Ease and simplicity

《繫上》曰：乾以易知，坤以簡能。虞注云：陽見稱易，陰藏為簡。簡，閱也。乾息昭物，天下文明，故以易知；坤閱藏物，故以簡能矣。陽見稱易謂初九，乾息昭物謂九二。

The Great Treatise of the Zhou Changes says: "Heaven relies on ease and simplicity to govern knowledge, and Earth relies on simplicity to achieve ability." Yu Fan's commentary explains: When yang appears, it is called "easy," and when yin is concealed, it is called "simple." "Simple" has the meanings of examination and containment. The qi of Heaven grows and illuminates all things, so the world becomes bright and splendid, hence it is said "it is known through ease." Earth can examine and contain all things, hence it is said "it achieves ability through simplicity." Hui Dong's marginal note: The phrase "yang appears and is called 'easy'" refers to the Nine at the Beginning, and "Heaven's qi rests and illuminates things" refers to the Nine in the Second.

又云：易則易知，簡則易從。虞注云：乾縣象著明，故易知；坤陰陽動闢，故易從。

The Great Treatise says: What is easy to understand is level and straightforward; what is easy to follow is simple and concise. Yu Fan explains: Qian represents the image of a suspended object, which is clearly visible, hence easy to understand; Kun follows the movement of yin and yang, and follows the opening, hence easy to follow.

又云：易簡而天下之理得矣。虞注云：易為乾息，簡為坤消，乾坤變通，窮理以盡性，故天下之理得矣。

The Great Treatise says: When things are both easy and simple, the principles of the world are all understood. Yu Fan explains: "Easy" refers to the growth of the Qian energy, and "simple" refers to the retreat of the Kun energy. Qian and Kun change and transform with each other, thoroughly investigating matters and principles to exhaust their nature, so the principles of the world are all understood.

《繫下》曰：夫乾確然示人易矣，夫坤隤又作退。然示人簡矣。虞注云：陽在初弗用，確然無為，潛龍時也。不易世，不成名，故示人易者也。退，安；簡，閱也。坤以簡能，閱內萬物，故示人簡者也。

The Great Treatise says: Qian is firm and unchanging, thus displaying the Book of Changes to people; Kun is gentle and yielding, thus displaying the bamboo slips to people. Hui Dong's marginal note says: The character "tui" is also written as "tui". Yu Fan's commentary explains: Yang in the first line has not yet been put into use, being firm and inactive, which is the time of the hidden dragon; he does not change the world, nor does he seek fame, so he displays the Book of Changes to people. He also says: "Tui" means peace, and "jian" means examination and collection; Kun achieves ability through simplicity, and collects and examines all things within, thus displaying the bamboo slips to people.

又曰：夫乾，天下之至健也，德行恆易以知險；夫坤，天下之至順也，德行恆簡以知阻。虞注云：險謂坎也。乾二五之坤成坎離，日月麗天，天險不可升，故知險者也。阻，險阻也。坤二五之乾，艮為山險，坎為水，巽高兌下，地險山川丘陵，故以知阻也。

The Great Treatise below also says: Qian is the most strong and vigorous in the world, its virtue remains gentle and easy, thus it can recognize danger; Kun is the most soft and yielding in the world, its virtue remains simple and unadorned, thus it can recognize obstacles. Yu Fan explains: "Danger" refers to the Kan hexagram. When the second and fifth lines of Qian move to the position of Kun, they become Kan and Li hexagrams, with the sun and moon attached to the sky, the perilous height of heaven is unattainable, thus it is said "it knows danger." "Obstacle" is the same as danger. When the second and fifth lines of Kun move to the position of Qian, Gen represents mountain and danger, Kan represents water, Xun is high, Dui is low, the dangerous obstacles on the earth are mountains, rivers, hills and ridges, thus it is said "it knows obstacles."

《越語》，范蠡曰：節事者與地。與地，法地。唯地能包萬物以為一，其事不失。為一，不偏也。不失，不失時也。

The Guoyu · Yueyu records that Fan Li said: Those who manage affairs should correspond with the earth. Hui Dong's marginal note: What is meant by "corresponding with the earth" is to take law from the earth. Fan Li then said: Only the earth can contain all things and unite them as one, so it never acts improperly. Hui Dong's marginal note: "To be one" means to be impartial, "not to miss" means not to miss the proper season.

坤以簡能。陰藏為簡。能包萬物以為一，所謂簡能也。

Hui Dong explains: The Great Treatise says "Kun can simplify and govern." When yin energy is stored away, it is called "simplify." The earth can contain all things and unite them as one, which is precisely what is meant by "simplify and govern."

《乾鑿度》曰：孔子曰，易者易也，變易也，不易也，管三成為道德苞鑰。易者以言其德也。《繫》曰：德行恆易。通情無門，藏神無內也。簡易無為，故天下之性莫不自得也。光明四通，簡易立節。簡易者，寂然無為之謂也。

The *Yi Wei · Qian Zao Du* says: Confucius explained that the term "Yi" contains three meanings: simplicity, change, and constancy; and these three aspects are unified under the key to morality. The classic text says: "Yi" is expressed in terms of its virtue. Hui Dong's marginal note: The *Xì Cí* discusses "de xing heng yi" (virtue remains simple). The *Qian Zao Du* says: feelings and intentions are unimpeded without barriers, and the divine is hidden without internal or external distinctions. Hui Dong's marginal note: simplicity without action, so the nature of all things in the world is properly established. The *Qian Zao Du* says: brightness pervades all directions, simple and establishing order. Hui Dong's marginal note: simplicity refers to being still and non-action.

天地爛明，日月星辰佈設，八卦錯序，律曆調列，五緯順軌，四時和栗孳結，四瀆通情，優遊信潔，根著浮流，氣更相實。此皆言易道無為，故天地萬物各得以自通也。虛無感通，清淨照哲，移物致耀，至誠專密，不煩不撓，淡泊不失，此其易也。

The "Qian Zao Du" continues to say: Heaven and Earth shine brightly, the sun, moon, and stars are arranged in order, the Eight Trigrams intermingle in sequence, the laws and calendars are harmonized and arranged, the five stars move along their orbits, the four seasons are harmonious and all things flourish and bear fruit, the four great rivers flow unimpeded, calmly and smoothly, sincere and pure, those rooted in the soil and those floating on the water each find their proper place, and the vital energies are mutually充实. Hui Dong's marginal note says: These words are all about the Way of the Book of Changes being non-action, so that heaven and earth and all things can flow smoothly. The "Qian Zao Du" concludes by saying: Empty and vast, yet able to respond and connect, clear and tranquil, yet able to observe thoroughly, to move and illuminate all things, sincere and focused, profound and secret, not troublesome, not disturbing, tranquil and self-restrained without losing its constant nature; this is its "Easy."

鄭玄《易贊》曰。即《易序》。易之為名也，一言而函三義，簡易一也，變易二也，不易三也。故《繫辭》云：乾坤其易之蘊耶。又曰：易之門戶耶。又曰：夫乾寉然示人易矣，夫坤隤然示人簡矣，易則易知，簡則易從。此言其簡易之法則也。

Zheng Xuan's "Commentary on the Book of Changes" says: Hui Dong's marginal note states that this "Commentary on the Book of Changes" is actually the "Order of the Book of Changes." Zheng Xuan explains that the term "Yi" contains three meanings in one word: simplicity, change, and constancy. Therefore, the "Great Treatise" says, "The trigrams Qian and Kun are approximately the essence contained within Yi," and also says, "The trigrams Qian and Kun are approximately the gateways of Yi." It also says, "Qian is firm and unchanging, thus revealing Yi to people; Kun is soft and yielding, thus revealing simplicity to people. Simplicity is easy to understand, and simplicity is easy to follow." These statements are precisely about the principle of simplicity.

