Zongsheng Talks - Zengzi

在地則有五方，在人則有五臟；在行則有五德，在聲則有五音；在色則有五色，在味則有五味；凡由天地人物生化之物，接觸之事；莫不以五類別之。則以氣之所成，數之所至，莫不本於土，而同為五行之象也；五行雲者，言氣之運行無息，而有度也；故五行之位定，而方無定。

On the earth there are five cardinal directions: southeast, northwest, center, and the four cardinal directions. On the human body there are five internal organs: heart, liver, spleen, lung, and kidney. In terms of moral virtues, there are five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness. In terms of musical tones, there are five tones: palace, commercial, angle, zheng, and yu. In terms of colors, there are five colors: green, red, yellow, white, and black. In terms of flavors, there are five tastes: sour, bitter, sweet, pungent, and salty. All things generated by heaven and earth, and all matters encountered, are classified using the number five. This is because the formation of qi and the limits of numbers all have earth as their foundation, and they all represent the manifestations of the five phases. The term 'five phases' refers to the continuous movement of qi without cessation, and the movement follows its own order. Therefore, the positions of the five phases are fixed, but the directions they correspond to are not fixed.

言五者氣自消長，不居一方，而其本位則不易也。如水流下，火炎上，其不變也；若以其所在言，則無定；如水可居山之高原，火可入地之洞穴；其所異者，水不能炎上，火不能流下，以非其性也。故五方之地，恆隨土而定，初非必南火而北水也；且方位者，本天空而言；以皆氣也，不可以形論；故天空之氣，流行不息，而五行隨之。

This passage explains that the Five Phases have their own natural rise and decline, and they are not fixed in any one direction. However, their inherent positions remain unchanged. For example, water naturally flows downward and fire naturally rises upward, and this is constant. But the specific locations where they are found are not fixed—water can be on a high mountain plateau, and fire can be in a cave beneath the earth. What truly cannot change is that water cannot rise upward and fire cannot flow downward, as that would contradict their nature. Therefore, the five directional regions are always determined by the presence of earth, and it is not necessary for the south to always belong to fire or the north to always belong to water. Moreover, the concept of direction is based on the sky; since they are all forms of qi, they cannot be determined by physical forms. The qi in the sky flows continuously, and the Five Phases follow its movement.

如人身之氣也。人身雖以五臟配五行，心居上而賢居下，肝居左而肺居右，脾在中央；一如河圖之位，但考其實非定也。蓋所配者氣之流行，用之主管，非謂物質之偏處一方，不相涉也；故一身之中，氣血周流，無處不至；則五藏之氣，循環全體，無部不連；故曰五行，而不曰五物；正以其運行不定方，非物之可擬也。

This is similar to the vital energy in the human body. Although the body uses the five internal organs to correspond with the Five Phases—heart above and kidney below, liver on the left and lung on the right, spleen in the center—this is exactly like the directions in the Yellow River Chart. However, upon closer examination, this correspondence is not fixed. What is actually being matched is the movement of energy and the functions it governs, not that each organ is fixed in one position and does not interact with others. Therefore, in the body, the vital energy and blood circulate throughout, reaching everywhere; the energies of the five internal organs circulate throughout the entire body, with no part left disconnected. That is why it is called the Five Phases rather than the Five Things, because its movement has no fixed direction and cannot be compared to tangible objects.

其歲時聲色等，雖分五類，恆有兼體；氣之所至，體用見焉；故五行之名，亦大略耳。按之佛經，則為四大；地水火風，分屬一體；其象同於易之四正。而地當土，風當木，合之水火，似少金位。然風亦作氣解，與乾金同德；且佛以金剛為佛體，而西方為佛土；是其以金為至堅至淨，非色非空，正與純陽之乾同象；則四大之外，仍有金也。合之中國河圖之象，易卦之位，小異大同。此可以廣五行之解，而證五位之說也；蓋佛生印度，未聞中國之學；而言若是，足見五行之分類，實造化自然生成，非古人為之名也；故五行之說，通於一切，而其德用，尤推於無窮也。

As for things like seasons, sounds, and colors, although they are divided into five categories, they often coexist with each other. Where the energy flows, both the form and function manifest there. Therefore, the term "Five Phases" is merely a general classification. Comparing it with Buddhist scriptures, Buddhism speaks of the "Four Great Elements": earth, water, fire, and wind, each belonging to a single entity. Their corresponding images are equivalent to the four cardinal trigrams in the I Ching. Among them, earth corresponds to soil, wind corresponds to wood, and adding water and fire, it seems that metal is missing. However, "wind" can also be interpreted as air, which is similar to the metal quality of the Qian trigram. Moreover, Buddhism uses "diamond" to symbolize the Buddha's essence, and the west is considered the Buddha's land. This shows that Buddhism regards metal as something extremely firm and pure, neither material nor empty, which corresponds exactly to the pure yang nature of the Qian trigram. Therefore, even outside the four great elements, there is still metal. When combined with the imagery of the Yellow River Chart and the trigram positions of the I Ching, differences may exist in minor aspects, but the overall meaning is the same. This broadens our understanding of the Five Phases and confirms the concept of the five positions. The Buddha was born in India and had not heard of Chinese learning, yet his teachings coincidentally align with this. This clearly shows that the classification of the Five Phases is naturally generated by the universe, not an arbitrary name invented by ancient people. Therefore, the theory of the Five Phases can unify all things, and its virtues and functions extend infinitely.

要知五行之分，固在氣之分合，生化之原質；而其用則在於生制之性，以後天生化，非二氣之合，不能成其生；非二氣之變，不能成其化；五行之性，有生有制，而後見其功用。故水遇土則塞，遇火則克，遇金則悅，遇木則竭；金火土木亦然，各有所生，有所制；則各有所愛，有所畏；於是展轉推衍，以盡其性，而成其德。

To understand the distinctions of the Five Phases, it is essential to recognize their differences in terms of the division and combination of qi, and their original material for generation and transformation. However, their function lies in the two properties of "mutual generation" and "mutual control." Because the later heaven's transformation requires the combination of yin and yang energies to achieve "generation," and the movement of these two energies to achieve "transformation." The Five Phases have both generating and controlling properties, and their functions are thus revealed. Therefore, water meets earth and is blocked, meets fire and is controlled, meets metal and is harmonious (since metal generates water), and meets wood and is dried up. Metal, fire, earth, and wood are also each able to generate and control others, thus each has what it loves and fears. In this way, they are continually extended and developed, fully expressing their inherent nature, and thus achieving their respective virtues.

於是萬物以生以育，以化以滅；循環往復，莫可究詰；於是造化之功見，而世界以立；為盛衰因果，繁枯消息；以竟二氣分合之用，而達天地生成之德；皆由此生制而來者也。故其氣往來不息，其數乘除不盡；其為萬物稟受之本，生死之機；禍福吉凶之源，妖祥順逆之則；無鉅細、遠近、多少、美醜、之倫類，必皆緣此以為例；無賢愚、老幼、動靜、之性情，必皆因此以為範；故天地以之成度，人物以之成紀；世界以之成用，宇宙以之成法；神鬼以之成德，形氣以之成行；上下今古，精粗鉅細，咸在其生制之中。

Thus all things are generated, nurtured, transformed, and extinguished, cycling endlessly without end; thus the function of creation and transformation becomes evident, and the world is established. All the causes and effects of prosperity and decline, the waxing and waning of flourishing and withering, are accomplished through the interaction of the two energies of yin and yang, expressing the virtue of the generation and transformation of heaven and earth—everything comes from the mechanism of mutual generation and mutual control. Therefore, this energy flows ceaselessly, and this system of numbers and calculations is endless. It is the fundamental principle received by all things, the pivot of life and death, the source of fortune and misfortune, good and evil, and the standard for strange phenomena and auspicious signs. Whether large or small, near or far, much or little, beautiful or ugly, all must follow this principle. Whether wise or foolish, old or young, active or still, all must follow this model. Thus heaven and earth operate according to this measure, human beings follow this code, the world functions through this, the universe establishes its law, spirits and ghosts achieve their virtue, and form and energy move according to this. All things above and below, past and present, refined and crude, great and small, are all encompassed within this mechanism of mutual generation and mutual control.

