The Great Treatise, Part One, Chapter Three

彖者，言乎象者也；象，謂一卦之質。齊小大者存乎卦，卦有稱名至小而與諸卦均齊者，各著其義也，蓋稱名小而取類大也。辨吉凶者存乎辭，欲見小疵者，必存乎辭。憂悔吝者存乎介，悔吝吉凶之萌，惟介于石者能見幾而作。“憂悔吝者存乎介”，欲觀易象之小疵，宜存志靜，知所動之幾微也。靜知，亦作靜志。幾者動之微，虛靜則知幾。震無咎者存乎悔。凡言無咎者，必求其始皆有悔，今能改之也。有咎而免者，善震(而)［之］補也。

The Great Treatise, Chapter Three, says, "The彖 is the statement concerning the image." The彖 refers to the hexagram statement, which discusses the overall image of the entire hexagram. Here, the term "image" refers to the inherent nature of the hexagram, that is, the natural form presented by the whole hexagram. The text also says, "The distinction between small and great is contained within the hexagram." Some hexagram names are very small, yet they can be placed alongside great hexagrams for observation, because each hexagram has its own particular meaning to express. The name may be small, but the analogy it represents is great. The text says, "The discernment of good fortune and misfortune is contained within the statement." To detect subtle faults, one must look for them in the statements. The text says, "Those who are concerned with regret and hardship are contained within the intermediate position." Regret and hardship are the initial signs of good fortune and misfortune. Only those with firm integrity, like the second line of the hexagram Yu, who is "intermediate between stones," can perceive the subtle beginnings and act at the right moment. The phrase "those who are concerned with regret and hardship are contained within the intermediate position" means that to see the small flaw in the hexagram image, one must cultivate a tranquil mind, thus understanding the subtle beginnings of action. The term "静知" is sometimes written as "静志." "几" refers to the subtle signs of change that have not yet taken form. Only a mind that is empty and still can perceive these signs. The text says, "Those who are free from blame are contained within regret." In the Book of Changes, whenever it speaks of "no blame," tracing back to its origin, there was originally something to regret, but now it has been corrected. Those who originally had faults but ultimately avoided misfortune do so by vigorously acting to correct them.

易與天地準，故能彌綸天地之道。“易與天地準”，此言易之［為］書也。易行乎其中，造化之謂也。言“彌綸”“範圍”，此語必夫子所造。彌者彌縫(補)綴［緝］之義；綸者往來經營之義。

The Great Treatise above, chapter four, begins by saying, "The Book of Changes is in harmony with heaven and earth, thus it is able to encompass the principles of heaven and earth." When it says "the Book of Changes is in harmony with heaven and earth," it refers to the Book of Changes itself — its scale and structure being equal to heaven and earth. However, when it says "the Book of Changes operates within it," this is not referring to the book, but rather to the ceaseless creative power of the universe itself. The terms "encompass" and "define" in the text must have been coined by Confucius himself. "Encompass" means to mend and stitch, to fill in the gaps of the principles of heaven and earth; "define" means to weave and manage, like threading and tying ropes, to make them orderly and coherent.

易之為書與天地準。易即天道，獨入於爻位繫之以辭者，此則歸於人事。蓋卦本天道，三陰三陽一升一降而變成八卦，錯綜為六十四，分而有三百八十四爻也。因爻有吉凶動靜，故繫之以辭，存乎教誡，使人動則觀其變而玩其占，其出入以度，內外使知懼，又明於憂患與故，無有師保，如臨父母。聖人與人撰出一法律之書，使人知所向避，易之義也。

The structure of the Book of Changes is equal to the heavens and earth. The Book of Changes itself is the heavenly way, but when it comes down to the lines and is connected with words, it becomes related to human affairs. The root of the hexagrams is the heavenly way: three yin and three yang rise and fall to produce the eight trigrams. The eight trigrams are arranged and combined to form the sixty-four hexagrams, and then divided into the 384 lines. Since each line has both good and bad fortune, movement and stillness, words are attached to them to contain instructions and warnings, so that people can observe their changes and consider their divination when they act. Chapter 8 of the Great Treatise says, "Its coming and going are measured by a standard, both inside and outside are made aware of caution, and it is clear about worries and their causes, without having a teacher or guardian, as if facing parents." This refers precisely to this: people's coming and going have a standard to follow, whether dealing with external matters or internal thoughts, they know to be cautious, and they understand the causes of worries. Even without a teacher or guardian nearby, when reading the Book of Changes, they act as if facing their parents, not daring to be reckless. The sage composed such a book, almost like a law, to make people know what to pursue and what to avoid. This is the purpose of the Book of Changes.

仰以觀於天文，俯以察於地理，是故知幽明之故；原始反終，故知死生之說。天文地理，皆因明而知之，非明則皆幽也，此所以知幽明之故。萬物相見乎離，非離不相見也。見者由明而不見［者］非無物也，乃是天之至處。彼異學則皆歸之空虛，蓋徒知乎明而已，不察夫幽，所見一邊耳。

The Great Treatise above, chapter four, says, "Looking upward to observe the celestial phenomena, looking downward to examine the terrestrial forms and principles, thus knowing the reasons for the hidden and the manifest; tracing back the origin and returning to the end, thus understanding the doctrine of life and death." The celestial phenomena and terrestrial forms and principles are known by means of "brightness." What is not bright is called "hidden," which is why the sage can know the reasons for the hidden and the manifest. The Sayings of the Hexagrams says, "All things appear in the hexagram Li." Li represents fire, the sun, and brightness. Without this brightness, all things would not be visible to each other. What is important is that what is visible is indeed due to brightness, but what is not visible does not mean there is nothing; rather, it is precisely the deepest aspect of the heavenly way. The schools of Buddhism and Daoism, however, regard the invisible as mere emptiness, which is only knowing the side of brightness and not investigating the side of the hidden, thus seeing only a partial view.

