\r太极图说\pt163a1.bmp\r
太极在开辟之前。夫开辟之前作何形状。盖未可知。以人身之太极。推之是必为太极也
太极之前更有无极愈。不可知孔子曰。易有太极是生两仪。未尝言无极也。然则无极究何如者人之有
太极也。由于阴阳交感其未经交感而散于阴阳者无极也。天地浑沌之时。阴阳未分。岂有散于阴阳而
待交感之无极乎。不知有后天之阴阳。即有先天之阴阳。开辟以后。后天之阴阳交。而成物之太极。开辟
之前。先天之阴阳交而成天之太极。则当先天阴阳之未交其散。而无纪者。即先天之无极也
无极二字。（陆）
子疑之朱子信而注之特未详言其理耳。
太极动而生阳。动极而静。静而生阴。静极复动。一动一静互为其根。
太极者何也。即浑沌也。例以人身之太极。父生母育之时。有一点灵光明而且赤。与精
俱下。以为一身之
本在天曰。命在人曰性。所谓不离乎气。不离乎气者是也。有主静之功者。于独坐时。自能
见之。东坡诗云。
中宵一点落黄庭盖有见乎此也。人本天地以生天地之。太极当不异此其论动静与汉张子远异。子
远云。一动而生阴阳此云动而生阳静而生阴。盖有对待之阴阳。有流行之阴阳对待之阴阳由
动而生
譬如人生男育女非动不能也。流行之阴阳或生于静或生于动。动静递嬗而阴阳不穷。譬如四
时之运
冬而又春也阴阳之流行即至诚之无息周子明言之欲人从事于至诚也。动而生阳。其理易知静
而生
阴。其理难知。今特详生阴之说静也者窈冥之谓也。一元之窈冥在戌亥两会一年之窈冥在戌亥两月。
一月之窈冥在末后五日。一日之窈冥在末后两时。此乃天地自然之道。人能顺之动。而无动
。而阳孕
阴之机静而无静而阴发阳之用。即谓之动生阴。静生阳亦无不可。盖动静互为其根正周子之
说也。
分阴分阳两仪立焉。
阴阳分乃阴阳自分非分太极为两仪也。故阴阳虽分太极自在若太极变而为阴阳则太极坏
。天地又
安得长存乎。以天地言之干上坤下相隔不相通也。以人身言之。离为心象。取中女阴也。心
所藏者性也。
坎为肾象取中男阳也。肾所藏者命也。昔人云。凡人未生以前。性命合一本为不朽之身一出胞
衣而性
不见命。命不见性。于是凡而不圣则阴阳之分譬。如夫妻反目不复。同居其家不败者。未之
有也。观此而下文自然之功用不可少矣。
阳变阴合而生水火木金土五行顺布。四时行焉。予观太极图。阴阳而心初疑之。其阳动
一边。两阳夹一
阴厥象为离于易离为中女阴也。而今反为阳。其阴静。一边两阴夹一阳厥象为坎于易坎为中
男阳也。
而今反为阴即朱子注亦谓火阳水阴。夫太极图说。所以明易理也。孔子云阳卦多阴。阴卦多阳
乃敢翻孔
子系辞之案果何说乎。不知阳变阴合具有功夫。非如男女媾精可不学而能也。火阴水阳乃常理耳
。若有主
静之功者。火非寻常之火。其火由坎水生。足以开通脉络。是为真阳水。非寻常之水。其水
由离火生足以
降伏熏蒸是为真阴推之木能生火平火以养木。木植火中而质不焦。金能生水炼水以成金。
金沉水底
而形不化。火能生土。燥土以培火火居土下而焰不消。此所以颠倒阴阳圣功之水火者也。不然阴
本静也
何以静而无静阳本动也。何以动而无动乎。至言五行而曰。顺布盖举时序言之在天为自然之元
贞在人为自然之终始非有功夫而有功夫又在下文矣
五行一阴阳也阴阳一太极也太极本无极也
此二句复说。上文而颠倒。出之初看甚无大意。不知是由博返约功夫孔子所谓一贯者也
。天下万事
万物莫非五行悉数之。不能终也。敛事物而归五行。初由格致之精。继由变通之妙。然使五
行各居其所。
而畛域终分相生无以资不足相克无以制有余天地之间生机必息。故必融五行为阴阳。而分
者渐归
于合。然易云一阴一阳之谓道乃指人道而言。若尽人合天则太极是道阴阳尤未尽其妙也。故
必使阴阳
还为太极于是乎尽性即于是乎立命贤而近于圣宜若可以止矣。噫。诗不云乎上天之载无声无
臭
太极无质而犹有形终非其究竟也。明太极本无极又加一层功夫天地不能限鬼神不能知散之。则
无痕聚之。亦无体万古以来。微孔子其谁与归。
五行之生也各一其性
太极生天地。天地各有一太极。天地生五行。五行亦各有一太极。五行之太极不惟彼此
皆同。并与先天之太
极亦无不同太极即天命之性。书曰。惟皇降衷若有恒性。曰恒者明天下蕃衍不齐之数其性无所
不
同也。此云五行各具一性何欤曰五行亦有气质之性。试问五味入药或温或凉即各一其性之验
也。非天命之性也。无极之真二五之精妙合而凝。
上文言五行各性不专指人身言也。就人身言之五脏亦五行而各有性。亦各有无极但后
天之无极非
先天之无极耳。先天之无极。即图中五行水火所缀之。无极也。何者为真。即前所云一点灵
