Ou Zan

《樂記》曰：明則有禮樂，幽則有鬼神。聖人作《易》，其始也幽贊於神明，其終也明贊於天地。幽贊一也，贊天地之化育與天地參，一貫三也。

The Li Ji · Yue Ji says: On the manifest side there are rites and music, while on the hidden side there are ghosts and spirits. Hui Dong explains: The sage composed the Zhou Yi, initially supporting the spirits in a subtle way, and finally supporting the heavens and earth in a manifest way. What is called "yōu zàn" refers precisely to the "one"; while supporting the transformation of heaven and earth, and being ranked together with heaven and earth as the three, refers to using the "one" to connect the "three."

《繫辭》曰：知幽明之故。幽，北方也，坎也；明，南方也，離也。《尚書·堯典》，宅南郊曰明都，宅朔方曰幽都。《檀弓》曰：葬於北方北首，之幽之故也。《說卦》曰：離也者，明也，南方之卦也。此幽明之故也。

The Zhou Changes, Great Treatise says: "Therefore, the reason for the connection between the hidden and the manifest is understood." Hui Dong explains: "Yong refers to the north, which corresponds to the trigram Kan; Ming refers to the south, which corresponds to the trigram Li. The Shang Shu, Yao Dian mentions that the southern outskirts are called 'Ming Du,' and the northern outskirts are called 'Yong Du.' The Li Ji, Tan Gong says that burying someone facing north in the north is to return to Yong. The Shuo Gua Zhuan says that Li is the manifest, and it is the trigram of the south. All these together are called 'the reason for Yong and Ming.'"

理微謂之妙。妙猶眇也。自《廣雅》訓妙為好而其義始晦。

Hui Dong clearly stated that profound and subtle principles are called "miao," and "miao" is equivalent to "miao." Since the "Guangya" interpreted "miao" as "good," the original meaning of the character has become obscure and unclear.

《繫下》曰：子曰，顏氏之子，其殆庶幾乎。虞注云：幾者，神妙也。顏子知幾，故殆庶幾。案：妙，古文眇。眇，小也，猶微也。荀悅《申鑑》曰：理微謂之妙。章懷《後漢書》訓妙為美，此俗訓。

The Zhou Changes, Great Treatise section says: Confucius said, the child of the Yan family is probably close to the Dao. Yu Fan's commentary says: "Ji" means the marvelous; Yanzi could know "ji", so he is said to be "dai shu ji". Hui Dong commented: "Miao" is the modern character for "miao", meaning small, that is, subtle. Xu Yu's Sheng Jian says that refined and subtle meaning is called "miao". Prince Li Xian of Zhanghuai, in his commentary on the Later Han Book, explained "miao" as "beauty", which is a common interpretation.

《說卦》曰：神也者，妙萬物而為言者也。董遇本妙作眇。眇，小也。《繫》曰：非天下之至神其孰能與於此。又曰：知幾其神乎。虞注云：至神謂易隱初入微。又云：陽在復初稱幾。隱初入微，陰陽不測，故神也者，妙萬物而為言者也。師古《漢書·昭帝紀》注曰：眇，微也。

The *Sayings on the Trigrams* says: The term "spirit" refers to its subtle accomplishment of all things. Hui Dong's marginal note says: In Dong Yu's version, the character "miao" is used instead of "miao," meaning small or minute. The *Great Treatise* says: If it is not the most mysterious and profound thing in the world, who could reach such a level? It also says: To know the subtle and minute, perhaps that is what is meant by "spirit." Yu Fan's commentary explains: "Ultimate spirit" refers to the Way of the *Book of Changes* hidden in the first line and penetrating to the most minute level; it also says that the yang energy in the first line of the *Fu* hexagram is called "ji." Hidden in the first line and entering the most minute level, yin and yang thus become indescribable, so it is said that "spirit" refers to its subtle accomplishment of all things. Hui Dong also cites Yan Shigǔ's annotation in the *Book of Han* on the *Zhaodi Ji* to say: "Miao" means minute.