氣聚則離明得施而有形，氣不聚則離明不得施而無形。方［其］聚也，安得不謂之(有)［客］？方其散也，安得遽謂之無？故聖人仰觀俯察，但云“知幽明之故”，不云“知有無之故”。

When the qi gathers, the brightness of "Li" (Fire) can act upon it, thus forming something visible; when the qi does not gather, the brightness has nothing to attach to, and thus becomes invisible. However, we must know: when it gathers, how can we not acknowledge that this is a temporary form created by the qi? When it disperses, how can we immediately conclude that it has vanished? Gathering and dispersing are merely the coming and going of the qi, and there is no real "birth" or "annihilation." Therefore, the sages observe the heavens and examine the earth, saying only "knowing the causes of the hidden and the manifest," but not "knowing the causes of existence and non-existence." This one word difference marks the distinction between the Confucian scholars and the other schools of thought.

［大易不言有無，言有無，諸子之陋也。人雖信此說，然不能知以何為有，以何謂之無。如人之言曰自然，而鮮有識自然之為體。］盈天地之間者，法象而已；文理之察，非離不相睹也。方其形也，有以知幽之(故)［因］；方其不形也，有以知明之故。

The Great Classic of Change does not speak of "being" and "non-being." As soon as it begins to speak, it divides into "being" and "non-being," which is the shallow view of the various schools. People may agree with this statement in words, but in reality they are unable to clearly define what is considered "being" and what is considered "non-being." Just as everyone can say the word "natural," few truly understand what the nature of "natural" is. What fills the universe is nothing but principles and forms. The beauty and order that can be perceived are only made visible by the clear illumination. When the vital energy condenses into form, it is from this that we can infer the origin of the hidden aspect. When the vital energy disperses and no form is formed, it is from this that we can understand the reason for the manifest aspect. The hidden and the manifest are merely two states of the same vital energy, not two separate worlds.

［釋氏語實際，乃知道者所謂誠也，天德也。其語(則)［到］實際，則以人生為幻妄，(幻妄)以有為為疣贅，以世界為陰濁，遂厭而不有，遺而弗存。就(而人)［使］得之，乃誠而惡明者也。儒者則因明致誠，因誠致明，故天人合一，致學(者)而可以成聖，得天而未始(離)［遺］人，易所謂不遺、不流、不過者也。

The Buddhist concept of "actual reality" corresponds to what the knowers call "sincerity," which is also referred to as Heavenly Virtue. However, when they speak of actual reality, they regard life as illusory, consider action as a burden, and view this world as a place of darkness and corruption, thus despising it and refusing to acknowledge its existence, abandoning it and unwilling to let it remain. Even if they truly gain something along this path, it is only a partial aspect of the "sincerity" mentioned in the "Middle Way," which rejects "clarity." The Confucian scholars are different: they proceed from "clarity" to "sincerity," and then from "sincerity" back to "clarity," advancing both clarity and sincerity. Therefore, they can achieve the unity of heaven and humanity, attaining sainthood through scholarly cultivation, receiving from heaven yet never abandoning human affairs. This is precisely the state described in the "Great Treatise" as "achieving all things without omission," "moving sideways without flowing," and "embracing the transformations of heaven and earth without excess."

故語雖似是，觀其發本要歸，與吾儒二本殊歸。道一而已，此是則彼非，彼是則我非，是故不當同日而語。其言流遁失守，窮大則淫，推行則詖，致曲則邪，求之一卷之中，其弊數數有之。

Therefore, the phrases of the Buddhist school may sound similar to those of the Confucian scholars, but if we examine their fundamental principles and ultimate destinations, we will find that they are entirely different from our Confucianism. There is only one truth: if this side is correct, then the other is wrong, and if the other is correct, then this side is wrong. Therefore, these two schools should not be mentioned together. Their statements are evasive and lack a solid foundation; when pushed to the extreme, they become exaggerated; when extended outward, they become biased; and when reduced to a single aspect, they become perverse. If we carefully examine any single volume of their writings, such flaws are everywhere to be found.

大率知畫夜陰陽則能知性命；能知性命則能知鬼神，知聖人。彼(直)欲［直語］太虛，不以畫夜陰陽累其心，則是未始見易；［未始見易，］則雖欲免畫夜陰陽之累，末由也已。(已)［易］且不見，又烏能更語真際!舍真際而談鬼神，妄也。所謂實際，彼徒能(請)［語］之而已，未始真解也。］

In general, one can only understand life and death after understanding the alternation of day and night and the waxing and waning of yin and yang. Only after understanding life and death can one understand ghosts and spirits and sages. Yet they wish to bypass this level and directly talk about "Tai Xu" (Great Void), unwilling to let the alternation of day and night and the yin-yang changes burden their minds. This is like having never seen the Book of Changes. Since they have never seen the Book of Changes, even if they want to escape the burden of day and night and yin-yang, they have no way to do so. If they have never even seen the Book of Changes, how can they ever talk about "Zhen Ji" (True Reality)! To talk about ghosts and spirits without referring to True Reality is just empty talk. The "actual" they mention is nothing more than being able to say these two characters, and they have never truly understood them.

