生生子曰∶天地万物，本为一体。所谓一体者，太极之理在焉。故朱子曰∶太极只是天地万物
之理。在天地，统体一太极；在万物，万物各具一太极。即阴阳而在阴阳，即五行而在五行，即万
物而在万物。夫五行异质，四时异气，皆不能外乎阴阳。阴阳异位，动静异时，皆不能离乎太极。人
在大气中，亦万物中一物尔，故亦具此太极之理也。惟具此太极之理，则日用动静之间，皆当致夫中和，
而不可须离也。医之为教，正示人节宣天地之气，而使之无过不及。攻是业者，不能寻绎太极之妙，
岂知本之学哉！故具太极图抄于首简。
\r太极图\ps86a1.bmp\r
（附中和集太极图说）
山阳度氏曰∶上之一圈者，太极本然之妙也。及其动静既分，阴阳既形，而其所谓上之一圈者，常在
乎其中，盖本然之妙，未始相离也。至于阴阳变合而生五行，水火木金土各具一圈者，所谓分而言之，一
物一太极也。水而木，木而火，火而土，土而金，复会于一圈者，所谓合而言之，五行一太极也。然其指
五行之合也，总水火木金而不及土者，盖土行四气，举是四者以该之，两仪生四象之义也。其下一圈，为干
男坤女者，所谓男女一太极也。以见太极之妙，流行于天地之间者，无物不在，而无物不然也。
中和集曰∶上之一圈者，释曰“圆觉”，道曰“金丹”，儒曰“太极”。所谓无极而太极者，不可极而
极之谓也。释氏云∶如如不动，了了常知。《易·系》云∶寂然不动，感而遂通。《丹书》云∶身心不动
，以后复有无极真机，言太极之妙本也，是知三教所尚者，静定也，周子所谓主于静者是也。盖人心静定，
未感物时，湛然天理，即太极之妙也。一感于物，便有偏倚，即太极之变也。苟静定之时，谨其所存，则
天理常明，虚灵不昧，动时自有主宰，一切事物之来，俱可应也。静定工夫纯熟，不期然而自然，至此无极
之真复矣，太极之妙应明矣，天地万物之理悉备于我矣。
生生子说：天地万物，原本是一个整体。所谓“一体”，是因为其中蕴含着太极的道理。所以朱熹说：太极仅仅是天地万物的道理。在天地之间，统摄着一个完整的太极；在万物之中，每一物各自具备一个太极。它存在于阴阳之中，存在于五行之中，存在于万物之中。五行性质各异，四季气候不同，都不能超出阴阳的范围。阴阳位置不同，动静时机有别，都不能脱离太极。人生活在大气之中，也是万物中的一员，因此也具备这个太极的道理。正因为具备了太极的道理，所以在日常生活的动静之间，都应当追求中和的状态，而不能片刻背离。医学的教育，正是为了教导人们调节顺应天地之气，使之不过分也不欠缺。从事这一行业的人，如果不能推究太极的奥妙，怎么能算是懂得根本的学问呢！所以将太极图抄录在卷首。
（附《中和集》中的太极图说）
山阳度氏说：最上面的一圈，代表太极本然状态的奥妙。等到动与静分离，阴与阳成形之后，那个所谓的“最上面的一圈”，依然常存于其中，因为本然的奥妙从未曾离开过。至于阴阳变化结合而生出五行，水、火、木、金、土各自具有一圈，这就是所谓分开来说，一物一太极。由水生木，由木生火，由火生土，由土生金，最后又汇聚回最上面的一圈，这就是所谓合起来说，五行合一太极。然而它在指代五行的聚合时，总括了水、火、木、金而没有单独提及土，这是因为土行贯通四方之气，列举这四者就可以涵盖它，这是两仪生四象的含义。下面的一圈，代表乾卦之男和坤卦之女，这就是所谓男女合一太极。以此可见太极的奥妙，流行于天地之间，没有事物不在其中，没有事物不是如此。
《中和集》说：最上面的一圈，佛教称为“圆觉”，道教称为“金丹”，儒家称为“太极”。所谓“无极而太极”，是指不可穷尽却又至极的意思。佛教说：如如不动，了了常知。《易经·系辞》说：寂然不动，感而遂通。丹经说：身心不动，此后便有无极的真机，说的是太极奥妙的本源。由此可知三教所崇尚的，都是静定，周敦颐所说的“主于静”就是这个意思。大概人心处于静定状态，尚未被外物感应时，清澈明朗的天理，就是太极的奥妙。一旦受到外物感应，就会产生偏倚，这就是太极的变化。如果在静定之时，谨慎地保持内心的操守，那么天理就会常常光明，虚灵而不昏昧，行动时自然有主宰，一切事物的到来，都可以应对。静定的功夫纯熟后，不期然而然地达到这种境界，至此无极的真性恢复，太极的奥妙显现明白，天地万物的道理全都具备在我身上了。
Shengshengzi said: Heaven, earth, and all things under heaven originally constitute a single entity. The so-called "single entity" exists because the principle of Taiji (Supreme Ultimate) is within it. Therefore, Zhu Xi said: Taiji is merely the principle of heaven, earth, and all things. Within heaven and earth, there is one comprehensive Taiji; within all things, each thing possesses its own Taiji. It resides in Yin and Yang, it resides in the Five Phases (Wu Xing), and it resides in all things. Although the Five Phases have different natures and the four seasons have different Qi (vital energies), none can exist outside the scope of Yin and Yang. Although Yin and Yang occupy different positions and move or remain still at different times, none can depart from Taiji. Humans live within the great atmosphere; they are but one item among all things, and thus also possess this principle of Taiji. Precisely because they possess this principle of Taiji, between daily activities and rest, one must strive for Zhonghe (Centrality and Harmony), and cannot deviate from it even for a moment. The teaching of medicine is precisely to show people how to regulate and adapt to the Qi of heaven and earth, ensuring that there is no excess or deficiency. Those who engage in this profession, if they cannot trace the subtleties of Taiji, how can they be said to know the study of the root? Therefore, I have copied the Taiji Diagram at the beginning of this volume.
