Volume Eight, Part Two: The Discussion of Learning by Sages and Virtuous Men and the Evaluation of Classics and Commentaries

剸割者，才力也。明辨者，智識也。寬洪者，德器也，三者不可闕一。無德者責人，怨人，易滿，滿則止也。能循天理動者，造化在我也。學不際天人，不足謂之學。人必有德器，然後喜怒皆不妄為，卿相為匹夫，以至學問高天下，亦若無有也。

Those who can decisively judge are endowed with ability; those who can clearly discern are endowed with wisdom; those who are broad-minded and generous are endowed with virtue: these three are indispensable. A person without virtue tends to blame and resent others, and is easily self-satisfied. Once self-satisfied, he stops advancing. Those who act in accordance with the principles of heaven hold their destiny in their own hands. If one's study does not integrate heaven and humanity, it cannot be called true learning. A person must first possess virtue, then his joy and anger will not be reckless. At that point, whether he holds a high official position or is merely an ordinary person, even if his learning surpasses all others, he will regard it as if it were nothing.

得天理者不獨潤身，亦能潤心，不獨潤心，至於性命亦潤。曆不能無差，今之學曆者但知曆法，不知曆理，能布算者落下閎也，能推步者甘公石公也。落下閎但知曆法，揚雄知曆法又知曆理。顏子不遷怒不貳過，皆情也，非性也。不至於性命不足謂之好學。揚雄作玄，可謂見天地之心者也。

Those who understand heavenly principles not only nourish their bodies but also nourish their hearts; not only their hearts but also their lives are fully nourished. Calendars cannot be entirely accurate; nowadays, those with academic qualifications only understand calendar calculations but do not understand the principles behind them. Those skilled in calculation are Lü Haogong, and those skilled in astronomical prediction are Gan Gong and Shi Gong; Lü Haogong only understood calendar calculations, but Yang Xiong understood both calendar calculations and their principles. Yanzi practiced not transferring anger and not repeating mistakes, which is still within the realm of emotion rather than nature; without reaching the level of integrating knowledge with life and death, one is not qualified to be called a true scholar. Yang Xiong composed the "Tai Xuan," which can be said to be the work of someone who saw the heart of heaven and earth.

易無體也。曰。既有典常，則是有體也，恐遂以為有體，故曰不可為典要。既有典常，常也。不可為典要，變也。莊周雄辯，數千年一人而已。如庖丁解牛曰踟躕四顧，孔子觀呂梁之水曰蹈水之道無私，皆至理之言也。夫易者，聖人長君子消小人之具也。及其長也，闢之於未然。及其消也，闔之於未然。一消一長，一闢一闔，渾渾然無跡，非天下之至神，其孰能與於此？

The Book of Changes has no fixed form. Some people say: The Great Treatise mentions "there are established principles," which implies it has a form. This is to prevent people from taking it as having a fixed form, so it also says "it cannot be taken as a standard." "There are established principles" refers to constancy, while "it cannot be taken as a standard" refers to change. Zhuangzi's eloquence is unparalleled for thousands of years. For example, in the chapter "On Cultivating Life," he writes about the butcher Ding dissecting an ox, describing his confident and self-satisfied demeanor and his ability to look around freely; in the chapter "On Attaining Life," he describes Confucius watching the swift current of Lüliang, saying the way of swimming is to have no self-interest. These are all expressions of ultimate truths. The Book of Changes is a tool used by sages to cultivate the virtuous and suppress the petty. When the virtuous should flourish, they are already given a path before the matter takes shape; when the petty should be eliminated, the door is already closed before the matter takes shape. One elimination and one flourishing, one opening and one closing, all in a seamless whole without any trace. Unless one is the most profound and mysterious person, who could participate in such things?

大過本末弱也，必有大德大位然後可救，常分有可過者，有不可過者，大德大位，可過者也，伊周其人也，不可懼也。有大德無大位，不可過者也，孔孟其人也，不可悶也，其位不勝德耶？大哉位乎！待時用之宅也。復次剝，明治生於亂乎？姤次夬，明亂生於治乎？時哉時哉，未有剝而不復，未有夬而不姤者，防乎其防，邦家其長，子孫其昌，是以聖人貴未然之防，是謂易之大綱。

The hexagram Da Guo has a diagram where the first and last lines are weak, while the middle is overly strong. It must be saved by someone with great virtue and high position. In terms of common distinctions, there are those who can act in extraordinary ways and those who cannot. Those with great virtue and high position can act, as was the case with Yi Yin and the Duke of Zhou, who did not need to fear. Those with great virtue but no high position cannot act, as was the case with Confucius and Mencius, who did not need to be depressed. Is it that position is insufficient to bear their virtue? Position is indeed of great importance, for it is merely a room waiting for the right moment to be used. The hexagram Fu comes right after Bo, aiming to explain that a time of order arises from a time of chaos. The hexagram Guo comes right after Guai, aiming to explain that a time of chaos arises from a time of order. Timing, timing! There has never been a case where Bo reaches its end without Fu following, nor has there ever been a case where Guai reaches its end without Guo following. If one can set defenses early at the right places, the state will endure long and the descendants will flourish. Therefore, sages most value prevention before things arise, which is called the main idea of the Book of Changes.

先天學，心法也。故圖皆自中起，萬化萬事生乎心也。所行之路不可不寬，寬則少礙。知易者不必引用講解，始為知易。孟子著書，未嘗及易，其間易道存焉，但人見之者鮮耳。人能用易，是為知易，如孟子可謂善用易者也。

"The study of the Heavenly Origin" is a system of inner principles, so all diagrams related to the Heavenly Origin start from the center. Since countless changes and myriad affairs originate from the mind, one's path in life should not be narrow, for a broader path leads to fewer obstacles. To truly understand the Book of Changes, one does not necessarily need to quote classical texts. Mencius never mentioned the Book of Changes in his writings, yet the principles of the Book of Changes are present in his works, though few can perceive them. Only those who can apply the Book of Changes in their lives can be said to truly understand it. Mencius can be considered someone who skillfully applies the principles of the Book of Changes.