［易曰：“原始(要)［反］終，故知死生之說”者，死生止是人之終始也。］［精氣為物，游魂為變，是故知鬼神之情狀。］［“精氣為物，游魂為變”，精氣者，自無而有；游魂者，自有而無。自無而有，神之情也；自有而無，鬼之情也。自無而有，故顯而為物；自有而無，故隱而為變。顯而為物者，神之狀也；隱而為變者，鬼之狀也。

The Great Treatise above, chapter four, says, "From the beginning to the end, thus we know the doctrine of life and death." So-called life and death are merely the beginning and end of a person's life, and there is no other mysterious terminology involved. The text continues, "The refined qi becomes things, the wandering soul causes change, thus we know the nature of ghosts and spirits." What is meant by "the refined qi becomes things" is that qi, originally formless, gathers to become tangible forms. What is meant by "the wandering soul causes change" is that qi, having become tangible, disperses back into formlessness. From nothing to something is the actual nature of "spirit"; from something to nothing is the actual nature of "ghost." From nothing to something, thus manifesting as individual things; from something to nothing, thus disappearing and causing change. Manifestation as things is the form of spirit; disappearance as change is the form of ghost. In Zhang Zai's view, the terms "ghost" and "spirit" do not refer to beings with will or supernatural entities, but rather to the two forms of movement and transformation of qi.

大意不越有無而已。物雖是實，本自虛來，故謂之神；變是用虛，本緣實得，故謂之鬼。此與上所謂神無形而有用，鬼有形而無用，亦相會合。所見如此，後來頗極推闡，亦不出此。］

The general idea is no more than the two aspects of "presence" and "absence." Things are indeed real, yet they originally凝聚 from the void, so in terms of their transformation from the void to reality, they are called "spirit" (shen). Change, although returning to the void, originates from tangible forms, so in terms of their transformation from reality to the void, they are called "ghost" (gui). This aligns with the previous statement that "spirit has no form but is useful, and ghost has form but is not useful." My original understanding was like this, and although later I elaborated and explained it more thoroughly, I never went beyond this meaning.

［與範巽之言：易所謂“原始反終［故］知死生之說”者，謂原始而知生，則求其終而知死必矣。此夫子所以直季路之問而不隱也。體不偏滯，［乃可謂無方無體。偏滯］於畫夜陰陽者物也，若道則兼體而無累也。以其兼體也，故曰“一陰一陽”，又曰“陰陽不測”，又曰“一闔一闢”，又曰“通乎畫夜”。語其推行，故曰“(通)［道］”；語其不測，故曰“神”；語其生生，故曰“易”；其實一物，指事而異名爾。

This is a response to Fan Xunzhi. The Book of Changes says, "Trace back to the beginning and return to the end, thus understanding the doctrine of life and death." This means that by tracing the origin of life, one understands "life," and by following it to its end, one necessarily understands "death." Confucius answered Zilu's question about life and death directly according to this principle, without any concealment. Only those that are not biased toward one side can be called "without fixed form or aspect." Those that are biased toward one side, such as day and night or yin and yang, are "things." As for "the Way," it includes both yin and yang without being constrained by either. Because it encompasses both, the Great Treatise says, "One yin and one yang is called the Way," and also says, "Yin and yang that cannot be measured are called the divine," and also says, "One closing and one opening is called change," and also says, "To understand the principle of day and night is knowledge." In terms of its extension and spread, it is called "the Way"; in terms of its immeasurability, it is called "the divine"; in terms of its continuous generation, it is called "the Book of Changes." It is actually the same thing, but different names are given according to different phenomena.

大率天之為德，虛而善應，其(實)［應］非思慮聰明可求，故謂之神，老氏況諸谷以此。太虛者，氣之(所)體。氣有陰陽，屈伸相感(而)［之］無窮，故神之應也無窮；其散無數，故神之應也無數。雖無窮，其實湛然；雖無數，其實一而已。陰陽［之］氣，散則萬殊，人莫知其一也；合則混然，人不見其殊也。

In general, the virtue possessed by Heaven is empty yet capable of responding to influences; its responsiveness cannot be obtained through human thought and wisdom, hence it is called 'spirit' (shen). Laozi compared it to an empty valley, emphasizing precisely this aspect of being empty yet responsive. 'Too vast emptiness' (taixu) refers to the essence of qi, which is not a complete void of dead silence. Qi differentiates into yin and yang, alternating between contraction and expansion, continuously interacting without end, so the responsiveness of spirit is also endless. As qi disperses in countless ways, the responsiveness of spirit is also countless. Though it is endless, its essence is actually clear and still; though it is countless, its essence is actually one. When yin and yang qi spreads out, it becomes myriad differences, and people cannot see that it is originally one; when it gathers together, it becomes a single whole, and people cannot see the original differences within it.

形聚為物，形潰反原，［反］原者，其游魂為變乎!所謂變者，對聚散存亡為(之)文，非如螢雀之化，指前後身而為說。輔嗣所解，似未失其歸也。］

A thing takes form and substance to become an object, and when its form and substance disperse, it returns to its original state. This returning to the original state is probably what the Great Treatise refers to as "the wandering soul transforms." The term "transformation" here is a term contrasting with gathering and dispersing, existence and non-existence, and does not refer to something like rotting grass transforming into fireflies or a sparrow entering water becoming a clam, which implies a transformation between a previous body and a subsequent one. Wang Bi, whose courtesy name was Fusi, seems to have correctly interpreted this sentence without losing its original meaning.