光。明而赤者
也。何谓二五二者六二居内卦之中女之少者也。五者九五居外卦之中。男之少者也。卦以二五
为偶。是
如是而已。
干道成男坤道成女
乾坤指父母。男女指小孩。夫无极之真干先至而坤应之。则成男坤。先至而干。应之则
成女。乾坤各有无极即各有其真而先入者为主后来者不能争也天地之产阴阳亦犹是耳。
二气交感化生万物。万物生生而变化无穷焉。
变化无穷至诚无息也
惟人也得其秀而最灵形既生矣。神发知矣。五性感动而善恶分万事出矣。
上文所言。均是天道而注多就人言。盖天道难通。就人身以指点。较为亲切。庶令阅者
洞知也。此则专言
人事也秀而最灵者何也。盖羽虫秉南方火德。介虫秉北方水德。鳞虫秉东方木德。毛虫秉西
方金德独人为
虫之长秉中央土德左氏所谓受天地之中以生也。惟其受中故兼日月五星之气而无美不臻虽
圣
凡有别而其为灵则一也形者气质也神者天命也。五性兼天命气质两端故感动时有善恶也。苟
其行
所无事。如大舜由仁义行非行仁义匪。惟无恶即善。亦不留其迹。安得有事而世人之善恶。
皆是有心。即是多事。恶故有罪。善亦无功万事之出。就使每事留神而百孔千疮终难弥补则
逐末忘本扬汤止沸真不如釜底抽薪矣。
圣人定之以中正仁义而主静立人极焉
中正者太极也。仁义者。阴阳也。以太极为体。以阴阳为用。明体达用之学内圣由之。
外王亦由之似可以
无憾矣。乃圣人不背自满而必尽。主静之功也。夫主静二字。朱子易为主敬后之尊。朱子者
遂争言静不
如敬。不知敬由勉强静本自然静也者。浩浩其天无心成化。并此主一无适之心浑而忘之。
圣不可知之。谓神而向之中正仁义亦返虚入浑而不留。其迹人之无极耶。天之无极耶。胡为
乎而测。
故圣人与天地合其德。日月合其明。四时合其序。鬼神合其吉凶。
凡此者皆无心者也。天地不自知。其德日月不自知。其明四时不自知。其序鬼神不自知
。其吉凶顺乎性
之自然而毫无成见。惟圣人拾其全理浑然泛然应之。未尝有心求合。而两闾之大不能出其
范围。盖其体既立其用自神初无顾。兹失彼之忧也。
君子修之吉。小人悖之凶。
不修不悖者圣人也。修之悖之者君子小人也。夫圣人初无(吉凶之见由博返约洞烛本原
不必勉其
修。而自无不修不必禁其)悖而自无所悖所谓安行也。若君子明知有吉而为理所范皇然修之
其功虽
有浅深。均能造福小人明知有凶而为欲所歆。毅然悖之。其过虽分轻重。均能招殃。精神所至
。天地应之。通塞寿夭胥判如此矣。
故曰。立天之道曰阴与阳。立地之道曰柔与刚。立人之道曰仁与义。
此易系辞之说也。阴阳刚柔仁义。谁不知之。所难者。立其道焉耳。立者立乎其先。而怡
然。涣然不着于欲。
并不着于理而阴阳刚柔仁义。莫非此怡然涣然者生。生不穷而左宜右。有谓其阴而又阳谓其
刚。而又
柔谓其仁。而又义溥博渊泉。而时出之。而所云天地人三道亦旁观者分之。而在己并无容心
也。敛之藏一心放之弥六合握中和之准定位育之功非具盛德其孰能与于斯。
又曰原始反终故知死生之说。
有始即有终。有生即有死。但死生可知。而未生以前既死以后。则不可知其说。若何日观
乎复。而一阳动
即知生观乎 。而一阴萌即知死。不但此也。生者死之本观。生时之作为。而死可知。死者
生之机。观死时
之情状。而生可知。大抵人之初生。各有天命。气即与命。俱理即与气俱以理摄气而精完。以
气壮理而神固生。固生也。
死亦生也。其在常人日沉酣于人欲之中而理久澌灭。其气虽不遽散。而无以为之主。断不
久长。死固死
也。生亦死也。间有能文之灵鬼。享福之庸鬼。衔冤之苦鬼。耿耿一灵不肯消化。亦但如电光石火
。疑有疑
无。且难至数百年。况与天地同寿乎。因思三教皆名为道。而老氏符录释氏经咒。儒氏诗文
。其非本旨灼
然。即数千年以前。老氏深根固蒂守中。抱一以命而全性也。释氏和合凝集。决定成就。以
性而全命也。孔
子尽性以至命。孟子养性以立命。皆为性命双修。有利无害。岂非死生之说了然于胸中哉。大哉易也
。斯其至矣。
太极图说
在天地开辟之前，太极呈现何种形态？这恐怕难以知晓。但通过人身中的太极来推演，它必定也是太极。
太极之前还有“无极”，更是不可知。孔子说：“易有太极，是生两仪。”从未提及“无极”。那么，“无极”究竟是怎样的呢？人的体内之所以有太极，是由于阴阳交感的结果；而在未经交感、散处于阴阳之中时，那就是“无极”。在天地混沌未开之时，阴阳尚未分离，难道会有散于阴阳并等待交感的“无极”吗？不知道后天之阴阳，也就没有先天之阴阳。天地开辟之后，后天之阴阳交合，形成了构成万物的太极；天地开辟之前，先天之阴阳交合，形成了构成天体的太极。那么在先天阴阳尚未交合、分散而无条理的状态下，就是先天的“无极”。