而後數命以成，氣象以明；智者察之，以為通道；愚者順之，以為安生；聖人著其象於卦，示其用為易，以立為教，而詒天下後世，是易之所述，本於河圖；而其所擬，莫外於五形生制之例；此凡習易者所當先知也。

With this system, numbers and destiny could take shape, and the principles of qi and phenomena could become clear. The wise observe it to understand the great way; the dull follow it to settle their livelihoods. The sages recorded its phenomena in the hexagrams and demonstrated its applications in the Book of Changes, establishing it as a teaching for moral cultivation and passing it down to future generations. Therefore, what the Book of Changes discusses originates from the Yellow River Chart, and what it imitates does not go beyond the principles of the Five Phases and their generating and overcoming relationships—this is what all those who study the Book of Changes should first understand.

蓋易之卦，雖始為八，終為六十四；而其本，則兩儀也，五行也，及其分合與生制也。故卦有性，不外陰陽；卦有德，不外水火木金土；卦有用，不外五行生制；二氣分合，以此卦象全演自河圖者。而卦納甲、納音、納辰、各例，尤為推五形之制，而盡其用；本二氣消長，而竟其功；至詳且明也。此習易必先習河洛圖，而明卦必先明納甲、納辰，納音者，良有以也。

The hexagrams of the Book of Changes, although they began with eight and eventually developed into sixty-four, fundamentally rely on the two principles, the Five Phases, and their interactions of mutual generation and mutual control. Therefore, hexagrams have a nature that does not go beyond yin and yang; they have a virtue that does not go beyond water, fire, wood, metal, and earth; and they have a function that does not go beyond the mutual generation and mutual control of the Five Phases and the division and combination of the two principles. This shows that hexagram images are entirely derived from the Yellow River Chart. The systems of "Najia" (纳甲), "Nayin" (纳音), and "Nachen" (纳辰) in hexagrams, especially in the process of exploring the constraints of the Five Phases and exhausting their applications, follow the waxing and waning of the two principles to fully implement their functions, explaining things in a very detailed and clear manner. Therefore, studying the Book of Changes must first study the Yellow River Chart and the Luo Writing, and understanding hexagrams must first understand Najia, Nachen, and Nayin. This is for a very good reason.

五行生剋之理，由於氣之分合；氣有消長，則用有生殺；以後天生萬物並生，必有所制；否則獨亢，反生為害；故有制使之不亢，而後成其生化。如水得土，則無泛溢之害；火得水，則無焚燎之災；而後水火之用見，利多而害少，故物得其益；此造化之妙用，亦本氣自然者也。

The principles of mutual generation and mutual control among the Five Phases arise from the division and combination of qi. Qi has both decline and growth, so its effects have both creation and destruction. In the Later Heaven, all things grow together, but there must be some regulation; otherwise, one aspect would become overly dominant, turning what was beneficial into a disaster. Therefore, there must be control to prevent excess, only then can generation and transformation be achieved. For example, water is contained by earth, thus avoiding flood disasters; fire is restrained by water, thus avoiding burning calamities. In this way, the functions of water and fire become evident, bringing more benefits and fewer harms, and all things thus gain advantage. This is the subtle workings of nature, and also the natural state of qi itself.

河圖之象，以當相生者相接，相剋者相對；而明其承制之義。知其對偶，非仇則愛；蓋相當不讓則仇，相得有合則愛；即以剛柔為辨也。剛遇剛則仇，柔遇剛則愛；故其承制，皆以相剋而成其用；如水與火，木與金，皆得其所制為助；以其克之，所以助之；雖抑其勢，實成其道；故相對若仇，而相得為婚；其成生化，全在於此。

The imagery of the Yellow River Chart arranges the mutually generating pairs adjacent to each other and the mutually controlling pairs opposite to each other, to indicate the meaning of "continuation and restraint." It is evident that any pair of opposites is either mutually hostile or mutually harmonious: when forces are equal and neither yields, they become hostile; when they complement each other and work well together, they become harmonious. The criterion for distinguishing between these is the quality of hardness and softness. Hardness meeting hardness leads to hostility, while softness meeting hardness leads to harmony. Therefore, the relationships of continuation and restraint are all achieved through mutual control: for example, water and fire, wood and metal, all benefit from the presence of the element that restrains them. It is precisely because they restrain one another that they actually help each other; although they suppress each other's strength, they actually enable each other's development. Thus, although opposites appear as enemies, when properly balanced they become partners—this is the reason why generation and transformation can take place.

故五行之運用，必合其生克之情而後見；河圖如是，卦象亦然；八卦之位，亦以對偶承制而盡其用。甲子亦如是。故子午卯酉，分合水火木金之位；而甲丙庚壬四剛亦如之，皆以相接相對，各成生克之用者也。

Therefore, the practical application of the Five Phases must take into account both mutual generation and mutual control. This applies to the Yellow River Chart as well as to the trigrams: the eight trigrams are positioned based on mutual opposition and mutual restriction, thereby fully expressing their functions. The heavenly stem and earthly branch combination Jiazi is also the same. Thus, the earthly branches Zi, Wu, Mao, and You each occupy the positions of water, fire, wood, and metal respectively, and they pair and combine with each other. Similarly, the four heavenly stems Jia, Bing, Geng, and Ren, which are all strong and yang, also rely on their adjacency and opposition to achieve the effects of mutual generation and mutual control.

五行之名固有定，其氣仍時通；故其用時相為助，而成其生成之數，亦恆以為用；如內經等書，以數紀用是也；在水火木金，多取地數；土則取天數，亦以其獨異也；土之生數五，成數為二五；生數實賅成數，而五又中數；故獨取之以明其用，其旨實深矣！

The names of the Five Phases are fixed, but their energies are always interconnected. Therefore, in practical applications, they often assist each other, thus achieving their respective generating numbers, which are also frequently used. Works like the Yellow Emperor's Inner Canon use numbers to record the applications of the Five Phases. For the four phases of water, fire, wood, and metal, the earth numbers are usually taken; for earth, the heavenly numbers are used, because earth is inherently unique. The generating number of earth is five, and the forming number is two fives (i.e., ten). In fact, the generating number already includes the forming number, and five is also the central number. Therefore, using a single five to indicate its application contains profound meaning.