［所謂山川門霤之神，與郊社天地陰陽之神，有以異乎？易(所)謂“天且弗違而況於鬼神乎”!仲尼以何道而異其稱耶？又謂“游魂為變”，魂果何物？其遊也情狀如何？試求之［使］無疑，然後可以拒神怪之說，知亡者之歸。［此外］學(者)［素］所［援據］以質成其論者，不可不察以自祛其疑爾。］

People often refer to mountains and rivers, gateways, and the central chamber when they speak of worshiping spirits. Is there a difference between these and the heavenly and earthly deities worshipped in the grand sacrifices and the ancestral rites? The "Wenyan" section of the "Qian" hexagram says, "Heaven does not violate it, and how much less would ghosts and spirits?" How did Confucius distinguish between them in his naming? The "Xici" says, "The wandering soul becomes a change." What exactly is a "soul"? What is its condition when it "wanders"? Only by thoroughly investigating these questions and eliminating all doubts can one resist various superstitions and truly understand where the dead go. Moreover, the doctrines of Buddhism and Taoism have always cited and relied upon certain statements to substantiate their arguments. These must also be examined carefully in order to clear up doubts in one's mind beforehand.

［氣之於人，生而不離、死而遊散者謂魂，一成而不變者為魄。］與天地相似，故不違；知周乎萬物而道濟天下，故不過；旁行而不流，樂天知命，故不憂；［意，有思也；必，有待也；固，不化也；我，有方也。四者有一焉，則與天地不相似。］

In terms of the distribution of qi within the human body: when alive, it does not separate from the physical form, but after death it disperses, and this is called 'hun'; once it condenses, it becomes fixed and unchanging, and this is called 'po'. The Great Treatise, Chapter Four, says: 'It is similar to heaven and earth, thus it does not violate; it knows all things and guides the world, thus it does not exceed; it moves in all directions without flowing, it is content with heaven's way and knows its destiny, thus it does not worry.' The phrase 'similar to heaven and earth' must be understood in relation to the four things to avoid mentioned in the Analects: 'yi' refers to private speculation, 'bi' refers to expectation, 'gu' refers to being stuck in one way, and 'wo' refers to establishing a fixed position. If any of these four is present, one is no longer similar to heaven and earth. Heaven and earth have no thoughts or actions, no dependence or attachment, no fixed position or self, so only when humans eliminate these four faults can they be said to 'not violate'.

如天地無私，則於道不離，然遺物而獨化，又過乎大中之表也。故下文曰範圍(天地之化)而不過，曲成(萬物)而不遺。(通乎畫夜之道而知)未能周萬物，則必有過。過，失也。

If one only learns the impartiality of heaven and earth, it is indeed not separated from the Dao. However, if one therefore neglects all things and seeks transcendence on one's own, one would go beyond the boundaries of great central rectitude. Therefore, the Great Treatise later says, "Encompassing the transformations of heaven and earth without exceeding, and skillfully forming all things without omission." It also says, "Understanding the principle of day and night." On one hand, it does not allow exceeding, and on the other hand, it does not allow omission. Whatever cannot comprehensively encompass all things must certainly have some error. Here, the term "过" refers to error, not merely exceeding, but also deviating from the right path.

知周［乎］萬物［而］道濟天下，然後不錯。若不如此，則或得於(彼)［此］(或)［而］失於(此)［彼］也。天惟運動一氣，鼓萬物而生，無心以恤物。聖人則有憂患，不得似天。天地設位，聖人成能。聖人主天地之物，又智周乎萬物而道濟天下，必也為之經營，不可以有(愛)［憂］付之無憂。

Wisdom pervades all things, and the methods of the Dao are sufficient to save the world, thus avoiding mistakes. If this is not achieved, one will inevitably neglect one thing while attending to another. Heaven merely operates through this vital energy, stirring and nurturing all things to continue endlessly, without having a compassionate heart toward things. The sage, however, has concerns and worries, and in this regard, he cannot be the same as Heaven. The Great Treatise, Part 12, says, "Heaven and Earth set their positions, and the sage realizes his abilities": the sage is the master of all things in the world, and must have wisdom that pervades all things and methods that save the world. Therefore, he must plan and manage the world, and cannot simply entrust his own heart of concern to the carefree Heaven.

旁行［而］不流，圓神不倚也。［主應物不能固知，此行而流也。入德處不移，則是道不進，重滯者也。］安土敦乎仁，故能愛。安土，樂其所自生，(□□)［不得其生，非］忠厚之道也。［安土，不懷居也。有為而重遷，無為而輕遷，皆懷居也。］範圍天地之化而不過，

The passage says, "Moving sideways but not flowing," which refers to the round and skillful nature of the Way, which is not biased toward one side. If one only seeks to cope with external matters and cannot firmly hold on to what is known, then it is "moving" while flowing away; on the other hand, if one does not move an inch in cultivating virtue, that is also stagnation, becoming a person who is heavy and blocked. The passage then says, "Settling in one's native land and cherishing kindness, thus being able to love." What is meant by "settling in one's native land" is to be content with the land where one was born and one's proper role. If one cannot settle one's own principle of life, then it is not the way of sincerity and thickness. Also, one should know that "settling in one's native land" does not mean clinging to one's dwelling place: the capable person values the difficulty of moving and does not move easily, while the incapable person moves easily and does not stay, and both are "loving comfort." The passage then says, "Circumscribing the transformation of heaven and earth without exceeding."