《中庸》曰：故君子語大，天下莫能載焉；語小，天下莫能破焉。朱子注云：其大無外，其小無內。案：《淮南·精神》曰：無外之外，至大也；無內之內，至貴也。

The Zhongyong says: Therefore, the gentleman, when speaking of the great, the world has nothing that can contain it; when speaking of the small, the world has nothing that can penetrate it. Zhu Xi explains: The great has no outside, the small has no inside. Hui Dong comments: The Huainanzi · Jing Shen chapter says, that which has no outside beyond the outside is the greatest; that which has no inside beyond the inside is the most precious.

高誘注云：言天無有垠，外而能為之外，諭極大也。無內言其小，小無內而能為之內。道尚微妙，故曰至貴。又曰：能知大貴，何往而不遂。高誘注云：大貴謂無內之內，言道至微，能出入於無間。

Gao You's commentary says: This refers to heaven having no boundaries, and beyond the outermost it can still have an outer part, used to illustrate its extreme vastness. "No interior" means it is small, small enough to have no inside, yet still able to have an interior. The Dao values what is subtle and profound, hence it is called "the highest value." The "Spirit and Mind" section also says: Those who understand this "great value" will never be obstructed wherever they go. Gao You's commentary says: "Great value" refers to within the "no interior"; meaning the Dao is extremely fine, able to enter and exit even where there are no gaps.

《老子》道經曰：常無慾以觀其妙。注云：妙，要也。人常能無慾則可以觀道之要。要謂一也。鍾會注云。《文選》注。妙者，極之微也。

The Dao Jing says: "Always remain in a state of non-desire, so as to contemplate its subtlety." The commentary explains: "Subtlety refers to the essential principle; if a person can always remain in non-desire, they can contemplate the essential principle of the Dao." Hui Dong's marginal note says: the term "essential principle" refers to "oneness." Zhong Hui's commentary states that Hui Dong's note on this passage is cited from the annotations to the Wen Xuan, and Zhong Hui says "subtlety" refers to the ultimate fineness.

《莊子·庚桑》曰：夫全其形生之人，藏其身也不厭深眇而已矣。

The book Zhuangzi: Gengsang Chu says: Those who can preserve their bodies and nurture their lives hide their bodies, only fearing that they do not hide them deeply or subtly enough.

《淮南·時則》曰：仲夏之月日長至，陰陽爭，死生分。高誘曰：至，極也。陽盡午中而微陰妙重淵矣。此陽陰爭辨之際。

The "Timing and Order" section of the Huainanzi says: In the second month of summer, the day is longest, and yin and yang contend, with death and life being decided at this time. Gao You's commentary explains: "To reach the extreme" means to reach the peak; when the yang energy reaches the midpoint of the hour of Wu, it has reached its peak, while the subtle yin energy has already secretly hidden in the deep abysses. This is precisely the time when yin and yang contend and distinguish each other.

《漢書·張敞傳》，敞上封事曰：夫心之精微，口不能言也；言之微眇，書不能文也。

The Han Shu · Zhang Chang Biography records that Zhang Chang submitted a sealed memorial stating: the most profound and subtle part of the mind cannot be spoken out; the most subtle and elusive part of speech cannot be written down in words.

揚雄《解難》曰：抗辭幽說，閎意眇指。師古曰：眇讀為妙。曹大家《幽通賦》注云：眇，微也。

Yang Xiong's "Jie Nan" says: "Raise the words high, make the explanation profound, expand the meaning broadly, and make the meaning subtle." Yan Shigǔ's annotation explains: "Miao" is read as "Miao." Hui Dong also cites Ban Zhao's "You Tong Fu" annotation, saying: "Miao" means "subtle."