“无极”二字，（陆九渊）曾对此表示怀疑，朱熹相信并为之作注，只是没有详细阐述其中的道理罢了。
太极运动而产生阳，运动到了极点就转为静，静而产生阴，静到了极点又转为动。一动一静，互为根本。
太极是什么？就是混沌。以人身中的太极为例，父母生育之时，有一点灵明且赤红的光点，随着精气一同下降，作为一身之本。在天称为“命”，在人称为“性”，这就是所谓不离乎气的状态。有主静功夫的人，在独自静坐时，自然能够见到这一点。苏轼诗云：“中宵一点落黄庭”，大概就是指见到了这种境界。人本由天地所生，天地的太极应当与此无异。关于动静与汉代的张载（字子厚，号横渠，文中误作张子远）观点不同。张载说：“一动而生阴阳。”这里说：“动而生阳，静而生阴。”大概是因为对待之阴阳由动而生，譬如人生男育女，不动就不能产生。流行之阴阳或生于静，或生于动，动静交替变化而阴阳无穷无尽。譬如四季的运行，冬去春又来。阴阳的流行就是至诚无息。周敦颐明确说明这一点，是想让人从事于“至诚”的修养。动而生阳，其理容易理解；静而生阴，其理难懂。现在特别详细阐述生阴的道理。“静”就是幽深冥暗的意思。一元之气（一年）的幽深冥暗在戌、亥两个时辰（或月，此处指时间段的末尾）；一年的幽深冥暗在戌、亥两个月；一个月的幽深冥暗在最后五日；一天的幽深冥暗在最后两个时辰。这是天地自然的规律。人能顺应它，动而不显动，则阳中孕育阴的契机；静而不显静，则阴中发动阳的作用。这就叫动生阴、静生阳也可以。因为动静互为根本，正是周敦颐的说法。
分阴分阳，两仪确立。
阴阳分开，是阴阳自己分开，并不是把太极分割成两仪。所以虽然阴阳分开，太极依然存在。如果太极变成了阴阳，那么太极就破坏了，天地又怎么能长存呢？从天地来说，乾在上坤在下，相隔不相通。从人身来说，离卦象征心，取象为中女，属阴；心中所藏的是性。坎卦象征肾，取象为中男，属阳；肾中所藏的是命。古人说：凡人未出生以前，性与命合一，本体是不朽之身；一出胞胎，性就不见了，命也不见性，于是变得平凡而非圣贤。这就好比阴阳之分，如同夫妻反目，不再同居一家，不败亡是不可能的。看了这一点，下文自然产生的功用就不可少了。
阳变阴合，而生水火木金土五行，顺次布列，四时运行。
我观察太极图，阴阳之处心里起初有些疑惑。其阳动的一边，两阳夹一阴，其象为离卦。在《易经》中，离为中女，属阴，而现在反而表现为阳。其阴静的一边，两阴夹一阳，其象为坎卦。在《易经》中，坎为中男，属阳，而现在反而表现为阴。就连朱子的注也说火属阳、水属阴。《太极图说》是用来阐明易理的。孔子说：“阳卦多阴，阴卦多阳。”怎么敢推翻孔子《系辞》的定论呢？有什么说法呢？不知道“阳变阴合”具有修行的功夫，不像男女媾精那样可以不学而能。火阴水阳乃是常理。如果有主静的功夫，火就不是寻常之火，它的火由坎水生，足以开通脉络，这是真阳；水不是寻常之水，它的水由离火生，足以降伏熏蒸，这是真阴。推而言之，木能生火，平火以养木，木植于火中而质地不焦；金能生水，炼水以成金，金沉于水底而形体不化；火能生土，燥土以培火，火居土下而火焰不消。这就是颠倒阴阳的圣人之功，即真水火。否则，阴本是静，为什么静而无静？阳本是动，为什么动而无动？至于说到五行，称其为“顺布”，大概是按时序来说的。在天是自然的元贞，在人是自然的终始，并非有功夫而有功夫，这在下文又有论述。
五行统一于阴阳，阴阳统一于太极，太极原本是无极。
这两句是重复上文而颠倒说出。初看似乎没有大意，不知道这是由博返约的功夫，也就是孔子所说的“一贯”。天下的万事万物无非是五行，数也数不完。收敛事物而归入五行，起初由格物致知的精细，继由变通的奇妙。然而如果五行各居其所，界限始终分明，相生无法资助不足，相克无法制约有余，天地之间的生机必然停止。所以必须将五行融汇为阴阳，使分开的事物逐渐归于合和。但是《易经》说“一阴一阳之谓道”，是指人道而言。如果尽人事以合天道，那么太极才是道，阴阳还未尽其妙。所以必须使阴阳回归为太极，于是乎尽性，于是乎立命。贤人接近圣人，似乎可以停止了。唉！《诗经》不是说吗：“上天之载，无声无臭。”太极无实质却仍有形，终究不是究竟。阐明太极本是无极，又加了一层功夫。天地不能限制，鬼神不能知晓，散开则无痕，聚拢也无体。万古以来，除了孔子还有谁能归宗于此呢？
五行的生成，各自具有一性。