所謂皇帝王伯者，非獨三皇五帝三王五伯而已，但用無為則皇也，用恩信則帝也，用公正則王也，用知力則伯也。鬼神無形而有用，其情狀可得而知也，於用則可見之矣。若人之耳目鼻口手足，草木之枝葉花實顏色，皆鬼神之所為也。福善禍淫，主之者誰耶？聰明正直，有之者誰耶？不疾而速，不行而至，任之者誰耶？皆鬼神之情狀也。

The terms "Huang," "Di," "Wang," and "Bo" do not refer exclusively to the Three Huang, Five Di, Three Wang, and Five Bo: anyone who governs the world by non-action is called a Huang, anyone who governs by benevolence, virtue, and righteousness is called a Di, anyone who governs by fairness and integrity is called a Wang, and anyone who governs by wisdom and strength is called a Bo. Ghosts and spirits have no physical form but do have functions; their nature can be known through their actions. For example, the ears, eyes, nose, mouth, hands, and feet of humans, and the branches, leaves, flowers, fruits, and colors of plants, are all the works of ghosts and spirits. Who brings blessings to the virtuous and calamities to the wicked? Who is wise and upright? Who is not hasty yet swift, not moving yet arrives? These are the manifestations of ghosts and spirits.

易有意象，立意皆所以明象，統下三者。有言象，不擬物，而直言以明事。有像象，擬一物以明意。有數象，七日八月三年十年之類是也。易之數窮天地始終，或曰，天地亦有始終乎？曰。既有消長，豈無終始？天地雖大，是亦形器，乃二物也。易有內象，理致是也。有外象，指定一物而不變者是也。

The Book of Changes has "intentional images" (yi xiang). Any intention is established to clarify the hexagram image, which encompasses three types. There is "verbal image" (yan xiang), which does not compare to specific objects but directly explains principles through words. There is "resemblant image" (xiang xiang), which clarifies the intention by comparing it to a particular object. There is "numerical image" (shu xiang), such as "seven days," "eight months," "three years," and "ten years" found in the line statements of the hexagrams. The numbers in the Book of Changes can exhaust the beginning and end of heaven and earth. Someone asks: Do heaven and earth have a beginning and an end? The answer is: If there is growth and decline, how could there not be a beginning and an end? Although heaven and earth are vast, they are still tangible objects, merely two things. The Book of Changes has "inner image," which is the direction of meaning and principle; and "outer image," which refers to a fixed object.

在人則乾道成男，坤道成女，在物則乾道成陽，坤道成陰。神無方則易無體，滯於一方則不能變化，非神也。有定體則不能變通，非易也。易雖有體,體者象也，假象以見體，而本無體也。事無大小，皆有道在其間，能安分則謂之道，不能安分謂之非道。

In human beings, the principle of Heaven (Qian) gives rise to males, and the principle of Earth (Kun) gives rise to females; in things, the principle of Heaven gives rise to yang, and the principle of Earth gives rise to yin. Spirits have no fixed location, so the Book of Changes (Yi) has no fixed form. Once fixed in a particular place, it cannot change, and thus it is not a spirit; once it has a fixed form, it cannot be flexible, and thus it is not the Book of Changes. The Book of Changes seems to have a form, but what is called form is actually just an image; using the image to show the form, the form itself does not exist. Whether the matter is big or small, there is a principle within it: being content with one's proper position is called the principle, and not being content with one's proper position is called not following the principle.

正音律數行至於七而止者，以夏至之日出於寅而入於戌，亥子丑三時則日入於地，而目無所見，此三數不行者，所以比於三時也。故生物之數亦然，非數之不行也，有數而不見也。六虛者，六位也，虛以待變動之事也。六爻六卦，有形則有體，有性則有情。天主用，地主體，聖人主用，百姓主體，故日用而不知。

The numerical sequence of the correct pitch stops at seven because on the day of Summer Solstice, the sun rises at the hour of Yin and sets at the hour of Xu, and by the hours of Hai, Zi, and Chou, the sun has already gone underground, making it impossible for the eyes to see anything. These three hours are thus not further counted, which corresponds to these three hours. Similarly, the numerical sequence of living beings also stops not because the numbers cannot continue, but because the numbers exist yet are not visible. The term "six voids" refers to the six yao positions; they are called "void" because they remain empty, waiting for changes to fill them. The six yao correspond to the six hexagrams, which have form and substance, as well as nature and emotion. The heavenly ruler governs "use," the earthly ruler governs "form"; the sage governs "use," while the common people govern "form," so the common people use things every day without realizing it.

法始乎伏羲，成於堯，革於三王，極於五伯，絕於秦。萬事治亂之跡無以逃此矣。神者，易之主也，所以無方。易者，神之用也，所以無體。循理則為常，理之外則為異矣。

The laws and regulations for governing the world began with Fuxi, were established by Yao, and underwent changes during the Xia, Shang, and Zhou dynasties. By the time of the Five Hegemons of the Spring and Autumn period, they had reached an extreme, and by the Qin dynasty, they had completely ceased. The patterns of order and disorder in all worldly affairs cannot escape this trend. The divine is the master of the Book of Changes, so it has no fixed place; the Book of Changes is the function of the divine, so it has no fixed form. Following the conventional is called "constant," while going beyond the conventional is called "strange."

火以性為主，體次之。水以體為主，性次之。陽性而陰情，性神而情鬼。易之首於乾坤，中於坎離，終於水火之交不交，皆至理也。

Fire is primarily characterized by its nature and secondarily by its form, while water is primarily characterized by its form and secondarily by its nature. Yang is associated with nature, and Yin is associated with emotion. Nature is close to the divine, while emotion is close to the demonic. The Book of Changes begins with Qian and Kun, places Kan and Li in the center, and concludes with Ji Ji and Wei Ji, which represent the meeting and not meeting of water and fire. All of these contain extremely subtle principles.

太極一也，不動生二，二則神也，神生數，數生象，像生器。太極不動，性也，發則神，神則數，數則像，像則器，器之變，復歸於神也。

The Taiji is one, and it remains unmoving, giving rise to two, which is the divine. The divine gives rise to numbers, numbers give rise to images, images give rise to objects. The unmoving aspect of Taiji is the nature; once it moves, it becomes the divine, and with the divine comes numbers, with numbers comes images, with images comes objects. Once objects change, they return again to the divine.

諸卦不交於乾坤者，則生於否泰，否泰，乾坤之交也。乾坤起自奇偶，奇偶生自太極。天使我有，是之謂命。命之在我之謂性，性之在物之謂理。朔易以陽氣自北方而生，至北方而盡，謂變易循環也。

All hexagrams that do not directly interact with Qian and Kun arise from the hexagrams of Bao and Tai; and Bao and Tai are precisely the results of Qian and Kun interacting. Qian and Kun originate from the odd and even lines, and odd and even lines come from the Taiji. Heaven gives me this body and this life, which is called "ming"; when "ming" falls upon me, it is called "xing"; when "xing" falls upon things, it is called "li". The "Shuoshan" in the "Shangshu·Yaodian" refers to the yang energy rising from the north and ending in the north, which signifies the meaning of change and cycle.

