Ease and simplicity

《老子道德經》曰：「為之於未有，治之於未亂。合抱之木生於毫末，九層之臺起於累土，千里之行始於足下。」《荀子·大略》曰：「夫盡小者大，積微者著，德至者色澤洽，德潤身，行盡而聲聞遠。小人不誠於內而求之於外。」《文子》曰：「積道德者，天與之，地助之。」《文選注》廿九。

The Tao Te Ching says: Act before things happen, and rectify disorder before it takes shape. A tree with arms wide open grows from a tiny sprout; a nine-story platform is built up basket by basket; a journey of a thousand miles begins with a single step. The Xunzi says: Those who do small things thoroughly achieve great things; those who accumulate details become prominent. A person with complete virtue has a radiant appearance, which is what the Great Learning calls "virtue moistens the body." When one's conduct is perfected, reputation naturally spreads far. A petty person is not sincere within but seeks fame outside. The Wenzi says: Those who accumulate virtue are supported by Heaven and Earth. This passage is cited in Volume 29 of the Wenxuan Zhushu.

張衡《東京賦》曰：「堅冰作於履霜，尋木起於櫱栽。」薛綜注云：「言事皆從微至著，不可不慎之於初，所以尋木起於牙櫱，洪波出於涓泉。」呂東萊曰：「乾之初九曰乾龍勿用，坤之初六曰履霜堅冰至。陽者善之類也，坤者惡之類也。善端初發，且要涵養；惡念初生，便須翦除。」

Zhang Heng's "Eastern Capital Fu" says: Solid ice begins to form from the day of stepping on frost, and towering trees grow from a single sprout. Xue Zhong's commentary says: This refers to how things develop from subtle beginnings to evident results, so one must be cautious at the beginning. Therefore, towering trees start from a single tender sprout, and overwhelming floods arise from a narrow stream. In the Southern Song dynasty, Lu Zuxian said: The line statement of the initial nine (Chu Jiú) in the Qian hexagram says "The dragon remains hidden and should not be used" (the original character "qian" was mistakenly written as "qian"), and the line statement of the initial six (Chu Liu) in the Kun hexagram says "Walking on frost leads to solid ice." Yang belongs to the category of good, while Yin belongs to the category of evil. The beginning of good should be carefully nurtured, while the emergence of evil must be immediately removed.

京房《易傳》曰：「積陽為天，積陰為地。」《中庸》曰：「天地之道可一言而盡也，其為物不貳。」不貳，一也。荀子曰：「並一而不貳，所以成積也；並一而不貳則通於神明，參於天地矣。」案：積善成德而神明自得，故通於神明。「則其生物不測」，詳下文。「天地之道，博也，厚也，高也，明也，悠也，久也」，覆出以起下文，「今夫天」以下言積。

Jing Fang's "Yi Zhuan" says: Accumulated yang qi becomes heaven, accumulated yin qi becomes earth. The "Zhongyong" says: The way of heaven and earth can be expressed in one phrase; when it is applied to things, it is pure and single. What is called "not dual," is purity and unity. Xunzi says: To focus the mind and be single-minded, without being fickle, is the way to achieve accumulation; to focus the mind and be single-minded, without being fickle, can reach the realm of the divine and be ranked with heaven and earth as the third. Hui Dong comments: Accumulating goodness leads to the cultivation of virtue, and the realm of the divine is naturally attained, so it is said to reach the realm of the divine. The sentence "then its generation is unpredictable" in "Zhongyong" will be discussed in detail later. The sentences "the way of heaven and earth is vast, thick, high, bright, long, and enduring" are a restatement of the previous meaning, used to lead into the following text; from "now look at heaven" onwards, the discussion is all about the concept of accumulation.

「斯昭昭之多」，鄭注：「昭昭猶耿耿，小明也。」「及其無窮也，日月星辰繫焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，在華嶽而不重，振河海而不洩，萬物載焉。今夫山，一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水，一勺之多，及其不測，黿鼉蛟龍魚鱉生焉，貨財殖焉。」鄭注云：「此言天之高明本生昭昭，地之博厚本由撮土，山之廣大本起卷石，水之不測本從一勺，皆合少成多，自小致大，為至誠者亦如此乎。」

The Doctrine of the Mean says: Heaven is merely a gathering of a little faint light — Zheng Xuan's commentary says: "Zhaozhao" is like "Genggeng", meaning a small light — until it becomes vast and boundless, with the sun, moon, and stars suspended above it, and all things covered beneath it. As for the earth, it is merely a gathering of a little soil — until it becomes broad and thick, able to support Mount Hua without feeling heavy, and contain rivers and seas without leaking, thus bearing all things. As for mountains, they are merely a gathering of small stones the size of a fist — until they become vast, with grass and trees growing on them, birds and beasts dwelling within them, and treasures being mined from them. As for water, it is merely a gathering of a little drop — until it becomes deep and unfathomable, with turtles, crocodiles, dragons, leviathans, fish, and turtles living within it, and wealth being generated from it. Zheng Xuan's commentary says: This passage explains that the brightness of heaven originates from a small light, the vastness of the earth comes from a little soil, the grandeur of mountains arises from a small stone, and the depth of water comes from a single drop. All of them grow from small beginnings to great ones; to become a person of ultimate sincerity is also like this.

《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。鄭注云：「天所以為天，文王所以為文，皆由行之不已，為之不止，如天地山川之雲也。《易》曰君子以慎德，積小以成高大，是與。」《正義》曰：「此一節明至誠不已則能從微至著，從小至大。」

The Book of Poetry, Zhou Songs, "Wei Tian Zhi Ming" says: "Wei Tian Zhi Ming, Yu Mu Bu Yi." The Doctrine of the Mean explains that this is speaking about the reason why Heaven is called Heaven. The Book of Poetry also says: "Yu Hu Bu Xian, Wen Wang Zhi De Zhi Chun." The Doctrine of the Mean explains that this is speaking about the reason why King Wen was posthumously honored with the title "Wen," his pure virtue also continuing without ceasing. Zheng Xuan's commentary says that the reason why Heaven is called Heaven and King Wen is called Wen is because they never stop doing and acting, just as mentioned before in the accumulation of heaven and earth, mountains and rivers. The hexagram "Sheng" (Increase) says that the gentleman should be cautious in cultivating virtue, accumulating small things to achieve greatness, which is exactly this meaning. Kong Yingda's "Justice" says that this passage shows that sincerity without ceasing can lead from subtle to prominent, from small to great.

