Ren Fu

子曰：水火，吾見蹈而死者矣，未見蹈仁而死者也。此語合於易理。仁乃乾之初生之道也，故未見蹈仁而死。極其變如求仁得仁、殺身成仁，乃全而歸之之義，不可言死。《禮記》，君子曰終，小人曰死。

The Analects of Confucius, in the chapter on Weilin Gong, records Confucius saying: "I have seen people who died after stepping into water and fire, but I have never seen anyone who died after stepping into benevolence." Hui Dong explains that this statement conforms to the principles of the Book of Changes. Benevolence represents the first line of the Qian hexagram, which signifies the beginning of creation. Therefore, it is said that one has never seen anyone die by entering into benevolence. Even in extreme circumstances, such as "seeking benevolence and attaining it" or "dying for the sake of benevolence," these are considered entirely bestowed by heaven and entirely returning to heaven, and thus cannot be called "death." The Book of Rites states that the end of a gentleman is called "termination," while the end of a petty person is called "death."

甲子卦氣起中孚。大玄凖之為中。

According to the theory of trigram energies, the trigram energy on the day of Jiazi begins with the Zhongfou hexagram; Yang Xiong's Tai Xuan compares it precisely with Zhongfou, designating it as the first of the eighty-one sections, the 'Zhong' section.

大舜執其兩端，用其中於民。周公設官分職以為民極。極，中也。虞周皆既濟之世，贊化育之功，同也。

Great Yu mastered the two extremes and applied the middle way to the people. The Duke of Zhou established official positions and assigned duties, using this as a standard for the people. Hui Dong's marginal note says, "Extreme" means the middle. The time of Yu the Great and the time of the Zhou dynasty were both times when the world was already established and peaceful, "already crossed the river." Their contributions to the workings of heaven and earth were the same.

《復》彖曰：復其見天地之心乎。案：冬至復加坎，坎為亟心，亟古文極，中也。然則天地之心即天地之中也。

The Commentary on the Judgment of the Hexagram 19 says: "From the Hexagram of Return, one can roughly see the heart of heaven and earth." Hui Dong explains that at the winter solstice, the Hexagram of Return has the trigram Kan added on top, and Kan symbolizes "urgent heart." "Urgent" is an ancient character for "extreme," and "extreme" means center. Thus, the heart of heaven and earth is also the center of heaven and earth.

董子《繁露》曰：陽之行始於北方之中而止於南方之中，陰之行始於南方之中而止於北方之中。陰陽之道不同，至於盛而皆止於中，其所起皆必於中。中者天地之太極也，日月之所至而郄也，長短之隆不得過中，天地之制也。如董子之言則天地之心兼二至也。象至日閉關兼二至。

Dong Zhongshu in "Chunqiu Fanlu" says: Yang moves from the central point of the north to the central point of the south; Yin moves from the central point of the south to the central point of the north. Although the paths of Yin and Yang are different, when they reach their peak, they both stop at "zhong" (center). Their starting points are also necessarily at "zhong." "Zhong" is the Taiji (Supreme Ultimate) of heaven and earth; it is the place where the sun and moon change direction. The extremes of day and night cannot exceed "zhong," which is the established order of heaven and earth. Hui Dong comments: According to Dong Zhongshu's words, the heart of heaven and earth encompasses both the winter solstice and the summer solstice. Hui Dong also adds a marginal note: The "Image Commentary" of the "Fu卦" speaks of "closing the gate on the day of utmost limit," which also refers to both the winter and summer solstices.

《繫上》曰：易簡而天下之理得矣，天下之理得而易成位乎其中矣。荀爽注云：易謂坎離。陽位成於五，五為上中；陰位成於二，二為下中；故易成位乎其中。案：易簡即天地之中也。

The Great Treatise of the Zhou Changes says: The trigrams Qian and Kun are both easy and simple, and thus the principles of the world are all grasped; when the principles of the world are all grasped, the Zhou Changes establishes its position within heaven and earth. Xun Shuang's commentary says: Here, the term "Easy" refers to the trigrams Kan and Li. The yang position is established at the fifth line, and five is the central line of the upper trigram; the yin position is established at the second line, and two is the central line of the lower trigram; thus, the Zhou Changes establishes its position in the middle. Hui Dong's commentary says: What is meant by "easy and simple" is precisely the center of heaven and earth.