春陽得權，故多旱。秋陰得權，故多雨。元有二，有生天地之始者，太極也。有萬物之中各有始者，生之本也。天地之心者，生萬物之本也。天地之情者，情狀也，與鬼神之情狀同也。

In spring, yang energy is dominant, so there is often drought; in autumn, yin energy is dominant, so there is often rain. The term "yuan" has two meanings: one is the ultimate beginning from which heaven and earth originate, which is the Taiji; the other is the beginning inherent in each thing, which is its fundamental nature.the so-called "heaven and earth's heart" refers to the fundamental source that nurtures all things;所谓 "heaven and earth's sentiment" refers to its manifested appearance, which is similar to the nature of ghosts and spirits.

莊子與惠子游於濠梁之上。莊子曰。條魚出游從容，是魚樂也。此盡己之性能盡物之性也。非魚則然，天下之物則然。若莊子者，可謂善通物矣。老子知易之體者也。無思無為者，神妙致一之地也。聖人以此洗心，退藏於密。太極，道之極也。太玄，道之元也。太素，色之本也。太一，數之始也。太初，事之初也。其成功則一也。

The "Zhuangzi · Autumn Waters" records that Zhuangzi and Hui Shi were strolling on a bridge over the Hao River. Zhuangzi said: "The white minnows swim leisurely and freely, this is the joy of the fish." This is precisely being able to fully express one's own nature, thus also being able to fully express the nature of all things. Not only do fish act like this, but all things in the world do so as well. Someone like Zhuangzi can be said to be good at understanding the feelings of things. Laozi was someone who understood the "body" of the "Book of Changes." "No thinking, no action" is the state of profound mystery returning to unity; the sage uses this to purify the mind and retreat into the quiet and hidden. "Taiji" is the ultimate of the Dao, "Taixuan" is the origin of the Dao, "Taisu" is the fundamental of form and color, "Taiyi" is the beginning of numbers, and "Taichu" is the beginning of events. Although the names are different, they all accomplish the same thing.

太羹可和，玄酒可漓，則是造化亦可和可漓也。易地而處則無我也。誠者主性之具，無端無方者也。至哉留侯，善藏其用。素問密語之類，於術之理可謂至矣。

The original essence of food without seasoning can still be harmonized, and plain water can also be diluted with something light. This shows that nature itself can be harmonized and diluted. By placing oneself in another's position, the attachment to "self" can be eliminated. "Sincerity" is the means to uphold one's true nature, it has no beginning or end, no fixed direction or place. Zhang Liang, the Master of the Left, was truly remarkable, as he was most skilled at concealing his own role. The cryptic passages in the "Su Wen" can be considered to have reached the ultimate in explaining medical principles.

瞽瞍殺人，舜視棄天下猶棄敝屣也，竊負而逃遵海濱，而處終身，欣然樂而忘天下，聖人雖天下之大，不能易天性之愛。或問顯諸仁藏諸用，曰，若日月之照臨，四時之成歲，是顯仁也。其度數之然而不知其所以然，是藏用也。君子於易玩象，玩數，玩辭，玩意。

Suppose Gu Snu killed someone, Shun would regard abandoning the world as discarding a pair of broken shoes, secretly taking his father along and fleeing, settling by the seaside, living the rest of his life happily and forgetting about the world. This shows that even though a sage may possess the whole world, he cannot exchange it for the natural affection in his nature. Someone asks how to explain "manifesting virtue and concealing its function." The answer is: the shining of the sun and moon, the cycle of the four seasons, is "manifesting virtue"; the measure and order within them, though known, are not understood by people, which is "concealing function." A gentleman studying the Book of Changes should contemplate its images, its numbers, its words, and its meanings.

兌說也，其它皆有所害，惟朋友講習無，說於此，故言其極者也。中庸非天降地出，揆物之理，度人之情，行其所安，是為得矣。元亨利貞之德各包吉凶悔吝之事。雖行乎德，若違於時，亦或凶矣。

Dui represents joy. Other forms of joy may lead to harm, but joy among friends in discussion and mutual improvement is without harm. The Book of Changes cites this to indicate the ultimate expression of joy. The principles discussed in the Zhongyong are not something that drop from the sky or sprout from the earth; they can be understood by examining the principles of things and observing human nature, and by acting in accordance with one's inner peace. The four virtues of Yuan, Heng, Li, and Zhen each encompass the four categories of good fortune, misfortune, regret, and loss. Even when following these virtues, if they are not in harmony with the right timing, misfortune may still occur.

湯放桀，武王伐紂，而不以為弒者，若孟子言男女授受不親，禮也，嫂溺則援之以手，權也。故孔子既尊夷齊，亦與湯武，夷齊仁也，湯武義也，然唯湯武則可，非湯武則是篡也。陰者陽之影，鬼者人之影也。

King Tang of Shang exiled King Jie of Xia, and King Wu of Zhou attacked King Zhou of Shang, but people did not regard these as acts of regicide. The reasoning is similar to what Mencius said: "It is considered proper for men and women not to touch each other," which is "ritual," but if a sister-in-law falls into water, one should reach out to save her, which is "flexibility." Therefore, Confucius both honored Boyi and Shuqi and acknowledged King Tang and King Wu: Boyi and Shuqi upheld benevolence, while King Tang and King Wu acted with righteousness. However, such actions could only be performed by King Tang and King Wu; if someone else had done it, it would be considered usurpation. Yin is the shadow of Yang, and ghosts are the shadows of humans.