又曰：聲之眇者不可同於眾人之耳。注同前。

"The Difficulties" also says: The most subtle sounds cannot be presented to the ears of the people to seek resonance. Hui Dong notes: The explanation of this passage is the same as the previous one.

《淮南·齊俗》曰：樸至大者無形狀，道至眇者無度量。

The Huainanzi's "Qi Su" section says: When something is simple and unadorned to the extreme, it has no form that can be described; when the Dao is subtle and profound to the extreme, it has no measure that can be calculated.

《呂氏春秋·謹聽》曰：賢者之道牟而難知，妙而難見。高誘云：牟猶大也。賢者之道磥落不凡，惟義所在，非不肖所及，故難知也；其仁愛物本於中心精妙幽微，亦非不肖所及，故難見也。

The "Jin Ting" section of the "Lüshi Chunqiu" says: The way of the virtuous is vast and hard to comprehend, subtle and hard to see. Gao You's commentary explains: "Mou" is equivalent to "da." The way of the virtuous is open and noble, acting solely according to what is right, which is beyond the reach of the unworthy, hence hard to comprehend; he loves all things with benevolence, originating from the subtle and profound depths of his heart, which is also beyond the reach of the unworthy, hence hard to see.

《呂覽·用兵》曰：有巨有微。高誘曰：巨，觕略；微，要妙，覩未萌之萌也。

The "Classic of the Master Lu: On Warfare" says: Warfare has a "great" aspect and a "subtle" aspect. Gao You's commentary explains: "Great" refers to the rough or general aspect, while "subtle" refers to the profound and intricate aspect, enabling one to perceive something even before it begins to emerge.

《文言》曰：閒邪存其誠。又曰：修辭立其誠。虞注云：乾為誠。

The Wenyan transmission of the Qian hexagram says: Preventing and guarding against evil and preserving one's sincerity. It also says: Cultivating and refining one's words to establish one's sincerity. Yu Fan explains: The Qian hexagram takes the image of 'sincerity.'

《大學》曰：欲正其心者先誠其意。又曰：所謂誠其意者，毋自欺也，如惡惡臭，如好好色，此之謂自謙，故君子必慎其獨也。小人閒居為不善，無所不至，見君子而後厭然揜其不善而著其善。人之視己如見其肺肝然，則何益矣。此謂誠於中形於外，故君子必慎其獨也。

The Great Learning says: To correct one's mind, one must first make one's thoughts sincere and free from falsehood. It also says: What is meant by making one's thoughts sincere is not to deceive oneself. It is like hating a foul smell or loving a beautiful appearance. This is called having a solid and genuine heart. Therefore, a gentleman must be especially careful when alone. A petty person, when idle and without affairs, can do anything wrong; but when he sees a gentleman, he becomes timid and hides his wrongdoing while pretending to show his goodness. However, others see through him as clearly as they see his liver and heart. So what use is such concealment? This is called sincerity of the heart inevitably manifesting in outward behavior. Therefore, a gentleman must be especially careful when alone.

《中庸》曰：子曰，鬼神之為德其盛矣乎。視之而不見，聽之而不聞，體物而不可遺，使天下之人齊明盛服以承祭祀，洋洋乎如在其上，如在其左右。《詩》曰：神之格思，不可度思，矧可射思。夫微之顯，誠之不可揜如此夫。

The Doctrine of the Mean says: Confucius said, the virtue displayed by ghosts and spirits is indeed great. It cannot be seen, yet cannot be heard, yet it is present in all things without omission. It causes people across the world to fast, purify themselves, and wear ceremonial robes to worship and offer sacrifices. Its appearance is grand and magnificent, as if it were above one's head, or on both sides. The Book of Poetry, Great Yà, "Suppression" says: "The coming of the divine is beyond comprehension; how much more so to dare to be indifferent?" Things that are subtle and hidden will eventually manifest; sincerity is something that cannot be concealed.