成十三年《左傳》，劉子曰：吾聞之民受天地之中以生，所謂命也，是以有動作禮義威儀之則以定命也。

The *Zuo Zhuan* records in the thirteenth year of Chenggong that Liu Kanggong said: I have heard that the common people receive the essence of heaven and earth and are born, which is called the "destiny." Therefore, there are rules of behavior, rites and rituals, and dignity and decorum, used to stabilize this destiny.

明道程子曰：民受天地之中以生，天命之謂性也。荀爽對策曰：昔者聖人建天地之中而制禮。

Master Cheng Hao of the Mingdao School said: The common people receive the middle from heaven and earth and are thus born, which is what the "Zhongyong" refers to as "the mandate of heaven is called nature." Hui Dong also cited Xun Shuang's response to a policy question, saying: In the past, the sages established the middle of heaven and earth, using it as the basis for establishing rites and laws.

《中庸》曰：天命之謂性。又曰：喜怒哀樂之未發謂之中。又曰：中也者，天下之大本也。又曰：立天下之大本。

The Zhongyong says: What Heaven gives to mankind is called nature. It also says: When joy, anger, sorrow, and joy have not yet been expressed, it is called "zhong." It also says: "Zhong" is the great root of the world. It also says: Only the person of utmost sincerity can establish the great root of the world.

《周語》曰：王將鑄無射，問律於伶州鳩，對曰：律所以立均出度也。古之神瞽考中聲而量之以制。考，合也。謂合中和之聲而量度之以制樂也。度律均鍾，百官軌儀，紀之以三。天地人。平之以六。六律。成於十二。律呂。天之道也。

The Guoyu · Zhou Yu says: King Jing of Zhou intended to cast a bell named Wuyi, and consulted the music official Ling Zhoujiu about the laws of music. Ling Zhoujiu replied: The laws are used to establish standards and generate measurements. In ancient times, the divine blind musicians sought the sound of harmony and balance, using it to measure and make musical instruments. Hui Dong's marginal note: "Kao" means to combine; meaning to combine the sound of harmony and balance and measure it, to make musical instruments. Ling Zhoujiu continued: Measuring the laws of music and adjusting the bell tones, all officials have their own rules and standards, with "three" as the main principle. Hui Dong's marginal note: "San" refers to heaven, earth, and humanity. With "six" to establish balance. Hui Dong's marginal note: "Liu" refers to the six laws. To "twelve" to complete. Hui Dong's marginal note: "Shier" refers to the six laws and six lü. This is the way of heaven.

夫六，中之色也，故名之曰黃鍾。十一月曰黃鍾，乾初九也。六者，天地之中。天有六氣，降生五味。天有六甲，地有五子，十一而天地畢矣，而六為中，故六律六呂而成天道。黃鍾初九六律之首，故以六律正色為黃鍾之名，重元正始之義也。

Ling Zhoujiu said: "Six" is the central color, so it is named Huangzhong. Hui Dong's marginal note: November is called Huangzhong, corresponding to the first line of the Qian hexagram. Ling Zhoujiu also said: "Six" is the central number of heaven and earth. Heaven has six qi, which descend to produce the five flavors; heaven has six Jia, earth has five Zi, together making eleven, completing the numbers of heaven and earth. Among them, "six" is in the center, so the six lu and six lv are established to complete the heavenly way. Hui Dong's marginal note: Huangzhong corresponds to the first line of Qian, being the first of the six lu, so the central color of the six lu is taken as the name of Huangzhong. This emphasizes the beginning and the proper start.

所以宣養六氣九德也。六氣，陰陽風雨晦明也。九德，九功之德，水火金木土榖正德利用厚生也。十一月陽伏於下，物始萌，於五聲為宮，含元處中，所以徧養六氣九德之本。

Lingzhou Jiu said: This is used to宣畅 and涵养 the six climatic influences and nine virtues. Hui Dong's marginal note states: The six climatic influences refer to Yin, Yang, wind, rain, darkness, and brightness; the nine virtues refer to the nine meritorious deeds, that is, the six departments of water, fire, metal, wood, earth, and grain, plus the three matters of proper virtue, practical utility, and abundant life. Hui Dong also said: In the eleventh month, the yang energy is hidden below, and all things begin to sprout. Among the five tones, it belongs to the palace tone, containing the original qi and occupying the central position, so it is the fundamental for universally涵养 the six climatic influences and nine virtues.

