Shao's Huangji Jingshi Tu

凡性之序，先列十純。十純既浹，其次降一，其次降二，其次降三，其次降四，最後五配而性備矣。始於純，終於配，天地之道也。

Sima Guang's "Potent Hidden Emptiness" arranges the order of human nature in this way: first listing ten "pure" categories. After the ten pure ones have been fully arranged, the next level is one step lower, then two steps lower, then three steps lower, then four steps lower, and finally the five "complementary" categories are used to conclude. Thus, the categories of human nature are complete. Starting from "pure" and ending with "complementary," this precisely reflects the principle of the generation of heaven and earth.

造化之一氣，即聖人之一心也。造化之氣本於發生，而聖人之心亦將以濟世也。故不兔由靜以之動，自無而入有，使萬物得以遂其生，安其業。天下之人，終不見其邇者，其故何哉？蓋造化之氣，與聖人之心，雖動而不離，雖有而不舍無，被萬物與萬民也。齊、見、役、說、戰、勞於其問，而不自覺知耳。此八卦之序，所以出乎震，而成乎艮也。謂之帝者，豈非造化之氣，與聖人之心一乎？

The vital energy of creation and transformation is the same as the sincere heart of the sage. The energy of creation and transformation originates from growth and development, while the heart of the sage is also used to relieve the suffering of the world. Therefore, both inevitably move from stillness to activity, from nothingness to existence, enabling all things to follow their natural growth and remain in their proper roles. Yet people throughout the world have never seen its form or traces. Why is this so? Because the energy of creation and transformation and the heart of the sage, although active, have not departed from their original nature; although they have entered into existence, they have not abandoned nothingness. It covers and supports all things and all people. All things and all people carry out their activities within the process described in the "Say on the Trigrams" as "moving forth from Zhen, reaching completion with Gen." They themselves are unaware of this. This is why the sequence of the Eight Trigrams begins with Zhen and ends with Gen. The "Say on the Trigrams" refers to it as "the Emperor," which clearly indicates that the energy of creation and transformation and the heart of the sage are fundamentally one. The original text says "不兔" meaning "inevitably," and "其问" meaning "among them."

#1『未殺』，原作『末殺』，據四庫本改。#2『大寒之時』，原作『大正之時』，據四庫本改。#3『臍』，原作『躋』，據四庫本改。#4『陵』，四庫本亦是，疑為『稜』字之誤。#5『沬』，原作『沐』，據四庫本改。#6『焚次』，原作『炎次』，據四庫本改。#7『至』，據四庫本補。#8『四肢』，原作『四支』，據四庫本改。#9『戶庭』，四庫本作『門庭』。

The first item: the original text reads "末杀", but it is corrected to "未杀" according to the Siku Quanshu edition. The second item: the original text reads "大正之时", but it is corrected to "大寒之时" according to the Siku Quanshu edition. The third item: the original text reads "跻", but it is corrected to "脐" according to the Siku Quanshu edition. The fourth item: the character "陵" in the Siku Quanshu edition is suspected to be a mistake for "棱". The fifth item: the original text reads "沐", but it is corrected to "沬" according to the Siku Quanshu edition. The sixth item: the original text reads "炎次", but it is corrected to "焚次" according to the Siku Quanshu edition. The seventh item: the character "至" is added according to the Siku Quanshu edition. The eighth item: the original text reads "四支", but it is corrected to "四肢" according to the Siku Quanshu edition. The ninth item: the Siku Quanshu edition reads "门庭" instead of "户庭".

#10『成坎』，原作『戊坎』，據四庫本改。#11『後易』，原作『復易』，據四庫本改。#12『辨義』，原作『辯義』，據四庫本改。#13『怛』，原作『常』，據四庫本改。#14『求』，原作『永』，據四庫本改。#15『而始』，四庫本作『而知』。#16『三』，據四庫本補。#17『被萬物與萬民也』，四庫本作『彼萬物與萬物已』。

Article 10: The original text of "cheng kan" was "wu kan," which is corrected according to the Siku Quanshu edition. Article 11: The original text of "hou yi" was "fu yi," which is corrected according to the Siku Quanshu edition. Article 12: The original text of "bian yi" was "bian yi," which is corrected according to the Siku Quanshu edition. Article 13: The character "da" in the original text was "chang," which is corrected according to the Siku Quanshu edition. Article 14: The character "qiu" in the original text was "yong," which is corrected according to the Siku Quanshu edition. Article 15: The original text says "er shi," while the Siku Quanshu edition says "er zhi." Article 16: The character "san" is added according to the Siku Quanshu edition. Article 17: The original text says "bei wanwu yu wanmin ye," while the Siku Quanshu edition says "bi wanwu yu wanwu yi."