太极生出天地，天地各有一个太极。天地生出五行，五行也各有一个太极。五行的太极不仅彼此相同，也与先天的太极没有不同。太极就是天命之性。《尚书》说：“惟皇降衷，若有恒性。”说“恒”，是明白天下繁衍不齐的数量，其本性无所不同。这里说五行各具一性，为什么呢？回答说：五行也有气质之性。试问五味入药，有的温有的凉，就是“各一其性”的验证。这不是天命之性。无极的真谛，与阴阳二气（二五）的精微，妙合而凝聚。
上文所说五行各有其性，不单指人身而言。就人身来说，五脏也是五行，也各有性，也各有无极，但后天的无极不同于先天的无极。先天的无极，就是图中五行水火所连接的无极。什么是真？就是前面所说的一点灵光，明亮且赤红的东西。什么叫做“二五”？“二”是六二爻，居内卦之中，是中女的少者；“五”是九五爻，居外卦之中，是中男的少者。卦中以二、五为偶位，就是这样而已。
干道成就男，坤道成就女。
乾坤指父母，男女指子女。无极的真谛，乾先到达而坤响应它，就形成男；坤先到达而乾响应它，就形成女。乾坤各有无极，即各有其真，先进入者为一方主导，后来者不能争辩。天地产生物种，阴阳也是如此。
二气交感，化生万物，万物生生不息而变化无穷。
变化无穷，就是至诚无息。
只有人得到秀气而最灵动。形体既已生成，神发而知觉出现，五种本性受到感动，于是善恶分开，万事出现。
上文所言都是天道，而注解多就人身来说。大概天道难通，就人身来指点，比较亲切，希望让读者透彻了解。这里专门讲人事。什么是“秀而最灵”？大概羽虫秉承南方火德，介虫（甲壳类）秉承北方水德，鳞虫秉承东方木德，毛虫秉承西方金德。唯独人是虫之长，秉承中央土德。左氏所谓“受天地之中以生”。正因为受了中和之气，所以兼有日月五星的气，无不美好达到。虽然圣人与凡人有别，但其灵性是一致的。形是气质，神是天命。五性兼有天命和气质两端，所以感动时有时会有善恶。如果行事顺其自然，像大舜那样由仁义而行，而不是刻意行仁义，只要没有恶，即使善也不留痕迹，怎么会算作有事呢？世人的善恶，都是有心的，就是多事。恶故有罪，善也无功。万事的出现，即使每件事都留心，也是百孔千疮，终难弥补，这是逐末忘本、扬汤止沸，真不如釜底抽薪。
圣人以中正仁义为标准，并以主静确立做人的最高准则（人极）。
中正就是太极，仁义就是阴阳。以太极为体，以阴阳为用。明体达用的学问，内圣由此，外王也由此。似乎可以没有遗憾了。然而圣人不自满，一定要尽主静的功夫。夫“主静”二字，朱熹后来改为“主敬”，后世尊崇朱熹的人，于是争论静不如敬。不知道“敬”由勉强而来，“静”本是自然。静，浩浩乎其天，无心而成化，连这个“主一无适”的心也浑忘之。圣人所说的“不可知之谓神”，进而向中正仁义回归，也返回虚浑而不留痕迹。这是人的无极呢？还是天的无极？为什么要去测度呢？
所以圣人与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶。
这些都是无心而为。天地不自知其德，日月不自知其明，四时不自知其序，鬼神不自知其吉凶。顺应性的自然，毫无成见。只有圣人拾取全部真理，浑然泛然地应对，未曾有心求合，而两间的大道不能超出其范围。大概其体既立，其用自然神妙，当初没有顾此失彼的忧虑。
君子修养它则吉，小人违背它则凶。
不修不悖的是圣人。修之悖之的是君子小人。圣人起初没有吉凶的念头，由博返约，洞烛本源，不必勉强去修，而自然无不修；不必禁止去悖，而自然无所悖，这叫安行。若君子明知有吉，而为理所规范，惶然修养它，其功虽有浅深，均能造福。小人明知有凶，而为欲所引诱，毅然违背它，其过虽有轻重，均能招殃。精神所至，天地回应，通达阻塞、长寿夭折都由此判定。
所以说：确立天的道是阴与阳，确立地的道是柔与刚，确立人的道是仁与义。
这是《易经·系辞》的说法。阴阳刚柔仁义，谁不知道？难的是确立其道。“立”是立于其先，怡然涣然，不着于欲，也不着于理，而阴阳刚柔仁义，莫非从这个怡然涣然的状态中生发出来。生发不尽，左右逢源，说是阴而又阳，说是刚而又柔，说是仁而又义，广博深远如泉水，适时涌出。所谓的天地人三道，也是旁观者分之，而在己并无容心。收敛之藏于一心，放之弥满六合，掌握中和的准则，定位育之功，非具盛德的人谁能参与于此。
又说：追溯原始，返回终结，所以知道死生的道理。