《詩·敬之》曰：「日就月將，有緝熙於光明。」鄭箋云：「日就月行，言當習之以積漸也。」《學記》曰：「古之教者，比年入學，中年考校：一年視離經辨志，三年視敬業樂群，五年視博習親師，七年視論學取友，謂之小成；九年知類通達，強立而不反，謂之大成。夫然後足以化民易俗，近者悅服而遠者懷之，此大學之道也。《記》曰：蛾子時術之。其此之謂乎。」注云：「蛾，蚍蜉也。蚍蜉之子，微蟲耳，時術蚍蜉之所為，其功乃復成大垤。」

The Book of Poetry, Zhou Songs, "Jingzhi" says: "Each day brings progress, each month brings advancement, and thus there is the illumination of brightness." Zheng Xuan's commentary explains that each day has its own achievements, and each month has its own progress, meaning that learning depends on gradual accumulation. The Book of Rites, "Xueji" says: In ancient times, schools admitted students every other year and conducted examinations every other year. After one year, they examined whether students could analyze the sentences of classic texts and clarify their own aspirations; after three years, whether they could focus on their studies and enjoy interacting with classmates; after five years, whether they could widely study and respect teachers; after seven years, whether they could discuss academic principles and choose good friends, which is called "small success." When they reach nine years, they can apply knowledge to new situations, have independent opinions without contradicting the teachings of teachers, which is called "great success." Only then are they sufficient to educate the people and change customs, so that people nearby are pleased and people from afar come to join, which is the way of teaching in the university. The ancient text says "mozi shi shu zhi," which refers to this. The commentary says: "mozi" is "pifou." The young larvae of pifou are merely very small insects, yet they constantly imitate the behavior of pifou carrying soil, and over time, they can build up a large mound.

又曰：「三王之祭川也，皆先河而後海，或源也，或委也，此之謂務本。」鄭注云：「源，泉所出也；委，流所聚也。」始出一勺，卒成不測。《正義》曰：「猶學，初為積漸後成聖賢也。」《大戴勸學》曰：「積土成山，風雨興焉；積水成淵，蛟龍生焉；積善成德」，乾初為善，乾三成德，「而神明自得，聖心循焉。故不積蹞步無以至千里，不積小流無以成江河。騏驥一躍不能十步，駑馬十駕，功在不舍。鍥而舍之朽木不折，鍥而不舍金石可鏤。」荀子同。

The "Xue Ji" also says: In the Xia, Shang, and Zhou dynasties, the kings would first worship the rivers and then the seas, because rivers are the sources and seas are the places where water converges, which is called "wu ben" (to attend to the root). Zheng Xuan's commentary says: "Yuan" refers to the place where spring water emerges, and "wei" refers to where the water converges. When water first emerges, it is only a single measure, but eventually it becomes a deep and unfathomable sea. Kong Yingda's "Zhengyi" says: This is like studying, which begins with a little accumulation and eventually becomes a sage or a virtuous person. The "Da Dai Li Ji · Qun Xue" says: When earth accumulates, it becomes a mountain, and winds and rains arise from there; when water accumulates, it becomes a deep pool, and dragons grow there; when goodness accumulates, it becomes virtue. Hui Dong's marginal note says: The first line of the Qian trigram represents goodness, and by the third line, it becomes virtue. Thus, the realm of the divine is naturally attained, and the heart of the sage is complete. Therefore, without step by step accumulation, one cannot reach a thousand miles; without gathering small streams, one cannot form a river or a stream. A good horse can jump only ten steps, but a poor horse can travel ten days by carriage, and its success lies in not stopping. If you carve two strokes and then stop, even rotten wood cannot be cut; but if you keep carving without stopping, even metal and stone can be carved into patterns. These sentences are the same as in "Xunzi · Qun Xue."

《荀子·儒效》曰：「人無師法則隆情矣，有師法則隆性矣。而師法者，所得乎積」，原本作情，注云當作積，「非所受乎性，不足以獨立而治。性也者，吾所不能為也，然而可化也；積也者，非吾所有也，然而可為乎。」注：「錯習俗所以化性也。」「並一而不貳，所以成積也」，與《中庸》「其為物不貳」義同。

Xunzi's "Ruxiao" says: When people have no teachers or laws to guide them, they elevate their desires; but when they have teachers and laws, they elevate their nature. What is called "teacher and law" comes from accumulation — the character "ji" (accumulation) originally meant "qing" (desire), but the commentary says it should be "ji" — it is not something inherited from nature. Nature alone is insufficient to govern people on its own. This nature is something I cannot create, yet it can be changed; accumulation is something I do not possess by birth, yet it can be achieved through human effort. Yang Jing's commentary says: placing people in good customs is the way to change their nature. Xunzi also says, "To focus one's mind and not be distracted is the way to achieve accumulation," which is the same meaning as the "Zhongyong" saying, "It does not become dual in things."

「習俗移質，並一而不貳則通於神明，參於天地矣。」積善成德而神明自得，故通於神明。「故積土而為山，積水而為海，旦暮積謂之歲，至高謂之天，至下謂之地，宇中六指謂之極」，六指，上下四方，盡六指之遠則為六極，言積近以成遠。「塗之人百姓積善而全盡謂之聖人。彼求之而後得，為之而後成，積之而後高，盡之而後聖，故聖人也者，人之所積也。」《性惡》曰：「積善而不息則通於神明，參於天地矣，故聖人者，人之所積而致也。」《尸子》曰：「水積則生吞舟之魚，土積則生豫章之木，學積亦有生焉。」

The "Ruxiao" continues to say: customs can change people's innate qualities. If one focuses with one mind and does not have divided intentions, one can reach the realm of the divine and be ranked among heaven and earth as the third. Hui Dong's marginal note: accumulating goodness leads to the cultivation of virtue, and the realm of the divine is naturally attained, hence the saying of reaching the divine. Xunzi also says: earth piled up becomes a mountain, water accumulated becomes the sea. Accumulating gradually is called a year. The highest is called heaven, the lowest is called earth. The six directions to the extreme are called "ji". Hui Dong explains: "liu zhi" refers to the six directions, and exhausting the six directions' distance is called the six extremes. This means that accumulating near things leads to achieving distant ones. Xunzi says: ordinary people on the road accumulate good deeds and achieve perfection, which is called a sage. They first pursue and then attain, first practice and then achieve success, first accumulate and then reach a high level, first exhaust and then become sages. Therefore, the so-called sages are people who gradually accumulate. The "Xing'e" chapter also says: accumulating good deeds without ceasing can reach the realm of the divine and be ranked among heaven and earth as the third. Therefore, sages are achieved through accumulation. The "Shizi" says: when water accumulates deeply, big fish that can swallow ships are born; when soil accumulates thickly, big trees like yuzhang grow. Accumulating knowledge in the same way will also produce results.

