《太極圖說》

This passage contains Zhu Xi's commentary on Zhou Dunyi's Diagram of the Supreme Ultimate (Taiji Tu) and its doctrine, presenting several key points:

1. Zhu Xi asserts that the essence of Zhou Dunyi's (referred to as "the Master") scholarship is fully embodied in the Diagram of the Supreme Ultimate. This diagram was not learned from any teacher but was Zhou's original creation after comprehending the fundamental nature of the Dao (the Way), containing the foundational principles of heaven, earth, and all things. When the Cheng brothers (Cheng Hao and Cheng Yi) saw it, they further developed and propagated the theory, making it more clearly articulated.

2. Zhu Xi points out an error in the circulated version: Zhou Dunyi originally placed the Diagram of the Supreme Ultimate at the beginning of his work. However, because he personally transmitted the diagram to the two Chengs (Cheng Hao and Cheng Yi), later generations mistakenly appended it at the end of the text, making it difficult for readers to grasp the main thrust of the entire work.

3. Regarding the origin of the Diagram of the Supreme Ultimate, there are two accounts: Zhu Zhen (Imperial Scholar Zhu) believed it was transmitted through the lineage of Chen Tuan, Chong Fang, and Mu Xiu; whereas Hu Hong (Scholar Hu of Wufeng) argued that Zhou Dunyi's learning was not solely derived from Chong Fang and Mu Xiu—they were merely two among many of Zhou's teachers.

4. Zhu Xi reflects with admiration that Zhou Dunyi's doctrine revived the orthodox tradition of the Dao from the Duke of Zhou, Confucius, and Mencius during the Song dynasty, enabling earnest scholars to once again study the pure way of the sages—a development he attributes to the will of Heaven.

[Contextual Notes]

• The "Diagram of the Supreme Ultimate" (Taiji Tu) is a philosophical diagram created by Zhou Dunyi of the Song dynasty, visually explaining the process of cosmic generation and the transformation of all things.
• The "Two Chengs" refers to the brothers Cheng Hao and Cheng Yi, renowned Neo-Confucian scholars of the Song dynasty and students of Zhou Dunyi.
• "Chen Tuan" was a famous Daoist master of the Five Dynasties and early Song period, traditionally regarded as the original creator of the Diagram of the Supreme Ultimate.

This passage presents the core content of Zhou Dunyi's Diagram of the Supreme Ultimate Explained (Taiji Tushuo), a seminal Song Dynasty Confucian-Daoist text expounding cosmogony.

Regarding the diagram's origin, the author confirms through research that Zhou Dunyi (the Master) created it himself rather than inheriting it from others. The differing accounts by "two scholars" (possibly other academics) stem from their lack of access to relevant records.

The diagram's key concepts are:

1. Wuji (the formless, imageless origin) generates Taiji (Supreme Ultimate, cosmic substance), which contains dynamic and static attributes: movement generates Yang, stillness generates Yin. Yet Taiji itself never separates from Yin-Yang—it remains their fundamental source.

2. The five concentric circles represent:

• Top empty circle: The noumenon of "Wuji manifesting as Taiji"
• Second Yin-Yang circle: Yang movement (Taiji's operation) and Yin stillness (Taiji's foundation)
• Third Five Phases circle: The transformation of Yin-Yang generates the Five Phases (Wood, Fire, Earth, Metal, Water):
• Water (Yin-dominant, right position)
• Fire (Yang-dominant, left position)
• Wood (incipient Yang, adjacent to Fire)
• Metal (incipient Yin, adjacent to Water)
• Earth (harmonizing Qi, central position)

3. Phase interactions: Water → Wood → Fire → Earth → Metal → Water forms an endless cycle driving seasonal changes.

4. Essential relationships:

• The Five Phases unite in Yin-Yang
• Yin-Yang unite in Taiji
• Taiji originates from Wuji
• All phenomena possess distinct qualities with varied Qi constitutions

Through this diagram, the text unveils the cosmos' generative process from Wuji to myriad phenomena, emphasizing the unity of noumenon and manifestation.

This Explanation of the Taiji Diagram elucidates the fundamental principles governing the generation and transformation of all phenomena in the cosmos. Taiji (the Supreme Ultimate, cosmic origin) gives birth to heaven, earth, and the myriad things through the wondrous interaction of Yin and Yang energies (Qi).

Qian (the Yang principle) represents masculinity while Kun (the Yin principle) represents femininity—this distinction arises from the perspective of Qi. Though male and female possess distinct characteristics, both are unified within Taiji. The differentiation of all creatures pertains to form—each entity manifests unique attributes while remaining fundamentally rooted in Taiji.