有始就有终，有生就有死。但死生可知，而未生以前、既死以后，则不可知。其道理如何？曰：观察复卦，一阳动就知道生；观察姤卦，一阴萌就知道死。不仅如此。生是死的根本，观察生时的作为，而死可知；死是生的契机，观察死时的情状，而生可知。大致上人初生时，各有天命，气即与命俱，理即与气俱。以理摄气而精完，以气壮理而神固。生固然是生，死也是生。在常人身上，日沉酣于人欲之中，而理久已消灭，其气虽不立即消散，而无以为之主，断不会长久。死固然是死，生也是死。间或有能文的灵鬼、享福的庸鬼、衔冤的苦鬼，耿耿一灵不肯消化，但也仅如电光石火，似有似无，且难至数百年，何况与天地同寿呢？因而想到三教皆名为道，而老氏的符箓、释氏的经咒、儒氏的诗文，其非本旨显而易见。即使在数千年以前，老氏深根固蒂，守中抱一，以命而全性；释氏和合凝集，决定成就，以性而全命；孔子尽性以至命，孟子养性以立命，皆为性命双修，有利无害。这难道不是对死生之说了然于胸中吗？《易经》伟大啊，这就是极致了。
Taiji Tu Shuo (Explanation of the Diagram of the Supreme Ultimate)
Before the creation of heaven and earth, what was the form of Taiji? This is likely unknowable. However, by inferring from the Taiji within the human body, it must certainly be Taiji.
Before Taiji lies "Wuji" (Non-Polar), which is even more unknowable. Confucius stated, "In Yi (Changes), there is Taiji, which generates Liangyi (Two Modes)." He never mentioned Wuji. So, what exactly is Wuji? The existence of Taiji in humans results from the interaction of Yin and Yang. Before this interaction, when scattered within Yin and Yang, it is Wuji. During the chaotic period of heaven and earth, when Yin and Yang had not yet separated, could there have been a Wuji waiting for interaction while scattered in Yin and Yang? Without knowing the Post-Heaven Yin and Yang, there would be no Pre-Heaven Yin and Yang. After creation, the Post-Heaven Yin and Yang interact to form the Taiji that constitutes things; before creation, the Pre-Heaven Yin and Yang interacted to form the Taiji of heaven. Thus, when the Pre-Heaven Yin and Yang had not yet interacted, being scattered and without order, this was the Pre-Heaven Wuji.
The term "Wuji" was doubted by Lu Jiuyuan, and Zhu Xi believed in it and annotated it, though he did not explain the principle in detail.
Taiji moves and generates Yang; when movement reaches its extreme, it becomes still, and stillness generates Yin; when stillness reaches its extreme, it moves again. Movement and stillness are mutually their root.