易傳曰：「易有太極，是生兩儀，兩儀生四象，四象生八卦。」此言易卦所自始也。易卦有八，而本於四象之分。四象者：太陽、太陰、少陽、少陰也。陰陽太少，雖有四象，而本於兩儀之化。兩儀者陰陽也。陰陽雖有兩儀，而本於太極之所生。太極者至極也。言天地萬物莫不有始，始於太極。由下而溯其源，至斯已極，故曰太極。

The *Great Treatise* of the *Commentaries on the *I Ching* says: "The *I Ching* has the Supreme Ultimate, from which the two principles arise; the two principles give rise to the four images; the four images give rise to the eight trigrams." This passage explains where the *I Ching* hexagrams originate. The *I Ching* has eight trigrams, but its origin lies in the differentiation of the four images. The "four images" refer to the Sun, the Moon, the Lesser Yang, and the Lesser Yin. Yin and Yang each have a major and a minor aspect, so although they form four images, they are rooted in the transformation of the two principles. The "two principles" are Yin and Yang. Although Yin and Yang are divided into the two principles, they are rooted in the Supreme Ultimate. The term "Supreme Ultimate" means the ultimate limit. This means that all things in heaven and earth have a beginning, and this beginning is the Supreme Ultimate. If we trace its origin upward, we reach this point, hence it is called the "Supreme Ultimate."

言無極也。太極之始，陰陽未分，兩儀未生，純然一氣，精神光明，為無始之始，無生之生。真體圓靈，氣周道凝，德至玄玄，神至冥冥，光合息醇，悠然至清，不可物擬，不可言名，名之太極。立生之根。此太極之象，為自無之有，太初之母，萬有之宗，一氣之原也，故曰太極。

Speaking of "Taiji" is equivalent to speaking of "Wují." In its initial state, yin and yang had not yet been differentiated, and the two principles had not yet emerged; it was simply a pure mass of qi: spirit and light, an origin without beginning, a birth without origin. Its true nature is perfectly round, subtle, and profound. The qi flows continuously while the Dao gathers together; virtue reaches the level of being profoundly mysterious, and spirit reaches the depth of being obscure and unfathomable. Light and qi combine to rest and nourish in a thick and pure manner, remaining tranquil and extremely clear, beyond the ability of any specific thing to compare, and beyond the ability of words to name. Therefore, it iswith difficulty called "Taiji." It establishes the root for all life. This is the image of Taiji: moving from non-existence to existence, it is the mother of the primordial beginning, the master of all things, and the origin of a single qi, hence it is called Taiji.

言其至極，無可上進，無可分移，而不得以名稱，以象類者也。夫天地萬物，同斯氣也，同斯生也，同斯運行不息也，同斯有守有立也，而皆太極始。以太極能生也，有始也，運行不息也，守中立極不二也，故為天地萬物之母，氣數之祖，生成變化之大本也。言其遠不可知，言其可知，則太極而已；言其外不可名，言其可名，亦太極而已。天地尚自太極生成，況其下者乎。故欲窮生化之源，氣數之根，必自太極始。太極者固萬有之宗，而言易必以太極啟其端也。

It is called "the Ultimate" because there is nothing higher to reach, and it cannot be further divided or moved. Therefore, it cannot be named or classified by objects. Heaven, earth, and all things are all composed of this qi, all originate in this way, all operate ceaselessly, all hold on and establish themselves in this manner, and all begin with the Taiji. Since Taiji can generate, has a beginning, operates ceaselessly, maintains the center and the ultimate, and remains consistent, it is the mother of heaven and earth and all things, the ancestor of qi and numbers, and the great root of generation and transformation. If we speak of something distant, it is unknowable; if we speak of something knowable, it is Taiji. If we speak of something external, it is unnamed; if we speak of something named, it is still Taiji. Even heaven and earth originate from Taiji, so how much more so everything beneath heaven and earth? Therefore, to investigate the origin of generation and transformation, and the root of qi and numbers, one must necessarily begin with Taiji. Taiji was originally the sovereign of all things, so when discussing the Book of Changes, one must necessarily start with Taiji.

易之始也，伏羲之一畫，即太極也。為體一，為氣純，無數之可紀，無象之可象，而紀之以一，象之以一，言數之始象之初也。故易之卦象，即自一始，蓋示太極者也。太極之為象，雖僅此一畫，其氣雖純，而有動靜之用；其精雖凝，而有生化之功；其初雖一，而其既動則有所生，既生則有所變。

The beginning of the Book of Changes (Yi) is the single line drawn by Fuxi, which is the Taiji. In terms of its essence, it is one; in terms of its qi, it is pure. It has no number to record it and no form to represent it, yet it is recorded with the number 'one' and represented with the image 'one', signifying the beginning of numbers and the initial form. Therefore, the hexagrams of the Yi begin with 'one', precisely to represent the Taiji. Although the Taiji as an image is only this single line, and its qi is pure and unified, it contains the functions of movement and stillness; although its essence is settled and definite, it contains the functions of generation and transformation; although it starts as one, once it moves, something is generated, and once generated, there is change.

故一之動也而二生，靜也而一復。一者為陽，二者為陰，兩儀乃生焉。兩儀者太極之初變也。太極以氣之動靜，精之生化，動者自生，靜者自化，生者為陰，化者為陽。陰陽既分，其氣斯變。前之一者變而二矣，前之太極者變而兩儀矣。故易自太極生兩儀。然兩儀雖生自太極，非如後來之生化有父母也，乃自至極之元氣動盪而生。

Therefore, when "one" moves, it gives rise to "two," and when it is still, it returns to "one." "One" belongs to yang, "two" belongs to yin, and thus the two principles (yin and yang) are generated. The two principles are the first transformation of the Taiji. The Taiji, through the movement and stillness of qi, and the generation and transformation of essence, naturally produces the moving aspect and the still aspect; the produced aspect is yin, and the transformed aspect is yang. Once yin and yang have been separated, qi then changes accordingly. The original "one" becomes "two," and the original Taiji becomes the two principles. Therefore, the Book of Changes (Yi Jing) originates from the Taiji generating the two principles. However, although the two principles arise from the Taiji, they do not have a father and mother as in later generations of generation and transformation, but rather arise from the movement within the ultimate primordial qi itself.

因其有動則有靜，動靜異也。異則有別，而後生化見也。雖生化而仍由一氣之變，非生自二氣也；雖化而成兩儀之名，其始仍為一體也。故曰易有太極是生兩儀。言兩儀之生，生自一氣，而兩儀未生之前，固渾然一太極也。是生雲者，言自是始生也。明示兩儀之生，為生化之初始；而太極之變為兩儀，實生化之初見其用，以溯天地生成之本，人物化育之源也。

Because there is movement, there is stillness; movement and stillness are different from each other. Differences lead to distinctions, and thus the process of generation and transformation becomes evident. Although it is called generation and transformation, it is still merely the movement of a single qi, not arising from two separate qis. Although it is said to produce the concept of "two principles" (liang yi), it was originally a single whole. Therefore, the Great Treatise says, "The Book of Changes has the Supreme Ultimate (Taiji), from which the two principles (liang yi) arise." This means that the generation of the two principles comes from the movement of a single qi, and before the two principles were generated, the Supreme Ultimate was originally a unified whole. The phrase "is born from" indicates the beginning of this process. It clearly tells us that the generation of the two principles is the first step in the process of generation and transformation; and the transformation of the Supreme Ultimate into the two principles is the first manifestation of the process of generation and transformation, from which we can trace back to the fundamental origin of the heavens and earth and the source of the transformation of human beings and creatures.