秦穆公有功於周，能遷善改過，為伯者之最。晉文侯世世勤王，遷平王於洛，次之。齊威公九合諸侯，不以兵車，又次之。楚莊強大，又次之。宋襄公雖伯而力微，會諸侯而為楚所執，不足論也。治春秋者不先定四國之功過，則事無統理，不得聖人之心矣。春秋之間，有功者未見大於四國，有過者亦未見大於四國也，故四者功之首，罪之魁也。人言春秋非性命書，非也。至於書郊牛之口傷，改卜牛，牛死乃不郊，猶三望，此因魯事而貶之也。聖人何容心哉？無我故也。豈非由性命而發言也？又云春秋皆因事而褒貶，豈容人特立私意哉？又曰春秋聖人之筆，削為天下之至公，不知聖人之所以為公也。如因牛傷則知魯之潛郊，因初獻六羽則知舊潛八佾，因新作雉門則知舊無雉門，皆非聖人有意於其間，故曰春秋盡性之書也。

King Qin Mu Gong rendered great service to the Zhou royal house, was able to correct his mistakes and improve himself, and among the hegemonic rulers he was the best. The Jin Wenhou dynasty was diligent in serving the king generation after generation, and moved the King Ping of Zhou to Luoyi, which was the next level. Duke Huan of Qi convened the feudal lords nine times without using military force, which was the next level again. Duke Zhuang of Chu had great power, and was the next level after that. Duke Xiang of Song, although he was called a hegemon, had weak power, and was captured by Chu when he tried to convene the feudal lords, so he is not worth mentioning. Those who study the Spring and Autumn Annals should first determine the merits and faults of these four states, otherwise the matter will lack order and one will not understand the mind of the sage. In the Spring and Autumn period, there were no greater merits than these four states, nor were there greater faults. Therefore, these four families were both the first in merit and the leading in fault. Some people say that the Spring and Autumn Annals is not a book about the principles of life and death, but this is wrong. Take for example the record of a cow injured in its mouth at the temple sacrifice, then a new cow was chosen, but it died, so the temple sacrifice was not held, yet the three distant sacrifices were still performed. This is exactly a criticism of Lu's actions. Where is the sage's private heart? It is precisely because he had no self. Is this not a statement arising from the principles of life and death? Others say that the Spring and Autumn Annals only judges things according to their own nature, and there is no room for private opinions. Yet others say that the Spring and Autumn Annals is the most impartial book in the world, made by the sage's every stroke and deletion. But they do not understand on what basis the sage could be impartial. For example, from the incident of the injured cow, one can know that Lu had overstepped in its temple sacrifice; from the record of 'initial offering of six feathers,' one can know that Lu had previously used eight rows of dancers, which was an overstep; from the record of 'newly building the chicken gate,' one can know that there was no chicken gate before. These were not deliberately arranged by the sage. Therefore, the Spring and Autumn Annals is a book that fully expresses the principles of life and death.

易之為書，將以順性命之理者，循自然也。孔子絕四從心，一以貫之，至命者也。顏子心齋屢空，好學者也。子貢多積以為學，億度以求道，不能刳心滅見，委身於理，不受命者也。春秋循自然之理而不立私意，故為盡性之書也。

The Book of Changes is about following the principles of nature and destiny. Confucius could eliminate the four faults of desire, certainty, rigidity, and self-importance, and act from the heart without contradiction, thus being a person who understands the heavenly mandate. Yan Hui could practice inner stillness and forget self, remaining joyful even in poverty, thus being a diligent learner. Zigong relied on accumulation and calculation to seek knowledge and the Way, but could not eliminate his own cleverness and preconceptions, and entrust himself entirely to principle, thus not being someone who had received the heavenly mandate. The Spring and Autumn Annals follow the principles of nature without personal bias, thus also being a book that fully expresses human nature.

初與上同，然上亢，不及初之進也。二與五同，然二之陰中不及五之陽中也。三與四同，然三處下卦之上，不若四之近君也。人之貴，兼乎萬物，自重而得其貴，所以能用萬類。至理之學非至誠則不至。素問陰符，七國時書也。

The first line and the top line belong to the same category, but the top line has reached the extreme of excess, so it is not as good as the first line which is still advancing. The second line and the fifth line belong to the same category, but the second line is in the middle of a yin position, so it is not as good as the fifth line which is in the middle of a yang position. The third line and the fourth line belong to the same category, but the third line is at the top of the lower trigram, so it is not as good as the fourth line which is closer to the position of the ruler. Human beings are precious because they possess the principles of all things; only by valuing themselves can they truly possess this preciousness and thus control all creatures. The study of the highest principles cannot reach its ultimate truth without reaching the state of sincerity. The "Su Wen" and the "Yin Fu Jing" are both works from the time of the Warring States period.

顯諸仁，藏諸用，孔子善藏其用乎？莊荀之徒失之辯。伯夷義不食周粟，至餓且死，只得為仁而已。三人行必有師焉，至於友一鄉之賢，天下之賢，以天下為未足，又至於尚論古人，無以加焉。義重則內重，利重則外重。

"Displaying it among people and concealing it in use," Confucius was probably the one most skilled at concealing his own role. The school of Zhuangzi and Xunzi had the flaw of being fond of argumentation. Boyi upheld righteousness and refused to eat food from the Zhou dynasty, even starving to death, yet he only achieved the character of "ren" (benevolence). "When three people walk together, there must be someone who can be my teacher," from this, one can extend to associate with the virtuous people in one's hometown, then with the virtuous people throughout the world; still not satisfied, one goes further to comment on ancient sages. At this point, there is no further to go. Those who value righteousness place importance within; those who value profit place importance outside.

能醫人能醫之疾，不得謂之良醫，醫人之所不能醫者，天下之良醫也。能處人所不能處之事，則能為人所不能為之事也。人患乎自滿，滿則止也。故禹不自滿，假所以為賢，雖學亦當常若不足，不可臨深以為高也。人茍用心，必有所得，獨有多寡之異，智識之有淺深也。

A doctor who can cure diseases that others can also cure is not a truly good doctor; a doctor who can cure diseases that others cannot is considered the best in the world. Similarly, someone who can handle matters that others cannot handle can accomplish what others cannot. The most dangerous flaw in people is self-satisfaction, for once one becomes self-satisfied, they stop progressing. Therefore, Yu the Great never became self-satisfied or arrogant, which is why he became a great and virtuous person. Even if one is already studying, one should always feel that there is still much to learn, and not think oneself superior just because one stands on the edge of a deep valley. As long as a person is willing to put in effort, they will surely gain something, though the amount gained varies according to the depth of their knowledge.

理窮而後知性，性盡而後知命，命知而後知至。凡處失在得之先，則得亦不喜。若處得在失之先，則失難處矣,必至於隕穫。人必內重，內重則外輕，茍內輕，必外重，好利好名無所不至。天下言讀書者不少，能讀書者少，若得天理真樂，何書不可讀，何堅不可破，何理不可精？

The principles are thoroughly investigated to understand nature, and nature is fully expressed to understand destiny. Only when destiny is understood can one reach the ultimate. Those who first consider loss before gain will not be overly joyful when they actually gain. Those who first consider gain before loss will find it hard to cope when they lose, inevitably leading to despair and loss of purpose. One must value the inner self; if the inner self is valued, the outer world will naturally be light. If the inner self is neglected, the outer world will inevitably be pursued, leading to a focus on fame and profit, and anything can be done. There are many who call themselves scholars, but few truly understand reading. If one truly experiences the genuine joy of heavenly principles, then any book can be read, any difficulty can be overcome, and any principle can be mastered.