又曰：誠者，天之道也；誠之者，人之道也。誠者不勉而中，不思而得，從容中道，聖人也；誠之者擇善而固執之者也。

The Zhongyong says: "Cheng is the way of Heaven; striving to achieve Cheng is the way of humanity. Those who are naturally sincere do not need to force themselves to conform to the middle way, nor do they need to think deeply to gain understanding; they act calmly and naturally in accordance with the way. Such people are sages. Those who strive to achieve Cheng are those who choose the good beginning and firmly hold onto it without letting go."

又曰：自誠明謂之性，自明誠謂之教。誠則明矣，明則誠矣。

The Doctrine of the Mean also says: To be sincere and thus naturally understand things, this is called nature; to understand things and thus achieve sincerity, this is called education and cultivation. When one is sincere, one naturally understands; when one understands, one naturally becomes sincere.

又曰：唯天下至誠為能盡其性。能盡其性則能盡人之性，能盡人之性則能盡物之性，能盡物之性則可以贊天地之化育，可以贊天地之化育則可以與天地參矣。

The Doctrine of the Mean also says: Only the person who is most sincere in the world can fully realize his own nature; when one can fully realize his own nature, he can fully realize the nature of others; when one can fully realize the nature of others, he can fully realize the nature of all things; when one can fully realize the nature of all things, he can assist in the transformation and nurturing of heaven and earth; when one can assist in the transformation and nurturing of heaven and earth, he can be ranked with heaven and earth as the third.

又曰：故至誠無息，不息則久，久則徵，征則悠遠，悠遠則博厚，博厚則高明。

The Doctrine of the Mean also says: Therefore, the highest sincerity is never interrupted; when it is never interrupted, it can endure; when it endures, its effects become evident; when its effects become evident, it can extend to the distant; when it extends to the distant, it becomes vast and profound; when it is vast and profound, it becomes lofty and bright.

又曰：唯天下至誠為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚，肫肫其仁，淵淵其淵，浩浩其天。

The Zhongyong also says: Only the person who is most sincere in the world can manage the great principles and fundamental laws of the world, establish the great foundations of the world, and understand the nurturing power of heaven and earth. Such a person needs to rely on what else? His benevolence is sincere and profound, his depth is like a deep abyss, and his vastness is like the vast sky.

荀子曰：養心莫善於誠。又曰不誠則不獨。《大學》言誠意而歸之慎獨，則誠猶獨也。《易乾鑿度》論《易》之義云：移物致耀，至誠專密。鄭注云：移，動也。天確爾至誠，故物得以自動；寂然專密，故物得以自耀也。若然，則存誠猶慎獨，獨即至誠也。

Xunzi said: Cultivating the mind and nature has nothing better than "cheng" (sincerity). He also said: Without sincerity, there can be no "du" (solitude or self-cultivation in solitude). Hui Dong interpreted this saying: The "Book of Great Learning" discusses "chengyi" (sincere intention) and concludes with "shen du" (caution in solitude), indicating that "cheng" is equivalent to "du". The "Yi Wei · Qian Zao Du" discusses the meaning of the "Yi" (Book of Changes), stating: The movement and illumination of all things depend on the utmost sincerity and concentration in the profound and secret. Zheng Xuan explained: "Yi" means movement; the heavens indeed are perfectly sincere, thus enabling all things to move spontaneously; the heavens are profoundly and secretly concentrated, thus enabling all things to shine forth naturally. According to this, maintaining sincerity is equivalent to being cautious in solitude, and "du" is the utmost sincerity.

《乾鑿度》曰：孔子曰，易者，易也，變易也，不易也。易者以言其德也，虛無感動，清靜照哲，移物致耀，至誠專密。

The "Yi Wei · Qian Zao Du" states: Confucius said that the character "Yi" contains three meanings: simplicity, change, and constancy. The term "Yi" refers to its virtue: it is empty and non-action yet capable of moving all things, clear and tranquil yet able to illuminate thoroughly. It moves all things to shine brightly, relying entirely on the utmost sincerity and concentrated subtlety.