What is Taiji? It is chaos. Taking the Taiji in the human body as an example, at the moment of conception by father and mother, there is a point of spiritual light, bright and red, descending with the essence, serving as the root of the whole body. In heaven, it is called Ming (Life/Destiny); in humans, it is called Xing (Nature). This is what is meant by "not departing from Qi." Those who practice the art of Stillness can naturally see this when sitting alone. Su Shi's poem says, "At midnight, a single point falls into Huangting," which likely refers to seeing this state. Humans are born from heaven and earth, so the Taiji of heaven and earth should not differ from this. The discussion on movement and stillness differs from that of Zhang Zai (Zi Yuan) of the Han Dynasty. Zhang Zai said, "One movement generates Yin and Yang." Here it says, "Movement generates Yang, stillness generates Yin." This is because opposing Yin and Yang arise from movement, just as giving birth to sons and daughters requires movement. Flowing Yin and Yang may arise from stillness or movement; as movement and stillness alternate, Yin and Yang are inexhaustible. Just as the four seasons cycle, winter gives way to spring. The flow of Yin and Yang is the ceaseless sincerity of Zhi Cheng (Ultimate Sincerity). Zhou Dunyi explicitly states this to encourage people to engage in Zhi Cheng. Generating Yang through movement is easy to understand; generating Yin through stillness is difficult. I will now elaborate on the theory of generating Yin. "Stillness" refers to profound obscurity. The obscurity of a cosmic cycle occurs in the Xu and Hai periods; for a year, in the Xu and Hai months; for a month, in the last five days; for a day, in the last two hours. This is the natural way of heaven and earth. If one can comply with it, moving without appearing to move, then the mechanism of Yin conceiving within Yang arises; being still without appearing to be still, then the function of Yang issuing from Yin arises. One might call this "Yang generates Yin, Yin generates Yang." Since movement and stillness are mutually their root, this is indeed Zhou Dunyi's view.
Dividing Yin and Yang establishes Liangyi (Two Modes).
Yin and Yang separate themselves; they do not divide Taiji into Liangyi. Therefore, although Yin and Yang are divided, Taiji remains intact. If Taiji were transformed into Yin and Yang, Taiji would be destroyed, and how could heaven and earth continue to exist? Speaking of heaven and earth, Qian (Heaven) is above and Kun (Earth) is below, separated and not communicating. Speaking of the human body, Li (Fire) symbolizes the Heart, taking the image of the middle daughter, belonging to Yin; what the heart stores is Xing (Nature). Kan (Water) symbolizes the Kidney, taking the image of the middle son, belonging to Yang; what the kidney stores is Ming (Life/Destiny). Ancients said: Before a person is born, Xing and Ming are united in one body, forming an immortal substance. Once out of the womb, Xing disappears, and Ming does not see Xing; thus, one becomes ordinary rather than sage-like. This division of Yin and Yang is like a couple turning against each other and no longer living together; if they do not perish, is unheard of. Observing this, the subsequent natural functions become indispensable.
Yang transforms and Yin combines to generate the Five Elements (Wu Xing): Water, Fire, Wood, Metal, and Earth. They are arranged in sequence, and the Four Seasons proceed.
When observing the Taiji Diagram, I initially doubted the placement of Yin and Yang. On the side of Yang movement, two Yang lines sandwich one Yin line, resembling the Li trigram. In Yi Jing, Li represents the middle daughter and belongs to Yin, yet here it appears as Yang. On the side of Yin stillness, two Yin lines sandwich one Yang line, resembling the Kan trigram. In Yi Jing, Kan represents the middle son and belongs to Yang, yet here it appears as Yin. Even Zhu Xi's annotation states that Fire is Yang and Water is Yin. The Taiji Tu Shuo aims to clarify the principles of Yi Jing. Confucius said, "Yang trigrams have more Yin, Yin trigrams have more Yang." How dare one overturn Confucius's statement in the Xici? There must be a reason. The transformation of Yang and combination of Yin involve cultivation功夫 (Kung Fu/effort), unlike the biological union of man and woman which requires no learning. Fire being Yin and Water being Yang is the common principle. However, for those with the功夫 of Stillness, Fire is not ordinary fire; it is generated from Kan Water, sufficient to open meridians, making it True Yang. Water is not ordinary water; it is generated from Li Fire, sufficient to subdue steaming, making it True Yin. By extension, Wood generates Fire; calming Fire nourishes Wood, so Wood planted in Fire does not burn. Metal generates Water; refining Water forms Metal, so Metal sinking in Water does not dissolve. Fire generates Earth; drying Earth cultivates Fire, so Fire residing under Earth does not extinguish. This is the sacred功夫 of reversing Yin and Yang, i.e., True Water and Fire. Otherwise, since Yin is essentially still, why is there stillness without stillness? Since Yang is essentially moving, why is there movement without movement? Regarding the Five Elements, saying they are "arranged in sequence" refers to the chronological order. In heaven, it is the natural origin and integrity; in humans, it is the natural beginning and end. It is not merely about having功夫, as discussed further below.
The Five Elements are unified in Yin and Yang; Yin and Yang are unified in Taiji; Taiji is originally Wuji.