《法言·五百》曰：或問天地簡易而聖人法之，何五經之支離。曰：支離蓋其所以為簡易也。由博而約。已簡已易，焉支焉離。約則簡易。

Yang Xiong says in the "Fayang · Wu Bai" chapter: Someone asked, since heaven and earth are simple and easy, and the sages take their law from heaven and earth, why are the Five Classics so complicated and elaborate? Yang Xiong answered: That complication and elaboration are precisely what serve to achieve simplicity. Hui Dong's marginal note: This is returning from broadness to simplicity. Yang Xiong continued: Once it is simple and easy, where then is complication and elaboration? Hui Dong's marginal note: To return to simplicity is to achieve simplicity.

《繫上》曰：乾以易知。鄭注云：易，佼易也。今本《乾鑿度》曰：俲易立節。俲即佼也。

The Zhou Changes, Great Treatise says: "The Trigram Qian relies on simplicity and governs knowledge." Zheng Xuan's commentary explains: "Yi" is "jiao yi," which means simplicity. Hui Dong's marginal note says: the present edition of the Yi Wei, Gan Zao Du says "jiao yi li jie," where "jiao" is the same as "jiao" in the text.

《文言》曰：乾道變化，各正性命，保合太和，乃利貞。

Hui Dong titles it "Wenyan," but what he cites is actually from the Commentary on the Judgment of the Qian Hexagram: The way of Qian operates, transforming and changing, causing all things to properly establish their nature and destiny; by preserving the great harmony and bringing them together, there is benefit and firmness.

《說卦》曰：窮理盡性以至於命。虞注云：乾為性。

The Sayings on the Trigrams states: To thoroughly investigate the principles of things and fully manifest the inherent nature, proceeding all the way to the mandate of heaven. Yu Fan explains: The trigram Qian is taken as the image of 'nature'.

《詩·丞民》曰：天生烝民，有物有則，民之秉彝，好是懿德。鄭箋曰：天之生眾民，其性情有物象，謂五行，仁義禮智信也；其情有所法，謂喜怒哀樂好惡也。然而民所執持有常道，莫不好有美德之人。

The Book of Poetry, Great Odes, Zhenmin says: "Heaven gives birth and nurtures the people; where there are things, there are rules; the people's constant nature is to like this good virtue." Zheng Xuan's commentary says: Heaven gives birth and nurtures the people; their nature corresponds to certain things. Hui Dong's marginal note says: This refers to the Five Phases, that is, benevolence, righteousness, propriety, wisdom, and faithfulness. Zheng's commentary further says: Their emotions each have something to follow. Hui Dong's marginal note says: This refers to joy, anger, sorrow, joy, love, and hate. Zheng's commentary continues: However, the people's adherence has its constant way, and no one does not like those who possess virtue.

正義曰：因經物則異文，故箋分性情為二，性為五性，情為六情以充之。五性本於五行，六情本於六氣。《洪範》五行，水火金木土。《禮運》曰：人者，天地之心，五行之端。是人性法五行也。昭元年《左傳》曰：六氣，陰陽風雨晦明也。昭二十五年《左傳》：民有好惡喜怒哀樂，生於六氣。是六情法六氣也。

Kong Yingda's "Justice" says: because the text uses different characters for "wu" (things) and "zhe" (rules), Zheng's commentary divides nature and emotion into two categories. It uses the five natures to explain "xing" (nature) and the six emotions to explain "qing" (emotion). The five natures originate from the five phases, and the six emotions originate from the six qi. The "Hongfan" section of the "Shangshu" discusses the five phases, which are water, fire, metal, wood, and earth. The "Liyun" section of the "Liji" says: human beings are the heart of heaven and earth, and the beginning of the five phases. This shows that human nature follows the five phases. The "Zhaogong" first year of the "Zuo Zhuan" says: the six qi are yin, yang, wind, rain, darkness, and brightness. The "Zhaogong" twenty-fifth year of the "Zuo Zhuan" says: people have good, evil, joy, anger, sorrow, and happiness, all of which arise from the six qi. This shows that the six emotions follow the six qi.

五行謂仁義禮智信者，鄭於《禮記》之說以為木行則仁，金行則義，火行則禮，水行則智，土行則信是也。六情有所法者，服虔《左傳》之注以為，好生於陽，惡生於陰，喜生於風，怒生於雨，哀生於晦，樂生於明是也。

The "Justice" continues to say: to regard the Five Phases as corresponding to benevolence, righteousness, propriety, wisdom, and faithfulness is based on Zheng Xuan's explanation in his commentary on the "Book of Rites," which holds that the Phase of Wood corresponds to benevolence, the Phase of Metal to righteousness, the Phase of Fire to propriety, the Phase of Water to wisdom, and the Phase of Earth to faithfulness. To say that the six emotions each have their model is based on Fu Qian's commentary on the "Zuo Zhuan," which holds that good arises from yang, evil from yin, joy from wind, anger from rain, sorrow from darkness, and joy from brightness.

棟案：翼奉之說，以六情通於十二律。北方之情好也，好行貪狼，申子主之；東方之情怒也，怒行陰賊，亥卯主之，二陰並行，是以王者忌子卯也；南方之情惡也，惡行廉貞，寅午主之；西方之情喜也，喜行寬大，巳酉主之，二陽並行，是以王者吉午酉也；上方之情樂也，樂行奸邪，辰未主之；下方之情哀也，哀行公正，戌丑主之。辰未屬陰，戌丑屬陽，萬物各以其類應。

Hui Dong said: Yi Feng's theory connects the six emotions with the twelve musical tones. The emotion of the north is "goodness," which belongs to Tan Wang, governed by Shen and Zi branches; the emotion of the east is "anger," which belongs to Yin Ze, governed by Hai and Mao branches, which are two yin forces, hence emperors avoid the day of Zi and Mao; the emotion of the south is "evil," which belongs to Lian Zhen, governed by Yin and Wu branches; the emotion of the west is "joy," which belongs to Kuan Da, governed by Si and You branches, which are two yang forces, hence emperors consider Wu and You days as auspicious; the emotion above is "pleasure," which belongs to Jian Xie, governed by Chen and Wei branches; the emotion below is "sorrow," which belongs to Gong Zheng, governed by Xu and Chou branches. Chen and Wei belong to yin, while Xu and Chou belong to yang, and all things respond to each other according to their categories.

又云：詩之為學，性情而已。五性不相害，六情更興廢。觀性以歷，觀情以律。張晏曰：性謂五行也，歷謂日也。晉灼曰：翼氏五性，肝性靜，靜行仁，甲己主之；心性躁，躁行禮，丙辛主之；脾性力，力行信，戊癸主之；肺性堅，堅行義，乙庚主之；腎性智，智行敬，丁壬主之也。

Yi Feng also said: The study of the Book of Poetry deals only with nature and emotion. The five natures do not interfere with each other, while the six emotions alternate in rising and declining. To examine nature, one should use the calendar; to examine emotion, one should use the pitch pipes. Zhang Yan explained: "Nature" refers to the Five Phases, and "calendar" refers to the Day Branch. Jin Zhuo explained that the five natures mentioned by Yi Feng are as follows: the nature of the liver is stillness, corresponding to benevolence, governed by Jia and Ji; the nature of the heart is restlessness, corresponding to propriety, governed by Bing and Xin; the nature of the spleen is strength, corresponding to trustworthiness, governed by Wu and Gui; the nature of the lung is firmness, corresponding to righteousness, governed by Yi and Geng; the nature of the kidney is wisdom, corresponding to respect, governed by Ding and Ren.

《大戴·本命》曰：分於道謂之命，形於一謂之性。《春秋元命包》曰：陰陽之性以一起，人副天道，故生一子。化於陰陽，象形而發謂之生。

The "Da Dai Li Ji · Ben Meng" says: What is obtained from the Dao is called "ming" (destiny), and what takes form on the "yi" (oneness) is called "xing" (nature). Hui Dong's marginal note says: The "Chun Qiu Wei · Yuan Meng Bao" explains that the nature of yin and yang originates from the "yi," and since humans correspond with the heavenly Dao, one birth results in one child. The "Ben Meng" continues: Through the transformation of yin and yang, taking form and generating life, this is called "sheng" (birth).