《詩·皇矣序》曰：「《皇矣》，美周也。天監代殷莫若周，周世世修德莫若文王。」《家語·好生》曰：「周自后稷積行累功以有爵土，公劉重之以仁，及至大王亶父敦以德讓，其樹根置本，備豫遠矣。」《漢書·婁敬傳》：敬曰：「周之先自后稷，堯封之邰，積德累善十餘世。」

The small preface of the "Song of the Great Odes · Huangyi" says: The poem "Huangyi" praises the Zhou dynasty. Heaven observed the world and intended to replace the Shang dynasty; no family could compare with the Zhou. The Zhou family cultivated virtue generation after generation, and no one could surpass King Wen. The "Family Sayings of Confucius · Haoke" says: The Zhou dynasty's ancestors, starting from the first ancestor Houji, accumulated goodness and merit, thus obtaining titles and fiefs; when arriving at Gongliu, they added benevolence, and when arriving at Taiwang Danfu, they further practiced virtue and humility to promote good customs. They established a solid foundation and prepared in advance for a very long time. The "Book of Han · Lou Jing's Biography" records Lou Jing's words: The ancestors of the Zhou dynasty, starting from Houji, were granted the land of Tai by Yao, and after more than ten generations, they accumulated virtue and goodness.

《荀子·強國》曰：「積微，月不勝日，時不勝月，歲不勝時。」愚謂此言積微，自日而月，自月而時，自時而歲，不從微始非積也，故曰不勝。「凡人好敖慢小事，大事至然後興之務之，如是則常不勝夫敦比於小事者矣」，以小至大，故月不勝日。原本作熟，先子從宋本改。

Xunzi's "Strong State" says: Speaking of accumulation of small things, a month is not as good as a day, a season is not as good as a month, a year is not as good as a season. Hui Dong says: This refers to the accumulation starting from small things, from day to month, from month to season, from season to year; not starting from small things means not accumulating, so it is said "not able to overcome." Xunzi then says: People generally like to look down upon small matters, and only when big matters come up do they try to handle them, thus often failing to match those who work diligently on small matters. Accumulating from small to big, so a month is not as good as a day. ("Dun" was originally written as "shu", my father corrected it according to the Song edition.)

「是何也？則小事之至也數，其縣日也博，其為積也大。」楊注：「博謂所縣繫時日多也。大謂積小以成大，若蟻蛭然也。」「大事之至也希，其縣日也淺，其為積也小。」愚按：此所謂月不勝日，時不勝月，歲不勝時也。

Xunzi asked himself: Why is this so? Because small matters occur frequently, thus involving more days and accumulating greater weight. Yang Jing noted: "Broad" refers to the involvement of more days, while "great" refers to the accumulation of small things into something great, like ants piling up earth bit by bit to form a mound. Xunzi then said that major matters occur infrequently, thus involving fewer days and accumulating less weight. Hui Dong remarked: This is precisely the meaning of the saying that one month is not as significant as one day, one season not as significant as one month, and one year not as significant as one season.

「故善日者王，善時者霸。」善日謂敦化，比於小事者也，月不勝日，故善日者王；善時謂興務於大事者也，時不勝月，故善時者霸。「補漏者危」，楊注：「不能累功累業，至於幣漏然後補之也。」「大荒者亡」，楊注：「都荒廢不治者。」「故王者敬日，霸者敬時。」「一日二日萬機」，王者敬日也；聲色化民，霸者敬時也。敬日者在隱微幽獨，敬時者在政教號令。

Xunzi said: Therefore, those who are good at seizing each day can achieve the status of a king, while those who are good at seizing each season can only achieve the status of a hegemon. Hui Dong explained: What is meant by 'good days' is those who are earnest in moral education and diligently handle matters one by one; a month is not as good as a day, so those who are good at seizing each day can become a king. What is meant by 'good time' is those who only exert themselves on major matters; a season is not as good as a month, so those who are good at seizing each season can only become a hegemon. Xunzi said 'those who patch up leaks are in danger,' Yang Jing's annotation: refers to those who do not accumulate achievements bit by bit, but only repair when the work is already broken and leaking. He also said 'those who let things fall into great wilderness will perish,' Yang Jing's annotation: refers to those who let things be entirely neglected and not managed at all. Therefore, a king values each day, while a hegemon values each season. The Book of Documents, the 'Discourse of Gao Yao' says 'a thousand affairs arise in a day or two,' which refers to a king valuing each day. Whereas using authority and force to drive the people refers to a hegemon valuing each season. Those who value each day focus their efforts in private and secluded places; those who value each season focus their efforts on politics, education, and commands.

「僅存之國危而後戚之，亡國至亡而後知亡，至死而後知死，亡國之禍敗，不可勝悔也。霸者之善著焉，可以時托也；王者之功名，不可勝日志也。」善積成名，故功名不可勝日志也。「財務貨寳以大為重，政教功名反是，能積微者速成。《詩》曰：德輶如毛」，毛猶微也，「民鮮克舉之，此之謂也。」楊注引之以明積微至著之功也。以《易》言之，微即乾之初九也，乾元用九而天下治，故「德輶如毛，民鮮克舉」。

Xunzi said: A state that is forced to maintain itself only worries when it is on the verge of ruin; a fallen king only realizes his country's fall when it is already lost, and only understands death when he himself is dead; the downfall of a state is so sudden that regret comes too late. The virtues of a hegemon are obvious and can be measured according to the seasons; the achievements of a sage are so subtle that they cannot be recorded day by day. Hui Dong remarked: When virtue accumulates sufficiently, it naturally becomes famous, hence the saying that achievements are so numerous they cannot be recorded day by day. Xunzi continued: Wealth and goods are valued for their quantity, but political teachings and achievements are the opposite; those who can accumulate virtue in small ways succeed quickly. The Book of Poetry says, "Virtue is light as hair," where "hair" means extremely subtle; "few can lift it" refers precisely to this. Yang Jing cited these two lines of poetry to illustrate the effectiveness of accumulating small virtues to reach great results. Using the Zhou Yi, this "subtlety" corresponds to the first line of the Qian hexagram; the Qian yuan pervades the nine virtues and brings order to the world, hence virtue is light as a hair, yet few people can lift it.

《大戴禮·禮察》曰：「凡人之知，能見已然，不能見將然。禮者禁於將然之前，而法者禁於已然之後。禮云禮云，貴絕惡於未萌，而敬起於微眇」，敬起當從《治安策》作起敬，「使民日徙善遠罪而不自知也。孔子曰：聽訟吾猶人也，必也使無訟乎。此之謂也。」

The Great Dai Li Ji · Li Cha says: The common people can only see what has already happened, but cannot see what is about to happen. Ritual is used to prohibit wrongdoing before it occurs, while law is used to punish after the fact. Therefore, it is said that ritual, ritual, its precious quality lies in stopping evil before it even begins and initiating reverence at the most subtle level. (The words 'respect and start' should be taken from Jia Yi's 'Zhuang An Ce' as 'start respect'.) This leads the people gradually towards goodness, away from wrongdoing, without them even realizing it. Confucius said: In handling lawsuits, I am much like others; if one must say there is a difference, it is that lawsuits are prevented from arising in the first place. This is exactly what is meant.