天時地理人事，三者知之不易。資性得之天也，學問得之人也。資性，由內出者也。學問，由外入者也。自誠明，性也，自明誠學也。伯夷柳下惠得聖人之一端，伯夷得聖人之清，柳下惠得聖人之和，孔子時清時和，時行時止，故得聖人之時。

Heavenly timing, geographical conditions, and human affairs are three things that are not easy to truly understand. Talent is obtained from Heaven, while learning comes from human effort: talent arises from within, while learning is poured in from outside. The Doctrine of the Mean says "self-true clarity" which belongs to nature, and "self-clear clarity" which belongs to study. Boyi and Liuxiahu each possessed one aspect of the sage: Boyi possessed the sage's "purity," while Liuxiahu possessed the sage's "harmony." Confucius, however, was pure when appropriate and harmonious when appropriate, acting when necessary and resting when necessary; thus he possessed the sage's "timing."

太玄九日當兩卦，餘一卦當四日半。用兵之道，必待人民富，倉廩實，府庫充，兵強名正，天時順，地利得，然後可舉。老子五千言，大抵皆明物理。

The Taixuan text matches nine heavens with two trigrams, leaving one trigram to correspond with four and a half heavens. The principles of warfare require waiting until the people are well-off, granaries are full, treasuries are abundant, military strength is strong, the cause is just, the heavens are favorable, and the land is advantageous before one can take up arms. The Dao De Jing of Laozi, in its five thousand words, mainly explains natural phenomena.

今有人登兩臺，兩臺皆等則不見其高，一臺高，然後知其卑下者也。一國一家一身皆同，能處一身則能處一家，能處一家則能處一國，能處一國則能處天下。心為身本，家為國本，國為天下本。心能運身，茍心所不欲，身能行乎？人之精神貴藏而用之，茍衒於外，則鮮有不敗者。如利刃，物來則剸之，若恃刃之利而求割乎物，則刃與物俱傷矣。

If a person stands on two platforms of equal height, there is no way to tell which is higher; only when one is higher can the other be seen as lower. The principles of a country, a family, and an individual are the same: one can only manage well one's own body before being able to manage a family, and only after managing a family can one manage a country; only after managing a country can one manage the world. The mind is the root of the body, the family is the root of the country, and the country is the root of the world. The mind controls the body; if the mind does not will it, can the body still move? Human spirit is valuable when it is kept and used internally; if it is constantly shown off outwardly, few are those who do not fail. It is like a sharp blade: it cuts only when something comes close to it; if one relies on the blade's sharpness to actively cut things, then both the blade and the object will be damaged.

言發於真誠，則心不勞而逸，人久而信之。作偽任數，一時或可以欺人，持久必敗。人貴有德，小人有才者有之矣，故才不可恃，德不可無。天地日月，悠久而已。故人當存乎遠，不可見其邇。君子處畎畝，則行畎畝之事。居廟堂，則行廟堂之事，故無入不自得。

Speech that comes from sincerity does not weary the heart and brings ease; over time, people naturally believe him. But if one acts deceitfully and uses tricks, he may deceive people for a while, but eventually he will surely fail. A person's value lies in virtue; among small people there are also those with talent, so talent should not be relied upon, and virtue must not be lacking. Heaven and earth, the sun and moon, are merely enduring for a long time; therefore, people should look far ahead and not only focus on the present. A gentleman, when he is among the fields, should do the work of the fields; when he is in the court, should do the work of the court: thus he can find contentment wherever he is.

智數或能施於一朝，蓋有時而窮，惟至誠與天地同久。天地無則至誠可息，茍天地不能無，則至誠亦不息也。室中造車，天下可行，軌轍合故也，茍順義理，合人情，日月所照皆可行也。斂天下之善則廣矣，自用則小。

Wisdom and scheming may show results quickly, but they eventually reach their limits; only sincerity can endure as long as heaven and earth. If heaven and earth can return to nothingness, sincerity can also cease; but if heaven and earth cannot return to nothingness, then sincerity will never cease. Making a cart inside a room, though made in a confined space, can still travel throughout the world because the wheel tracks match the size. Similarly, if something follows righteousness and conforms to human feelings, it can be effective wherever the sun and moon shine. Collecting the good deeds of the world brings a broad mind; relying only on one's own opinion limits one's vision.

漢儒以反經合道為權，得一端者也。權，所以平物之輕重，聖人行權，酌其輕重而行之，合其宜而已，故執中無權者，猶為偏也。王通言春秋王道之權，非王通莫能及此。故權在一身，則有一身之權，在一鄉，則有一鄉之權，以至於天下，則有天下之權，用雖不同，其權一也。

In the Han dynasty, Confucian scholars regarded "violating the constant principles but conforming to the Dao" as "quán" (权), but they only grasped one end of it. Actually, "quán" originally refers to the weight of a balance used to measure the weight of objects; when a sage acts with "quán," he merely weighs things carefully and acts accordingly so that everything is in harmony. Therefore, those who only adhere strictly to the middle way without knowing how to use "quán" are still biased. Wang Tong said that the "Spring and Autumn Annals" is the "quán" of the Way of the King; no one else had ever reached this understanding. Thus, "quán" in one's own body is the "quán" of that body, in one's village it is the "quán" of that village, and when extended to the whole world, it is the "quán" of the world. Although the scope of application differs, the concept of "quán" remains the same.

夫弓固有強弱，然一弓二人張之，則有力者以為弓弱，無力者以為弓強，故有力者不以己之力有餘而以為弓弱，無力者不以己之力不足而以為弓強，何不思之甚也？一弓非有強弱也，二人之力強弱不同也。今有食一杯在前，二人大餒而見之，若相遜，則均得食也。相奪則爭，非徒爭之而已，或不得其食矣。此二者皆人之情也，知之者鮮，知此則天下之事皆如是也。

A bow may be strong or weak, but when two people pull the same bow, the one with greater strength will say the bow is soft, while the one with less strength will say the bow is hard. The stronger person refuses to admit that his strength is excessive, insisting instead that the bow is soft; the weaker person refuses to admit that his strength is insufficient, insisting instead that the bow is hard. How little do they consider the matter! In reality, a single bow has no inherent strength or weakness; it is the differing strengths of the two people pulling it that create this perception. Similarly, if two extremely hungry people see a bowl of rice at the same time, if they are polite and take turns, both can eat; but if they fight over it, they will quarrel, and worse, neither may get to eat. These two situations are common human behaviors, yet few understand them. If one understands this, then one can see that all things in the world are like this.