(過則溺於空、淪於靜，既不能存其神，又不能知夫化矣。大抵過則不是著有則是著無，聖人自不言有無，諸子乃以有無為說。說有無，斯言之陋也。在易則惟曰神，則可以兼統。)

Once the limits of the transformation of heaven and earth are exceeded, one will become immersed in emptiness and fall into stillness: unable to maintain the spirit of continuous generation and unable to recognize the flowing transformation. Generally speaking, once there is an excess, it is either an attachment to existence or an attachment to non-existence. Sages originally do not discuss existence and non-existence; the schools of thought, however, tend to establish their doctrines based on existence and non-existence. As soon as one begins to speak of existence or non-existence, the words are already shallow. The Book of Changes only mentions the character "spirit" (shen), and "spirit" is capable of encompassing and integrating both existence and non-existence, as well as movement and stillness.

［窮理盡性，然後至於命；盡人物之性，然後耳順；與天地參，無意、必、固、我，然後範圍天地之化；從心不踰矩，老而安死，然後不夢周公。］通乎畫夜之道而知，不偏滯於畫夜之道，故曰通知。故神無方而易無體。

The "Say on the Trigrams" says "to exhaust the principles, to fully realize one's nature, and thus reach the destiny." First, one must thoroughly investigate the principles of things and fully express one's innate nature, only then can one speak of reaching destiny. Only by fully realizing human nature and the nature of things can one attain Confucius' state of "hearing without resentment" at the age of sixty; only by standing equal with heaven and earth, and eliminating the four faults of desire, certainty, stubbornness, and self-importance, can one speak of "embracing the transformations of heaven and earth"; only by reaching the state of "acting from the heart without transgressing the rules" at seventy, and being at peace with life and death in old age, can one no longer need to dream of the Duke of Zhou. The text says "to understand the principle of day and night," meaning not to be biased toward either day or night, hence called understanding through comprehensiveness. Because of this, the text concludes with "the spirit has no fixed form and the Book of Changes has no independent form."

繫辭言易，大概是語易書制作之意；其言“易無體”之類，則是天易也。神［與］易雖是一事，方與體雖是一義，以其不測，故言無方；以其生生，故言無體。然則易近於化。

In the Great Treatise, the term "Yi" refers generally to the purpose of the Book of Changes. However, statements such as "Yi has no form" do not refer to the book itself, but rather to the natural "Heavenly Yi" existing between heaven and earth. Although "Shen" and "Yi" refer to the same thing, and "Fang" and "Ti" also mean the same, they each emphasize different aspects: because it is immeasurable, it is said to have "no form"; because it is ever-renewing and unceasing, it is said to have "no body." Thus, the term "Yi" carries a meaning closer to "Hua," which refers to a subtle, gradual, and traceless process of transformation.

一陰一陽之謂道，一陰一陽是道也，能繼繼體此而不已者，善也。善，(之)猶言能繼此者也；其成就之者，則必俟見性，是之謂聖。仁者不已其仁，(始)［姑］謂之仁；知者不已其知，(方)［姑］謂之知；(此)是［謂］致曲，曲能有誠也，誠則有變，(化)必仁知會合乃為聖人也。(前)［所］謂聖者，於一節上成性也。夷惠所以亦得稱聖人，然行在一節而已。

The Great Treatise, Chapter Five, begins by saying, "One yin and one yang is called the Way." The alternating and recurring process of yin and yang itself is the Way. Those who can continuously carry forward this Way and embody it in themselves without interruption are called "goodness." So-called goodness refers to those who can carry forward the Way; but only when one actually realizes the original nature can one truly accomplish the Way, which is called "sainthood." A person who practices benevolence without ceasing may be called a benevolent person; a person who pursues knowledge without ceasing may be called a wise person. This is what the Doctrine of the Mean calls "achieving the particular." One can make progress by focusing on a particular aspect, and within that particular aspect, one can cultivate sincerity, and with sincerity, one can generate transformation. But only when benevolence and knowledge are unified can one become a sage. The sainthood mentioned earlier is only the realization of one aspect of nature. Why are Bo Yi and Liu Xiaohui also called sages? Because of this, but their actions were limited to only one aspect.

“百姓日用而不知”，蓋所［以］用莫非在道。飲食男女皆性也，但己不自察，由旦至暮，凡百舉動，莫非感而不之知。今夫心又不求，感又不求，所以醉而生夢而死者眾也。繼之者善也，成之者性也。

The classic text says, "The common people use things daily without knowing." This is because everything they use in their daily lives is contained within the Dao. Food, drink, and the affairs of human relationships are all originally part of nature; the problem is that people do not examine themselves. From morning to night, all their actions are manifestations of responsive energy, yet they themselves do not realize it. Nowadays, people do not seek with their hearts, nor do they seek responses, so there are so many who are confused and unaware, living in a state of drunkenness and dreaming through life and death. The text then continues, "Those who continue the Dao are good, and those who complete it are nature."