《漢書·孔光傳》，光對策曰：《書》曰，天既付命，正厥德。言正德以順天也。又曰：天棐諶辭。諶，誠也。諶辭，至誠之辭也。言有誠道，天輔之也。明承順天，道在於崇德博施加精緻誠孳孳而已。

The *Book of Han* *Biography of Kong Guang* records that Kong Guang's response said: The *Book of Documents* states, "Heaven has already bestowed the mandate of heaven, so he must correct his virtue." This means correcting virtue in order to conform to Heaven. The *Book of Documents* also says, "Heaven assists with sincere words." Hui Dong's marginal note says: "Chen" means sincerity, and "Chen Ci" means words of utmost sincerity; this means that a person who follows the path of sincerity will be assisted by Heaven. Kong Guang then said: To clearly follow and conform to Heaven, the method lies in valuing virtue, widely bestowing kindness, adding careful devotion and complete sincerity, and striving tirelessly.

《孟子》曰：居下位而不獲於上，民不可得而治也。獲於上有道，不信於友，弗獲於上矣。信於友有道，事親弗悅，弗信於友矣。悅親有道，反身不誠，不悅於親矣。誠身有道，不明乎善，不誠其身矣。是故誠者天之道也，思誠者人之道也。此上述其師子思之語。至誠而不動者未之有也，不誠未有能動者也。

The Mengzi · Li Lou Shang says: If one is in a lower position but does not gain the trust of superiors, the people cannot be governed. Gaining the trust of superiors has a way: if one does not gain the trust of friends, one cannot gain the trust of superiors. Gaining the trust of friends has a way: if one serves one's parents but cannot make them happy, one cannot gain the trust of friends. Making one's parents happy has a way: if one does not examine oneself sincerely, one cannot make one's parents happy. Making oneself sincere has a way: if one does not understand what is good, one cannot make oneself sincere. Therefore, sincerity is the way of Heaven, and pursuing sincerity is the way of human beings. Hui Dong's marginal note: The above sentences are a paraphrase by Mengzi of the words of his teacher Zi Si. Mengzi then says: If one is fully sincere but cannot move others, there has never been such a case. If one is not sincere but can move others, there has never been such a case.

《韓詩外傳》曰：唐虞之法可得而考也，其喻人心不可及矣。《詩》曰：上天之載，無聲無臭。其孰能及之。

The Han Poetry External Transmission says: The laws and regulations of the Tang Yao and Yu舜 can still be traced, but the profound influence they had on people's hearts is beyond reach. The Book of Songs, Great Yǎ, "King Wen" says: "What the heavens carry is without sound and without smell." Who can reach such a realm?

又曰：勇士一呼而三軍皆避，士之誠也。昔者楚熊渠子夜行，寢石以為伏虎，彎弓而射之，沒金飲羽，下視知其為石。石為之開，而況人乎。夫倡而不和，動而不僨，中心有不全者矣。

The Han Poetry External Transmission also says: A brave man's single cry can cause the entire army to retreat, relying on the sincerity in his heart. Once, during the night, Xiong Quzi of the Chu state was traveling and mistook a stone lying on the ground for a tiger crouching, drew his bow, and shot at it. The arrowhead and fletching were completely embedded in the stone. When he came closer, he realized it was just a stone. Even a stone cracks because of his sincerity; how much more so a person? If one advocates something but no one responds, takes action but no one rises up, it is because the sincerity in one's heart is still lacking.