先天學主乎誠，至誠可以通神明，不誠則不可以得道。良藥不可以離手，善言不可以離口。事必量力，量力故能久。學以人事為大，今之經典，古之人事也。春秋三傳之外，陸淳啖助可以兼治。季札之才近伯夷，叔向子產晏子之才相等，管仲用智數，晚識物理，大抵才力過人也。

The study of the "先天" school emphasizes sincerity: ultimate sincerity can connect with the divine, but without sincerity, one cannot attain the Way. Good medicine cannot be separated from the hands, and good words cannot be separated from the mouth. Doing things must be based on one's capacity, for only by measuring one's capacity can one sustain effort. In studying学问, human affairs are of primary importance; the classics of today are precisely the human affairs of ancient times. In studying the Spring and Autumn Annals, in addition to the three commentaries, the works of Lu Chun and Dan Zhu from the Tang dynasty can also be studied together. Ji Zha's talent is close to Bo Yi's; Shu Xiang, Zi Chang, and Yan Zi have comparable talents; Guan Zhong used intelligence and strategy, but only in his later years did he understand the principles of nature, and he was generally a person of extraordinary talent.

五霸者，功之首，罪之魁也，春秋者，孔子之刑書也，功過不相掩，聖人先褒其功，後貶其罪，故罪人有功亦必錄之，不可不恕也。新作兩觀，新者，貶之也，誅其舊無也，初獻六羽，初者，褒之也，以其舊潛八佾也。

The Five Hegemons were both the first in merit and the foremost in wrongdoing; The Spring and Autumn Annals is a legal text by Confucius. Merit and wrongdoing cannot cancel each other out. The sage first praised the merit and then criticized the wrongdoing. Therefore, even if someone had wrongdoing, if they had merit, it would still be recorded, and one must not entirely lack compassion. "Newly building two pavilions" uses the word "new" to criticize him, implying that there was no such thing before; "First offering six feathers" uses the word "first" to praise him, because previously he had used eight rows of dancers, which was an overstep.

某人受春秋於尹師魯，師魯受於穆伯長，某人後復攻伯長，曰，春秋無褒，皆是貶也。田述古曰，孫復亦云，春秋有貶而無褒。曰。春秋禮法廢，君臣亂，其間有能為小善者，安得不進之也？況五霸實有功於天下，且五霸固不及於王，不猶愈於潛竊乎？安得不與之也！治春秋者，不辯名實，不定五霸之功過，則未可言治春秋。先定五霸之功過而治春秋，則大意立。若事事求之，則無緒矣。

A person learned the Spring and Autumn Annals from Yin Shilu, who in turn learned it from Mu Bochang; later this person criticized Mu Bochang, saying that the Spring and Autumn Annals contained no commendation, only censure. Tian Shugǔ said: Sun Fu also said that the Spring and Autumn Annals contained censure but no commendation. The teacher said: During the time of the Spring and Autumn Annals, the rites and laws were neglected, and the relationship between ruler and subject was disordered. If there was someone who did a small good deed, how could it not be praised? Moreover, the Five Hegemons actually contributed to the world. Although the Five Hegemons were not as great as the sovereigns, they were still better than those who secretly overstepped their authority. How could their merits not be acknowledged? Those who study the Spring and Autumn Annals must first distinguish between names and realities, and determine the merits and faults of the Five Hegemons. Only then can they be said to study the Spring and Autumn Annals properly. First determine the merits and faults of the Five Hegemons, and then study the Spring and Autumn Annals; the main idea will be clear. If you go into details, you will only get confused.

凡人為學，失於自主張太過。平王名雖王，實不及一國之諸侯，齊晉雖侯而實潛王，皆春秋之名實也。子貢欲去告朔之餼羊，羊名也，理實也，名存而實亡，猶愈於名實俱亡。茍存其名，安知後世無王者作？是以有所待也。春秋為君弱臣強而作，故謂之名分之書。

When people study, they often make mistakes by being too independent in their own judgment. King Ping of Zhou was nominally the Son of Heaven, but in reality he was not even as powerful as a feudal lord of a state; Qi and Jin were nominally only dukes, but in fact they carried out the duties of a king. These are examples of the problem of name versus reality in the Spring and Autumn Annals. Zigan wanted to remove the live sheep used in the ritual of the New Moon sacrifice; the sheep was the "name," but the meaning of the ritual was the "reality." If the name remains but the reality is lost, it is still better than losing both name and reality. Therefore, we should leave the name for now, for who knows if a true king may arise in the future? Thus, we must leave a bit of hope. The Spring and Autumn Annals were written because the king was weak and the ministers were strong, so it is called a book that discusses the proper distinctions of rank and position.

聖人之難在不失仁義忠信而成事業，何如則可，在於絕四。有馬者借人乘之，舍己從人也。或問才難，何謂也。曰。臨大事然後見才之難也。曰。何獨言才？曰。才者天之良質也，學者所以成其才也。曰。古人有不由學問而能立功業者，何必曰學？曰。周勃霍光能成大事，唯其無學，故未盡善也。人而無學則不能燭理，不能燭理則固執而不通。

The difficulty for the sage lies in maintaining benevolence, righteousness, loyalty, and trustworthiness while still achieving great accomplishments. How can this be done? It is by completely abandoning the four attitudes of attachment to one's own views, insistence on one's own way, stubbornness, and self-centeredness. A person who owns a horse and is willing to let someone else ride it is giving up his own possession to comply with another's need. Someone asks, "What does 'difficulty in finding talent' mean?" The answer is: only when faced with major affairs can one truly see how hard it is to find capable people. Another question: why specifically mention talent? The answer is: talent is the good quality given by heaven, and learning is used to complete and perfect this quality. Another question: there were also ancient people who achieved great accomplishments without relying on learning, so why must we emphasize learning? The answer is: Zhou Bo and Huo Guang were able to accomplish great things precisely because they lacked learning, so their achievements were not complete. A person without learning cannot understand things clearly, and without understanding things clearly, he becomes stubborn and unenlightened.