言繼繼不已者善也，其成就者性也。仁知各以成性，猶(仁禮以成性)勉勉而不息，可謂善成，而存存在乎性。仁知見之，所謂“曲能有誠”者也。不能見道，其仁知終非性之有也。性未成則善惡混，故亹亹而繼善者斯為善矣。惡盡去則善因以(亡)［成］，故舍曰善而曰“成之者性［也］。

Zhang Zai explains the sentence "Ji zhi zhe shan ye, cheng zhi zhe xing ye" from the Great Treatise, saying: what can continue without end is called "shan" (goodness), and what can be fixed as one's own is called "xing" (nature). Both "ren" (benevolence) and "zhi" (wisdom) can be used to accomplish nature -- another version here reads "ren li yi cheng xing" -- and both require constant effort without ceasing, only then can they be called truly good. The term "cun cun" (constant perseverance) in the text ultimately comes down to "xing" (nature). The benevolent and the wise each see the Dao from their own particular side, which is what the Doctrine of the Mean refers to as "qi ci zhi qu, qu neng you cheng." If one never sees the Dao, then a bit of ren and zhi will never be something inherent in one's nature. When nature has not yet been formed, good and evil are mixed together, so one must diligently maintain the initial good, which is called "shan." When evil is completely eliminated, good will then be formed (the original text says "wang," but according to another version it should be "cheng"), so the text no longer mentions "shan" alone, but says "cheng zhi zhe xing ye."

神不可致思，存焉可也；化不可助長，順焉可也。存虛(名)［明］，久至德，順變化，達時中，仁之至，義之盡也。知微知彰，不舍而繼其善，然後可以成(之)［人］性矣。仁者見之謂之仁，知者見之謂之知，

The "spirit" cannot be pursued by thought, but can only be cultivated within the heart. "Transformation" cannot be hastened like uprooting seedlings to help them grow, but must be followed naturally. By cultivating a mind that is empty yet clear, one gradually reaches the highest virtue. By following the changes of heaven and earth, one can grasp the proper measure in all circumstances: this is the ultimate expression of benevolence and the complete fulfillment of righteousness. One must be able to understand both the subtle and the manifest, not abandon the beginning of goodness, and continuously nurture it, only then can one realize one's true nature. The text then says, "The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom."

聞見不足以為己有，“仁者見之謂之仁，知者見之謂之知”，心各(有)［見］本性，始為己有，苟未見性，須當勉勉。今學者既知趨向，殊不費力，何(謂)［為］不勉勉!百姓日用而不知，［故君子之道鮮矣。］百姓日用［而］不知，溺於流也。［顯諸仁，藏諸用，］

What one hears or sees is not truly one's own. The classics say, "The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom." This shows that only when the mind realizes its true nature can something truly become one's own. If one has not yet realized one's nature, one must strive again and again, without rest. Now scholars already know the direction in which to exert effort; in reality, it does not require great effort. So why do they not persistently strive? The classics say, "The common people use things daily but do not realize them, hence the way of the gentleman is rare." The common people use things every day but are unaware, precisely because they are submerged by daily conventions. The classics also say, "Manifest in benevolence, conceal in function."

［非神不能顯諸仁，(不)［非］知不能藏諸用。］［鼓萬物而不與聖人同憂。］老子言“天地不仁，以萬物為芻狗”，此是也；“聖人不仁，以百姓為芻狗”，此則異矣。聖人豈有不仁？所患者不仁也。天地則何意於仁？鼓萬物而已。聖人則仁爾，此其為能弘道也。

It is not "shen" that can manifest benevolence; it is not "zhi" that can conceal utility. The text continues, "It moves all things without sharing the anxieties of the sages." The "Dao De Jing" says, "Heaven and earth are not benevolent; they treat all things as straw dogs," which is correct; but it then says, "The sage is not benevolent; he treats the people as straw dogs," which is different. How can the sage not be benevolent? The sage's concern is precisely that the world lacks benevolence. Heaven and earth do not have the intention of being benevolent; they merely move all things and allow life to flourish. The sage, however, is benevolent. It is precisely because of this benevolence that the saying in the "Analects" of Confucius, "A person can promote the Dao," can be spoken.

［鼓萬物而不與聖人同憂，天道也。聖(人)不可知也，無心之妙非有(仁)［心］所及也。］天不能皆生善人，正以天無意也。“鼓萬物而不與聖人同憂”，聖人之於天下，法則無不善也。然古者治世多而後世不治，何也？人徒見文字所記，自唐虞以［來論其治亂，殊不知唐虞以］上幾治幾亂，須歸之運數，有大(運)［數］，有小(運)［數］，故孟子曰：“天［下］之生(民)久矣，一治一亂。”

"The heavens promote all things without sharing the worries of sages," speaks of the way of heaven. When the sage reaches an inscrutable level, the subtle and profound workings that arise without intention are something a person with a deliberate mind cannot reach. Heaven cannot guarantee that all born are good people, precisely because heaven has no intention. The classic text says that heaven "promotes all things without sharing the worries of sages," while the sage governs the world by establishing laws and setting examples, ensuring that nothing is not good. But why were there more prosperous ages in ancient times and fewer in later periods? This is because people only look at the recorded words, discussing the prosperity and disorder from the time of the Yao and Yu dynasties. They do not realize that before the Yao and Yu, there had already been many periods of prosperity and many of disorder. This must be attributed to the course of fate and destiny: there are great cycles and also small ones. Therefore, the Mencius says in the chapter "Teng Wengong Lower": "The birth of the world has long been, alternating between order and disorder."