夫不降席而匡天下者求之己也。孔子曰：其身正不令而行，其身不正雖令不從。先王之所以拱揖指麾而四海來賓者，誠，德之至也，色以形於外也。《詩》曰：王猷允塞，徐方既來。

The Han Poetry External Transmission continues to say: those who can correct the world without leaving their seats do so by seeking the remedy within themselves. Confucius said: when one's own conduct is upright, orders will be carried out even without being given; when one's own conduct is not upright, even if orders are given, no one will obey. The ancients were able to merely raise their hands in greeting and the whole world would come to submit, relying on the principle of 'sincerity'; sincerity is the ultimate expression of virtue, naturally manifesting in one's appearance and becoming visible outwardly. The Book of Songs, Great Ya, Chang Wu says: 'The king's strategy is indeed comprehensive and full, thus Xu Fang comes to submit.'

《呂覽·精通》曰：人或謂兔絲無根。兔絲非無根也，其根不屬也，伏苓是。屬，連也。慈石召鐵，或引之也。石，鐵之母也。以有慈石，故能引之，石之不慈者亦不能引也。樹相近而靡，或軵之也。

The "Qingjiong" section of the "Lüshi Chunqiu" says: Some people say that the parasitic plant called tusizi has no roots. In fact, tusizi does have roots, but they are not connected to itself; those roots are fuling. Gao You's commentary says: "Shu" means connected. The "Qingjiong" section also says: Magnetite attracts iron because something is pulling it. Gao You's commentary says: Magnetite is the mother of iron, so it can attract iron; if the stone does not have magnetism, it cannot attract iron. The "Qingjiong" section says: Two trees that are close to each other lean toward each other because something is pushing them.

聖人南面而立，以愛利民為心。心在利民。號令未出而天下皆延頸舉踵矣，則精通乎民也。精誠通洞於民使之然也。夫賊害於人，人亦然。

The "Proficiency" chapter says: The sage faces south and stands, placing the care and benefit of the people in his heart. Gao You's commentary: His thoughts are entirely focused on benefiting the people. The "Proficiency" chapter says: Before the decree is issued, people all over the world stretch their necks and lift their feet in anticipation, which is because his sincerity and truth have reached the people. Gao You's commentary: It is because his sincerity and truth thoroughly penetrate among the people, causing them to be like this. The "Proficiency" chapter says: As for those who harm others, the reaction of people's hearts is the same principle.

今夫攻者，砥厲五兵，發且有日矣，所被攻者不樂，非或聞之也，神者先告也。非聞將見攻也，神先告之，令其志意愁戚不樂。身在乎秦，所親愛在於齊，死而志氣不安，精或往來也。

The "Mastering" chapter says: Now the side that is about to attack is sharpening all kinds of weapons, and the army is about to be sent out soon. The side being attacked feels unhappy beforehand, which is not because someone has informed them, but because the spirits have foretold it to them. Gao You's commentary says: It is not because they have heard that they are about to be attacked, but because the spirits have foretold it in advance, making their hearts sorrowful and distressed, thus causing them to be unhappy. The "Mastering" chapter also says: A person is in Qin, while his beloved ones are in Qi. If someone dies over there, the person here will not have peace of mind, this is because the spirit is traveling back and forth between the two places.

德也者，萬民之宰也。宰，主也。月者，群陰之本也。月望則蚌蛤實。群陰盈。月晦則蚌蛤虛。群陰虧。夫月形乎天而群陰化乎淵，聖人形德乎己而四荒咸飭乎仁。所謂誠乎此而諭乎彼。

The "Proficiency" chapter says: "De is the master of all the people." Gao You's commentary says: "Master" means the ruler. The "Proficiency" chapter says: "The moon is the root of all the yin forces. When the moon reaches the full moon, the clams and oysters become full. Gao You's commentary says: at this time, all the yin forces are full. When the moon reaches the new moon, the clams and oysters become empty. Gao You's commentary says: at this time, all the yin forces are diminished. The "Proficiency" chapter says: "When the moon appears in the sky, all the yin forces in the deep abyss change accordingly; when a sage manifests virtue in himself, the four directions and the ends of the earth are thus ordered in benevolence." This is what Hui Dong refers to as "sincerity on this side leads to communication on the other."