Humans receive the most refined Qi between heaven and earth, thus embodying supreme intelligence. The human physical form manifests Taiji's substance, while the spirit (Shen) expresses Taiji's function, endowed with the five constant virtues: benevolence, righteousness, propriety, wisdom, and faithfulness. The distinctions between good and evil, male and female, and all phenomena emerge from Taiji's dynamic transformations—auspiciousness and misfortune originate here.

Sages comprehend Taiji's quintessential principles, fully realizing both its essence and function. Their movement and stillness attain perfect harmony, enabling them to perceive cosmic transformations through profound tranquility. "Centrality" and "benevolence" belong to Taiji's active Yang aspect, while "uprightness" and "righteousness" belong to its quiescent Yin aspect. When humans maintain the integrated harmony of centrality, uprightness, benevolence, and righteousness—with stillness as the guiding principle—they align with heaven and earth's operational patterns, becoming impervious to disruption even by the sun, moon, seasons, or spiritual beings.

Noble persons cultivate themselves diligently to accord with Taiji's Dao and thereby attain good fortune, while petty individuals invite misfortune through reckless opposition. Though the Dao of heaven, earth, and humanity each possess distinct characteristics, their essence remains Taiji. Yang, strength, and benevolence represent the beginning of things (Taiji's active phase), while Yin, gentleness, and righteousness represent their completion (Taiji's quiescent phase)—this constitutes the Book of Changes' "Dao of the Three Ultimates," all ultimately unified within Taiji.

The concluding statement "Wuji (Non-Ultimate) and then Taiji" clarifies that Taiji itself—the silent, formless cosmic origin—constitutes the pivot of all creation. There exists no separate Wuji beyond Taiji.

This passage presents Zhu Xi's commentary on Zhou Dunyi's Diagram of the Supreme Ultimate (Taiji), focusing on the philosophical concept of "the Non-Ultimate (Wuji) and yet the Supreme Ultimate (Taiji)."

Zhu Xi argues that the Taiji Diagram reveals the fundamental truth (实理) permeating all existence. He notes that while Laozi treated "being" (有) and "non-being" (无) as opposing concepts, Zhou Dunyi (Master Zhou) unified them. The term "Non-Ultimate" (无极) describes Taiji's formless and placeless nature—it exists prior to all phenomena yet pervades them, transcends Yin-Yang while operating through them, omnipresent yet silent.

The name "Supreme Ultimate" (太极) derives from its meaning as the pivotal axis and fundamental source, which sages use to denote the origin of heaven, earth, and all things. Zhou's addition of "Non-Ultimate" before "Supreme Ultimate" emphasizes this formless quality. Zhu Xi clarifies: this doesn't imply a separate Wuji above Taiji, but rather shows Taiji itself isn't a concrete object (非有物). Like a door pivot governing opening and closing, Taiji constitutes the underlying principle behind all transformations of Yin-Yang and the Five Phases.

Addressing contemporary accusations that Zhou Dunyi borrowed Daoist doctrines (病史氏之传), Zhu Xi refutes that the phrase "from Wuji comes Taiji" was a later interpolation. In truth, Zhou's descriptions of "the authentic Non-Ultimate" (无极之真) and "the essences of Two and Five [Yin-Yang and Five Phases]" (二五之精) already encompass Taiji's meaning without redundancy. The passage concludes with Rao Lu's view: Taiji is an honorific for "heavenly principle" (天理), where "Ultimate" (极) denotes supremacy and fundamentality—like everyday terms "pivotal ultimate" (枢极) or "root ultimate" (根极)—representing the ultimate principle governing all movement and change.

This passage explains the fundamental principle governing the growth and transformation of all things. Just as trees have roots, Taiji (Supreme Ultimate) - the origin of the universe - serves as the foundation for the emergence and development of all phenomena. In human affairs, all virtuous actions and the stability of things likewise stem from this root principle.

The term "Tai" (Supreme) in Taiji indicates something so vast it cannot be surpassed - the most fundamental pivot between heaven and earth. While ordinary "extremes" (like the North/South Poles or a roof ridge) have concrete forms and locations, this "Ultimate" remains formless. Therefore, Zhou Dunyi (Master Zhou) added the term "Wuji" (Limitless) to clarify that although it lacks physical form, it truly constitutes the fundamental axis and root between heaven and earth.