These two sentences reiterate the previous text but in reverse order. At first glance, they seem insignificant, but they represent the功夫 of returning from the many to the one, as Confucius described as "one thread." All things in the world belong to the Five Elements, which cannot be fully enumerated. Gathering things back into the Five Elements starts with the precision of Gewu Zhizhi (Investigation of Things and Extension of Knowledge) and continues with the subtlety of transformation. However, if the Five Elements remain in their respective places with fixed boundaries, mutual generation cannot supplement deficiencies, and mutual restriction cannot control excesses, the vitality of heaven and earth would cease. Therefore, the Five Elements must be integrated into Yin and Yang, allowing divided things to gradually reunite. Yet, the Yi Jing states, "One Yin and one Yang is called the Dao," referring to the human path. To fully align humanity with heaven, Taiji is the Dao, and Yin and Yang have not exhausted their subtleties. Thus, Yin and Yang must return to Taiji. Through this, one fulfills Nature (Xing) and establishes Destiny (Ming). A virtuous person approaching sainthood might think they could stop. Alas, does not the Book of Songs say, "The workings of Heaven are soundless and odorless"? Taiji has no substance but still has form, which is not the ultimate reality. Clarifying that Taiji is originally Wuji adds another layer of功夫. Heaven and earth cannot limit it, ghosts and spirits cannot know it; scattered, it leaves no trace; gathered, it has no body. Since ancient times, apart from Confucius, who else could be the歸 (guide)?
In the generation of the Five Elements, each has its own nature.
Taiji generates heaven and earth; heaven and earth each possess a Taiji. Heaven and earth generate the Five Elements; each of the Five Elements also possesses a Taiji. The Taiji of the Five Elements is not only identical to each other but also identical to the Pre-Heaven Taiji. Taiji is the Nature bestowed by Heaven (Tianming zhi Xing). The Book of Documents states, "The Sovereign Heaven bestows inner goodness, possessing constant nature." The word "constant" implies that despite the vast diversity of creation, their nature is universally the same. Why does this text say the Five Elements each have a specific nature? The answer is that the Five Elements also have the nature of Qi and Material Force (Qizhi zhi Xing). For instance, the five flavors used in medicine vary in warmth and coolness, verifying that "each has its own nature." This is not the Nature bestowed by Heaven. The truth of Wuji and the essence of Yin and Yang (Er Wu) blend exquisitely to condense.
The previous text discussing the nature of the Five Elements was not limited to the human body. Referring to the human body, the Five Zang Organs correspond to the Five Elements, each having its nature and its Wuji. However, the Post-Heaven Wuji differs from the Pre-Heaven Wuji. The Pre-Heaven Wuji is the Wuji connected to Water and Fire in the diagram. What is "True"? It is the "point of spiritual light, bright and red" mentioned earlier. What are "Er Wu" (Two and Five)? "Two" refers to the second line (Liu Er) in the lower trigram, representing the younger female; "Five" refers to the fifth line (Jiu Wu) in the upper trigram, representing the younger male. The hexagrams pair Two and Five. That is all.
The Way of Qian completes the Male; the Way of Kun completes the Female.
Qian and Kun refer to parents; Male and Female refer to children. The truth of Wuji arrives first via Qian, and Kun responds, forming a Male. If Kun arrives first and Qian responds, it forms a Female. Both Qian and Kun possess Wuji, hence each has its Truth. The first to enter takes precedence, and the later entrant cannot contest. The production of yin and yang in heaven and earth is similar.
The interaction of the two Qi generates all things; all things generate each other endlessly, and changes are infinite.
Endless change is the ceaselessness of Ultimate Sincerity (Zhi Cheng).
Only humans receive the finest essence and are the most spiritual. Once the form is generated, the Spirit emerges and consciousness develops. When the Five Natures are moved, Good and Evil are distinguished, and ten thousand affairs arise.
The preceding text discussed Heavenly Dao, but annotations often focus on the human body because Heavenly Dao is hard to grasp, whereas pointing to the human body is more intimate, helping readers understand clearly. This section specifically discusses human affairs. What does "finest essence and most spiritual" mean? Feathered creatures embody the Fire Virtue of the South; shelled creatures embody the Water Virtue of the North; scaled creatures embody the Wood Virtue of the East; furred creatures embody the Metal Virtue of the West. Only humans, as the leaders of creatures, embody the Earth Virtue of the Center, as Zuo Qiuming stated: "Born receiving the center of heaven and earth." Because they receive the center, they combine the energies of the sun, moon, and five planets, achieving perfection. Although sages and commoners differ, their spirituality is one. Form is material constitution (Qi Zhi); Spirit is the nature bestowed by Heaven (Tian Ming). The Five Natures encompass both heavenly mandate and material constitution, so movements and emotions can result in good or evil. If one acts without artificial effort, like Emperor Shun who acted from benevolence and righteousness rather than performing them, avoiding evil and leaving no trace of good, one avoids "affairs." Human good and evil are intentional, creating "many affairs." Evil brings guilt; good brings no merit. Dealing with ten thousand affairs while trying to manage every detail leads to countless flaws, ultimately failing to remedy them. This is grasping the branches and forgetting the root, stirring soup to stop boiling, rather than removing firewood from under the pot.
The Sage establishes the human pole (Ren Ji) by defining centrality, uprightness, benevolence, and righteousness, emphasizing Stillness.