養由基射虎中石，矢乃飲羽，誠乎虎也。伯樂學相馬，所見無非馬者，誠乎馬也。宋之包丁好解牛，所見無非死牛者，三年而不見生牛，用刀十九年刃若新硏。砥也。順乎理，誠乎牛也。故君子誠乎此而諭乎彼，感乎己而發乎人。

The "Proficiency" section says: Yuan Youji shot at a tiger but hit a stone, with the arrow and its feathers completely embedded, because he was fully focused on the tiger. Bo Le learned to identify good horses, seeing nothing but horses in his vision, because he was fully focused on horses. A butcher from the State of Song loved dissecting oxen, seeing nothing but the already disassembled ox in his vision, and after three years he could no longer see a live ox; a knife used for nineteen years still had a blade as sharp as if it had just been sharpened. Gao You's annotation says: "Yan" means to grind and sharpen. This was because he cut along the natural structure of the ox, fully focused on the ox. Therefore, a gentleman's sincerity in one area leads to resonance in another; a feeling he has within himself produces an effect on others.

《莊子·漁父》曰：孔子愀然曰。問漁父。請問何謂真？客曰：真者，精誠之至也。不精不誠，不能動人。故強哭者雖悲不哀，強怒者雖嚴不威，強親者雖笑不和。真悲無聲而哀，真怒未發而威，真親未笑而和。

The chapter "Fisherman" from the book ZHUANGZI says: Confucius asked with a sorrowful expression. Hui Dong's marginal note says: Confucius was asking the fisherman for guidance. Confucius said: Please explain to me what "true" means. The fisherman replied: What is called "true" is when one's spirit and sincerity reach their utmost. Without refinement and sincerity, one cannot move others. Therefore, those who pretend to weep, although they display sorrowful expressions, do not truly grieve; those who pretend to be angry, although they show stern faces, do not truly have authority; those who pretend to be friendly, although they smile, do not truly have harmony. True grief, even without sound, carries the meaning of sorrow; true anger, even before it erupts, already has authority; true friendliness, even before smiling, already has harmony.

真在內者神動於外，是所以貴真也。真者所以受於天也。真即誠也。誠者天之道，故真亦受於天，自然不可易也。

The fisherman continued to say: A person who truly exists within himself naturally manifests his spirit outwardly; this is why "true essence" is precious. "True essence" is received from heaven. Hui Dong commented: "True essence" is also "sincerity"; sincerity is the way of heaven, so "true essence" is also received from heaven, originating from nature and unchangeable.

《呂覽·具備》曰：三月嬰兒，軒冕在前弗知欲也，斧鉞在後弗知惡也，慈母之愛諭焉，誠也。故誠有又，誠乃合於情。當作精。精有又，精乃通於天。乃通於天，水木石之性皆可動也。中孚信及豚魚。呂梁忠信亦爾。又況有血氣者乎。

The "Preparations" section of the "Lüshi Chunqiu" says: A three-month-old infant, when placed before a high ceremonial hat and crown, does not desire them; when a halberd is placed behind him, he does not feel aversion. Only the love of a kind mother can be understood by him, and this is due to sincerity. Therefore, with sincerity, sincerity can align with emotion. Hui Dong comments: The character "qing" should be read as "jing." With jing, jing can connect with heaven. Since it connects with heaven, then the nature of things like water, wood, and stone, which are without knowledge, can also be moved. Hui Dong adds: The "Zhongfu" hexagram speaks of sincerity reaching even a piglet and a fish; the man of Lüliang, by being loyal and trustworthy, stepped into water without drowning, which is the same principle. The "Preparations" section says: What about those with human emotions?

