《天原發微》Vol. 1

The first volume of Tianyuan Fawei, titled "Affective Unity," was compiled by Bao Yunlong (courtesy name Jingxiang) and collated by Fang Hui (sobriquet Xugu). This section primarily elucidates the concept of "Taiji" (Supreme Ultimate).

Taiji is the ultimate truth existing in silent tranquility—the pivotal force of creation and transformation, the fundamental source of all things. Within heaven and earth, Taiji functions like the hinge of a door or the clasp of a garment, serving as the governing principle of all existence. Among the myriad beings, it resembles the roots and trunk of a tree, forming the foundation upon which their essence is established. To call it "non-being" refers to how the potential forms of all things are already latent within its formless emptiness; to call it "being" acknowledges that in its primordial state, no concrete entities existed, making its true nature difficult to fully fathom.

The principle of Taiji is supremely lofty yet never overlooks the minute, profoundly subtle yet never detached from the concrete, perfectly pure yet never mixed with Qi (vital energy), utterly divine yet never constrained by materiality. Within heaven and earth, what is yet ungenerated can generate, what is yet unmanifested can manifest—all transformations of life and death originate from Taiji. Just as the North Star remains fixed while all other stars revolve around it day and night, the movement of all things pivots around this axis, yet Taiji itself remains eternally unchanged.

The Yizhuan (Commentary on the Yi) states: "In the Yi there is Taiji." Zhu Xi, in his response to Cai Yuanding, explained that the reason heaven and earth ceaselessly open and close, come and go, lies precisely in this principle. Because of this principle, heaven and earth assume their positions, and the Dao of Yi operates within them. From the Two Modes (Yin-Yang) arise the Four Images, and from the Four Images emerge the Eight Trigrams (Bagua). Through three transformations, the Three Powers (heaven, earth, and humanity) become manifest. The sages, guided by this, drew the Eight Trigrams to reveal the mysteries of transformation and thereby determine auspiciousness and inauspiciousness.

Here, the character "Yi" should not be narrowly interpreted as referring to a book. Rather, it signifies the "transformation" of Yin and Yang interweaving in endless permutations. Confucius's phrase "the Yi without substance" means that transformation has no fixed form yet contains the ultimate principle, encompassing both movement and stillness, the manifested and the unmanifested. Taiji is the consummate essence of nature and affect, the principle underlying movement and stillness, the manifested and unmanifested. In itself, Taiji is purely good, whereas the 384 hexagram lines in the Yijing (Book of Changes) exhibit both good and evil—all being phenomena resulting from Yin-Yang transformations. The Tongshu (Penetrating the Book of Changes) states: "Sincerity is Wuwei (non-action)"—this is Taiji; "the incipient discerns good and evil"—this is Yin-Yang, concretely manifested as the five virtues of benevolence, righteousness, propriety, wisdom, and faithfulness.

This passage discusses the central position of the concept of "Taiji" (Supreme Ultimate) in cosmic generation and the operation of all things. Taiji is the origin of all phenomena in the universe—formless and imageless, yet containing all principles. Just as the North Star serves as the pivot of celestial motion, Taiji represents the fundamental law governing the movement of all things.

The concept of Taiji can be understood from several perspectives: From the viewpoint of Yin-Yang duality, Taiji resides within their transformations; from the perspective of the Five Phases (Metal, Wood, Water, Fire, Earth), Taiji differentiates into these five fundamental elements; when considering all phenomena, every entity contains the complete Taiji within itself. Though formless and imageless, Taiji serves as the standard for all forms; though intangible and invisible, it functions as the axis of universal operation.

The text references Zhou Dunyi's statement "Wuji (Limitless) and then Taiji," indicating that Taiji emerges from the primordial state of formless potential. Cheng Yi explains that this phrase reveals how all principles were already complete before the formation of phenomena. Zhu Xi provides six interpretations, primarily elucidating three key points: First, principles existed before concrete phenomena emerged; second, the principle of Taiji was present even before heaven and earth took form; third, "Wuji" refers to the initial state where no concrete things existed—only this fundamental principle capable of generating movement and stillness, Yin and Yang transformations.

Taiji functions both as the unified origin of all things (comprehensive Taiji) and manifests within each individual phenomenon (particularized Taiji). Like the North Star governing celestial motion, Taiji serves as the operational standard for all existence; as the emperor provides the measure for subjects, Taiji establishes the norm for all phenomena. It precedes the existence of Yin-Yang, the Five Phases, and all things, while simultaneously permeating everything that exists.

This passage discusses the concept of "Taiji" (Supreme Ultimate) and its relationship with yin-yang and all phenomena. Taiji is not an independent existence separate from yin-yang, but rather the fundamental principle inherent in their transformations.

Three perspectives are presented: The first holds that Taiji is not yin-yang; the second maintains that Taiji is the fundamental law of heaven, earth and all things, with each entity containing Taiji within itself; the third emphasizes that Taiji never separates from yin-yang but constitutes their essential nature—while not mixed with specific yin-yang manifestations, it perpetually permeates them.