《三統曆》曰：四分月法，以其一乘章月，是為中法。朔不得中是為閏月。言陰陽雖交，不得中不生。獨陰不生，獨陽不生，獨天不生。天者，中也。三合然後生，故云不得中不生。

The San Tong Li says: divide the monthly cycle into four equal parts, and use one part to multiply by the chapter month, which is the method for determining the middle climate. If the new moon does not coincide with a middle climate, that month is a leap month. Hui Dong explains: this means that although yin and yang combine, without the 'center' they cannot produce offspring. Alone yin cannot produce, alone yang cannot produce, and alone heaven cannot produce. Hui Dong's marginal note: the 'heaven' refers to the center. Only when the three combine can something be produced, hence without the center there is no production.

《論語》，堯曰：諮爾舜，天之曆數在爾躬，允執其中。四海困窮，天祿永終。舜亦以命禹。

The Classic of Documents, Yao says: Ah, you Shun, the heavenly mandate has already fallen upon you. Be sincere in holding onto the principle of the Middle. If the whole world falls into hardship, then the heavenly bestowed honor and position will forever cease. Later, Shun passed on these words to Yu.

《孟子》曰：湯執中。

Mencius says in "Lilu Xia" that King Tang of Shang adhered to the middle path, not leaning toward any one side.

《文言》曰：元者善之長也。又曰：積善之家必有餘慶。虞注云：初乾為積善。

The Wenyan transmission of the Qian hexagram says: "Yuan" is the leader of all good qualities. The Wenyan transmission of the Kun hexagram also says: those who accumulate good deeds will surely have surplus blessings. Yu Fan explains that the first line belongs to Qian, which is the image of accumulating goodness.

《繫上》曰：一陰一陽之謂道，繼之者善也，成之者性也。

The Great Treatise of the Zhou Changes says: the alternation and movement of one yin and one yang is called the Dao; those who follow this Dao are called good, and those who realize this Dao are called nature.

又曰：子曰，顏氏之子其殆庶幾乎，有不善未嘗不知，知之未嘗復行也。《易》曰：不遠復無祇悔元吉。虞注云：復以自知。《中庸》曰：子曰，回之為人也，擇乎中庸，得一善則拳拳服膺而弗失之矣。一善謂乾初，即復初也。復初為中行，故云擇乎中庸。得一善與《繫辭》相發明。

The Great Treatise below also says: Confucius said, the boy from the Yan family is probably close to the Dao; once he has an unvirtuous thought, he does not fail to realize it, and once he realizes it, he does not repeat it. The Line Statement of the initial line of the Fu hexagram in The Zhou Changes says: "Having traveled only a short distance, he turns back, there is no great regret, and it is very auspicious." Yu Fan's commentary says: this refers to self-awareness through 'Fu'. The Doctrine of the Mean says: Confucius said, the character of Yan Hui is to choose the Mean, once he attains a certain virtue, he holds it tightly in his chest and is unwilling to lose it. Hui Dong explains: the so-called 'one virtue' refers to the initial line of the Qian hexagram, which is also the initial line of the Fu hexagram; the initial line of the Fu hexagram is the Middle Way, so it is said he 'chooses the Mean'. The phrase 'attaining one virtue' here can be mutually illuminating with the passage from the Great Treatise.

《大戴禮·勸學》曰：積善成德。案：初為善，三為成德，故《文言》曰：君子以成德為行。漢議郎元賓碑云：乾之積善，謂乾三也。陽成於三，積善成德，至三而成。

The Great Dai Ritual Records · Encouragement of Learning states: Accumulate good deeds to achieve virtue. Hui Dong explains: The first line represents goodness, and the third line represents the completion of virtue, hence the "Commentary on the Literary Meaning" of the Qian Hexagram says, "The gentleman considers the cultivation of virtue as his daily practice." In the inscription of Han dynasty official Yuan Bin, it mentions "the accumulation of goodness in Qian," referring to the third line of the Qian hexagram. Yang energy is perfected at the third line; accumulating goodness leads to virtue, and it is only at the third line that this is completed.

《晉語》，莊子曰：善德之建也。積善成德，故為德之建。

The Guoyu · Jin Yu records that Zhuangzi said: "Goodness is the basis for establishing virtue." Hui Dong's marginal note says: "Accumulating good deeds leads to the cultivation of virtue, hence goodness is where virtue is established."