《太玄》曰：察性知命，原始見終。又曰：一生一死，性命瑩矣。瑩，明也。又曰：考終命存乎成。

Yang Xiong's "Tai Xuan" says: By examining one's innate nature, one can understand the mandate of heaven; by tracing back to the origin, one can foresee the end. It also says: Between life and death, both nature and destiny become clear. Hui Dong's marginal note: "Ying" means clarity. "Tai Xuan" also says: The key to attaining a natural death lies in the aspect of "cheng."

《呂覧·貴當》曰：治欲者不於欲。欲，貪慾也。於性。性者，萬物之本也，不可長，不可短，因其固然而然之，此天地之數也。

The "Gu Dai" section of the "Lüshi Chunqiu" says: Those who govern desires do not deal with desires directly. Hui Dong's marginal note states that the "desire" here refers to greed. The text continues: Instead, they deal with nature. Nature is the fundamental essence of all things, which cannot be added to or subtracted from; it can only be allowed to be as it is, which is the fixed order of heaven and earth.

《春秋元命包》曰：陰陽之性以一起，人副天道，故生一子。

The Spring and Autumn Wai (Outer) Annals: Yuan Ming Bao states: The nature of yin and yang originates from the "one"; humans and the heavenly way correspond to each other, so one mother gives birth to only one child.

堯舜性之也。乾元用九，一以貫之也。湯武反之也。不遠復，無祗悔元吉也。堯舜生知安行也，湯武學知利行也，及其知之，及其成功一也。孔子性之也，顏淵反之也。

Hui Dong said: Yao and Shun acted naturally according to their innate nature. Hui Dong's marginal note: This refers to the Qian trigram's use of all nines, "to carry through with one principle." Tang and Wu, on the other hand, were those who lost their way but then returned. Hui Dong's marginal note: This refers to the Fu hexagram's statement, "not going far and then turning back, no great regret, great good fortune." Yao and Shun knew by nature and acted calmly; Tang and Wu knew through learning and acted because of advantage. Yet when they finally understood and achieved success, the results were the same. Confucius belonged to the category of those acting by innate nature, while Yan Hui belonged to the category of those who lost their way but then returned.

《繫上》曰：六爻之動，三極之道也。陸績注云：此三才極至之道。

The Zhou Changes, Great Treatise says: The movement of the six lines represents the way of the three ultimate principles. Lu Ji's commentary explains: This refers to the ultimate way of the three elements, heaven, earth, and humanity.

案：極，中也。三極，謂天地人之中也。

Hui Dong explained: "Extreme" means the center; the so-called "three extremes" refer to the middle way of heaven, earth, and humanity.

《繫下》曰：易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三才而兩之，故六。六者非它也，三才之道也。

The Zhou Changes, Great Treatise Part Two says: The Book of Changes is vast and comprehensive, encompassing the way of Heaven, the way of humanity, and the way of Earth. It integrates the three elements of Heaven, Humanity, and Earth, pairing each with two lines, thus forming six lines. The six lines are not anything else but the way of the three elements.

《說卦》曰：昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦。虞注云：謂參天而兩地，乾坤各三爻而成六畫之數也。

The Shuo Gua Zhuan says: In ancient times, the sages composed the Zhou Yi in order to follow the principles of nature and destiny; therefore, they established the principle of Heaven as yin and yang, the principle of Earth as softness and strength, and the principle of humanity as benevolence and righteousness. By combining the three elements (Heaven, Earth, and Humanity) and pairing each with two lines, the Yi requires six lines to form a single hexagram. Yu Fan explains: This is what is meant by "three for Heaven, two for Earth." The Qian and Kun each contribute three lines, forming the number of six lines.

《繫上》曰：大衍之數五十。述曰：大衍之數五十，三才五行之數也。三才者，日十辰十星二十八合五十。日合於天統，月合於地統，星主斗合於人統，故曰三才。五行者，天地之數五十有五，土生數五，成數五。本揚子《太玄》、《月令》五行舉成數。

The Great Treatise of the Zhou Changes says: The number of the Great Derivation is fifty. Hui Dong explains in his An Exposition of the Zhou Changes: The number of the Great Derivation being fifty refers to the numbers of the Three Principles and the Five Phases. The Three Principles refer to ten solar days, ten earthly branches, and twenty-eight constellations, which together make fifty. Hui Dong's marginal note says: The sun corresponds to the heavenly principle, the moon corresponds to the earthly principle, and the stars and the Big Dipper correspond to the human principle, hence called the Three Principles. The Five Phases refer to the total number of heaven and earth being fifty-five, subtracting the five original numbers of earth and the five completed numbers of earth, leaving exactly fifty. Hui Dong's marginal note says: This is based on Yangzi's Tai Xuan and the Yueling, which when discussing the Five Phases only mention the completed numbers.

中央土，其數五，與《太玄》合。五十有五減五，故五十，此五行之數也。《繫》曰：「參五以變。」漢人解參五皆謂三才五行。《中庸》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 Yellow River Chart assigns the Five Phases to specific directions, with the center belonging to earth. The number of earth is five, which corresponds to Yang Xiong's statement in the Tai Xuan that five is the central number. The total number of heavenly and earthly figures is fifty-five. Subtracting the five for central earth leaves fifty, which is exactly the number of great changes mentioned in the Great Treatise. This number is derived through the calculation of the Five Phases. The Great Treatise says, "Combine five to produce change." Han dynasty scholars explained that both "three" and "five" refer to the Three Powers and the Five Phases. The Doctrine of the Mean says: only the most sincere person in the world can fully realize his own nature; when one can fully realize his own nature, he can enable others to realize their nature; when he can enable others to realize their nature, he can enable all things to realize their nature; when he can enable all things to realize their nature, he can assist heaven and earth in nurturing all things; and when he can assist heaven and earth in nurturing all things, he can be ranked with heaven and earth as the third power. This is the original meaning of the character "参."

《越語》范蠡曰：「夫人事必將與天地相參，然後乃可以成功。」韋昭曰：「參，三也，天地人事三合乃可以成大功。」《左傳》昭十一年「三墳」，馬融云：「三墳，三氣，陰陽始生天地人之氣也。」《左傳正義》。《易乾鑿度》曰：「易始於一。」鄭注云：「易本無體，氣變而為一，故氣從下生。」「分於二」，清濁分於兩儀；「通於三」，陰陽氣交，人生其中，故為三才。

The Guoyu · Yueyu records Fan Li's words saying: Human affairs must be combined with heaven and earth to form three, then great achievements can be accomplished. Wei Zhao of the Three Kingdoms made a commentary saying: "San" means three; heaven, earth, and human affairs must be combined to accomplish great achievements. The Zuo Zhuan · Zhao Gong Eleventh Year mentions the ancient classic "San Feng," and Ma Rong of the Eastern Han dynasty explained that "San Feng" refers to three kinds of qi, namely the qi of heaven, earth, and humanity when yin and yang first emerged. This is cited in the Left Transmission Commentary. The esoteric text Yi Gan Zao Du says: "The Yi begins with one." Zheng Xuan's commentary explains that the Yi originally has no fixed form; the original qi changes to become "one," so the qi arises from below to above. The Gan Zao Du continues saying "divided into two," referring to the separation of clear qi and turbid qi into the two principles; it says "communicated with three," referring to the mutual interaction of the two qi, and human beings arising in between, thus called "San Cai."

劉歆《三統曆》曰：三統者，天施地化，人事之紀也。十一月乾之初九，陽氣伏於地下，始著為一，萬物萌動，鍾於太陰，故黃鍾為天統，律長九寸。九者，所以究極中和，為萬物元也。《易》曰：「立天之道曰陰與陽。」

Liu Xin's "San Tong Li" says: The term "San Tong" refers to the three principles of heavenly giving, earthly nurturing, and human affairs in order. The eleventh month corresponds to the first line of the Qian hexagram, where the yang energy is hidden underground and begins to appear as "one," thus initiating the movement of all things. The sound and breath of the world converge into Taiyin, so the tuning pipe Huangzhong of this month belongs to the "Tian Tong" or "Heavenly Principle." The length of the tuning pipe is nine inches. The number "nine" is chosen because it reaches the extreme of harmony and centrality, being the origin of all things. The "Shuo Gua" says, "Establishing the principle of heaven is called yin and yang," which refers precisely to this principle.