故曰是生。凡古文是字有自此作始之義，且言其本能也。世界生物，莫不自陰陽之和生化，唯兩儀始生，則太極之一氣所化。由其有動靜，動靜亦陰陽也。不過一氣之動靜，而成兩體之陰陽。老氏所謂一生二者即指此也。夫太極之初，固渾然元氣，無形無質，無色無象者也。然以其元氣，有其光焉。光生熱，熱生動，動則有生。光者元氣之體，熱與動者，元氣之用，生者用之見也。

Therefore, it is said, "It comes into being." In ancient texts, the character "是" always implies "beginning from here," and also indicates that this is its inherent ability. All living things in the world come into being through the union of yin and yang; the only exception is the initial emergence of the two principles, which arose from the qi of the Taiji by itself. Because it contains movement and stillness, and movement and stillness themselves are yin and yang. When a single qi moves and stills, it becomes the yin and yang of two forms. What the "Dao De Jing" refers to as "one gives rise to two" is precisely this. Originally, the Taiji was a pure, undifferentiated qi, without form, substance, color, or image. Yet since it is qi, it has light; light gives rise to heat, heat gives rise to movement, and once there is movement, there is generation. Light is the essence of the original qi, heat and movement are its functions, and "generation" is the manifestation of these functions.

元者仁也。仁之德，以生為用，故元氣以生化為本。動而有生，生而陰陽出。此元氣自然之德，流行不息，而後陰陽之象，往復無窮。一生永生，一化眾化，而天地以成，人物以育。生之化之，日益以盛，固元氣之德所見，亦造化之功所徵者也。

"Yuan" is "Ren." The virtue of Ren is characterized by nurturing and generating, so the essence of Yuan Qi is fundamentally about generation and transformation. Once there is movement, there is generation, and once there is generation, yin and yang emerge. This is the natural virtue of Yuan Qi, which flows continuously, and thus the phenomena of yin and yang recur endlessly. Once generation occurs, it continues forever, and once transformation takes place, it produces countless transformations, thereby forming the heavens and earth, and enabling humans and things to be nurtured and developed. This continuous generation and transformation, growing more prosperous day by day, is clearly the manifestation of Yuan Qi's virtue, and also the proof of the workings of creation and transformation.

故太極者，主生化之樞，為天地萬物之母；而溯世界之初始，則固來自渾然之一氣也。是曰氣化。氣化作始，形化繼之。既有陰陽，則生化者自二氣之和合而後成。故有兩儀，乃生四象；有四象，乃生八卦。即猶河圖自二氣而生五行，洛書自五行而變九宮。老氏所謂二生三、三生萬物者是也。

Therefore, the Taiji controls the fundamental mechanism of generation and transformation, serving as the mother of all things in heaven and earth; if we trace back to the original beginning of the world, it originally came from a single, undifferentiated qi. This stage is called "qi transformation." Once qi transformation begins, "form transformation" follows. Since there are already yin and yang, all subsequent generation and transformation depend on the harmonious combination of the two energies. Therefore, with the two principles (two yi), the four images (four xiang) arise; with the four xiang, the eight trigrams (bagua) emerge. This is analogous to the Yellow River Chart (He Tu), which arises from the interaction of yin and yang qi to produce the Five Phases, and the Luo Writing (Luoshu), which arises from the Five Phases to form the nine palaces. The statement in the "Laozi" that "two produce three, three produce all things" refers precisely to this process.

陰者承陽，陽者包陰，二氣環行，乃見生成，此亦氣之自然，數之自合者也。故易之卦象，自□之象，生□與□之兩儀，更生□□□□之四象，更由是推之，而生□之八卦焉。皆氣數自然化合而生成者，而其自出則太極也，即一也。圖而象之，則為O，此示渾然之氣也。以其既具動靜也，則為□，示已生兩儀也。世傳之圖，有末盡合，應以此二圖為則：一圖則太極之象，純淨光明；二圖則動靜生陰陽之象，黑白環抱。如是可見太極之體，及所兩儀之象也。

Yin follows Yang, and Yang encompasses Yin; the two energies circulate and intermingle, and the function of generation becomes apparent. This is the natural result of the energies and the natural harmony of numbers. Therefore, the hexagrams of the Book of Changes originate from the single line of the Taiji, producing the two principles of Yang and Yin; from these two principles, the four images of the sun, the lesser Yin, the lesser Yang, and the greater Yin are generated; and from these, the eight trigrams are derived. All of these are naturally formed by the combination of energies and numbers, and their origin is the Taiji, which is simply 'one'. If we draw a diagram to represent it, the Taiji is a clear and empty circle, symbolizing the undivided primordial energy; since it already contains movement and stillness, it is then drawn as a circle with black and white embracing each other, indicating the emergence of the two principles. The Taiji diagram commonly found in the world is not entirely accurate, and should be based on these two diagrams: the first represents the original form of the Taiji, pure and luminous; the second represents the emergence of movement and stillness, with black and white embracing each other. Only then can we clearly see the essence of the Taiji and the images of the two principles it generates.

夫易象者言天地既生之後者也。取象自太極以下，而八卦也，六十四卦也，三百八十四爻也，皆兩四象既生之後之事物也。重在既變之象，故名曰易。易變易也，而易有太極一語，即明示所自始也。易字不必指書名，當以卦象變易之義釋之。

The "Xiang" (images) of the "Yi" (Book of Changes) refer to things that have already come into being after heaven and earth were formed. It takes images from the Taiji (Supreme Ultimate) downward: the Eight Trigrams, the sixty-four hexagrams, and the three hundred and eighty-four lines are all about things that arise after the two principles and the four images have been generated. The focus is on the images that have already changed, hence the name "Yi." "Yi" means change; the phrase "Yi has the Taiji" clearly indicates where this change begins. Therefore, the character "Yi" should not be interpreted as the name of a book, but rather understood as referring to the changing nature of the hexagrams.

有字不可屬於易經解，當以自無入有之義釋之。蓋言易之言變易也，必自其變所始考之。言變者必徵於有物之初，而始有者即變之始見也，則太極者即萬有之始，亦萬變之宗。故言變易，而明變化之源；言自無入有，自當溯太極而為全易之根本。則易有太極一語，其意義至深切著明也已。若視為易經有太極，則不合矣。

The character 「有」 should not be understood as meaning 「there is」 in the sense of 「the Book of Changes contains a Taiji」. Instead, it should be interpreted as meaning 「from non-existence to existence」. Since the study of the Book of Changes focuses on change, one must examine the starting point of this change; and since change must be verified through the initial emergence of all things, the first 「existence」 is precisely the first manifestation of change. Therefore, Taiji is the beginning of all existence and the sovereign of all change. To discuss change, one must clarify its origin; to discuss the transition from non-existence to existence, one must trace back to Taiji and regard it as the fundamental principle of all Book of Changes studies. In this way, the phrase 「The Book of Changes has Taiji」 carries profound and clear meaning. If it is understood as 「the Book of Changes contains a Taiji」, it becomes incoherent.

太極非物也。言易雖自伏羲，而太極之有象，則天地之先也，故太極不得視為易所有無者也。要知太極之象，傳之久矣。伏羲時畫之為一，無此圖也。後聖漸由伏羲之一，演之為圓圈，以示其體；又有由圓圈之象，演之為□，以明為用，即中字所自出也。

The Taiji is not an object. Although the Book of Changes began with Fuxi, the image of Taiji existed before heaven and earth, so it should not be regarded as something optional within the Book of Changes. One must understand that the image of Taiji has been passed down for a long time: during Fuxi's time, it was simply drawn as a horizontal line, without the diagram we have today. Later sages gradually inferred a circle from Fuxi's single line, using it to represent its essence. Others further deduced the shape of a circle with a central mark from the circular image, using it to indicate its function. This is the origin of the character 'zhong' (center).