Centrality and uprightness are Taiji; benevolence and righteousness are Yin and Yang. Using Taiji as Substance (Ti) and Yin and Yang as Function (Yong), this is the study of clarifying substance and applying function. Inner sageliness and outer kingship both derive from this, seemingly leaving no regret. Yet the Sage does not rest on self-satisfaction but strives for the功夫 of Stillness. Zhu Xi later changed "emphasizing Stillness" to "emphasizing Reverence" (Jing). Later followers of Zhu Xi argued that Jing is inferior to Jie. However, Jie involves force, while Jing is natural. Stillness is vast as heaven, accomplishing transformation without intent. Even the mind of "single-mindedness without deviation" is merged and forgotten. The Sage's "unknowable divinity" returns to centrality, uprightness, benevolence, and righteousness, reverting to emptiness and wholeness without leaving traces. Is this the Wuji of humans or heaven? Why measure it?
Thus, the Sage's virtue matches heaven and earth, brightness matches the sun and moon, order matches the four seasons, and fortune/misfortune matches ghosts and spirits.
All these are actions without intent. Heaven does not know its virtue; the sun and moon do not know their brightness; the four seasons do not know their order; ghosts and spirits do not know their fortune/misfortune. Following the naturalness of nature without prejudice, only the Sage gathers complete truth, responding naturally and unintentionally. Though seeking no alignment, the great scope of heaven and earth cannot exceed his range. Once the substance is established, the function becomes divine, without worry of neglecting one part for another.
The Gentleman cultivates it and finds auspiciousness; the petty person violates it and finds misfortune.
Those who neither cultivate nor violate are Sages. Those who cultivate or violate are Gentlemen and petty persons. The Sage initially has no concept of auspiciousness or misfortune, returning from the many to the one, seeing the origin clearly. He need not force himself to cultivate, yet naturally cultivates all; he need not forbid violation, yet naturally violates nothing. This is acting with ease. The Gentleman, knowing there is auspiciousness, regulates himself by principle, anxiously cultivating it. Though his功夫 varies in depth, he creates benefit. The petty person, knowing there is misfortune, is tempted by desire, resolutely violating principles. Though his faults vary in severity, he invites disaster. Where spirit reaches, heaven and earth respond; success or failure, longevity or early death are determined thus.
Therefore it is said: The Way of Heaven is Yin and Yang; the Way of Earth is Softness and Hardness; the Way of Humanity is Benevolence and Righteousness.
This is from the Yi Jing Xici. Everyone knows Yin/Yang, Hard/Soft, Benevolence/Righteousness. The difficulty lies in establishing their Dao. "Establishing" means standing prior to them, in a state of serene openness, attached neither to desire nor to principle. From this serene openness, Yin/Yang, Hard/Soft, Benevolence/Righteousness arise. Their generation is inexhaustible, fitting everywhere. Calling it Yin yet it is Yang; calling it Hard yet it is Soft; calling it Benevolent yet it is Righteous. Vast and deep like a spring, emerging timely. The Three Daos of Heaven, Earth, and Humanity are distinctions made by observers; in oneself, there is no room for calculation. Collecting it hides it in one heart; expanding it fills the six directions. Grasping the standard of Harmony and Neutrality, one performs the functions of positioning and nurturing. Who but one with great virtue can participate in this?
It is also said: Tracing the origin and returning to the end, one knows the theory of life and death.
Where there is beginning, there is end; where there is life, there is death. Life and death are knowable, but what precedes birth and follows death is unknowable. How is this known? Observe the Fu hexagram: the movement of one Yang indicates life. Observe the Gou hexagram: the sprouting of one Yin indicates death. Moreover, life is the root of death; observing conduct during life reveals death. Death is the mechanism of life; observing the state at death reveals life. Generally, upon birth, each person has a heavenly mandate. Qi accompanies Ming; Li accompanies Qi. Li governs Qi, perfecting Jing; Qi strengthens Li, solidifying Shen. Life is life; death is also life. For ordinary people, indulging in human desires causes Li to fade away. Although Qi does not dissipate immediately, lacking a master, it cannot last long. Death is death; life is also death. Occasionally, there are literary spirits, comfortable mediocrity spirits, or grievance-holding bitter spirits. Their lingering spirit refuses to dissolve, lasting only like lightning or flint sparks, existing between being and non-being, perhaps for hundreds of years, let alone living as long as heaven and earth. Reflecting on this, the Three Teachings are all named Dao. Laozi's talismans, Buddhism's mantras, and Confucianism's poetry/prose are obviously not the original intent. Even millennia ago, Laozi rooted deeply and held fast to the One, preserving nature through destiny; Buddhism harmonized and condensed, achieving completion, preserving destiny through nature; Confucius fulfilled nature to reach destiny; Mencius nurtured nature to establish destiny. All practiced dual cultivation of nature and destiny, beneficial and harmless. Does this not make the theory of life and death clear in the mind? Great is Yi! This is the ultimate.