六月坤之初六，陰氣受任於太陽，繼養化柔，萬物生長，楙之於六合之內，令剛柔有體也。「立地之道曰柔與剛」，「乾知大始，坤作成物」。正月乾之九二，萬物棣通，族出於寅，人奉而成之，仁以養之，義以行之，令事物各得其理。寅，木也，為仁；其聲商也，為義。故太簇為人統，律長八寸，象八卦，宓戲氏之所以順天地、通神明、類萬物之情也。「立人之道曰仁與義」。

June is paired with the Qian trigram's Six at the Beginning, where the yin energy receives its mandate from the sun, continuing to nurture and generate the gentle and yielding, thus enabling all things to grow and flourish throughout the four directions of heaven and earth, giving form to both the strong and the gentle. This is what the "Discourse on the Trigrams" says: "The way of establishing the earth is called yielding and strength." It is also what the "Great Treatise" says: "The Heaven knows the beginning, and the Earth completes the things." January is paired with the Qian trigram's Nine in the Second, where all things become open and spread out, and the clan begins to sprout at the寅 position, with humans taking up the task of completing the work of heaven and earth. Using benevolence to nurture it, and righteousness to promote it, so that all things receive their proper order. The寅 position belongs to wood in the Five Phases, and wood represents benevolence; the sound of the寅 position belongs to Shang, which represents righteousness. Therefore, the law pipe Ta Cu of January belongs to the "human system," and the length of the law pipe is eight inches, symbolizing the Eight Trigrams. This is exactly how Fuxi used it to follow heaven and earth, connect the divine, and distinguish the nature of all things. This is what the "Discourse on the Trigrams" says: "The way of establishing the human is called benevolence and righteousness."

《春秋元命包》曰：「天人同度，正法相受，垂文象，人行其事謂之教。」教之為言效也，道之始也。「在天成象，在地成形」，「後以裁天地之道，輔相天地之宜以左右民」，此三律之謂矣，是為三統。其於三正也，黃鍾子為天正，林鍾未之沖丑為地正，太簇寅為人正。三正正始，是以地正適其始紐於陽，東北丑位。《易》曰：「東北喪朋，乃終有慶。」答應之道也。《論語疏》曰：「統者，本也。」謂天地人之本。

The Wei Shu "Chun Qiu Yuan Meng Bao" says: The heavenly way and human affairs follow the same principles. The correct way is passed down from above to below. Heaven displays its signs through the stars, and people follow them into action, which is called "teaching." The meaning of the character "teaching" is to imitate and follow, which is the beginning of human conduct. The "Great Treatise" says, "In heaven, things take form; in earth, things take shape." The great image of the "Tai" hexagram says that the sovereign should "complete the way of heaven and earth, assist the suitability of heaven and earth, and guide the people." This refers precisely to the principles symbolized by the three tuning pipes, the Huangzhong, Linzhong, and Taicu, which is called the "three unifications." When it comes to the "three beginnings," Huangzhong corresponds to Zi, which is the heavenly beginning; Linzhong corresponds to Wei, and since Wei's opposite is Chou, Chou is the earthly beginning; Taicu corresponds to Yin, which is the human beginning. All three beginnings start from the idea of correctness, so the earthly beginning is exactly tied to the place where the yang energy first begins, which is the Northeast position of Chou. The "Kun" hexagram statement says, "In the Northeast, companions are lost, yet there is ultimately celebration." This precisely reflects the mutual response between heaven and humanity. The "Commentary on the Analects" says, "Unification means the root." It refers to the fundamental principles of heaven, earth, and humanity.

又曰：「太極元氣，函三為一。」極，中也；元，始也。孟康曰：「元氣始起於子未分之時，天地人混合為一，故子數獨一也。」又曰：「三統合於一元。」王砅《元珠密語》曰：「天地人俱生於太初。」

The "Hanshu · Lüli Zhì" also says: "The Taiji original qi contains three as one." "Ji" means center, and "Yuan" means beginning. The Taiji original qi encompasses the three realms of heaven, earth, and humanity, uniting them as one. Meng Kang of the Three Kingdoms made a commentary saying that the original qi first emerged at the Zi position, when heaven, earth, and humanity had not yet differentiated and were mixed into one, so the number of Zi is simply "one." The "Lüli Zhì" also says: "The three unifications are combined into one Yuan." The Tang dynasty scholar Wang Ji's "Yuanzhu Mimi Yu" also says that heaven, earth, and humanity all originated from Taichu.

董子《繁露》曰：「古之造文者，三畫而連其中謂之王。三畫者，天地與人也；而連其中者，通其道也。取天地與人之中以為貫而參通之，非王者孰能當是。」《說文》曰：三者，天地人也；而參通之者，王也。孔子曰：「一貫三為王。」《字林》曰：「王者，天地人一貫三為王，天下所法也。」《法言·君子》曰：「通天地人曰儒，通天地而不通人曰伎。」

Dong Zhongshu in "Chunqiu Fanlu" says: The ancients created the character "wang" by drawing three horizontal strokes and then a vertical stroke through the middle. This is called "wang." The three horizontal strokes represent heaven, earth, and humanity; the vertical stroke that connects them signifies the unification of the ways of the three. Only a sovereign could take the center of heaven, earth, and humanity, integrate them, and unify them. Xu Shen in "Shuowen Jiezi" says: "San" represents heaven, earth, and humanity; those who can integrate the three are called "wang." He also cites Confucius' words: "One principle unifies the three as 'wang.'" In the Jin Dynasty, Lu Chen's "Zilin" says: "Wang" refers to the character formed by connecting heaven, earth, and humanity with a single vertical stroke, and it is the model for the world. Yang Xiong in "Fayang · Junzi" says: Those who can unify heaven, earth, and humanity are called "ru." Those who can only unify heaven and earth but not human affairs are merely skilled in a craft.

又曰：「唯人道可以參天。」《周書·小開武》曰：「周公曰：三極，一維天九星，二維地九州島，三維人四虞。」揚子《太玄》曰：「夫玄也者，天道也，地道也，人道也，兼三道而天名之。」注云：「天地人三者俱謂之玄。玄，天也，故以天名也。」又曰：「君臣父子夫妻之道。」注云：「此三者，人倫之大綱，俱行於天也。」

The "Fayang" also says: Only the human way can be placed on the same level as heaven as the three. The "Yizhou Shu · Xiaokaiwu" records that the Duke of Zhou said, the three extremes are: the first dimension is heaven, corresponding to the nine stars in the sky; the second dimension is earth, corresponding to the nine states under heaven; the third dimension is human, corresponding to the officials in charge of mountains and marshes called the "four Yu." (The original text has an extra character "dao" [island] after "jiu zhou," which was added later during transcription.) Yang Xiong's "Tai Xuan" says: The so-called "xuan" refers to the heavenly way, the earthly way, and the human way, encompassing these three ways and naming it with "heaven." The commentary says: Heaven, earth, and human can all be called "xuan"; xuan is heaven, so it is called heaven. "Tai Xuan" also says: Xuan is also the way of sovereign and subject, father and son, and husband and wife. The commentary says: These three are the main principles of human relations, all prevailing within the heavenly way.