後更演之為黑白交互之象，以明兩儀既生，二氣之周流不盡，而以證天地生化之序，乃合易象八卦之圖，此今世所傳之太極圖也。圖之為象，在明其體用。黑白之圖，有用遺體，尚非全也。必先有渾圓明澈之圖，以象其本來元氣；合以黑白交環之圖，以象其動靜生陰陽；於是體用皆全，變化自見。

Later, it was further developed into a diagram with black and white interwoven, used to indicate that the two principles have emerged and that the energies of yin and yang flow endlessly. This was also used to verify the sequence of generation and transformation in the universe. Thus, it was combined with the diagram of the eight trigrams from the Book of Changes, forming the Taiji diagram that is now widely circulated. The purpose of creating such a diagram is to clarify its essence and function. The diagram with black and white interwoven only shows the function but omits the essence, so it is not yet complete. One must first have a diagram that is perfectly round and clear, symbolizing its original vital energy; then combine it with the diagram of black and white interwoven, symbolizing the emergence of yin and yang from movement and stillness. In this way, both essence and function are fully represented, and the principles of transformation naturally become evident.

如易之卦象，自□生□，自□生四象八卦，皆有序也。若不循序觀之，則不知八卦所來，又何以明卦象之體用與變乎。故□者太極也，□者兩儀也，八卦皆自是生化者也。古人言文尚簡，況當畫卦之時，尚無文字，所有之象，僅八卦與六十四卦。雖有太極之象，而未有圖，以未以列於卦象前後，不過口授之後人，知其有所始耳。迨文王之後，諸聖人之言，皆筆之書。

Just like the hexagrams in the Book of Changes, the trigrams arise from the single line of the Taiji, which gives rise to the two yao, yin and yang. From these two yao come the four images and the eight trigrams, and everything follows a certain order. If one does not look at them in order, one would not understand where the eight trigrams come from, and how could one then comprehend the nature, function, and transformations of the hexagrams? Therefore, that single line is the Taiji, the yin and yang lines are the two principles, and all the eight trigrams arise from here. The ancients valued simplicity in their writing, and at the time of drawing the trigrams, there were no written characters. All the images were only the eight trigrams and the sixty-four hexagrams. Although they had the image of the Taiji in mind, they did not draw a diagram, nor did they place it before or after the hexagrams. They simply passed it down orally to later generations, so that people would know that the hexagrams have a beginning. Only after King Wen, did the words of the sages become written.

不獨易之象義，有其文言釋之；即河洛太極之圖象，亦有傳序以解之。此係傳中有易有太極之語也。蓋恐後人不知易卦所自始，而忘其本，故特述先聖之言，而繫辭以傳之耳。繫傳者謂繫於辭以為傳授，以易象之未備，恐先人口傳不垂久遠，故繫之辭，為之傳，言猶繫之於易，使毋遺耳。

Not only do the images and meanings of the Book of Changes (Yi) have explanations from the Wenyan Zhuan, but even the images of the Yellow River Chart (He Tu), the Luo Writing (Luoshu), and the Taiji also have explanatory texts such as commentaries and prefaces. The reason why the "Great Treatise" (Xici Zhuan) contains the phrase "The Yi has the Taiji" is because of this. It was probably to prevent later generations from forgetting the origin of the Yi hexagrams and thus losing their fundamental principles. Therefore, the sayings of the ancients were recorded and attached to the text for transmission. The term "xi zhuans" refers to attaching explanations to the text for the purpose of transmission. Since the images of the Yi were not yet complete, and there was a fear that oral transmission would not be enduring, they attached words and composed commentaries, thereby securing these principles to the Yi and preventing them from being lost.

天地之前，一氣所凝，固無物也。天地即判，萬物續生，仍氣之所周流。故盈天地者物也，運天地者氣也。氣化而物生，氣化自太極始，太極者氣之主宰，其生化之序，則見河洛二圖。陰陽並行，生化無垠。曰陰陽者，以太極氣化之次序也。太極之初，元氣純陽，不可分陰陽也。元氣胚動，乃生陰焉。動則陰生，靜則陽復；氣因動化，生以動成；故太極初生為陰氣。而其後動靜往復，二氣始分。此陰在陽先之義，非有所輕重也。至其既化，二者並行，陽主陰從，剛先柔後，則陰統於陽，天包乎地，此有生之序，不可亂也。

Before the separation of heaven and earth, there was only a single qi凝聚, and there were no specific things. Once heaven and earth were separated, all things arose successively, still relying on the circulation of this qi. Therefore, what fills the space between heaven and earth is "things," while what moves heaven and earth is "qi." When qi changes, things arise; and the process of transformation begins with the Taiji, which is the master of qi. The order of generation and transformation is reflected in the two diagrams, the Yellow River Chart and the Luo Writing. Yin and Yang operate together without contradiction, leading to boundless generation and transformation. The reason we talk about "yin and yang" is because this precisely reflects the sequence of transformation of the Taiji qi. At the very beginning of the Taiji, the original qi was purely yang and could not yet be distinguished as yin and yang. Only when the original qi began to stir like an embryo did yin emerge. Movement produces yin, stillness returns to yang; transformation occurs through movement, and generation is completed through movement. Therefore, the first thing to arise from the Taiji was actually yin qi. After that, the alternation of movement and stillness led to the formal separation of the two qi, yin and yang. The saying "yin precedes yang" refers to this, not implying that yin is more important than yang. Once the transformation is complete, both yin and yang operate together, with yang as the main and yin as the subordinate, hardness preceding softness, and thus yin is subordinate to yang, heaven encompasses the earth—this is the order of things in the process of generation, which cannot be reversed.

故太極之後，河洛之象乃見。天地為兩儀之大者，天生則地成，地生則天成，天地合精，生成乃見，非如太極之氣化也。故兩儀分合，五行以出；五行往來，九宮以分；五行九宮，即易之四象八卦也。故卦有氣，有數，有位，有時，有其名類，有其變化，皆由氣之所至，生化自然之序。然生化雖眾，不得離於陰陽，以氣化之後，必因陰陽之化合而後生也。

Therefore, after the Taiji, the images of the Yellow River Chart and the Luo Writing became apparent. Heaven and Earth are the greatest pair among the two principles: Heaven gives birth to Earth, and Earth gives birth to Heaven. When the vital energies of Heaven and Earth interact, the process of generation becomes evident, which is different from the simple transformation of Taiji. Thus, the division and union of the two principles give rise to the Five Phases. The movement and interaction of the Five Phases lead to the establishment of the Nine Palaces. The Five Phases and the Nine Palaces correspond to the Four Symbols and the Eight Trigrams in the Book of Changes. Therefore, the trigrams have qi, numbers, positions, and times; they have their names and categories, and their transformations. All these are results of the movement of qi, forming a natural order of generation and transformation. However, although the processes of generation and transformation are complex, they all depend on yin and yang. After the transformation of qi, it must rely on the union of yin and yang to produce things.