《文言》曰：大哉乾乎，剛健中正純粹精也。

The Wenyan transmission of the Qian hexagram says: How great is Qian! It is strong, vigorous, central, and upright, pure and refined, reaching the highest degree of perfection.

《中庸》曰：《詩》曰，維天之命，於穆不已，蓋曰天之所以為天也；於乎不顯文王之德之純，蓋曰文王之所以為文也，純亦不已。朱子曰：純，純一不雜也。

The Doctrine of the Mean cites the Book of Poetry, the Zhou Songs, "The Mandate of Heaven, how profound and unceasing it is!" This is probably explaining why Heaven is called Heaven. It also cites: "How illustrious, the purity of Wen Wang's virtue!" This is probably explaining why Wen Wang was posthumously called "Wen," because his purity was also unceasing. Zhu Xi says: "Pure" means pure and unmingled.

《鄭語》，史伯曰：建九紀以立純德。韋昭曰：建，立也；純，純一不尨駁也。賈唐曰：九紀，九功也。

The Guoyu · Zhengyu records that Shi Bo said: Establish nine standards to confirm pure virtue. Wei Zhao's commentary explains: "Jian" means to establish; "chun" means pure and undivided. Hui Dong also cites the views of Jia Kui and Tang Gu: the so-called "nine standards" refer to the nine meritorious deeds.

《乾鑿度》曰：易卦六十四分為上下，象陰陽也。陽道純而奇，故上篇三十所以象陽也；陰道不純而偶，故下篇三十四所以法陰也。鄭注云：陽道專斷，兼統陰事，故曰純也。

The "Yi Wei · Qian Zao Du" says: The sixty-four hexagrams of the "Zhou Yi" are divided into upper and lower sections, taking their form from yin and yang. The way of yang is pure and belongs to odd numbers, so the upper section has thirty hexagrams, symbolizing yang. The way of yin is not pure and belongs to even numbers, so the lower section has thirty-four hexagrams, following yin. Zheng Xuan's commentary explains: The way of yang is able to take the lead in decision-making and also oversees the affairs of yin, so it is called "pure."

又曰：消息純者為帝，不純者為王。六子上不及帝，下有過王，故六子雖純不為乾坤。

The "Qian Zao Du" also says: when a hexagram is purely one, it becomes the Emperor; when it is not purely one, it becomes the King. The six hexagrams of the sons, namely Zhen, Xun, Kan, Li, Gen, and Dui, cannot reach the level of the Emperor above, nor can they be considered as the King below. Therefore, although the six sons have a pure aspect, they ultimately cannot become Qian and Kun.

《楚語》，觀射父曰：先王之祀也，以一純二精。韋昭注云：一純，心一而潔也；二精，所用玉帛也。又曰：聖王正端冕以其不違心，帥其群臣精物以臨監享祀，無有苛慝於神者謂之一純。韋昭注云：不違心謂心思端正，服則端冕。

The Guoyu · Chu Yu records that Guan Shefu said: The former kings conducted worship using "one purity" and "two refined things." Wei Zhao's commentary explains that "one purity" refers to the mind being single-minded and pure, while "two refined things" refers to the use of jade and silk. Guan Shefu also said that the sage kings wore their ceremonial robes and crowns properly, because this attire did not contradict their inner thoughts; they led their ministers, prepared clean offerings, and came to perform the worship with reverence, showing no rudeness or improper behavior toward the spirits. This is called "one purity." Wei Zhao's commentary explains that "not contradicting the heart" means that when the mind is upright, the attire is then the ceremonial robes and crowns.

《禮·投壺》曰：二算為純。釋文云：純音全。鄭注《儀禮》如字，云：純，全也。案：純訓全。乾為純者，陽兼陰為一，兼故全；陽兼陰為一，故又訓為一。

The *Liji* (Book of Rites) *Touhu* says: two counting rods are considered as one "chun." The *Jingdian Xiweng* says: "chun" is read as "quan." Hui Dong's marginal note says: Zheng Xuan, when commenting on the *Yili* (Rites of Zhou), followed the original character and said "chun" means "quan." Hui Dong further explains: "chun" is interpreted as "quan," because the yang principle encompasses the yin principle and combines into one, thus being able to encompass everything and hence called "quan." Also, because the yang principle encompasses the yin principle and combines into one, "chun" is also interpreted as "yi" (one).

《莊子·刻意》曰：純也者，謂其不虧其神也。

The chapter "Deliberate Intent" from the book "Zhuangzi" says: What is meant by "purity" is that he does not lose his spirit.