孟子論性而及才。才者，天之所降，故曰「降才」，即《說卦》之三才也：在天曰陰陽，在地曰柔剛，在人曰仁義。故孟子論為不善云「非才之罪」，因舉仁義禮智而云：「或相倍蓰而無算者，不能盡其才者也。」繼而言天之降才，繼又言存乎人者有仁義，而云牿亡之後未嘗有才，知才為天之所降明矣。

Mencius discusses human nature and also mentions "cai," which refers to the innate qualities bestowed by heaven. Therefore, in the "Gaozi" chapter of the "Mencius," there is the statement "heaven bestows talent." This "cai" corresponds to the three principles mentioned in the "Shuogua" text: in heaven they are yin and yang, on earth they are flexibility and strength, and in humans they are benevolence and righteousness. Therefore, Mencius analyzes why people commit evil deeds, saying "this is not the fault of the talent." He then cites the four beginnings of benevolence, righteousness, propriety, and wisdom, and continues to say that the difference between people can be onefold, fivefold, or even immeasurable, which is due to not fully developing the innate talents bestowed by heaven. He first discusses the bestowal of talent by heaven, then the presence of benevolence and righteousness within human beings, and then says that when the innate moral sense is restrained and lost, it is as if there was never any talent at all. From this, it is clear that "cai" is bestowed by heaven. This meaning is very clear.

孟子曰：「乃若其情則可以為善矣。」又云：「若夫為不善，非才之罪也。」繼又云：「人見其禽獸也，而以為未嘗有才焉者，是豈人之情也哉。」孟子言性而及情，情猶性也，故《文言》曰：「利貞者，性情也。」俗本云「利貞者，性情也」，王弼注，遂有性情之語，是性善而情惡，非孟子之義也。《彖傳》曰屢言天地之情，情猶性也。《中庸》曰：「喜怒哀樂之未發謂之中，發而皆中節謂之和。」情和而性中，故「利貞者，性情也」。利貞故中和，六爻不皆中，故云貞。

Mencius said, "From the nature of human beings, it is possible to do good." He also said, "If someone does bad things, it is not the fault of his nature." Then he added, "If others see him as like an animal, they think he has no good nature. Is this really the nature of human beings?" Mencius talks about nature and connects it with emotion, for emotion and nature are essentially the same. Therefore, the "Wenyan" section of the "Qian" hexagram says, "Beneficial and upright are the nature and emotion." The common version also reads "Beneficial and upright are the nature and emotion," but Wang Bi's commentary led to a distinction between nature and emotion, resulting in the view that nature is good and emotion is evil—this is not Mencius's original meaning. The "Tuanzhuan" repeatedly mentions "the feelings of heaven and earth," and that "feeling" is also the same as "nature." The "Zhongyong" says, "When joy, anger, sorrow, and joy have not yet been expressed, it is called the middle; when they are expressed and conform to propriety, it is called harmony." Emotion conforms to "harmony," while nature maintains its "middle," hence "Beneficial and upright are the nature and emotion." Only when one can be beneficial and upright can one speak of the middle and harmony; however, not all six lines are in the middle position, so only the term "upright" is mentioned.

《易》《中庸》皆言積，荀子亦言積。《學記》「比年入學」一段，乃學之積也。《記》「蛾子時術之」，鄭氏以為「其功乃復成大垤」，此積之效也。《易》乾初九上經「潛龍勿用」，干寶注曰：「初九甲子，天正之位，而乾元所始也。」《文言》曰：「元者善之長也。」坤初六「履霜堅冰至」，《象》曰：「履霜堅冰，陰始凝也。馴致其道，至堅冰也。」

The Zhou Yi and the Zhongyong both discuss the concept of 'accumulation,' and Xunzi also talks about 'accumulation.' In the 'Xue Ji' section of the Li Ji, the phrase 'learning begins every year' refers to the accumulation of knowledge. The 'Xue Ji' cites an ancient text saying 'a small ant constantly imitates the big ant carrying soil, and over time it can build a mound like a big ant's nest'—this is the effect of accumulation. The first line of the Qian hexagram in the upper part, 'The Hidden Dragon Does Not Act,' is annotated by Jin Bao of the Jin dynasty as follows: the first line pairs with the Jiazi stem and branch, which is the position of the heavenly mandate and the beginning of the Qian yuan. The 'Wenyan' of the Qian hexagram says, 'Yuan is the beginning of all good things.' The first line of the Kun hexagram, 'Treading on Frost, Ice Will Come,' is explained in the 'Xiaoxiang Zhuan' as: stepping on frost indicates that ice is coming, which is the beginning of the gathering of yin energy; following this path step by step, one will eventually reach the state of ice.

《文言》曰：「積善之家必有餘慶。」虞注云：謂初乾為積善，以坤牝陽滅出復震為餘慶，謂「東北喪朋，乃終有慶」也。「積不善之家必有餘殃」，坤積不善以臣弒君，以乾通坤，極姤生巽為餘殃。

The *Wenyan* of the *Kun* hexagram says: "A family that accumulates goodness will surely have remaining blessings." Yu Fan explains that "accumulating goodness" refers to the first line originally belonging to the *Qian* hexagram, which is yang, and yang is considered good. When yang is concealed and suppressed by the *Kun* hexagram's yin, it is hidden until the *Fu* hexagram's first line, *Zhen* yang, reappears, which is called "remaining blessings," corresponding to the *Kun* hexagram's statement "Loss of companions in the northeast, yet ultimately there is celebration." The next sentence, "A family that accumulates misdeeds will surely have remaining calamities," refers to the accumulation of *Kun* yin leading to the assassination of the sovereign by ministers. From the mutual relationship between *Qian* and *Kun*, when yang reaches its peak, it transforms into yin. The *Gou* hexagram's first line gives rise to the *Xun* structure, and yin begins from there, which is called "remaining calamities."

「臣弒其君，子弒其父」，坤消至二，艮子弒父；至三成否，坤臣弒君。「非一朝一夕之故，其所由來者漸矣」，剛爻為朝，柔爻為夕。「由辨之不早辨也」，鄭云：「辨，別也。」《述》云：復小而辨於物，則辨之早矣。《易》曰「履霜堅冰至」，蓋言順也。《穀梁》僖十七年傳曰：「君子惡惡疾其始。」

The Wenyan continues, saying, "A minister kills his sovereign, a son kills his father." From the perspective of hexagram transformation, when the yin of the坤 hexagram erodes the yang of the乾 hexagram up to the second line, it forms the Gen hexagram, which represents a young male, symbolizing a son killing his father; when it erodes up to the third line, it forms the Po hexagram, with the lower trigram being坤, representing a minister, symbolizing a minister killing his sovereign. The phrase "It is not due to a single day or night; it has come gradually" refers to the yang line symbolizing morning and the yin line symbolizing night. The combination of one yang and one yin corresponds to "a single day and night." "Because it was not distinguished early enough," Zheng Xuan explains, "辨" means to distinguish. Hui Dong in his "An Exposition of the Zhou Changes" says that the Fu hexagram, with one yang line though small, is already able to distinguish the beginning of goodness in all things, which is distinguishing early. Therefore, the Wenyan cites "The Book of Changes says: Treading on frost, one knows ice is coming," meaning that the yin force gradually accumulates step by step. The "Guliang Commentary" on the 17th year of Duke Xi says that a gentleman hates evil from the moment it first appears.

《繫上》曰：「鳴鶴在陰，其子和之。」子曰：君子居其室，出其言善，則千里之外應之，況其邇者乎；居其室，出其言不善，則千里之外違之，況其邇者乎。言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎。

The "Great Treatise" from the Upper Part of the "Xici" cites the line statement of the second line of Zhongfu: "A crane calls in the shade, its young respond in harmony." Confucius explains that a gentleman resides in peace within his own home, and when he speaks, his words are good, so people a thousand miles away will respond, let alone those nearby. If he resides in peace within his own home, but speaks ill, people a thousand miles away will turn away, let alone those nearby. Words spoken from oneself affect the people; actions initiated from near have their effects far away. Speech and action are the door hinges and the crossbow mechanism of a gentleman. When the door hinge or crossbow mechanism is set in motion, honor and disgrace are determined by it. Speech and action are the means by which a gentleman moves heaven and earth, how can they not be taken seriously?