人有出人之才必有剛克，中剛則足以立事業，處患難，若用於他，反為邪惡，故孔子以申棖為焉得剛，既有欲心，必無剛也。君子喻於義，賢人也。小人喻於利而已。義利兼忘者，唯聖人能之。君子畏義而有所不為，小人直不畏耳。聖人則動不踰矩，何義之畏乎？

A person who possesses talent beyond the ordinary must necessarily have a strong and resolute nature. When this strength is used in a just and proper way, it is sufficient to establish great achievements and bear hardships. But if it is misapplied elsewhere, it may turn into something evil. Therefore, Confucius commented on Shen Chang, saying, "He cannot be considered strong," because he had desires and appetites, which inevitably make him lack true strength. The gentleman understands righteousness, which is the quality of the virtuous; the petty person only understands profit. Only the sage can forget both righteousness and profit. The gentleman respects righteousness, so he refrains from certain actions; the petty person is fearless in everything. As for the sage, his every movement conforms to propriety, so there is no need for him to fear righteousness.

為學養心患在不由直道，去利慾，由直道，任至誠，則無所不通。天地之道直而已，當以直求之，若用智數，由徑以求之，是屈天地而循人慾也，不亦難乎？事無鉅細，皆有天人之理，修身人也，遇不遇天也，得失不動心所以順天也，行險僥倖是逆天也。求之者人也，得之與否天也，得失不動心所以順天也，強取必得是逆天理也，逆天理者患禍必至。

Doing scholarly work and cultivating the mind is hindered by not following the straight path. By removing selfish desires and following the straight path with sincerity, there is nothing that cannot be understood. The way of heaven and earth is simply the character of "straightness," so one should seek it through straightness. If one uses cunning and scheming, taking shortcuts to achieve goals, that is bending heaven and earth to accommodate human desires, which is not easy at all. Whether big or small, every matter contains both heavenly and human principles: cultivating oneself is the human aspect, while meeting or not meeting is the heavenly aspect. Remaining unmoved by gains and losses is in harmony with heaven; taking risks forby chance (侥幸 means侥幸, which is a term for侥幸, meaning to take chances or to rely on luck) is against heaven. Seeking is a human endeavor, while whether one can obtain is a matter of heaven. Remaining unmoved by gains and losses is in harmony with heaven; insisting on forcefully obtaining is against heavenly principles, and those who violate heavenly principles will surely face calamity.

魯之兩觀，郊天大禘，皆非禮也。諸侯茍有四時之禘，以為常祭可也，至於五年大禘，不可為也。仲弓可使南面，可使從政也。誰能出不由戶？戶，道也。未有不由道而能濟者也。不由戶者，鎖穴隙之類是也。多聞，擇其善者而從之，雖多聞，必擇善而從之，多見而識之。識，別也，雖多見必有以別之。

The two pavilions in Lu state, as well as the sacrificial rites for heaven at the outskirts and the great禘 ritual, are all against propriety. If a feudal lord performs the禘 ritual four times a year, it can be considered a regular sacrifice; but the great禘 held once every five years should not be done. Confucius said that Zhonggong was capable of facing south and sitting, meaning he was qualified for government service. "Who can go out without passing through a gate?" The gate represents the Way; there has never been a successful endeavor without following the Way. To bypass the gate is like tunneling through a wall, which is improper. "To hear much and choose the good to follow" means even though one hears much, one must choose the good and follow it. The "识" in "to see much and distinguish" means to discern, meaning even though one sees much, one must be able to distinguish.

落下閎改顓帝曆為太初曆，子云準太初而作太玄，凡八十一卦，九分共二卦，凡一五隔一四，細分之則四分半當一卦，氣起於中心，故首中卦。元亨利貞，變易不常，天道之變也。吉凶悔吝，變易不定，人道之應也。一陰一陽之謂道，道無聲無形不可得而見者也，故假道路之道而為名。人之有行必由於道。一陰一陽，天地之道也，物由是而生，由是而成也。

Hualang revised the Zhuan Xu calendar into the Tai Chui calendar, and Yang Xiong followed the Tai Chui calendar to compose the Tai Xuan, consisting of eighty-one sections. These are divided into nine parts, corresponding to two trigrams, with five days followed by four days; further细分, four and a half days correspond to one trigram. The qi originates from the center, so the term 'center' is placed first. The elements Yuan, Heng, Li, and Zhen represent change without adherence to the constant, which is the way of heaven; the elements Ji, Xiong, Hui, and Lin represent change without fixedness, which is the response of human affairs. 'One yin and one yang is called the Dao,' the Dao has no sound or form, so it is named after the word 'Dao' meaning path, as people must follow a path to travel. One yin and one yang represent the way of heaven and earth, and all things are generated and formed through it.

顯諸仁者，天地生萬物之功，則人可得而見也。所以造萬物，則人不可得而見，是藏諸用也。十干天也，十二支地也，支干配天地之用也。易始於三皇，書始於二帝，詩始於三王，春秋始於五霸。自乾坤至坎離，以天道也。自咸恆至既濟未濟，以人事也。人謀人也，鬼謀天也，天人同謀而皆可，則事成而吉也。

"Manifesting virtue" refers to the visible effects of heaven and earth nurturing all things, which people can observe. However, the process by which heaven and earth create all things is not visible, which is called "concealing its function." The ten heavenly stems belong to heaven, and the twelve earthly branches belong to earth; when they are combined, it represents the expression of heaven and earth's functions. The Book of Changes began with the Three Sovereigns, the Book of Documents began with the emperors Yao and Shun, the Book of Poetry began with the kings of Xia, Shang, and Zhou, and the Spring and Autumn Annals began with the Five Hegemons. From Qian to Kan and Li, it discusses the heavenly way; from Xian to Ji Ji and Wei Ji, it discusses human affairs. Human planning belongs to the human side, while divine planning belongs to the heavenly side; when heaven and humanity plan together and both say it is feasible, the matter will succeed and bring good fortune.

變從時而便天下之事，不失禮之大經。變從時而順天下之理，不失義之大權者，君子之道也。五星之說自甘公石公始也。人智強則物智弱。莊子著盜跖篇，所以明至惡，雖聖賢亦莫能化，蓋上智與下愚不移故也。魯國之儒一人者，謂孔子也。

Adapting to the times while making things convenient for the world without losing the great principle of ritual; adapting to the times while making the principles of the world harmonious without losing the great authority of righteousness: this is the way of the gentleman. The theory of the five elements—metal, wood, water, fire, and earth—began with Gan Gong and Shi Gong. When human skill becomes strong, the skill of things becomes weak. Zhuangzi wrote the chapter "Thief Che" to illustrate that even the virtuous cannot reform the extremely wicked, because the superior wise and the inferior foolish are unchangeable. The phrase "there is only one Confucian in Lu" refers to Confucius himself.