繫之為言，或說易書，或說天，或說人，卒歸一道，蓋不異術，故其參錯而理則同也。“鼓萬物而不與聖人同憂”，則於是分出［天］人之道。［人］不可［以］混天，“鼓萬物而［不］與聖人同憂”，此言天德之至也。與天同憂樂，垂法於後世，雖是聖人之事，亦猶聖人之末流爾。

The writing in the Great Treatise sometimes refers to the Book of Changes, sometimes to Heaven, and sometimes to human beings, but ultimately all return to the same Dao. It is not two different paths, so although the sentences are interwoven and varied, the meaning remains consistent. The phrase "He stirs all things without sharing the anxieties of the sages" is precisely where the Dao of Heaven is distinguished from the Dao of human beings. Human beings cannot be equated with Heaven: saying that Heaven stirs all things without sharing the anxieties of the sages is describing the ultimate virtue of Heaven — it achieves things without intention, thus there is no anxiety. As for sharing the joys and sorrows of Heaven, establishing laws and regulations to pass on to future generations, although these are also the duties of sages, compared to the virtue of Heaven, they are already the later part of the sage's path.

神則不屈，無復回易，“鼓萬物而不與聖人同憂”(者)，此直謂天也。天則無心，神(故)可以不詘，聖人則豈忘思慮憂患？雖聖亦人耳，焉得遂欲如天之神，庸不害於其事？聖人苟不用思慮憂患以經世，則何用聖人？天治自足矣。聖人所以有憂者，聖人之仁也；不可以憂言者，天也。蓋聖人成能，所以異於天地。

The divine nature of Heaven is not twisted or changeable. The phrase "It gives birth to all things without sharing the worries of the sage" directly refers to Heaven. Heaven has no desires, so its divine nature is not twisted. But can the sage forget about thoughts and worries? Although the sage is wise, he is still a human being. How can he desire to be like Heaven's divine nature? That would actually hinder his proper duties. If the sage does not use his thoughts and worries to manage worldly affairs, then what is the use of having a sage? Heaven itself can manage everything. Therefore, the sage's worries are due to his benevolence, while that which cannot be described as worry belongs to Heaven. The "Great Treatise" says, "Heaven and Earth are set in their positions, and the sage realizes his abilities." The sage differs from Heaven and Earth precisely in the realization of his abilities.

富有之謂大業，日新之謂盛德。富有，廣大不御之盛與!日新，悠久無疆之道與!富有者，大［而］無外也；日新者，久［而］無窮也。顯其聚也，隱其散也，顯且隱，幽明所以存乎象；聚且散，推蕩所以妙乎神。“日新之謂盛德”，過而不有，(不)凝滯於心，知之細也，非盛德日新。惟日新，是謂盛德。義理一貫，然後日新。生生之謂易。

The classic text says, "To be richly endowed is called great achievement, and to renew daily is called great virtue." What is meant by "richly endowed" is a vastness that cannot be resisted, a grandeur beyond measure. What is meant by "renewing daily" is an enduring path without end. "Richly endowed" refers to something so great that there is no outside to it; "renewing daily" refers to something so enduring that it has no limit. When qi gathers, it manifests; when it disperses, it disappears. There is manifestation and concealment, so the distinction between the hidden and the manifest is contained within the "image" (xiang). There is gathering and dispersing, continuous movement and transformation, so the subtle workings of "spirit" (shen) become evident. Saying "renewing daily is called great virtue" means that things that have passed are not retained, nor do they stagnate in the mind. If one merely lingers over trivial knowledge and views, that is not great virtue, nor is it renewal. Only through constant renewal can there be great virtue; only when the meaning and principles are unified can renewal be spoken of. The classic continues, "To produce constantly is called the Way (Yi)."

生生，猶言進進也。極數知來之謂占，“極數(之)［知］來”；前知也。前知其變，有道術以通之，君子所以措於民者遠矣。通變之謂事。能通其變而措於民，聖人之事業也。易簡之善配至德。循天下之理之謂道，得天下之理之謂德，故曰“易簡之善配至德”。

What is meant by "shengsheng" is to advance continuously, without stopping for a moment. The text says, "To know the future by pushing numbers to their extreme is called divination." By pushing numbers to their extreme and foreseeing the future, this is called foreknowledge. When one has foreknowledge of its changes and possesses the methods to comprehend them, the gentleman applies these to the people, and the effects are profound. The text says, "To understand change and apply it to affairs is called business." Being able to comprehend its changes and apply them to the people is truly the business of the sage. The last part of Chapter Six of the Great Treatise says, "The simplicity and ease of the Book of Changes are well matched with the highest virtue." To act in accordance with the principles of the world is called "the Way"; to truly possess the principles of the world within oneself is called "virtue." Therefore, the simplicity and ease of the Book of Changes are sufficient to match the highest virtue.

知崇禮卑，崇效天，卑法地，天地設位而易行乎其中矣。成性存存，道義之門。［“知崇禮卑”，叩其兩端而竭也，崇既效天，卑必法地。］非知，德不崇；非禮，業不廣。

The Great Treatise above, chapter seven, says, "Wisdom is lofty and rites are humble; loftiness follows the heavens, humility follows the earth. Heaven and earth are set in their positions, and the Book of Changes operates within them. When nature is formed and preserved, the gate of the Way and righteousness is opened." What is meant by "wisdom is lofty and rites are humble" is exactly what the Analects refers to as questioning both extremes and exhausting all possibilities: since wisdom must follow the heavens' loftiness, rites must follow the earth's humility. One high and one low, both extremes are presented together, and nothing is left out. Without wisdom, virtue cannot be lofty; without rites, achievements cannot be extensive. Wisdom and rites are the two legs of cultivating virtue and broadening achievements.