《文言》曰：大哉乾乎，剛健中正，純粹精也。

The Wenyan transmission of the Qian hexagram says: How great is Qian! It is strong, vigorous, central, and upright, pure and refined, reaching the highest degree of refinement. This passage is a repetition of the previous one, serving as a basis for the following discussion of the meaning of the character 'jing' (精).

《繫上》曰：精氣為物。虞注曰：乾純粹精，故主為物。鄭注云：精氣謂七八也。精氣謂之神。

The Great Treatise of the Zhou Changes says: "Spirit and qi凝聚 to become things." Yu Fan's commentary explains: "Qian is the pure essence, so it is in charge of forming things." Zheng Xuan's commentary explains: "The 'spirit and qi' here refers to the numbers seven and eight." Hui Dong's marginal note: "Spirit and qi is also called the spirit."

又曰：是故君子將有為也，將有行也，問焉而以言，其受命也如向，無有遠近幽深，遂知來物。非天下之至精其孰能與於此。虞注云：神以知來，感而遂通，謂幽贊神明而生蓍也。至精謂乾，純粹精也。

The Great Treatise says further: Therefore, when a gentleman is about to act or take action, he consults the divination with the yarrow stalks and receives an answer in words. The yarrow stalks respond to the oracle as an echo does, so whether the matter is far or near, deep or hidden, one can know what is to come. If it is not the most refined thing in the world, who could reach such a level? Yu Fan explains: This refers to 'the divine knows the future' and 'responds to the movement and thus becomes connected,' meaning that the subtle assistance of the divine gives rise to the yarrow stalks. Hui Dong's marginal note says: The term 'the most refined' refers to Qian, which is also what the 'Commentary of the Text' on the Book of Changes calls 'pure and refined.'

《繋下》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 says: By thoroughly studying the principles and penetrating the profound and mysterious, 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 first line, they become deeply unfathomable, hence called 'shen' (mystery); from this arises the two hexagrams, Gou and Fu, hence it is said 'zhi yong' (leading to practical application).

又曰：男女構精。虞注云：乾為精。

The Great Treatise below also says: When male and female combine their essence, all things are generated. Yu Fan's commentary explains: The trigram Qian takes the image of 'essence'.

《中庸》曰：致廣大而盡精微。

The Doctrine of the Mean says: A gentleman in his study of learning must pursue both the broad and the profound.

《禮記·禮器》曰：德產之致也精微。鄭注：致，緻密也。

The Li Ji · Li Qi says: What arises from virtue reaches its extreme in being subtle and profound. Zheng Xuan explains: "Zhi" means dense.

《經解》曰：絜靜精微，易教也。案：絜靜，坤也；精微，乾也。

The Li Ji · Jingjie says: "Clean and quiet, profound and subtle, these are the qualities cultivated by the teachings of the Yi." Hui Dong commented: "Jie Jing" belongs to Kun, and "Jing Wei" belongs to Qian.

《周語》內史過曰：先王知大事之必以眾濟也，故袚除其心。精也。精，潔也。然則長眾使民之道，非精不和。今晉侯以惡，實棄其精也。

The Guoyu · Zhou Yu records that Inner Historian Guo said: The former kings knew that great affairs must rely on the talents of many people to be accomplished, so they first purified the impurities in their own hearts. Hui Dong's marginal note says: This is "jing"; "jing" means purity. Inner Historian Guo continued to say: Thus, the principle of leading people and governing the people, without purity and cleanliness, cannot be harmonious; now Duke Jin's heart is full of evil, he has indeed abandoned this purity and cleanliness.

《公羊》莊十年傳曰：觕者曰侵，精者曰伐。何休云：觕，麤也；精猶精密也。《呂覧·愛士》曰：此兵之精者也。高注云：言能用兵勝負死生之本，所由克敗，故曰此兵之精妙矣。《荀子·成相》云：大參乎天，精微而無形。《莊子·秋水》曰：河伯曰，世之議者皆曰至精無形。

The *Gongyang Zhuan* says in the tenth year of Duke Zhuang: acting roughly is called "qin," and acting meticulously is called "fa." He Xiu explains: "Gu" means rough, and "jing" corresponds to meticulous. Hui Dong also cites *Lüshi Chunqiu · Aishi* to say: this is a subtle move in warfare. Gao Yu explains: this discusses the fundamental principles of winning or losing, life or death in warfare, and the causes of defeating the enemy or suffering defeat, hence it is called a subtle strategy in warfare. Hui Dong also cites *Xunzi · Chengxiang* to say: it is great enough to be ranked with Heaven, and subtle without form. The *Zhuangzi · Qiushui* says: He Bo says, the world says that the most refined thing has no form.