甲子卦氣起中孚，互艮為居，巽陽隱室，故「居其室」。震為出、為言，善謂復初，震巽同聲相應，故「千里之外應之」。邇謂坤，不善謂姤復，「差以豪釐，繆以千里」，故「千里之外違之」。坤為身、為民、為邇，震為行，乾為遠。樞主闔闢，機主發動，乾陽為榮，坤陰為辱，故「樞機之發，榮辱之主」。中孚二變成益，巽風動天，震雷動地，故云「言行，君子之所以動天地也」。艮為慎，故「可不慎乎」。

According to the Han dynasty interpretation of hexagram qi, the hexagram qi for the year Jiazi begins with Zhongfu. The second, third, and fourth lines of Zhongfu form the trigram Gen, which represents a gate or threshold and signifies stopping, thus conveying the meaning of 'residence'; Xun represents concealment, with the yang line hidden within the house, so the line statement says 'residing in his room'. Zhen represents movement and speech, 'good' refers to the initial yang line of Fu, and Zhen and Xun share the same sound and influence each other, hence saying 'responding from a thousand miles away'. 'Near' refers to Kun, and 'not good' refers to the boundary between the initial yin line of Gou and the initial yang line of Fu; a slight difference leads to a great error, hence saying 'contrary from a thousand miles away'. Kun represents body, people, and nearness, while Zhen represents action and Qian represents distance. The door hinge controls opening and closing, and the crossbow mechanism controls shooting; Qian yang symbolizes honor and glory, while Kun yin symbolizes disgrace and shame, hence saying 'the opening and closing of the door hinge are the master of honor and disgrace'. The second line of Zhongfu changing produces Yi. Yi has Xun above and Zhen below; Xun wind moves in the sky, Zhen thunder shakes on the earth, hence saying 'speech and action, the means by which a gentleman moves heaven and earth'. Gen has the meaning of stopping, which is extended to caution, hence saying 'can this not be taken seriously?'

《繫下》曰：「善不積不足以成名。」虞注云：「乾為積善，陽稱名。」「惡不積不足以滅身」，坤為積惡、為身，以乾滅坤，故「滅身」者也。「小人以小善為無益而弗為也」，小善謂復初；「以小惡為無傷而弗去也」，小惡謂姤初。

The Great Treatise says: "Accumulating goodness is insufficient for attaining a good name." Yu Fan explains that Qian represents the accumulation of goodness, and the yang line can be called "name." The next sentence, "Accumulating evil is insufficient for self-destruction," refers to Kun representing the accumulation of evil and also representing the body. Using Qian yang to eliminate Kun yin is called "self-destruction." "A petty person considers small goodness as of no benefit and does not act upon it," here the small goodness refers to the single yang line in the initial position of the Fu hexagram. "A petty person considers small evil as causing no harm and does not remove it," here the small evil refers to the single yin line in the initial position of the Gou hexagram.

「故惡積而不可弇」，謂陰息姤至遯，子弒其父，故「惡積而不可弇」；「罪大而不可解」，陰息遯成否，以臣弒君，故「罪大而不可解」。《易》曰：「何校滅耳，凶。」《呂覧·別類》曰：「義小為之則小有福，大為之則大有福。於禍則不然，小有之不若其亡也。」高注云：「禍雖微小，積小成大，故不若亡。」

The Great Treatise below says, "Therefore, evil accumulates to the point where it cannot be concealed." Yu Fan explains: the yin energy grows from the Guo hexagram to the Duan hexagram. The lower trigram of Duan is Gen, which represents the young male, symbolizing a son killing his father. Thus, when evil accumulates to the point where it cannot be concealed. The next sentence, "great guilt cannot be redeemed," refers to the yin energy growing from Duan to the Pǐ hexagram. The lower trigram of Pǐ is Kun, which represents the subject, symbolizing a subject killing the sovereign. Thus, when guilt is great, it cannot be redeemed. Therefore, the Line Statement of the Shìkē hexagram's Upper Nine says, "A heavy collar covering the ears, ominous." A heavy collar pressing on the ears is an ominous omen. The "Bièlèi" section of the "Lüshi Chunqiu" says: actions in accordance with righteousness, small ones bring small blessings, great ones bring great blessings; but for calamity, it is not like this. Even a little bit of calamity is worse than having none at all. Gao You's commentary says: calamity, though slight, can accumulate to become great, so it is better to let it never exist at all.

揚子《太玄》曰：「君子在玄則正，在福則沖，在禍則反；小人在玄則邪，在福則驕，在禍則窮。」案：「在玄則正」，慎獨也，在《易》為乾初九；「在玄則邪」，閒居為不善也，在《易》為坤初六。賈子《新書·修政語》曰：「顓頊曰：功莫美於去惡而為善，罪莫大於去善而為惡。故非吾善善而已也，善緣善也；非吾惡惡而已也，惡緣惡也。吾日慎一日，其此已也。」

Yang Xiong's "Tai Xuan" says: A gentleman, when in the state of profound obscurity where things are not yet manifest, can maintain uprightness; when in prosperity, can remain humble and not be full of self-satisfaction; when in adversity, can turn inward and seek self-improvement. A petty person, when in the state of profound obscurity where things are not yet manifest, already becomes perverse; when in prosperity, becomes arrogant and unrestrained; when in adversity, becomes trapped and destitute. Hui Dong comments: "When in the profound, one remains upright" corresponds to the idea in the "Zhongyong" of being cautious in solitude, and in the "Zhou Yi" it is equivalent to the first line of the Qian hexagram, "The Hidden Dragon." "When in the profound, one becomes perverse" corresponds to the idea in the "Daxue" that petty persons commit evil deeds when alone, and in the "Zhou Yi" it is equivalent to the first line of the Kun hexagram, "Treading on Frost." Jia Yi's "Xinshu · Xiuzhengyu" says: Zhuan Xu once said that no achievement is more beautiful than eliminating evil and practicing goodness, and no sin is greater than abandoning goodness and committing evil. Therefore, I do not merely commend goodness itself, because goodness brings about more goodness; nor do I merely hate evil itself, because evil brings about more evil. I become more and more cautious day by day, and this is the reason.

《大戴禮·保傅》曰：「《易》曰：正其本，萬物理。」本謂初。《范升傳》：「正其本，萬物理。」劉向《說苑》：「建其本而萬物理。」「失之毫釐」，初尙微，故云毫釐。《詩》云：「德輶如毛。」「差之千里，積善餘慶，積惡餘殃」，故「差之千里」。「故君子慎始也」，辨之早。棟案：此語本諸日法。後漢太史令虞恭曰：「日法所該，通遠無已，損益毫釐，差以千里」是也。

The "Great Dai Li Ji · Bao Fu" says: The "Yi" states, "Correct its root, and all things will be orderly." Here, the "root" refers to the first line. The "Hou Han Shu · Fan Sheng Zhuan" also cites it as "Correct its root, and all things will be orderly," while Liu Xiang's "Shuo Yuan" says "Establish its root, and all things will be orderly." The saying "a slight error at the beginning leads to a great difference later" is because the first line is still extremely minute, so it is described as a hair's breadth. The "Shi Jing · Da Ya · Zheng Min" says, "De is as light as a feather," meaning virtue is so light it is like a single feather. Then it continues, "A slight error leads to a thousand miles' difference, the accumulation of good deeds brings abundant blessings, and the accumulation of evil deeds brings calamity." Because there is a distinction between the accumulation of good and evil, it is said that a slight error leads to a great difference. "Therefore, the gentleman is careful at the beginning," meaning he distinguishes things early. Hui Dong notes: These words are based on the "Ri Fa" in astronomy. Yu Gong, the Grand Astronomer of the Eastern Han Dynasty, said: The calculations covered by the "Ri Fa" extend to the distant past without end. An increase or decrease of a hair's breadth leads to a difference of a thousand miles when extended far—this is exactly the meaning.