［知］崇，天也，形而上也。通畫夜之道而知，其知崇矣。知及之而不以禮性之，非己有也，故知禮成性而道［義］出，如天地［設］位而易行。天地位定而易行［乎］其中，知禮成［性］而道義出。夫易，聖人所以崇德廣業，以知為德，以禮為業也，(蓋)［故］知崇則德崇矣。

"Zhi Chong" belongs to the heavenly aspect, representing the transcendental side. The knowledge that can comprehend the principle of day and night and understand it is considered lofty. However, the Analects say that one may reach knowledge but cannot transform it into one's own nature through ritual propriety; such knowledge is not truly one's own. Therefore, knowledge and ritual must be held together to cultivate one's nature, from which morality naturally flows, just as heaven and earth each occupy their proper position and the way of the Book of Changes naturally operates in the middle. When the positions of heaven and earth are fixed, the way of the Book of Changes flows naturally in between; when knowledge and ritual properly cultivate one's nature, morality flows from there. The Book of Changes is precisely the means by which the sage elevates his virtue and expands his endeavors: taking knowledge as virtue and ritual as duty, so when knowledge is lofty, virtue also becomes lofty.

此論易書之道，而聖人亦［所］以教人。“天地設位而易行乎其中”，比下文“成性存存道義之門”而言也。天地設位，故易行乎其中，知禮成性，則道義自此(而)出也，道義之門(者)［蓋］由仁義行也。

This passage discusses the principles contained in the Book of Changes and also shows how the sages used them to teach people. The text says, "Heaven and Earth are set in their positions, and the Book of Changes operates within them," which corresponds with the following statement, "Achieving nature and maintaining it, this is the gate of the Way and Righteousness." Heaven and Earth have established their positions, so the Way of the Book of Changes operates within them; when people cultivate knowledge and propriety as their nature, the Way and Righteousness naturally arise from there. The phrase "gate of the Way and Righteousness" refers to what Mencius said, "Acting through benevolence and righteousness," rather than "acting with benevolence and righteousness." The Way and Righteousness naturally flow from the cultivated nature, not from being externally imposed and forced upon the person.

聖人亦必知禮成性，然後道義從此出，譬之天地設位則造化行(於)［乎］其中。知則務崇，禮則惟欲乎卑，成性須是知禮，存存則是長存。知禮亦如天地設位。

Even the sages must rely on knowledge and ritual to realize their nature, and only then can the way and righteousness flow from there. It is like when heaven and earth have set their positions, creation naturally proceeds within them. As for knowledge, one should only seek its elevation; as for ritual, one should only seek its humility and practicality. To realize one's nature, one must advance both knowledge and ritual together. What is meant by "zun zun" (steadfastness) is to maintain and cultivate it continuously without interruption. The high and low of knowledge and ritual also correspond to the upper and lower positions of heaven and earth.

何以致不息？成性則不息。誠，成也，誠為能成性也，［如］仁人孝子所以成［其］身。柳下惠，不息其和也；伯夷，不息其清也；於清和以成其性，故亦得為聖人也。然清和猶是［性之］一端，不得(完)［全］正，不若知禮以成性，［成性］即道義從此出。

How can one achieve continuity? When one realizes one's true nature, continuity naturally follows. "Sincerity" (cheng) is the realization of being, and only sincerity can realize one's true nature, just as a benevolent and filial person relies on sincerity to realize themselves. Liuxiahu was continuous in "harmony," and Boyi was continuous in "purity." Each of them realized their nature in one aspect of purity or harmony, thus being able to be called sages. However, purity and harmony are only aspects of nature, not fully upright and just. They are surpassed by realizing nature through knowledge of propriety. When nature is realized, the way and righteousness flow from it.

知極其高，故效天；禮著實處，故法地。人必禮以立，失禮則孰為道？“天地設位而易行乎其中，成性存存，道義之門”，(得)知禮以成性，性乃存，然後道義從此出。

Knowing must be pushed to the highest level, so it is said to follow Heaven; rites must be applied practically, so it is said to follow Earth. Humans must rely on rites to establish themselves, as the Analects say 'stand on rites'; if one loses rites, what can still be called the Way? The classic text says 'Heaven and Earth set their positions, and the changes (Yi) proceed within them, the nature is formed and remains, this is the gate of the Way,' which precisely explains how knowledge and rites cultivate one's nature, with the nature being established, then the Way and righteousness arise from there.

學不能自信而明者，患在不［自］勉爾。當守道不回，如川之流，源泉混混，不舍畫夜，無復回卻，則［自信］自明，自得之也。易曰“繼之者善也”，惟［其］能相繼而不已者，道之善也；至於成性，則不勉而中，不思而得，從容中道矣，(易)［故］曰“成性存存，道義之門”。

For those who study but cannot be self-confident and self-aware, the problem lies solely in their unwillingness to strive. One should hold fast to the Dao without turning back, like the continuous flow of a river. The Book of Mencius says, "The spring water flows ceaselessly day and night," advancing resolutely without ever retreating. In this way, one can become self-confident and self-aware, truly possessing the Dao through oneself. The Great Treatise says, "To carry on is the virtue." Only those who can continuously carry forward without ceasing can grasp the benevolent aspect of the Dao. When one's nature is fully realized, it is as the Doctrine of the Mean describes, "Achieving the right without effort, attaining without thinking, proceeding naturally in the middle way." Therefore, it says, "To realize one's nature and hold it firmly is the gate to the Dao."