天下之事始過於重猶卒於輕，始過於厚猶卒於薄，況始以輕始以薄者乎？故鮮失之重，多失之輕。鮮失之厚，多失之薄。是以君子不患過乎重，常患過乎輕，不患過乎厚常患過乎薄也。莊子齊物未免較量，較量則爭，爭則不平，不平則不和。無思無為者，神妙致一之地也，聖人以此洗心，退藏於密。當仁不讓於師者，進仁之道也。

All things in the world, if begun with excessive weight, will eventually become light; if begun with excessive thickness, will eventually become thin; and how much more so if they are begun with lightness and thinness? Therefore, people rarely fail by being too heavy, but mostly by being too light; rarely fail by being too thick, but mostly by being too thin. Therefore, the gentleman does not worry about being too heavy, but worries about being too light; does not worry about being too generous, but worries about being too stingy. Zhuangzi's "Harmonizing Things" ultimately cannot avoid comparison; once there is comparison, there is contention; once there is contention, there is injustice; once there is injustice, there is discord. "No thought, no action" is the profound and unified state, which the sage uses to purify the mind and retreat into the quiet and hidden place. "Acting with righteousness without yielding to the teacher" is the path leading to benevolence.

秦穆公伐鄭敗，而有悔過自誓之言，此非止霸者之事，幾於王道，能悔則無失也。此聖人所以錄於書末也。劉絢問無為。對曰。時然後言，人不厭其言，樂然後笑，人不厭其笑，義然後取，人不厭其取，此所謂無為也。文中子曰。易樂者必多哀，輕施者必好奪，或曰，天下皆爭利棄義，吾獨若之何？子曰。舍其所爭，取其所棄，不亦君子乎？若此之類，理義之言也，心跡之判久矣，若此之類，造化之言也。

Qin Mu Gong failed in his campaign against Zheng, yet left behind words of regret and self-vow, which is not merely the conduct of a hegemon, but approaches the way of the king. To repent and correct oneself means there is no great fault, which is why the sage included the "Qin Shi" at the end of the "Shang Shu." Liu Xuan asked what "wu wei" means. The answer said: when one speaks at the right time, people do not tire of his words; when one laughs at the right time, people do not tire of his laughter; when one takes what is appropriate to righteousness, people do not tire of his taking: this is called "wu wei." Weng Tong said: those who are too easily happy will surely suffer much sorrow; those who give freely will surely love to take by force. Someone asked: since everyone in the world is competing for profit and abandoning righteousness, what should I do? Weng Tong said: abandon what everyone is competing for, and take up what everyone has abandoned; is that not the way of the gentleman? Such words are about reason and righteousness. The mind and its manifestations have been separated for a long time; when one speaks to this level, it is speaking about the workings of nature.

莊子氣豪，若呂梁之事，言之至者也。盜跖言事之無可奈何者，雖聖人亦莫如之何。漁父言事之不可強者，雖聖人亦不可強，此言有為無為之理，順理則無為，強則有為也。金需百鍊然後精，人亦如此。佛氏棄君臣父子夫婦之道，豈自然之理哉？

Zhuangzi's writing is bold and unrestrained, as seen in the story of the water crossing at Lüliang, where he expresses himself to the utmost. The chapter "Daozhi" discusses matters beyond help, where such people are beyond even the sages' ability to deal with. The chapter "Yufu" speaks of things that cannot be forced, where even the sages cannot impose their will. These statements precisely convey the principle of active and non-active action: acting in accordance with the way is non-active, while forcing action is active. Gold becomes pure only after being refined a hundred times; human beings are the same. The Buddha rejects the ways of sovereign and subject, father and son, husband and wife. Is this in accordance with the way of nature?

志於道者，統而言之，志者，潛心之謂也，德者，得於己，有形故有據，德主於仁，故曰依。莊子曰。庖人雖不治庖，尸祝不越樽俎而代之，此君子思不出其位，素位而行之義也。晉狐射姑殺陽處父，春秋書晉殺其大夫陽處父，上漏言也，君不密則失臣，故書國殺。

"The statement 'to have a mind set on the Dao' is a general summary: 'To have a mind set on' means to immerse one's heart deeply in it; 'to rely on virtue' refers to having actual attainment within oneself, something tangible and visible, hence 'to rely on virtue.' Virtue is centered on benevolence, so it follows by saying 'to rely on benevolence.' Zhuangzi says: even if a cook does not cook, the chief priest will not cross over the wine vessels and ritual implements to take his place. This precisely reflects the meaning of a gentleman 'not thinking beyond his position,' content with his proper place and acting accordingly. When Jin State's Hu Shegu killed Yang Chufu, the Spring and Autumn Annals recorded it as 'Jin killed its大夫 Yang Chufu,' because the words were leaked from above; if the ruler is careless with secrecy, he will lose his ministers, hence it is recorded as the state killing him.

人得中和之氣則剛柔均，陽多則偏剛,陰多則偏柔。作易者其知盜乎？聖人知天下萬物之理而一以貫之。以尊臨卑曰臨，以上觀下曰觀。毋意，毋必，毋固，毋我，合而言之則一，分而言之則二，合而言之則二，分而言之則四，始於有意，成於有我，有意然後有必,必生於意，有固然後有我，我生於固，意有，心必先期，固不化我，有己也。記問之學未足以為事業。學在不止，故王通云，沒身而已。

Human beings receive the harmonious vital energy, so the qualities of firmness and softness are balanced. If yang energy is excessive, it tends toward firmness; if yin energy is excessive, it tends toward softness. The statement "The author of the Book of Changes probably understood the principle of theft" suggests that the sage comprehends the principles of all things in the universe and can apply them consistently. To hold a high position while governing the lowly is called "governing by presence." To observe from above and look down upon below is called "observation." The four principles of "no arbitrary assumption, no absolute certainty, no stubbornness, no self-centeredness" are combined as one, but when separated, they are two; when combined again, they are two, but when separated again, they are four. They originate from "having an intention" and culminate in "having a self." Once there is an intention, there is certainty, and certainty arises from intention. Once there is stubbornness, there is self-centeredness, and self-centeredness arises from stubbornness. Having an intention means the mind is already expecting something. Stubbornness means having one's own private interests. Merely relying on memorization and hearing is insufficient for achieving great deeds. Learning is valuable only when it never stops, so Wang Tong said: never stop until death.