故凡說與治之務莫若誠。以誠說則信，著之以誠，治則化行之。聽言哀者不若見其哭也，聽言怒者不若見其斗也。說與治不誠，其動人心不神。

The "Preparation" chapter says: Therefore, in all matters of persuasion and governance, nothing is more important than sincerity. Gao You's commentary says: Using sincerity in persuasion makes people believe; displaying sincerity clearly in governance enables the promotion of moral teachings. The "Preparation" chapter also says: Hearing someone say he is sad is not as good as seeing him weep; hearing someone say he is angry is not as good as seeing him fight. If persuasion and governance do not come from sincerity, their effect on people's hearts will not be profound.

《淮南·泰族》曰：夫蛟龍伏寢於淵而卵割於陵，螣蛇雄鳴於上風，雌鳴於下風而化成形，精之至也。故聖人養心莫善於誠，至誠而能動化矣。

The Huainanzi · Tai Zhu chapter says: A dragon lies hidden and sleeps in the deep abyss, yet its eggs hatch and crack open on the hills above; the male wind snake calls out in the upwind direction, and the female responds in the downwind direction, thus being able to transform and take shape. These are all due to the extreme accumulation of vital energy. Therefore, the sage cultivates his mind and nature, and nothing is better than sincerity. Ultimate sincerity can move and transform all things.

又曰：聖主在上位，廓然無形，寂然無聲，官府若無事，朝廷若無人，無隱人，無軼民，無勞役，無寃刑，四海之內莫不仰上之德，象主之指，夷狄之國重譯而至，非戶辨而家說之也，推其誠心施之天下而已矣。《詩》曰：惠此中國，以綏四方。內順而外寧矣。

The "Tai Zhu" essay also says: A sage and enlightened ruler holds power above, empty and formless, silent and soundless, with government offices appearing to have nothing to do and the court seeming to have no officials present; there are no hidden virtuous people, no scattered commoners, no heavy labor, no wrongful punishments. Within the four seas, no one does not admire the ruler's virtue and follow his will; even the barbarian states come through many layers of interpreters to pay homage. This is not the result of visiting households to persuade and explain, but merely the extension of his sincere heart throughout the world. The "Shi Jing · Da Ya · Min Lao" says: "Bestow kindness upon the Central States, to pacify the four directions." When within is smooth, then outside naturally becomes peaceful.

班固《幽通賦》曰：精通靈而感物兮，神動氣而入微。曹大家注云：言人參於天地，有生之最神靈也。誠能致其精誠則通於神靈，感物動氣而入微者矣。

Ban Gu's "You Tong Fu" says: The vital energy communicates with the divine and moves external things; the divine spirits stir the vital energy and penetrate to the subtle. Cao Da Juan (Ban Zhao) explains: This refers to the idea that humans, together with heaven and earth, form the three great categories, and among all living beings, humans are the most endowed with spirit; if one can truly push one's sincerity to the extreme, then one can communicate with the divine, move external things, and stir the vital energy to the subtle level.

養流睇而猿號兮，李虎發而石開。養由基、李廣。非精誠其焉通兮，苟無實其孰信。操末技猶必然兮，矧耽。躭。躬於道真。師古曰：躬，親也。射者微技，猶能精誠感於猿石，況立身種德，親躭大道而不倦者乎。

The *Ouyong Fu* says: "Yang Youji's glance turned once, and the monkeys cried out in sorrow; Li Guang mistook a stone for a tiger and shot an arrow, splitting the stone in two." Hui Dong's marginal note explains that these two lines refer to the stories of Yang Youji and Li Guang. The text continues: "Without sincerity, how could one reach through the heavens? If there is no truth, who would believe it? Even those who practice minor skills must certainly be like this; how much more so those who deeply explore the true essence of the Dao." Hui Dong's marginal note adds: "The character '耽' is also written as '躭'." Yan Shigǔ's commentary explains: "Gong means personally." Archery is a minor skill, yet it could move monkeys and split stones through sincerity; how much more so for those who cultivate virtue and personally devote themselves to the great Dao without tiring?