says: Therefore, great people harmonize with the heavens and earth in virtue, with the sun and moon in brightness, with ghosts and spirits in wisdom, and with the four seasons in faithfulness. Therefore, sages hold the qi of heaven and the heart of heaven, uphold the middle way and contain great harmony. They do not need to descend to the hall of the temple, yet their virtue flows throughout the four seas. Customs and practices change accordingly, and the people are moved and turn toward goodness, as if it were their own inherent nature. This is because sages can cultivate and nurture through the divine. Hui Dong also cites the "Hou Han Shu," where Li Gu writes: I have heard that the purest part of qi becomes the divine, and the purest part of people becomes the virtuous.