From Taiji's own perspective, it exists prior to the formation of yin-yang; yet from the perspective of yin-yang's generation, Taiji exists within them. The notion that there exists an independent Taiji beyond yin-yang is erroneous, resembling the fallacy of "neither generation nor transformation" criticized by Liezi (a prominent Daoist figure). However, insisting solely that Taiji resides within yin-yang risks neglecting its nature as the origin of all things.

Zhu Xi explains: Taiji is the root of heaven, earth and all phenomena, while "Wuji" (Limitless) describes Taiji's formless and imageless nature. Though Taiji has no concrete form, it contains the principles of all existence. Hence the saying "Wuji and yet Taiji"—Taiji is essentially Wuji. Taiji exists both before the formation of all things and permeates them thereafter; it transcends yin-yang while simultaneously operating through them.

Moving downward from Wuji-Taiji, all things receive their proper places, each with its determined measure, every entity containing the complete Taiji; conversely, tracing upward from Taiji's root in Wuji, all things return to a single principle that differentiates into myriad phenomena. This resembles heaven's nurturing of all creation, where "being" manifests "non-being"; while "Wuji and yet Taiji" reveals "being" emerging from "non-being". Wuji describes Taiji's formless nature, while Taiji names this ultimate truth.

Though the Taiji (Supreme Ultimate) differentiates into the two energies of Yin-Yang and the Five Phases (Metal, Wood, Water, Fire, Earth), giving rise to humanity and all things in their apparent complexity, the Taiji remains immanent throughout, maintaining its inherent order and structure. This is not a formless chaos of pure nothingness—thus when external stimuli occur, internal responses naturally follow, and all phenomena we perceive and interact with manifest this principle.

Zhou Dunyi (the Northern Song Neo-Confucian scholar) stated that "the Wuji (Limitless) gives rise to the Taiji" as a forward progression, while "the Taiji is fundamentally Wuji" expresses the same truth in reverse. This mirrors the Book of Songs' description of heaven's workings as "soundless and scentless"—precisely what Zhou meant by "the Wuji gives rise to the Taiji." Reversing the poetic line to say "soundless and scentless are heaven's workings" would equally hold, conveying the meaning of "the Taiji is fundamentally Wuji." This isn't about superimposing Wuji above Taiji as an additional layer. Lu Jiuyang (Master Xiangshan) objected to "the Taiji is fundamentally Wuji," disputing only the latter phrase—a forced argument indeed. Were I to meet Lu, I'd challenge him: "Please show me this Taiji you speak of." He'd surely retort angrily: "Taiji is formless, the fundamental principle of heaven-earth—how could it be displayed?" Neither he nor I could perceive it—precisely because it is Wuji. Thus Zhou Dunyi's paired statements "the Wuji gives rise to the Taiji; the Taiji is fundamentally Wuji" stand as eternal, irrefutable truth.

The transformation from Taiji to the myriad things forms a complete cycle. Within this cycle, Zhou Dunyi delineated a higher cyclical movement to reveal Taiji's ultimate truth of undifferentiated unity. This cycle has existed since heaven-earth's formation, with all things circulating within it. Each entity completely embodies cosmic principle without external seeking or mutual encroachment—each is the undivided whole of Taiji. Hence every person contains Taiji, every thing contains Taiji—this is nature's inherent pattern. Humans and things share the same origin, differing only in their endowments of Qi. Zhu Xi, through analyzing the Taiji Diagram, revealed to people the source of life; through explicating the human Dao, he illuminated the principles of proper conduct and the standards distinguishing sages from ordinary people.

This passage explores the relationship between Taiji (Supreme Ultimate) and the Dao (the Way), as well as the role of mind-nature in this dynamic.

First, the text notes that all things in heaven and earth possess distinct Qi (vital energy) endowments. The early portion of the Taiji diagram resembles a chessboard, while the latter portion depicts a person playing chess. The uppermost circle represents the innate nature of heaven and earth, while the lower circle divides into Yin-Yang, giving rise to the nature of Qi constitution.

Next, Shao Yong (Master Shao) states that "the Dao is Taiji," which Zhu Xi (Master Zhu) explains as referring to the natural principle underlying all things in heaven and earth. The author argues that the Dao and Taiji are fundamentally identical. Some mistakenly believe the Dao exists suspended above Taiji, but the author refutes this by asserting Taiji cannot exist outside the Dao. When viewed through its dynamic operation, we call it "Dao"; when considered as the ultimate perfection, we call it "Taiji." Taiji is the undifferentiated unity of the Dao, while the Dao manifests as the differentiated principles emerging from Taiji—such as piercing an ox's nose or haltering a horse's head, all actions follow its inherent patterns. How then could Taiji and the Dao ever be separated?