「為人主計者，莫如安審取舍」，所謂辨之早，「取舍之極定於內，安危之萌應於外也」，師古曰：「極，中也；萌，始生也。」「安者非一日而安也，危者非一日而危也，皆以積然」，《治安策》云「皆以積漸然」，「不可不察也。善不積不足以成名，惡不積不足以滅身，而人之所行各在其取舍。」

The Li Cha says: Those who assist the sovereign should most importantly maintain stability in discerning what to take and what to discard—this is called early discernment. The criteria for taking and discarding are established in the mind, while signs of security and danger manifest externally. Yan Shiguan's annotation says: "Ji" refers to the standard of correctness and uprightness, and "meng" refers to something just beginning to emerge. Stability is not achieved in a single day; nor is destruction brought about in a single day. Both are the result of gradual accumulation—Jia Yi's "Zhi An Ce" here states "they all occur gradually"—thus one cannot be careless in observation. Virtue without accumulation is insufficient to establish a good reputation, and evil without accumulation is insufficient to destroy oneself. Human actions depend entirely on what one chooses to take and what one chooses to discard.

「以禮義治之者積禮義，以刑罰治之者積刑罰。刑法積而民怨倍，禮義積而民和親。古世主欲民之善同，而所以使民之善者異：或導之以德教，或驅之以法令。導之以德教者，德教行而民康樂；驅之以法令者，法令極而民哀慼。哀樂之感，禍福之應也。」

The Li Cha continues to say: Those who govern the country with rites and morality accumulate rites and morality; those who govern with punishments accumulate punishments. When punishments accumulate too much, the people's resentment doubles; when rites and morality accumulate too much, the people become harmonious and attached. Since ancient times, the kings have had the same wish for the people to be good, but the means they used to make the people good were different: some guided them with moral education, others forced them with laws and punishments. Those who guided with moral education have their teachings implemented and the people are happy; those who forced with laws and punishments have their laws enforced to the extreme and the people suffer sorrow. The people's feelings of sorrow and happiness are exactly the manifestations of misfortune and fortune.

「我以為秦王之慾尊宗廟而安子孫，與湯武同，然湯武能廣大其德，久長其後，行五百歲而不失；秦王亦欲至是，而不能持天下十餘年，即大敗之。此無他故也，湯武之定取舍審，而秦王之定取舍不審也。」此即積善積惡之應，而其原皆在於微眇。《易》曰：「君子慎始，差若毫釐，繆以千里。」取舍之謂也。

The Li Cha says: I think Qin Shi Huang wanted to honor the ancestral temples and secure the descendants, a wish similar to that of King Tang of Shang and King Wu of Zhou; however, Tang and Wu were able to expand their virtue, ensuring long-lasting descendants, passing down for five hundred years without losing the empire. Qin Shi Huang also wanted to achieve this, yet he could not even maintain the empire for ten years before collapsing completely. There is no other reason for this, only because Tang and Wu were cautious in their decisions, while Qin Shi Huang was not cautious in his decisions. Hui Dong comments: This is the fulfillment of the accumulation of virtue and evil, and their origins lie in the most subtle aspects. The Yi says: "A gentleman is cautious at the beginning; a slight difference of a hair's breadth may lead to a thousand miles of error." This refers precisely to the matter of decision-making.

《淮南·繆稱》曰：「君子不謂小善不足為也而舍之，小善積而為大善；不謂小不善為無傷也而為之，小不善積而為大不善。是故積羽沉舟，群輕折軸，故君子禁於微。壹快不足以成善，積快而為德；壹恨不足以成非，積恨而成怨。故三代之善，千歲之積譽也；桀紂之謗，千歲之積毀也。」

The Huainanzi says: A gentleman will not neglect a small good deed because he thinks it is not worth doing, for small good deeds accumulated become great virtue. He will not commit a small wrong because he thinks it causes no harm, for small wrongs accumulated become great evil. Therefore, feathers accumulated can sink a boat, and light things accumulated can break a cart axle. Hence, a gentleman prevents wrongdoing at the subtlest level. A single moment of pleasure is not enough to accomplish virtue; only accumulated pleasures become virtue. A single moment of resentment is not enough to constitute a fault; only accumulated resentments become enmity. Therefore, the good names of the Xia, Shang, and Zhou dynasties were accumulated over thousands of years of praise, while the evil names of Jie and Zhou were accumulated over thousands of years of slander.

《孟子·公孫丑篇》曰：公孫丑問曰：「何為浩然之氣」云云，至「而又害之」。「是集義所生者，非義襲而取之也」，朱注集義由言積善，此語最當。「非義襲而取之也」，襲與習同，襲，重習也，義須積如苗之長。「義襲而取」猶助長也，故下言助長之害。故下言助長之害：「必有事焉，而勿正心，勿忘，勿助長也。」顧氏炎武謂「正心」，「心」乃「忘」字之並也，謂「必有事焉而勿忘」，申之曰「勿忘勿助長也」，當從其讀。

In the "Gong Sun Chou Shang" chapter of the "Mengzi," Gong Sun Chou asks, "What is the concept of the great and noble spirit?" The passage continues until the part where it says, "But in the end, it harms it." It states, "This spirit is produced by the accumulation of righteousness, not by taking it from outside through occasional acts that happen to conform to righteousness." Zhu Xi's interpretation of "accumulating righteousness" is to explain it as the accumulation of good deeds, which is the most appropriate explanation. Regarding the phrase "not taking it by sudden compliance with righteousness," the character "袭" is the same as "习," meaning repeated practice. Righteousness must grow like a seedling, gradually accumulating. To "take righteousness suddenly" is like pulling up seedlings to help them grow, which is harmful. The text then explains the harm of helping too much: "There must be constant action, but do not force it, do not forget, and do not help too much." Gu Yanwu believes that the character "心" in "correcting the mind" was mistakenly written as "忘" and then added. The original text should be "There must be constant action, but do not forget." Then it adds another sentence, "Do not forget and do not help too much," which should be read according to his interpretation.

「義襲而取」猶一蹴而至聖人之域。夫子曰：「非求益者也，欲速成者也。」即助長之義。集義之功，《中庸》所謂不息也，「不息則久，久則徵，征則悠遠，悠遠則博厚，博厚則高明」。「維天之命，於穆不已」，在聖人為不已，在學者為勿忘。「必有事焉而勿正」，朱注謂預期也，引《公羊傳》曰「戰不正勝」，此言良是。

The idea of "defining righteousness through sudden insight" is like trying to leap directly into the realm of the sage. Confucius said, "He is not someone who progresses gradually, but someone who desires quick success." This refers precisely to the flaw of hastening progress. The practice of accumulating righteousness, however, is what the "Doctrine of the Mean" calls "non-stop effort": if one does not stop, one can endure, and with endurance comes evidence, and with evidence comes depth and breadth, and with depth and breadth comes elevation and clarity. The "Book of Poetry" says, "The mandate of Heaven is vast and unceasing," which in the sage is expressed as "unceasing," and in the scholar as "not forgetting." As for "there must be something to do, but without fixed expectation," Zhu Xi explains "fixed expectation" as preconceived anticipation, and cites the "Gongyang Commentary" saying "fighting without expecting victory" as evidence, and this interpretation is quite correct.