《管子·心術》曰：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。

The "Heart Method" chapter of the "Guanzi" says: When the mind is tranquil, it becomes pure; when pure, it can stand firm on its own; when it stands firm on its own, it becomes clear; when clear, it enters the realm of the divine. The divine is the most esteemed, so if the guest chamber is not cleaned, the nobleman will not stay there.

精靜同義。在乾為精，在坤為靜，故《經解》曰：絜靜精微。

Hui Dong explained: "Jing" and "Jing" have similar meanings. On the side of Qian, it is called "Jing," and on the side of Kun, it is called "Jing." Therefore, the Classic of Rites, section Jingjie, combines them as "Xie Jing Jing Wei."

董子《繁露》曰：氣之清者為精。《白虎通》曰：精者，靜也。

Dong Zhongshu in "Chunqiu Fanlu" says: The clear and pure part of qi becomes the essence. The "Baihu Tong" says: The so-called "essence" is stillness.

《淮南·天文》曰：天地之襲精為陰陽，陰陽之專為四時，四時之散精為萬物。高誘注曰：襲，合精氣也。

The Huainanzi · Tianwen chapter says: Heaven and Earth combine their vital energy to become yin and yang, yin and yang control their energy to become the four seasons, and the four seasons spread their vital energy to become all things. Gao You's commentary explains: "Xí" means combining vital energy.

又曰：二陰一陽成氣二，二陽一陰成氣三。高誘注云：陰粗確故得氣少，陽精微故得氣多。

The Huainanzi · Tianwen chapter also says: two parts of yin combined with one part of yang form two kinds of qi; two parts of yang combined with one part of yin form three kinds of qi. Gao You's commentary explains: yin is rough, firm, and solid, so it obtains less qi; yang is fine, subtle, and delicate, so it obtains more qi.

《呂覧·大樂》曰：道也者，至精也，不可為形，不可為名，強為之謂之太乙。高誘注云：精，微。又云：精，微妙也。

The "Lüshi Chunqiu · Da Yue" chapter says: What is called "Dao" is the most refined essence, which cannot be given a form or a name. If one must give it a name, it is called "Taiyi." Gao You's commentary explains: "Jing" means subtle; he also says: "Jing" means subtle and profound.

又《君守》曰：天無形而萬物以成，至精無象萬物以化，大聖無事而千官盡能。此乃謂不教之教，無言之詔。

The "Lord and Governance" section of the "Lüshi Chunqiu" also says: Heaven has no form but all things are generated from it; the most refined substance has no shape but all things are nurtured from it; the great sage does not personally handle specific affairs but many officials each fulfill their abilities. This is called teaching without instruction, and decreeing without words.

又《博物志》曰：孔某墨翟晝日諷誦習業，親見文王周公旦而問焉。夜則夢見文王周公而問其道也。用志如此其精也。精，微密也。何事而不達，何焉而不成。故曰：精而熟之，鬼將告之。非鬼告之也，精而熟之也。史游曰：積學所致無鬼神，故曰有鬼告之。

Hui Dong also cites the "Bozhi" section of the "Lüshi Chunqiu" saying: Kong Mu and Mo Di studied diligently by day and could even see King Wen and the Duke of Zhou to ask them questions. Hui Dong's marginal note says: That was dreaming at night of King Wen and the Duke of Zhou to inquire about the Way. The original text continues: To reach such a level of focused concentration. Hui Dong's marginal note says: "Jing" means subtle and meticulous. The original text says: What affairs could not be understood? What places could not be achieved? Therefore, when one is specialized and proficient, ghosts and spirits will come to tell him; in reality, it is not the ghosts and spirits who tell him, but rather his own specialization and proficiency. Hui Dong also cites Shi You's words saying: The realm attained through accumulated learning is originally unrelated to ghosts and spirits; it is merely expressed as if ghosts and spirits were informing him.