《禮記·經解》曰：禮之教化也微，其止邪也於未形，使人日徙善遠罪而不自知也。《易》曰：「君子慎始，差以毫釐，繆以千里」，此之謂也。鄭注云：「始謂其微時也。」《正義》曰：「此《易·繫辭》文也。」愚謂此《繫辭》逸文。

The *Book of Rites: Classic Interpretations* says: The education of ritual is subtle and gradual, preventing evil before it takes shape, leading people day by day toward goodness and away from wrongdoing without their awareness. The *I Ching* says, "A gentleman is cautious at the beginning; a slight difference of a hair's breadth may lead to a thousand miles of error," which explains precisely this idea. Zheng Xuan commented that the term "beginning" refers to when something is still extremely subtle. Kong Yingda's *Commentary* states that this is a passage from the *Zhou Changes: Great Treatise*. Hui Dong claimed that the current version of the *Great Treatise* does not include these words, and they should be the lost text of the *Great Treatise*.

《史記》太史公曰：「敘曰：《春秋》弒君三十六，亡國五十二，察其所以，皆失其本矣。」謂不早辨。故《易》曰：「差以毫釐，繆以千里。」故曰：「臣弒君，子弒父，非一朝一夕之故，其漸久矣。」《周易述疏》云：古文《周易》太史公猶見其全，而大小戴《禮察》《保傅》《經解》及《易緯·卦驗》亦引之，或遂以為緯書之文，非也。

The Records of the Grand Historian: Self-Introduction of Sima Qian says: The Spring and Autumn Annals records thirty-six instances of assassinating a sovereign and fifty-two states that perished. Investigating their causes, they all lost their fundamental principles. What is meant by losing the fundamental principles is not having discerned things in time. Therefore the Book of Changes says: "A slight difference of a hair's breadth may lead to a great error of a thousand li." Therefore it also says that the acts of ministers killing their sovereigns and sons killing their fathers are not caused in a single day or night, but have gradually accumulated over a long period. Hui Dong's commentary in his book An Exposition of the Zhou Changes says: The ancient text of the Zhou Changes, which was still complete when Sima Qian lived, and the chapters "Li Cha" and "Bao Fu" in the Da Dai Li Ji, as well as the chapter "Jing Jie" in the Xiao Dai Li Ji, and the "Guayan" section of the Yi Wei, all quote these sentences. Some people therefore conclude that these are words from the Wei books, which is incorrect.

《韓非子·外儲說》曰：「患之可除，在子夏之說《春秋》。子夏曰：《春秋》之記，臣弒君、子弒父者以十數矣，皆非一日之積也，有漸而至矣。凡奸者行久而成積，積成而力多，力多而能殺，故明主蚤絶之。」又曰：「子夏曰：善持勢者蚤絶奸之萌。」《管子·權修》曰：「欲民之正則微邪，不可不禁也。微邪者，大邪之所生也。微邪不禁而求大邪之無傷國，不可得矣。」

The "Outer Storage" section of the "Han Feizi" says: The reason for eliminating calamities lies in the explanation of the "Spring and Autumn Annals" by Zi Xia. Zi Xia said: The "Spring and Autumn Annals" records many instances of ministers killing their sovereigns and sons killing their fathers, numbering dozens, but none of them accumulated in a single day. Rather, they gradually developed to that point. Any wicked person, if his actions continue over time, will eventually gain influence. Once he has gained influence, his power becomes strong, and with strong power he can commit murder. Therefore, an enlightened ruler should eliminate such evils at an early stage. The "Outer Storage" also records: Zi Xia said that those who are skilled in wielding power always eliminate wickedness when it is just beginning. The "Power and Cultivation" chapter of the "Guanzi" says: If you want the people to be upright, you must not allow minor evils to go unchecked. Minor evils are the source of great wickedness. If minor evils are not prohibited, yet you expect great evils not to harm the state, that is impossible.

《尚書大傳》曰：「《書》曰：三歲考績，三考黜陟幽明。」其訓曰：「一至三以至九年，天數窮矣，羊德終矣。積不善至於幽，六極以類降，故黜之；積善至於明，五福以類升，故陟之。皆所自取，聖無容心也。」揚子《太玄》曰：陽推五福以類升，陰幽六極以類降，升降相關，大貞乃通。蓋畫卦與衍疇，其類一也。

The Shangshu Dazhuan says: The Shangshu·Shun Dian states, "After three years of assessment, the performance is reviewed, and after three assessments, the incompetent are demoted and the virtuous are promoted." Its explanation is: Counting from one to three, then to nine, the heavenly numbers are exhausted, and the cycle of virtue is completed (the character "yang" is likely a mistake for "yang"). Those who accumulate evil deeds and fall into darkness will have six extreme misfortunes befall them according to their category, so they are demoted; those who accumulate good deeds and reach clarity will have five blessings gather to them according to their category, so they are promoted. All of this is due to their own actions, and the sages have no private intentions. Yang Xiong's Tai Xuan says: Yang energy pushes the five blessings upward according to their category, while Yin energy brings the six extremes downward according to their category. Ascending and descending are connected, and only by holding to the great right path can one be unimpeded. This shows that Fuxi's hexagrams and the Hongfan's derivation of the nine categories share the same principle of classification.

《淮南·繆稱》曰：「《易》曰：剝之不可遂盡也，故受之以復。積薄為厚，積卑為高，故君子日孳孳以成輝，小人日快快以至辱。其消息也，離朱弗能見也。」消息微，故離朱弗能見。《徐乾中論·修本》曰：「先民有言：明出乎幽，著生於微。故宋井之霜以基升正之寒，黃蘆之萌以兆大中之暑，事亦如之。故君子修德，始乎笄丱，終乎鮐背；創乎夷原，成乎喬嶽。《易》曰：升，元亨，用見大人勿恤，南征吉。」積小致大之謂也。

The Huainanzi: Miu Chen says: The Book of Changes explains that the hexagram of "Breaking Up" does not continue to the extreme, but is followed by the hexagram of "Recovery." Thinness accumulates into thickness, and lowliness accumulates into height. Therefore, the gentleman, by working diligently day by day without ceasing, eventually attains brilliance; the petty person, by being careless and indulgent day by day, eventually brings about disgrace. This process of alternation is extremely subtle, even the keen sight of Li Zhu, the one with the best vision, cannot perceive it. Hui Dong says: The mechanism of yin and yang is too subtle, so even Li Zhu cannot see it. Xu Gan's Zhong Lun: Xiu Ben says: Ancients have said, "Light comes from darkness, and prominence arises from the subtle." Therefore, a thin layer of frost forming in a well in the State of Song already lays the foundation for the severe cold of the coming winter; a slight sprout of yellow reed already foreshadows the scorching heat of the summer solstice. Human affairs are the same. Therefore, the gentleman cultivates virtue from the time he is a youth with his hair tied up, until he reaches old age with the patterns of the fish on his back. The beginning is only a flat land, but in the end it becomes a high mountain. The hexagram statement of "Ascending" says: "Ascending, greatly smooth and unimpeded, suitable for presenting oneself before a great person, no worry, proceeding southward is auspicious." This explains precisely the principle of accumulating small things to achieve great results.

《韓非子·喻老》曰：「扁鵲見蔡桓公，立有間，扁鵲曰：君有疾在腠理，不治將恐深。故良醫之治病也，攻之於腠理，此皆爭之於小者也。夫事之禍福亦有腠理之地，故曰聖人早從事焉。」

The book Han Feizi: Yu Lao says: Bian Qie visited Cai Huan Gong. After standing for a while, Bian Qie said: You have a disease between the skin and the flesh. If it is not treated, it will develop deeper. Therefore, a skilled physician treats illness when it is still in the superficial layer, striving for victory in the small details. Similarly, misfortune and fortune in human affairs also have their initial stages, like the superficial layer. Therefore, sages always take action early.