《繫上》曰：「大衍之數五十。」《述》云：大衍之數五十，三才五行之數也。三才者，日十、辰十二、星二十八，凡五十。日合於天統，月合於地統，星主斗合於人統，故曰三才五行之數。五行者，天地之數五十有五，土生數五，成數五，五十有五減五，故五十，此五行之數。

The Great Treatise of the Upper Transmission says: "The great derivation number is fifty." Hui Dong's An Exposition of the Zhou Changes says that the great derivation number fifty comes from the combination of the three principles and the five phases. In terms of the three principles: the sun corresponds to ten days, the moon corresponds to twelve earthly branches, and the twenty-eight constellations correspond to the stars, altogether making fifty. The sun corresponds to the heavenly principle, the moon to the earthly principle, and the stars, led by the Big Dipper, correspond to the human principle, hence it is called the number of the three principles and the five phases. In terms of the five phases: the total number of heaven and earth is fifty-five. The generating number of earth is five, and the forming number is also five. By subtracting this five from fifty-five, the remainder is fifty, which is the number derived from the five phases.

又曰：「參伍以變。」《尚書大傳》曰：「天地人之道備而三五之運興矣。」《春秋合誠圖》曰：「至道不遠，三五而反。」宋均注云：「三，三正也；五，五行也。三正五行，王者改代之際會也，能於此際自新如初，則道無窮也。」

The Great Treatise also says: "By combining three and five, changes arise." The Shangshu Dazuan says: the ways of heaven, earth, and humanity are all complete, and thus the movement of three and five comes into being. The esoteric text Chunqiu Hecheng Tu says: the highest Dao is not distant; when one reaches "three and five," it returns. Song Jun's commentary says: "Three" refers to the three dynastic systems, and "five" refers to the Five Phases; the three dynastic systems and the Five Phases are exactly the critical points where dynasties change. If a dynasty can renew itself as it did at the beginning at such a critical point, the Dao will never run out.

《春秋保乾圖》曰：「陽起於一，天帝為北辰，氣成於三以立五神，三五展轉，機以運動，故三百歲斗歷改憲也。」應劭《風俗通》曰：「三統者，天地人之始，道之大綱也；五行者，品物之宗也。道以三興，德以五成，故三皇五帝、三王五伯，至道不遠，三五復反，譬若循連鐶，順鼎耳，窮則反本，終則復始也。」《史記·天官書》曰：「天數者必通三五。」《索隱》云：「三辰五行。」

The Wei text "Chunqiu Baoguan Tu" says: Yang energy begins from "one," the heavenly emperor resides in the northern star, and energy reaches "three" to form, thus establishing the five directional deities. Three and five alternate and transform, like a pivot and mechanism that never cease to rotate, so every three hundred years the Big Dipper and the calendar system must change their rules. Ying Shao's "Fengsu Tong" says: The so-called three unifications refer to the beginning of heaven, earth, and humanity, which are the main framework of the Dao; the so-called five phases are the ancestors of all kinds of things. The Dao arises through "three," virtue is achieved through "five," hence there are the Three Sovereigns and Five Emperors, the Three Kings and Five Marquises. The ultimate Dao is not distant; three and five cycle and return, like following a chain or circling the handle of a tripod, reaching the end and returning to the origin, the end being the beginning again. The "Records of the Grand Historian: Celestial Officials Chapter" says: Those who study heavenly numbers must understand both three and five. Sima Zhen's "Suo Yin" explains: Three refers to the three stars, sun, moon, and stars; five refers to the five phases.

《三統曆》曰：「三代各據一統，明三統常合而迭為首，登降三統之首，周還五行之道也。故三五相包而生。天統之正始施於子半」，蘇林曰：「子之西，亥之東，其中閒也。」「地統受之於丑初，人統受之於寅初，孟仲季迭用事為統首。三微之統既著而五行自青始，其序亦如之。五行與三統相錯。」

The San Tong calendar recorded in the "Book of Han, the Calendar and Rites" states: the Xia, Shang, and Zhou dynasties each held their own unification, showing that the three unifications always harmonize and take turns leading. The rise and fall of the leading unification follows the cycle of the Five Phases. Therefore, the number three and five are interwoven and continuously generate. The "correct" order of the heavenly unification begins at the midpoint of the Zi hour. Su Lin's commentary says: this is the middle between the western side of Zi and the eastern side of Hai. The earthly unification follows at the beginning of the Chou hour, and the human unification follows at the beginning of the Yin hour. Meng, Zhong, and Ji take turns as the leading unification in sequence, each taking the lead in turn. Once the subtle yang of the three unifications becomes apparent, the Five Phases begin with the wood phase of green, following an order similar to the three unifications. Thus, the Five Phases and the three unifications interweave and coordinate with each other.

「傳曰：天有三辰，地有五行。然則三統五星可知也。《易》曰：參伍以變，錯綜其數。太極運三辰五星於上，而元氣轉三統五行於下。其於人，皇極統三德五事。故三辰之合於三統也，日合於天統，月合於地統，斗合於人統；五星之合於五行，三辰五星而相經緯也。」

The San Tong Li continues by saying: The Zuo Zhuan speaks of three celestial bodies, the sun, moon, and stars, in the heavens, and the five elements, gold, wood, water, fire, and earth, on the earth. Therefore, the three unities and the five stars can be inferred. The Great Treatise says, "By combining three and five, changes occur, and their numbers are interwoven." The Supreme Ultimate operates the three celestial bodies and five stars above, while the primordial qi moves the three unities and five elements below. In human affairs, the Huang Ji of the Hong Fan encompasses the three virtues and five actions. Therefore, the three celestial bodies correspond to the three unities: the sun corresponds to the heavenly unity, the moon to the earthly unity, and the Big Dipper to the human unity; the five stars correspond to the five elements. The three celestial bodies and five stars interweave vertically and horizontally, forming a network of meridians and parallels.