天地絪縕，萬物化生，此造化之序可紀者也。自太極以一氣而分為兩儀，其德在生，德流氣薄，生生不已。太極為有生之祖，兩儀為有生父母，皆氣之自至也。氣之自至，是謂之道，以其循環往來不相害，消長盈虛不相亂，而以成其德也。唯道有德，道不可見，其德顯焉。兩儀之德在生，即其道之見也。道以成其生為先，人之成道者，長生而生物，此即順道致德之土也。故道出於太極，見於兩儀，成於仁，全於性，唯合乎道也。

The Great Treatise says, "Heaven and Earth blend together, and all things thus become pure and harmonious." This refers to the blending of the two energies of Heaven and Earth, from which all things are generated. In the process of creation, there is an order that can be recorded. The Taiji (Supreme Ultimate) divides into the two principles (Yin and Yang) with a single breath; its virtue is "to give birth." When virtue spreads and energies meet, there is continuous generation. Taiji is the ancestor of all life, and the two principles are the parents of all life, all naturally arising from the movement of energy. When energy naturally arises, this is called the Dao. Because it circulates and interconnects without hindrance, and expands and contracts without disturbance, it achieves its virtue. Only the Dao has virtue; the Dao itself is invisible, but its virtue reveals it. The virtue of the two principles is "to give birth," which is the manifestation of their Dao. The Dao's primary function is to nurture and sustain life. When a person attains the Dao, he can achieve longevity and nurture all things, which is realizing the foundation of virtue by following the Dao. Therefore, the Dao originates from Taiji, manifests in the two principles, is realized in benevolence, perfected in nature, and everything depends solely on conformity with the Dao.

人生之性，受於中氣，亦太極之元氣，生而有之。全性則全生，成仁則成性。生全仁成，純乎道也，故歸於太極，復於真境，是謂得道。故曰道者返本復始者也。本始者太極也，返而復之，純於元氣之體矣。

Human nature is inherited from the "central qi," which is the original qi of the Taiji. It is present from birth. To preserve one's nature is to preserve life; to achieve benevolence is to realize one's nature. When life is preserved and benevolence is achieved, one fully aligns with the Dao, thus returning to the Taiji and the original state. This is called "achieving the Dao." Therefore, the Dao refers to returning to the root and the origin. This root and origin are the Taiji. Returning to the past and reverting back is purely the essence of the original qi.

是故易之言教也，以道為本，聖人立卦象，將以明道也。道之始乎太極，運行於二氣，調和於五行，以應萬物萬事，而成其德；以守中立極，而全其性。雖依象以稽數，而判其吉凶；依數以言命，而明其順逆；而莫非指人以道，俾克全生以返本復始也。故易之言為道言也。易之象，原始要終，為教人各正性命也。故必推原道之所自，人生之源，氣之所運，數之所合，以定其所宜，而為人立其則；以辨其所至，而示人所有修。必以天道為之準繩，人道為之綱紀，盡人以合於天，致力修養，以全生適性，立德成道。

Therefore, the teachings of the Book of Changes are based on the "Dao." The sages established hexagrams precisely to explain the Dao. The Dao originates from the Taiji, operates within the two energies of yin and yang, harmonizes within the Five Phases, and is used to deal with all things and accomplish its virtue. It also preserves human nature through the practice of maintaining the center and upholding the ultimate principle. Although the Book of Changes uses hexagrams to examine numbers, thereby judging good and bad fortune; uses numbers to discuss fate, thereby explaining favorable and adverse conditions, ultimately, everything is aimed at guiding people to understand the Dao, so that they may preserve their lives and return to their original nature. Therefore, all the words of the Book of Changes are words about the Dao. The hexagrams of the Book of Changes "trace the origin and consider the end," aiming to teach people to properly regulate their nature and destiny. Therefore, it must investigate from where the Dao originates, where the source of human life lies, how the vital energy flows, and how numbers correspond, thereby determining what is appropriate and establishing standards for people. It also clarifies where people will go, thus guiding them on what they should cultivate. It certainly uses the heavenly Dao as a standard and human conduct as a framework, doing everything humanly possible to align with the heavenly Dao, striving for self-cultivation, thus preserving life, harmonizing with one's nature, establishing virtue, and achieving the great Dao.

此易有太極一節之大旨也。夫太極固示人以象矣：渾圓無名，虛然光明，凝然周流，悠然長存；氣行不息，德徵廣生；數紀太一，道在用中。固已純精至神，為天地先；周環太和，為萬物宗。其所象者，道之體用；而人之所見者，德之玄玄。仁智隨所識而得，生成隨所遇而合，無大無小，莫能外內。況參以河洛之圖，證以乾坤之卦，大哉至矣，其義有不可盡矣。

This is the general meaning of the section "The Book of Changes has the Taiji." Taiji originally reveals itself through symbolic images: it is complete and perfect, beyond description, with light existing in emptiness, and movement within stillness. It is remote yet enduring; its qi flows ceaselessly, and its virtue manifests in the vast nourishment of all beings. In terms of numbers, it is recorded as "Taiyi," and in terms of the Way, it is realized as "Yongzhong" (acting in the center). It is already pure and divine, existing prior to heaven and earth. It circulates and surrounds, reaching a state of calm harmony, and is the master of all things. It symbolizes the essence and function of the Way, but what humans can see is only the profound and mysterious virtue. As the Great Treatise says, the wise see wisdom, and the benevolent see benevolence; each person understands it according to their own perception, and the principle of generation is verified according to their own circumstances. Whether it is great or small matters, none can go beyond it or separate from it. Moreover, by referring to the Yellow River Chart and the Luo Writing, and verifying through the Qian and Kun trigrams, it is truly vast and profound, with meanings that are inexhaustible.

故易之象始於斯也。且易之言易，以不易明易，易明不易。溯始迄終，則天地推於無盡；返本復始，則萬歸於一原。太極主其始矣，而終亦盡於是。蓋以不易之元氣，而主變易之陰陽；生生不窮，而真體常存；行行不息，而中極永在。此所以為道之象也。天地尚自此出，而師其用，況其下者乎。故物物有極，事事有中，中極之德，即性命之所見；此中和之功並覆載，而仁智之德同天地也。

Therefore, the image of the Book of Changes begins here. Moreover, the Book of Changes discusses change, using "unchanging" to explain "change," and using "change" to explain "unchanging." Starting from the beginning and proceeding to the end, heaven and earth are unfolded endlessly; returning from the end to the beginning, all things are traced back to the same origin. The Supreme Ultimate governs this beginning, and the end also returns to it. This is because it uses the unchanging vital energy to govern the ever-changing yin and yang: it produces endlessly, yet the true essence remains constant; it moves ceaselessly, yet the central point remains unmoved. This is precisely why it can serve as the image of the "Way." Even heaven and earth arise from here and must follow its usage; how much more so those things below heaven and earth? Therefore, each thing has its own Supreme Ultimate, and each matter has its own center; this "central Supreme Ultimate" virtue is where nature and destiny are manifested. This function of harmony in the center can be compared with the carrying and supporting of heaven and earth, and this virtue of benevolence and wisdom can be equal to heaven and earth.

易傳日：「分陰分陽，迭用柔剛。」可以明太極之道矣。夫易自太極立其極，而以乾坤代名其兩儀，萬物皆自陰陽生，故全易卦爻，皆自乾坤出。乾坤者，天地也，父母也；其德則剛柔也，仁義也；其功則生成也，覆載也。何莫非陰陽之道所見耶。欲明道而知太極，必自易始，易固演太極而賅河洛之象者也。

The "Sayings on the Hexagrams" from the "Commentaries on the Book of Changes" says: "Divide yin and divide yang, alternately using softness and strength." From these two sentences one can understand the principle of the Taiji. The "Book of Changes" establishes its "extreme" from the Taiji, then uses the hexagrams Qian and Kun to represent the two principles (wuxing). All things arise from yin and yang, so all the hexagrams and lines in the entire "Book of Changes" originate from Qian and Kun. Qian and Kun represent heaven and earth, which are also the parents; their virtues are strength and softness, benevolence and righteousness; their contributions are generation and completion, covering and bearing. Which of these is not a manifestation of the way of yin and yang? To understand the Dao and recognize the Taiji, one must start with the "Book of Changes"; the "Book of Changes" itself is a book that deduces the Taiji and encompasses the images of the Yellow River Chart and the Luo Writing.