《漢書》仲舒對策曰：冊曰：「上嘉唐虞，下悼桀紂，寖微寖滅寖明寖昌之道，虛心以改。」臣聞眾少成多，積小至巨，故聖人莫不以晻，暗，致明，以微致顯。是以堯發於諸侯，舜興乎深山，非一日而顯也，蓋有漸以致之矣。言出於己，舜察邇言，不可塞也；行發於身，不可揜也。言行，治之大者，君子之所以動天地也。

The Han Shu · Dong Zhongshu Biography records that in the answers to the questions, the emperor praised Emperor Yao and Emperor Shun, while lamenting the tyranny of King Jie of Xia and King Zhou of Shang. He wished to understand the principle that a state gradually declines until it perishes, and gradually becomes clear and prosperous, and was eager to listen humbly in order to improve. I have heard that a small amount accumulated becomes large, and a small thing accumulated becomes great. Therefore, a sage is never one who goes from darkness to brightness or from subtle to prominent (the term "晻" means darkness). Thus, Emperor Yao began as a mere feudal lord, and Emperor Shun started by living in seclusion in the mountains; neither of them became prominent in a single day, but both gradually accumulated their virtue to reach that level. Although the words come from one person's mouth, if one is careful to examine even the most superficial remarks, they cannot be blocked. Although the actions come from one person's body, they cannot be concealed. Words and deeds are major matters in politics, and are the means by which a gentleman can move heaven and earth.

《易》卦氣起中孚，始著為一，初九是也。初九體震，與姤旁通，震為言、為行，震雷動地，巽風動天，故動天地。乾為積善，初尚微小，故「盡小者大，慎微者著」。《詩》云：「惟此文王，小心翼翼。」故堯兢兢日行其道，而舜業業日致其孝，積善而名顯，得彰而身尊，此其寖明寖昌之道也。積善在身，猶長日加益而人不知也；積惡在身，猶火之銷膏而人不見也，非明乎性情、察乎流俗者孰能知之。又云：夫暴逆不仁者，非一日而亡也，亦以漸至，故桀紂雖亡道，然猶享國十餘年，此寖微寖滅之道也。

Hui Dong used the principles of the Book of Changes to explain this passage: the hexagram energies begin from Zhongfu and gradually manifest as 'one', referring to the first line of the Qian hexagram. The first line is located in the Zhen trigram, and it corresponds to the Guo hexagram through mutual communication. Zhen represents speech and action; the Zhen thunder shakes the earth, and the Xun wind moves the heavens, thus it can move heaven and earth. Qian represents the accumulation of goodness, and the first line is still very subtle, so the Xunzi said, 'those who do small things thoroughly achieve greatness, and those who are careful in minute details become prominent.' The Book of Poetry, Da Ming, says, 'It is this King Wen who is cautious and careful.' Therefore, the Tang Yao was always cautious and gradually promoted his righteousness, while the Yu Shun was diligent without rest and gradually fulfilled his filial duties. When goodness accumulates, the reputation becomes prominent, and when the reputation becomes prominent, the self becomes noble. This is the path of gradually becoming clear and flourishing. When goodness accumulates on oneself, it is like the daylight gradually becoming longer, and people do not notice it; when evil accumulates on oneself, it is like a lamp consuming oil, and people do not see it. Only those who can clearly understand nature and discern the customs can know the changes of increase and decrease. The response also says: all tyrannical and rebellious people are not destroyed in one day, but gradually reach that point. Therefore, the Jie and Zhou, although they abandoned the right path, still held the state for several decades. This is the path of gradually declining and eventually perishing.

《漢書》枚乘書曰：「福生有基，禍生有胎，納其基，絕其胎，禍何自來。」納猶藏也。「泰山之溜穿石，單極之斷乾。」孟康曰：「西方人名屋樑為極，單，一也，一梁謂井鹿盧也，言鹿盧為梗索久鍥斷井乾也。」「水非石之鑽，索非木之鋸，漸靡使之然也。」靡，盡也。「我有好爵，我與爾糜之」，與此靡同。

The Han Shu: Mie Cheng Biography records an official's memorial stating: Blessings arise from their roots, and calamities arise from their embryos; accepting the roots of blessings and cutting off the embryos of calamities, where then could calamity come from? "Nan" means to collect. The memorial also says: A drop of water from Mount Tai can eventually pierce through stone, and a single beam over a well can be worn through by a rope. Meng Kang's commentary explains: The Westerners call the beam of a house "ji," "dan" means one, so a single beam refers to the pulley frame over the well; it means the pulley serves as the pivot for the rope, and the rope, worn down over time, can saw through the beam over the well. The memorial continues saying: Water is not a drill, and the rope is not a saw, but through gradual wearing away, it becomes so. "Mi" means to wear away completely. Zhongfu Nine in the Second says, "I have a good cup, I will share it with you," and the character "mi" here is the same as the "mi" in this context.

「夫十圍之木始生如櫱，足可搔而絕，手可擢而拔，據其未生，先其未形也。磨礱底厲，不見其損，有時而盡。」底，柔石也；厲，皂石也。「種樹畜養，不見其益，有時而大；積德累行，不知其善，有時而用；棄義背理，不知其惡，有時而亡。」此當有成文傳自聖人之徒。

The text continues to say: A tree with a circumference of ten feet, when it first sprouts, is merely a small sprout that can be broken by stepping on it or pulled out by hand. This is acting before it has grown and before it has taken shape. A whetstone is used every day for sharpening, and there is no visible wear, yet it will eventually be worn out. "Di" refers to a fine and soft whetstone, while "Li" refers to a coarse and black whetstone. The text continues: Planting trees and raising livestock does not show daily increase, yet there will come a time when they grow large; accumulating virtue and good deeds does not feel beneficial to oneself, yet there will come a time when they are useful; abandoning righteousness and violating reason does not feel harmful to oneself, yet there will come a time when ruin occurs. Hui Dong comments: These sentences should originally have been written down, passed down from the disciples of Confucius' school.

《法言·修身》曰：「君子微慎厥德，悔吝不至，何元憞之有。」注云：「微，纖也。悔吝，小疵也。元憞，大惡也。」賈誼《新書·審微》曰：「善不可謂小而無益，不善不可謂小而無傷。非以善為一足以利天下，小不善為一足以亂國家也。當夫輕始而傲微，其流而令於大亂，是故子民者謹焉。」

Yang Xiong's "Fa Yan · Xiu Shen" says: A gentleman guards his virtue carefully in the subtle aspects, and regret and shame will not come to him, how could there be any great evil? The annotation says: "Wei" means fine and minute, "hui lin" refers to minor faults, and "yuan dun" means great sins. Jia Yi's "Xin Shu · Shen Wei" says: One should not say that a small good deed is of no benefit, nor should one say that a small evil deed is of no harm. This does not mean that doing a single good deed is enough to benefit the world, or that committing a small evil is enough to disrupt the country; rather, it means that once one neglects the beginning and is careless about the subtle, it will develop and eventually lead to great chaos. Therefore, those who govern the people are especially cautious about this.

「夫事有逐奸，勢有召禍。老耼曰：為之於未有，治之於未亂。管仲曰：備患於未形，上也。語曰：弗滅，炎炎奈何；萌芽不伐，且折斧柯。智禁於微，次也。事之適亂，如地形之惑人也，機漸而往，俄而東西易面，人不自知也。故墨子見衢路而哭之，悲一跬而繆千里。」

The "Shenwei" continues to say: the matter itself attracts wickedness, and the situation itself invites calamity. Lao Dan said: act before the matter occurs, and rectify before the disorder takes shape. Guan Zhong said: guard against disorder before it takes form, which is the highest strategy. An old saying says: a small fire left unextinguished, what can be done when it becomes a raging flame; a young sprout left uncut, one will have to break the axe handle to cut it later. To eliminate it with wisdom at the subtle stage is the next best method. When a matter moves toward calamity, it is like a terrain that confuses people: proceeding step by step in a slight deviation, one unknowingly reverses east and west, and remains unaware of it. Therefore, Mozi saw a forked path and wept bitterly, lamenting the initial half-step difference that eventually leads to a thousand-mile error.