《淮南·泰族》曰：「昔者五帝三王之蒞政施教，必用參五。何謂參五？仰取象於天，俯取度於地，中取法於人。乃立明堂之朝，行明堂之令，明堂布令之宮有十二月之政令，以調陰陽之氣，以合四時之節，以闢疾病之菑。俯視地理，一制度量，察陵陸水澤肥墽高下之宜，立事生財以除飢寒之患。」

The Huainanzi · Tai Zhu says: In ancient times, the Five Emperors and Three Kings handled state affairs and implemented education, always employing the method of "San Wu" (three fives). What does "San Wu" mean? It means looking upward to heaven to take its pattern, looking downward to earth to take its measure, and looking in the center to people to take their standards. Thus, they established the Bright Hall for assemblies and issued orders from the Bright Hall—the Bright Hall is the palace where government affairs are conducted and decrees are issued. Within it, the twelve months' decrees are arranged in order, used to harmonize the energies of yin and yang, coordinate with the four seasons, and avoid diseases and calamities. Looking downward to examine geography, they unified systems of measurement and weights, surveyed hills, plains, lakes, and swamps, and determined the appropriate uses of land according to its fertility and elevation. They promoted undertakings and production of goods to eliminate the people's hunger and cold.

「中考乎人德以制禮，行仁義之道以治人倫而除暴亂之禍。乃澄列金木水火土之性，故立父子之親而成家，別清濁五音六律相生之數以立君臣之義而成國，察四時季孟之序以立長幼之禮而成官，此之謂參制。君臣之義，父子之親，夫婦之辨，長幼之序，朋友之際，此之謂五。」

The Taizu continues to say: by examining the moral character of people, one establishes rituals, and by promoting the way of benevolence and righteousness, one regulates human relationships, thus eliminating calamities of violence. Then, one clarifies and arranges the nature of the five elements, metal, wood, water, fire, and earth: based on this, one establishes the affection between father and son to form the family; by distinguishing clarity and turbidity, the five tones, and the six laws of mutual generation, one establishes the righteousness between ruler and subject to form the state; by examining the order of the beginning, middle, and end of the four seasons, one establishes the etiquette of seniority and juniority to form official duties. This is called "threefold regulation." As for the righteousness between ruler and subject, the affection between father and son, the distinction between husband and wife, the order of seniority and juniority, and the interaction between friends, these five are called "five."

《周易述疏》云：《易》者五經之原也，孔子修《春秋》「元年春王正月」，蓋用乾元用九之義。故董子《繁露》曰：「《春秋》何貴乎元而言之？元者始也，言本正也。道，王道也；王者，人之始也。王正則元氣和順，風雨時，景星見，黃龍見；王不正則上變，天賊並見。」

Hui Dong's commentary in "An Exposition of the Zhou Changes" says: The "Zhou Changes" is the origin of the Five Classics. When Confucius compiled the "Spring and Autumn Annals," he began with "In the first year, spring, the king's month was correct," which is exactly the meaning of "All Nines" in the Qian trigram. Therefore, Dong Zhongshu in "The Luxuriant Dew of the Spring and Autumn Annals" asks: Why does the "Spring and Autumn Annals" emphasize "original" and especially highlight it? "Original" means beginning, which refers to establishing the fundamental principle. Here, the term "Dao" refers to the Way of the King. The term "King" refers to the beginning of human affairs. When the king is upright, the vital energy is harmonious, and the weather is favorable, with auspicious phenomena such as the appearance of a bright star and a yellow dragon. When the king is not upright, there will be celestial anomalies and the emergence of evil spirits.

「五帝三皇之治天下，不敢有君民之心，什一而稅，教以愛，使以忠，敬長老，親親而尊尊，不奪民時，使民不過歲三日，民家給人足，無怨望忿怒之患、強弱之難，無強賊姤疾之人，民修德而美好，被髮銜哺而遊，不慕富貴，恥惡不犯，父不哭子，兄不哭弟。」

The "Fanyu" continues to say: The five emperors and three emperors governed the world, without the thought of treating the people as subjects to be controlled: they only collected one-tenth of the taxes, taught them with benevolence, and guided them with loyalty and trust. They respected the elders, loved those who should be loved, and honored those who should be honored. They did not interfere with the farming seasons of the people, and the labor conscription did not exceed three days a year. Thus, every family was self-sufficient, and everyone was prosperous, without the troubles of resentment or anger, no conflicts between the strong and the weak, no robbery or jealousy. The people cultivated virtue, and the customs were beautiful. They wore their hair loose, ate while leisurely playing, did not covet wealth and honor, and regarded wrongdoing as shameful, thus not violating the laws. Fathers did not need to mourn their sons, and older brothers did not need to mourn their younger brothers.

「毒蟲不螫，猛獸不搏抵，不觸蟲。故天為之下甘露，朱草生，醴泉出，風雨時，嘉禾興，鳳皇麒麟遊於郊，囹圄空虛，畫衣裳而民不犯，四夷傳譯而朝，民情至樸而不文。郊天祀地，秩山川以時至，封於泰山，禪於梁父，立明堂宗祀，先帝以祖配天，天下諸侯各以其職來祭，貢土地所有，先以入宗廟，端冕盛服而後見，先德恩之報，奉元之應也。」

The "Fanyu" says: venomous insects do not sting people, fierce beasts do not attack, and creatures with horns do not use their horns to charge. Therefore, Heaven sends down sweet dew, the red grass grows, sweet springs flow, the winds and rains are in harmony, the excellent millet grows abundantly, the phoenix and qilin wander near the outskirts, and the prisons are empty. Only the symbols of punishment are drawn on garments, and the people do not commit offenses. The four directions and distant tribes come to pay homage, translating from one language to another, and the people are simple-hearted, needing no embellishment. Thus, outside the city, they worship Heaven and Earth, and in order and according to the seasons, they sacrifice to the mountains and rivers. On Mount Tai, they build an altar to enshrine Heaven, and on Liangfu Hill, they clear a field to worship Earth. They establish the Bright Hall for ancestral worship, and associate the ancestors of the previous emperors with Heaven. All the feudal lords come in accordance with their duties to assist in the sacrifices, offering the local products of their regions. First, they present them to the ancestral temple, then they wear ceremonial caps and fine robes to pay homage to the Son of Heaven. All these are rewards for previous virtue, and are exactly the results of honoring the "Original Principle."

董子對策曰：「臣謹案《春秋》謂一元之意：一者，萬物之所從始也；元者，辭之所謂大也。謂一為元者，視大始而欲正本也。《春秋》深探其本而反自貴者始。故為人君者正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方。四方正，遠近莫敢不一於正，而亡有邪氣奸其間者。」

Dong Zhongshu's response said: I carefully examined the "Spring and Autumn Annals" and explained the meaning of "one yuan": "One" is the beginning of all things; "yuan" means great in terms of words. Calling "one" as "yuan" is to emphasize the grand beginning and to correct the root. The "Spring and Autumn Annals" deeply explored this root, and started from the most exalted person himself. Therefore, the ruler should first correct his own mind, using it to correct the court; correct the court, using it to correct the officials; correct the officials, using it to correct the people; correct the people, using it to correct the four directions. When the four directions are corrected, there will be no one far or near who dares not return to the right path, and no evil will be mixed in.