(The following is an excerpt on the Taiji Diagram from *Zhonghe Ji*)
Du Shi from Shanyang said: The uppermost circle represents the inherent wonder of Taiji. Once movement and stillness are separated, and Yin and Yang take form, the so-called "uppermost circle" remains constantly within them, for the inherent wonder has never departed. As for Yin and Yang changing and combining to generate the Five Phases, with Water, Fire, Wood, Metal, and Earth each having their own circle, this is what is meant by saying separately that "each thing contains a Taiji." From Water comes Wood, from Wood comes Fire, from Fire comes Earth, from Earth comes Metal, and finally they converge back into the uppermost circle; this is what is meant by saying collectively that "the Five Phases constitute one Taiji." However, when referring to the convergence of the Five Phases, it generally encompasses Water, Fire, Wood, and Metal without explicitly mentioning Earth, because Earth permeates the Qi of the four directions, and listing these four suffices to represent it, which aligns with the meaning of "Two Modes generating Four Images." The lower circle represents the Male of Qian (Heaven) and the Female of Kun (Earth), which is what is meant by "Male and Female constitute one Taiji." This demonstrates that the wonder of Taiji circulates throughout heaven and earth; there is no thing not included, and no thing not manifesting this way.
*Zhonghe Ji* states: The uppermost circle is called "Perfect Enlightenment" (Yuan Jue) by Buddhists, "Golden Elixir" (Jin Dan) by Daoists, and "Taiji" by Confucians. The phrase "Wuji gives rise to Taiji" refers to that which is inexhaustible yet reaches the ultimate. Buddhism says: "Unmoving as it is, clearly aware always." The *Yijing* (Book of Changes), *Xici* (Great Commentary), says: "Still and motionless, yet responsive and penetrating upon stimulation." Alchemical texts say: "When body and mind are unmoving, thereafter arises the true mechanism of Wuji," speaking of the original source of Taiji's wonder. Thus, we know that what the Three Teachings (Buddhism, Daoism, Confucianism) advocate is stillness and stability; this is what Zhou Dunyi referred to as "taking stillness as the master." Generally, when the human mind is in a state of stillness and stability, before being stimulated by external objects, the clear and bright Heavenly Principle is present, which is the wonder of Taiji. Once stimulated by objects, bias arises, which is the transformation of Taiji. If, during times of stillness and stability, one carefully maintains one's inner disposition, then Heavenly Principle will remain constantly bright, empty and spiritual without obscurity, and during action, there will naturally be a master to guide it, allowing one to respond to all incoming matters. When the skill of stillness and stability becomes pure and mature, reaching this state naturally without deliberate effort, the truth of Wuji is restored, the wonder of Taiji becomes clearly manifest, and the principles of heaven and earth and all things are fully contained within oneself.