《三統曆》曰：銅為物之至精，不為燥溼寒暑變其節，不為風雨暴露改其形，介然有常，有似於士君子之行。

The San Tong Li says: Copper is the most refined of all things. It does not change its form or measure in response to dryness or dampness, cold or heat, nor does it alter its shape due to wind, rain, exposure to the open air, or sun. It remains steadfast and consistent, much like the conduct of a gentleman of virtue.

《淮南·本經》曰：天之精，日月星辰雷電風雨也。

The Huainanzi's Benjing section says: The essence of Heaven manifests as the sun, moon, stars, as well as thunder, lightning, wind, and rain.

《管子·內業》曰：凡物之精此則為生。注云：精神之至靈者得此則為生。下生五穀，上為列星，流於天地之間謂之鬼神，藏於胸中謂之聖人。

The Inner Practices chapter of the Guanzi says: The essence of all things, when obtained, gives rise to life. The commentary explains: The most subtle aspect of spirit, when obtained, gives rise to life. The text continues: This essence, when present below, produces the five grains; when present above, it becomes the myriad stars; when circulating throughout heaven and earth, it is called ghosts and spirits; and when contained within the human chest, it is called the sage.

《心術》曰：世人之所職者，精也。去欲則宣，宣則靜矣。宣，通也。靜則精，精則獨立矣。又曰：形不正者德不來，中不精者心不治。又曰：一氣能變曰精，一事能變曰智。

The "Heart Method" chapter of the "Guanzi" says: What people mainly focus on is this "jing" (essence). Removing desires and desires leads to smoothness, and smoothness leads to tranquility. Hui Dong's marginal note says: "Xuan" means to be unblocked. Tranquility leads to purity, and purity allows one to stand firm and independent. The "Heart Method" chapter also says: A person whose form is not upright will not have virtue come to him; a person whose mind is not pure cannot govern his mind well. It also says: What can cause a single qi to change is called "jing" (essence), and what can cause a single matter to change is called "zhi" (wisdom).

《太玄》曰：一六為水，為北方，為冬，侟精。范望注云：精者氣之妙也。言微陽始生，氣精妙也。

Yang Xiong's "Tai Xuan" says: One and six belong to water, belonging to the north, belonging to winter, governing storage and gathering of vital energy. Fan Wang's explanatory note says: "Jing" refers to the subtle state of qi; this means that the subtle yang qi has just begun to arise, and the qi is precisely in its refined state.

《莊子·天下》曰：以本為精，以物為粗。

The "Zhuangzi · Tianxia" chapter says: taking the fundamental as the refined aspect, and taking specific things as the coarse aspect.

《老子》道經曰：窈兮冥兮，其中有精，其精甚真。

The Dao Jing of Laozi says: It is remote and profound, yet contains the essence; this essence is extremely genuine and not deceptive.

《韓詩外傳》曰：凡治氣養心之術，莫徑由禮，莫優得師，莫慎一好。好一則博，博則精，精則神，神則化。是以君子務結心乎一也。《詩》曰：淑人君子，其儀一兮。其儀一兮，心如結兮。

The Han Poetry External Transmission says: All methods for regulating the blood and qi and cultivating the mind and spirit, none are more direct than following propriety, none more superior than having a good teacher, and none more important than maintaining a single preference. A single preference leads to breadth, breadth leads to purity, purity leads to the divine, and the divine leads to the ability to nurture and transform. Therefore, the gentleman must concentrate his mind on one thing. The Book of Songs, Gao Wind, Shī Jiū says: "The virtuous gentleman, his demeanor is consistent; his demeanor is consistent, his mind is as firm as a knot."

《墨子·公孟》曰：公孟子曰，實為善人孰不知，譬如良玉，處而不出有餘精。公孟子即公明子，聖人之徒也。實為善，即誠也。

The "Gongmeng" chapter of the "Mozi" says: Gongmengzi said, those who truly do good deeds, who would not know them? It is like a piece of fine jade, even if it is hidden deep and not revealed, there will still be some remaining brilliance shining through. Hui Dong's marginal note says: Gongmengzi is actually Gongmingzi, a disciple of the sage's school. Hui Dong further explains: what is meant by "real goodness" is "sincerity."

馮衍《德誥》曰：沈情幽思，引六精之微。《文選》注四。

Feng Yan's "De Gao" says: Delve deeply into feelings and intentions, and ponder profoundly, thus drawing out the subtle aspects of the six essences. Hui Dong notes: This passage is cited in the annotations of Volume Four of the "Wen Xuan."