「是以陰陽調而風雨時，群生和而萬民殖，五穀樹而草木茂，天地之間被潤澤而大豐美，四海之內聞盛德而皆徠臣。諸福之物，可致之祥，莫不畢至，而王道終矣。孔子曰：鳳鳥不至，河不出圖，吾已矣夫。」自卑可致此物而身卑賤不得致也。

The response continues by saying: Therefore, yin and yang are in harmony and winds and rains come at the right time, all beings are happy and the people multiply, grain crops are planted and grass and trees flourish, the whole world is moistened and greatly enriched, and throughout the four seas, people hear of great virtue and come to submit. All kinds of auspicious signs and things that can bring good fortune are fully present, and the way of the king is thus completed. Confucius said: "The phoenix does not fly in, the Yellow River does not produce a symbolic map, perhaps my life is over." Hui Dong remarked: This is Confucius' modest words, meaning that occupying the position would naturally bring about these auspicious signs, but because his status was low, he could not attract them.

乾《彖》曰：「大哉乾元，萬物資始，乃統天。」《老子道德經》曰：「有物混成，先天地生，不知其名，字之曰道，強為之名曰大。」

The Commentary on the Judgment of the Qian hexagram says: Vast and great is the Qian yuan, on which all things depend for their beginning; it governs the entire heavenly way. The Dao De Jing says: There was something unified and complete, existing before the formation of heaven and earth. It is unknown what it is called, so it was given a provisional name called "Dao," and then a further name called "Great." Hui Dong placed these two passages under the heading "Great," precisely to show that the Qian yuan in the Zhou Yi and the "Great" coined by the Dao De Jing both speak of the origin of all things.

理字之義，兼兩之謂也。人之性秉於天，性必兼兩：在天曰陰與陽，在地曰柔與剛，在人曰仁與義，兼三才而兩之，故曰性命之理。《樂記》言天理，謂好與惡也。好近仁，惡近義，好惡得其正謂之天理，好額失其正謂之滅天理，《大學》謂之拂人性。

The meaning of the character "li" refers to the inclusion of both extremes. Human nature is received from Heaven, and nature necessarily includes both extremes: in Heaven they are called yin and yang, in Earth they are called flexibility and strength, and in humans they are called benevolence and righteousness. Since it encompasses the three elements (heaven, earth, and humanity), and each element is further divided into two aspects, it is called "the principle of nature and destiny." The "Book of Rites · Music Record" discusses "heavenly principle," referring to the pair of good and evil. Good is close to benevolence, and evil is close to righteousness; when good and evil both conform to correctness, it is called heavenly principle; when good and evil lose correctness ("e" is a variant of "evil"), it is called the destruction of heavenly principle. The "Great Learning" refers to this as "offending human nature."

「天命之謂性」，性有陰陽、剛柔、仁義，故曰天理。後人以天人理欲為對待，且曰「天即理也」，尤謬。格物致知，窮理之事；正心誠意，進行之事。性盡理窮，乃天下至誠也，故至於命，「上天之載，無聲無臭，至矣」是也。

The Zhongyong says, "Heaven's mandate is called nature." Nature contains content that is in pairs such as yin and yang, strength and flexibility, benevolence and righteousness. Therefore, it is called heavenly principle. Later people, however, opposed heaven and humanity, principle and desire, even saying "heaven is principle," which is even more absurd. Investigating things to gain knowledge is the practice of thoroughly examining principles; rectifying the mind and being sincere in intention is the practice of embodying and recognizing them. Only when nature is fully developed and principle is thoroughly examined can one reach the ultimate sincerity of the world, thus being able to "attain destiny," which is the state referred to in the final chapter of Zhongyong as "Heaven's manifestation is silent and odorless, that is the ultimate."

《繫辭上》曰：「易簡而天下之理得矣，天下之理得而易成位乎其中矣。」又曰：「仰以觀於天，俯以察於地理。」《說卦》曰：「窮理盡性以至於命。」虞注云：「以乾推坤謂之窮理。」「俯以察於地理」，故坤為理。案：「易簡而天下之理得」，此述天命而及中和；「窮理盡性以至於命」，此由中和而遡天命。

The Great Treatise says: The trigrams Qian and Kun are easy to understand and simple in their nature, and thus the principles of the world are all grasped. When the principles of the world are grasped, the Way of the Book of Changes is established in the middle of heaven and earth. It also says: Look up to observe the patterns of heaven, and look down to examine the patterns of earth. The Sayings on the Hexagrams says: 'Exhaust the principles, complete the nature, and thus reach destiny.' Yu Fan explains: Using Qian to infer Kun is called 'exhausting the principles'; since the Great Treatise says 'look down to examine the patterns of earth,' principles belong to earth, so Kun represents principles. Hui Dong comments: 'The Book of Changes is simple and thus the principles of the world are attained' is a statement that proceeds from the mandate of heaven to the middle harmony; 'exhaust the principles, complete the nature, and thus reach destiny' is a statement that ascends from the middle harmony back to the mandate of heaven.

又曰：「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。」述曰：陰與陽、柔與剛、仁與義，所謂理也。《中庸》曰：「文理密察，足以有別也。」理者，分別之意。《樂記》曰：「音者，生於人心者也；樂者，通倫理者也。」鄭注：「理，分也。」

The "Say on the Trigrams" also states: In ancient times, the sages composed the "Zhou Changes" to follow the principles of nature and destiny. Therefore, they established the way of Heaven as yin and yang, the way of Earth as flexibility and firmness, and the way of humanity as benevolence and righteousness. Hui Dong's "An Exposition of the Zhou Changes" says: yin and yang, flexibility and firmness, benevolence and righteousness, these three pairs are referred to as "li". The "Zhongyong" says: "The principles are intricate and clear, sufficient to distinguish things." Here, "li" means distinction. The "Yue Ji" says: sound arises from the human heart; music, then, pervades the principles of human relations. Zheng Xuan's commentary says: "Li" means boundary.

又曰：「人生而靜，天之性也；感於物而動，性之慾也。」欲，《史記》作頌，徐廣讀為容。「物至知知，然後好惡形焉。好惡無節於內，知誘於外，不能反躬，天理滅矣。夫物之感人無窮，而人之好惡無節，則是物至而人化物也，滅天理而窮人慾者也。」

The "Book of Music" also says: At birth, human beings are originally quiet, this is their innate nature; when they are moved by external things and become active, this is the desire arising from their nature. The character "欲" is interpreted as "颂" in the "Book of Music" in the "Records of the Grand Historian," and Xu Guang reads it as "容." When external things appear before people, their senses recognize them, and then their likes and dislikes become evident. If the inner likes and dislikes are not restrained, and their cognition is led by external things without turning back to examine themselves, the heavenly principle is lost. The ways in which external things move people are endless, and if people's likes and dislikes have no limits, then when external things come, people are overwhelmed by them, which is precisely losing the heavenly principle and indulging in excessive human desires.