此文講太極要義，以舉其大者言之耳。太極圖象，秦後儒者失傳，唯道家存之；至宋時傳於周濂溪氏，而後儒者亦得有之。時以門戶之見，沿習之深，訛毀者大有人在；徒以易傳有易有太極一語，無能根本推翻之也。

This article discusses the essential principles of the Taiji, merely highlighting its main aspects. The image of Taiji was lost by the Confucian school after the Qin dynasty, but was preserved by the Daoist school. It was passed down to Zhou Dunyi (Zhou Lianxi) in the Song dynasty, after which the Confucian scholars regained possession of it. At that time, due to the prejudice of sectarianism and deeply rooted traditions, many people spread errors and criticized it. However, they could not completely refute it because the "Book of Changes" contains the phrase "The Book of Changes has Taiji."

然周所傳，雖名「太極圖」實則太極已生兩儀之象，非太極之體也；後人有演為一圈者，有為黑白相互，中藏一小圓圈者；取意固善，然尚非全體；以太極之初本無極，由無入有，必有其象；如河圖之與洛書，由二五變為九宮；其圖不能混為一也。必先示太極之體，渾然元氣之時；再示其動靜之用，陰陽生化之象；方可由圖見天地生成之序，陰陽未判之先也。

However, the diagram transmitted by Zhou Dunyi, although called the "Diagram of the Supreme Ultimate," actually depicts the image after the Supreme Ultimate has already produced the Two Principles (Yin and Yang). It is not the original form of the Supreme Ultimate. Later people have interpreted it as a circle, or as black and white intermingling with a small circle in the center. Although their intention is correct, they have not fully captured the complete whole. Because the Supreme Ultimate originally began as "the Limitless" (wuji). From nothingness to existence, there must be an image to represent this transition. Just as the Yellow River Chart (He Tu) and the Luo Writing (Luoshu), which combine the numbers two and five to form the Nine Squares (jiugong), the two diagrams cannot be confused. Therefore, one must first draw the original form of the Supreme Ultimate, which is the moment when the primordial qi is undifferentiated and unified. Then one must depict its dynamic and static functions, which represent the image of the generation of Yin and Yang. Only in this way can one see from the diagram the sequence of the generation of heaven and earth, as well as the scene before Yin and Yang were differentiated.

故夫子命作二圖以象之，一圓圈渾然明淨，此其體也；一黑白交互，二氣流行，此其用也。體用既全，始終在目；自易探造化究竟，而明曉由無入有之景象也。夫太極氣之所化，全為自然生化之物。因其氣之有動靜。而後陰陽分；初則一氣而已，二氣既判，生物無窮而此太極之象，仍如故也；蓋前者先天之氣，後者後天之體；後天之生化，即後者之所主；而先天之氣，仍存其中也；習道者由後天陰陽之體，漸復於先天元氣之時；當依此圖證之。苟在生時。百體俱用；情識未除，不能逃於陰陽往復之道；即在生滅輪迴之中，是後圖二氣互為消長之象。

Therefore, the Master (Confucius) ordered the drawing of two diagrams to illustrate this: one is a perfectly clear and round circle, representing its 'body'; the other is a diagram with black and white alternating, showing the mutual flow of the two energies, representing its 'function'. With both body and function complete, the beginning and end become clear, making it easy to investigate the principles of creation and understand the transition from non-existence to existence. The Taiji is formed from qi, and everything is a natural product of generation and transformation; because qi has movement and stillness, yin and yang then separate. Initially, it was just a single qi, but when the two energies divided, the things produced were endless, while the image of Taiji itself remained unchanged. The first diagram represents the Earlier Heaven qi, and the second diagram represents the Later Heaven body; the generation and transformation of the Later Heaven is governed by the second diagram, while the Earlier Heaven qi still exists within it. Those who practice the Way should gradually return from the Later Heaven yin and yang body to the state of the original qi of the Earlier Heaven, by referring to these two diagrams. As long as a person is still alive, all parts of the body are in action, and emotions and consciousness have not been completely eliminated, so they cannot escape the law of the mutual transformation of yin and yang, and remain in the cycle of birth and death—this is precisely the image of the mutual increase and decrease of the two energies in the second diagram.

若果屏除物好，絕制情識；充其性靈，致於中和；則由後天返於先天，即前圖渾然光明之象；所謂返本復始。原始要終之道，皆在此二圖中驗之；其義固重在明道者也。夫子此文，抉易教之微，指修道之要；非僅釋易有太極之文義已也，讀者當三復焉。

If one can truly eliminate desires for external things, cut off disturbances from emotions and thoughts, enrich one's spiritual nature, and reach a state of harmony, then that is returning from the Later Heaven to the Earlier Heaven, which is the image of the first diagram, a state of pure and bright unity. The principle of "returning to the source and beginning again" and "origin and end are fundamental" can all be verified in these two diagrams. This shows clearly that the essence lies in explaining the path of cultivation. The Master's article removes the subtle aspects of the teachings of the Book of Changes, points out the key to cultivation, and is not merely explaining the literal meaning of the phrase "the Book of Changes contains the Taiji." Readers should contemplate it repeatedly.

夫子前講易本河洛圖象，不止言取其象而制為易之卦象也；實則取其象，以立修道之教耳。蓋「道」字本無名之名，修道更難以言文明其方；必因圖象而指示之，乃得悟其本原，及其歸著處。而圖象則自河洛始，河洛圖象，以變者示人不變，不變者示人變；一靜一動而陰陽生，一順一逆而生成見；皆本道以明道，明之即以教人修之也。故觀河洛圖象，重在動靜之間，順逆之序；更重在以天道立人道，以人道順天道；天人之相成者道，聖人之立教者亦道；道無二用，用之於身則成已；用之於人物，則成人成物；皆一以貫之，皆自河圖象始終之也。

The Master previously explained that the origin of the Book of Changes lies in the images of the Yellow River Chart and the Luo Writing. It is not merely about using their images to create the hexagrams of the Book of Changes, but actually using their images to establish the method of cultivating the Way. Because the term "Way" itself is nameless, the path of cultivating the Way is even more difficult to explain with words and characters. It must rely on images to guide people, so that they can understand its origin and ultimate destination. And the images begin with the Yellow River Chart and the Luo Writing: the images of the Yellow River and Luo Writing use the changing parts to indicate the unchanging, and the unchanging parts to indicate the changing. One still and one moving gives rise to yin and yang; one following and one opposing reveals the principle of generation. All of this is based on the Way to explain the Way, and explaining the Way is also teaching people how to cultivate it. Therefore, when observing the images of the Yellow River and Luo Writing, the focus should be on the relationship between movement and stillness, and the order between following and opposing. More importantly, it is about establishing human conduct based on the Way of Heaven and aligning human conduct with the Way of Heaven. Heaven and humanity mutually complete each other through the Way, and the sages who established education and guidance also relied on the Way. The Way has only one use: applying it to oneself is "perfecting oneself," applying it to others and things is "perfecting others and things," and both can be consistently applied, and both can be found throughout the images of the Yellow River Chart.