Shao Yong further states that "the mind is Taiji," which Zhu Xi interprets as humans receiving this principle to govern their bodily existence. The author posits that the mind, as a subtle and luminous vessel, serves as the shell of nature; while Taiji, as the supreme principle of goodness, constitutes the essence of nature. When the mind integrates principle, it becomes the undivided Taiji; when responding to myriad phenomena, each thing contains its own Taiji. You Zuo (Master You) observes that in silent thoughtlessness where all goodness remains unmanifested, we encounter Wuji (the Limitless); when the mind becomes clearly illumined without obscurity, we perceive Taiji. Should a single thought stir within this stillness, the division between movement and stillness gives birth to Yin-Yang.

Zhu Xi also notes that while Fu Xi drew the Bagua (Eight Trigrams) and King Wen developed the Zhouyi (Book of Changes), neither mentioned "Taiji"—it was Confucius who first articulated it. Though Confucius discussed Taiji, he never referenced Wuji—that contribution came from Zhou Dunyi (Master Zhou). Fu Xi and King Wen proceeded downward from Yin-Yang in their explanations, while Confucius traced upward from Yin-Yang to deduce Taiji. Cai Yuanding (Cai Jitong) remarks: without Confucius, eternity would remain in darkness; without Fu Xi and King Wen, the Yi would not exist—yet without Confucius, humanity would never grasp its foundation; without Zhou Dunyi and Cheng Yi (the Zhou-Cheng masters), later generations could never fathom Taiji's profound meaning.

In summary, Taiji, the Dao, and mind-nature form an inseparable unity, with Fu Xi, King Wen, Confucius, and Zhou Dunyi progressively unveiling these principles across generations.

This passage explores the relationship between Wuji (the Limitless) and Taiji (Supreme Ultimate), as well as their pivotal position within the philosophical system of the Yijing (Book of Changes). The author posits that Taiji (the cosmic origin) emerges from Wuji (the formless ultimate existence), a fundamental truth that only became clear through successive interpretations by sages throughout history.

Zhou Dunyi (Master Lianxi) articulated this concept most profoundly with his statement "Wuji er Taiji" (the Limitless and yet the Supreme Ultimate), a view highly esteemed by Zhu Xi (Master Zhu). The text notes that among all commentators since Fuxi and King Wen, only Confucius truly grasped the meaning of the Yijing's statement "In Change there is Taiji." It wasn't until Shao Yong (Kangjie) that this was recognized as the Yijing's foundational principle, while Zhou Dunyi employed the concept of Wuji to illuminate its deeper significance.

The author emphasizes that Taiji is not some abstract, insubstantial existence, but rather contains concrete truth. Here, the character "Yi" (Change) does not refer to the Yijing as a text, but to the subtle principles underlying the transformations of Yin-Yang. Taiji predates the differentiation of Yin-Yang—though not yet manifest as these dual forces, it inherently contains their transformative essence.

Zhu Xi cautioned against understanding Wuji and Taiji as separate concepts, pointing out that all things embody the complete principle of Taiji. This truth permeates the cosmos, omnipresent yet often unrecognized. The phrase "continuous generation constitutes Change" refers precisely to Taiji as the source eternally giving rise to the Liangyi (Two Modes)—heaven and earth, Yin and Yang, and all other complementary opposites—through ceaseless transformation.

The Tianyuan Faxwei passage discusses the fundamental principle of the Yi (referring to the Yijing or Book of Changes). It points out that concepts like the Four Symbols and Eight Trigrams (Bagua) are not isolated entities—the Yijing essentially conveys this simple truth: the law of Yin-Yang transformation.

This principle manifests in all aspects of existence: in the interplay of Yin and Yang Qi (vital energy), in the dynamics between male and female, within the human mind, and throughout all phenomena—it is the same underlying mechanism at work. One cannot discuss the Yijing apart from Yin and Yang, yet neither should the Yijing be simplistically reduced to just Yin and Yang. Yin and Yang themselves are not the Yi; rather, the formless, unchanging pattern behind their transformations constitutes the true essence of Yi.

Hence, it is said that "the Yi has Taiji (Supreme Ultimate)"—Taiji being the origin of the cosmos—yet Yi itself has no concrete form. It requires no thought, no deliberate action (Wuwei); this is its intrinsic nature. By establishing the hexagram positions and arranging their symbols, the principle of the Yijing is established and set into motion—this is the function of Yi. In human beings, it manifests as Yi; in human nature, it appears as "xing" (innate nature); both are expressions of the same Taiji.

When Confucius spoke of the Yijing, he emphasized "being" (existence); Zhou Dunyi focused on "non-being" (emptiness); and Shao Yong (a Northern Song Neo-Confucian scholar), in his Diagram of the Prior Heaven, expounded the same essential truth. Later generations, however, became confused by terms like "Great Beginning" (Taishi) and "Great Simplicity" (Taisu, stages of cosmic formation), losing sight of the true meaning of Yi. Mistakenly, they took "the undifferentiated chaos" as the sole transmission of Taiji—a view that has strayed from the sages' original intent.

This passage particularly emphasizes that the essence of Yi is a pattern transcending concrete forms. It cannot be divorced from phenomena, yet neither should it be confined to them. One must grasp the unchanging Taiji within the flux of transformations.