「樂由天作」，「樂者，通倫理者也」，故謂之天理。理，分也，猶節也。漢律「逆節絕理謂之不道」。康成、子雍以天理為天性，非是。理屬地，不屬天，一闔一闢、一靜一動謂之天理。上云「人生而靜，天之性；感於物而動，性之容也」，是之謂天理。

The "Book of Music" says "Music is made by Heaven," and also says "Music is the means of communicating ethical principles," so it is called Heavenly Principle. "Principle" refers to the boundary, which is also the measure. The Han dynasty laws stated that "defying the measure and cutting off ethical relations is called not the Way." Zheng Xuan and Wang Su interpreted "Heavenly Principle" as Heavenly Nature, which is incorrect: Principle belongs to Earth, not to Heaven; the alternation of unity and separation, stillness and movement, is called Heavenly Principle. The previous text says "Human beings are born with stillness, which is the nature given by Heaven; when they are moved by external things, it is the manifestation of nature," this is what is called Heavenly Principle.

《韓非子》曰：「凡物之有形者易裁也，易割也。何以論之？有形則有短長，有短長則有大小，有大小則有方圓，有方圓則有堅脆，有堅脆則有輕重，有輕重則有黑白。短長、大小、方圓、堅脆、輕重、黑白之謂理，理定而物易割也。故欲成方圓而隨於規矩，則萬事之功形矣，而萬物莫不有規矩。聖人盡隨於萬物之規矩，則事無不事，功無不功。」此釋理字最分明。

The "Han Feizi · Jie Lao" says: All things that have form are easy to cut and divide. Why is this so? Because things with form have length and breadth, and with length and breadth come size, and with size come shape and solidity, and with shape and solidity come lightness and heaviness, and with lightness and heaviness come black and white. The distinctions of length, breadth, size, shape, solidity, lightness and heaviness, and black and white are called "li" (reason or principle). When "li" is established, things become easy to divide. Therefore, if one wants to make a square or circle, one only needs to follow the compass and square, and all things will take shape. And all things have their own rules and measures. The sage follows the rules and measures of all things, thus nothing is impossible and no achievement is unattainable. Hui Dong notes: This passage provides the clearest explanation of the term "li."

又曰：「道者，萬物之所然也，萬麗之所稽也。理者，成物之文也。」《易》陰陽剛柔為性命之理，兼三才而兩之，故易六位而成章，所謂「成物之文」也。「道者，萬物之所以成也。萬物各異理」，萬物各異理而道盡，「稽萬物之理，故不得不化；不得不化，故無常操。是以生死氣稟焉，萬智斟酌焉，萬事廢興焉。」

The "Xie Lao" also says: Dao is the fundamental principle underlying all things, the standard by which all categories are examined. Li refers to the structure and coherence that constitute specific things. Hui Dong comments: The "Zhou Yi" uses yin and yang and firmness and softness as the principles of life and nature, encompassing the three elements, with each element further divided into two, thus forming the six lines that interweave to create patterns, which is precisely what is meant by "the patterns of things." The "Xie Lao" continues: Dao is the basis for the generation of all things, and each thing has its own li. Hui Dong comments: Although each thing has its own li, Dao encompasses all these li. The "Xie Lao" says: Dao examines the principles of all things, so it must change accordingly; since it must change, it has no fixed nature. Therefore, birth and death are determined by it, all wisdom is measured by it, and the rise and fall of all affairs are decided by it.

「天得之以高，帝得之以藏」，坤以藏之。「維斗得之以成其威」，斗有威儀。「日月得之以恆其光，五帝得之以常其位，列星得之以端其行，四時得之以御其變氣，軒轅得之以擅四方，赤松得之與天地統，聖人得之以成文章。凡道之情，不制不形，柔弱隨時，與理相應。」

The "Xie Lao" says: Heaven attains the Dao and becomes lofty and distant, the Emperor attains the Dao and becomes profound and concealed—Hui Dong's marginal note: The Earthly Trigram Kun has the meaning of containing and hiding, hence it is said "concealed"—the Big Dipper attains the Dao and achieves its majesty—Hui Dong's marginal note: The Big Dipper inherently possesses its own dignity and order—the sun and moon attain the Dao and become bright and enduring, the Five Emperors attain the Dao and each hold their proper positions, the myriad stars attain the Dao and move in order without confusion, the four seasons attain the Dao and control their seasonal changes, the Yellow Emperor Yanhun attains the Dao and rules over the four directions, the immortal Chisu attains the Dao and shares the same order as heaven and earth, the sages attain the Dao and accomplish rites, music, literature, and culture. In general, the nature of the Dao is not subject to control, does not take form, is soft and weak yet adaptable, and corresponds with the principles of all things.

又曰：凡理者，方圓、長短、麤靡，靡，細也，堅脆之分也，故理定而後物可得道也。道理二字說得分明。宋人說理與道同，而謂道為路，只見得一偏。《管子·君臣》曰：「別交正分之謂理，順理而不失之謂道。」注：「別上下之交，正君臣之分。」

The "Xie Lao" also says: What is called "li" refers to distinctions such as square and round, long and short, coarse and fine (where "mi" means fine), hard and brittle. Once "li" is established, things can then be grasped in accordance with the Dao. Hui Dong comments: These sentences clearly distinguish the terms "Dao" and "li." The Song scholars treated "li" and "Dao" as one, and interpreted "Dao" as a road, thus only seeing one aspect. The "Guan Zi · Jun Chen" says: Distinguishing interactions and establishing proper roles is called "li," and following "li" without deviation is called "Dao." The annotation says: Distinguishing the interactions between superiors and inferiors, and establishing proper roles between the ruler and the subject.

《心術》曰：「德者，道之舍，物得以生。德者，得也。以無為之謂道，舍之之謂德，故道之與德無間，故言之者不別也。閒之理者，謂其所以舍也。道德之理可問者，則以有所舍，所以舍之異也。義者，謂各處其宜也。理者，因人之情、緣義之理而為之節文者也，故禮者謂有理也。理也者，明分以諭義之意也。故禮出乎義，義出乎理，理因乎宜者也。」

The *Guanzi · Xin Xu* says: "De is the dwelling place of Dao, and all things rely on it to come into being." "De" is the same as "De" (to obtain). To exist in a state of non-action is called Dao; to allow all things to have their proper place and obtain what they should is called De. Therefore, there is no separation between Dao and De, and when speaking about them, there is no need to distinguish them. If one asks about the distinction between them, it refers to the way Dao arranges all things. The reason why the principles of Dao and De can be questioned is precisely because they provide a place for things, and the ways of arrangement differ. "Yi" refers to each thing being in its appropriate position. "Li" is to follow human feelings and align with the continuity of Yi, and to establish measures and forms accordingly. Therefore, Li is "having reason."the so-called "reason" is to clarify the distinctions of names, so as to explain the meaning of Yi. Therefore, Li comes from Yi, Yi comes from Li, and Li originates from the concept of "appropriateness."