故修道之教，不外於河洛之圖；而聖人之道，不殊於天地之數；由其淺言之，則為人之事；由其深言之，則成道之功；易傳曰：「仁者見之為仁，智者見之謂智。」此語已盡河洛之義，一部易經如是，六經亦如是；除是外，更無他語足以盡之也。故道無大小，無遠近；人自見之，若推而言之；妄者謂之妄，愚者謂之愚；人自妄愚，何咎乎圖象也？

Therefore, the teachings of cultivating the Way do not go beyond the two diagrams, the Yellow River Chart and the Luo Writing, and the Way of the sages is no different from the numbers of heaven and earth. On a shallow level, it concerns matters of being a person and dealing with the world; on a deeper level, it is the practice of attaining the Great Way. The Great Treatise of the Book of Changes says: "The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom." This single sentence has already explained the meaning of the Yellow River Chart and the Luo Writing completely. The entire Book of Changes is like this, as are the six classics. There is nothing else that can summarize it. Therefore, the Way itself has no distinction of small or great, near or far; it all depends on how a person looks at it. If we take a broader view: the foolish say it is foolish, the ignorant say it is ignorant—that is the foolishness and ignorance of the person themselves, how can it have anything to do with the diagrams?

中國言道，以性理代之，此宋人言也；實則道字不止性理，凡天地之物，無不在道中生成往來，無一事不有道在，蓋天下物物事事，無不在氣中行運，而自然生成往來者也；此氣之名曰：「陰陽」。氣之用即道也，故曰：「一陰一陽之謂道」。天下物物事事不離陰陽，故不離道；非止性理名為道也，氣之所行，不獨生物；即木石之類，無知無情者，皆有其氣，皆在道中也；如一室中，或桌几，或書畫，或玩好之物，皆在自然中位置；或主或客，或畜類，或蟲蟻，出入住息，皆在自然中游走去住，皆有其道也。

The Chinese concept of "Dao" was replaced by the Song scholars with "Xingli" (principles of nature and mind), which was their way of expressing it. In reality, the term "Dao" is not limited to "Xingli": everything in the universe is generated and interacts within the Dao. Since all things in the world operate through the movement of Qi (vital energy), they naturally come into being and interact. The movement of Qi is called "Yin and Yang," and the function of Qi is Dao. Therefore, the Great Treatise says: "The alternation of Yin and Yang is called Dao." Since all things in the world depend on Yin and Yang, they also depend on Dao, and it is not only "Xingli" that can be called Dao. The movement of Qi is not limited to living beings; even things like grass, trees, soil, and stones, which are without consciousness and emotion, also have their own Qi and are included within Dao. For example, in a room, tables, paintings, and decorative objects are naturally placed in their respective positions. The owner, the guest, the domestic animals, and even insects enter, stay, and rest naturally, moving and staying as they please. All of these have their own Dao.

因天地成於此一陰一陽之道，則自天地以下，無大細，皆不得離道以生成往來；故道者，氣之道，猶車之軌也；有車必有軌，有氣必有道；同此氣，即同此道；太極者，氣之所始，道之所自；言道而不溯太極，譬如行路而忘所自至地，徘徊歧路而已；故言道必先明太極之用，既明太極，則性理在其中矣！所謂知其原，則流易測；得其本，則枝葉易探；此言道者所當知也。儒者言道莫先於易，易自太極出，則欲習道者，可不先求之太極哉！

Since heaven and earth are composed of the principle of "one yin and one yang," everything below heaven and earth, regardless of its size, cannot separate from the principle to come into being and interact. Therefore, the "Dao" is the path that qi follows, just as the tracks are the path that a cart follows: if there is a cart, there must be tracks; if there is qi, there must be a Dao. Since qi is the same qi, the Dao is also the same Dao. The Taiji is the beginning of qi and the origin of the Dao. If one talks about the Dao without tracing back to Taiji, it is like a traveler who forgets where he started from and can only wander around at a crossroads. Therefore, to talk about the Dao, one must first understand the function of Taiji; once the function of Taiji is understood, the nature and principles are naturally included within it. This is what is meant by knowing the source makes the tributaries easy to measure, and grasping the root makes the branches easy to trace—this is what those who talk about the Dao should know. The Confucian scholars who talk about the Dao have nothing more fundamental than the Book of Changes; and the Book of Changes itself originates from Taiji. Therefore, how can those who wish to study the Dao not first seek it from Taiji?

又曰：陰陽動靜原相根，而動為陽則陰生焉，靜為陰則陽復焉；初無一刻之停，祇見消長之氣；故動則陽生陰，靜則陰生陽；如人坐功，以動屬陽，而情見即生陰；返於靜，則性見而陽復；二者斯須之間，往復之運，非瞭然二事也；果動矣，必由陽生陰；靜矣，必仍返於陽；此理自然而然者，以含有往復消息之義，足以明太極之氣無一時停住，陰陽來去有相根之妙；即天地間二者之相應，正如是也。

It is also said that yin and yang, and movement and stillness, are originally interdependent. Movement belongs to yang; within the movement of yang, yin arises. Stillness belongs to yin; within the stillness of yin, yang returns again. There is no moment of pause in this process; only the alternation of the qi of decrease and increase can be observed. Therefore, when there is movement, yang gives rise to yin; when there is stillness, yin gives rise to yang. For example, when a person practices meditation: the arising of thoughts and activities belong to yang; but once emotions begin to appear, yin follows. When returning inward to stillness, the true nature is revealed, and yang returns again. These two aspects alternate rapidly within an extremely short moment, and are not separate events. If there is indeed movement, it must be that yang gives rise to yin; if there is indeed stillness, it must still return to yang. This principle is natural and spontaneous, containing the meaning of mutual increase and decrease, which can explain why the qi of the Taiji (Supreme Ultimate) never stops, and why the coming and going of yin and yang have a profound interdependence. The mutual correspondence between yin and yang in the universe is precisely like this.

以陽為主，則陰從之；以陰為母，則陽生焉；非截斷可比。如靜坐至極，神氣活潑；靈光周迴，即動也；然非動之動，乃靜生動也；故曰陽復。太極之成兩儀，即由此動，而分為陰陽；若未動，固無二名；動則陰生，即此義也。凡易理象氣之流行者，若以不動者擬之，則失易義矣！易者，變易也；變易者，即流行無住之義；陰陽互抱，初無可截為二者，詳細體會之自明。

The principle of yin and yang is such that yang is the main force, and yin follows it; yin is the mother, and yang arises from it. This cannot be viewed as something that can be completely separated. For example, when one sits in stillness to the extreme, the spirit and energy become active, and a luminous glow circulates throughout the body. This is called "movement" or "action." However, this movement is not movement arising from movement, but movement that arises from stillness, hence it is called "yang returning." The Taiji (Supreme Ultimate) becomes the two principles (yin and yang) precisely because of this movement; if there were no movement, there would originally be no names of yin and yang. The idea that movement gives rise to yin is exactly this meaning. All the flow of qi symbolized by the principles of the Yi (Book of Changes) cannot be compared to static things, or else the original meaning of the Yi would be lost. "Yi" means change; change means continuous flow without stopping. Yin and yang embrace each other, and they cannot be completely divided into two separate parts. If one carefully reflects on it, one will naturally understand.