Through movement, Taiji generates Yang Qi (active energy). When movement reaches its peak, it transforms into stillness, which in turn generates Yin Qi (receptive energy). When stillness culminates, movement resumes. This dynamic interplay of motion and rest gives rise to the two modalities (Liangyi) of Yin-Yang (heaven and earth). Such cyclical transformation represents the natural operation of Tianming (heavenly mandate), manifesting the truth that "the alternation of Yin and Yang constitutes the Dao (Way)."

Taiji's movement demonstrates the unfolding of "Cheng" (sincerity/authenticity), initiating all growth, while its stillness marks Cheng's return, allowing all things to find their proper place. This perpetual alternation embodies the eternal operation of Tianming, with the distinction between Yin and Yang representing immutable law. Taiji itself contains Jing (essential essence), constituting the fundamental principle of all existence.

(Note: The term "Cheng" mentioned here is a key Confucian concept referring to the authentic, unadulterated nature; "Liangyi" denotes Yin-Yang or heaven-earth; "Tianming" refers to cosmic natural law)

The Explanation of the Taiji Diagram discusses the relationship between Taiji (Supreme Ultimate) and Yin-Yang. Taiji represents the fundamental metaphysical principle, while Yin-Yang manifests as its concrete, physical expressions. Superficially, movement and stillness do not appear simultaneously, and Yin and Yang occupy distinct positions—yet Taiji permeates all things. At its core, Taiji may seem formless and silent, yet it inherently contains the principles of movement, stillness, Yin, and Yang. Looking back, we cannot trace the beginning of Taiji; looking forward, we cannot foresee its end. This is why Cheng Yi stated, "Movement and stillness have no origin; Yin and Yang have no starting point."

Zhu Xi's commentary elaborates:

1. Taiji gives rise to Yin-Yang, a process where "principle" (Li) generates "Qi" (vital energy). Even after Yin and Yang emerge, Taiji remains immanent within them, just as principle persists within Qi.

2. Human nature resembles Taiji, while the human mind resembles Yin-Yang. Though Taiji cannot be separated from Yin-Yang, when discussing Taiji in itself, it is conceptually distinct—this reflects the relationship of "being both unified and differentiated."

3. The dynamic between movement/stillness and Yin-Yang: movement corresponds to Yang, stillness to Yin. Before movement arises, Taiji belongs to Yin, yet stillness already harbors the seed of Yang; when active, it belongs to Yang, yet movement contains the root of Yin.

4. The cycle of movement and stillness resembles breathing—there is no absolute sequence, as the two depend on each other.

5. Yin-Yang manifests in two ways: cyclical transformation (e.g., seasonal changes) and fixed opposition (e.g., the positions of heaven and earth). The Book of Changes refers to the former as "change" (Bianyi) and the latter as "interaction" (Jiaoyi).

Wu Cheng further clarifies: Taiji itself has no movement or stillness—these are expressions of Yin-Yang.

This scripture discusses the relationship between Taiji (the Supreme Ultimate as cosmic origin) and the movement of Qi (vital energy), explaining how Yin-Yang and the Five Phases generate all phenomena. In modern terms:

Taiji itself has no inherent movement or stillness, yet manifests through the operation of Qi's dynamic mechanisms. Like how a crossbow's trigger mechanism controls the release of its string, when Qi's mechanism activates, Taiji responds with movement; when Qi rests, Taiji returns to stillness. Crucially, Taiji and Qi aren't separate entities—Taiji represents the fundamental principle governing Qi's operations.

The text then explains Yin-Yang transformations: Yang governs movement while Yin governs stillness, and their interaction generates the Five Phases (Water, Fire, Wood, Metal, Earth). The sequential movement of these elemental energies creates seasonal cycles. Specifically:

1. In order of manifestation: Water and Fire emerge first (as volatile energetic states), followed by Wood and Metal (as stable material forms), with Earth finally appearing to harmonize the four directions.

2. In cyclical operation: Wood (Spring) → Fire (Summer) → Earth (Late Summer) → Metal (Autumn) → Water (Winter).

3. Yin-Yang attributes: Water and Wood belong to Yang, while Fire and Metal belong to Yin. Broadly speaking, energetic aspects are Yang while substantial forms are Yin; movement is Yang while stillness is Yin.

Zhu Xi further clarifies that although the Five Phases manifest infinite variations, they ultimately stem from the interplay of Yin and Yang energies, which themselves originate from Taiji. The entire cosmos operates through this seamless, unbroken chain of causation without any gaps or discontinuities.

(Note: The term "Qi mechanism" refers to the operational dynamics of energy movement; the crossbow trigger analogy illustrates Taiji's relationship with Qi using ancient weapon mechanics)

The Explanation of the Taiji Diagram primarily discusses the Yin-Yang attributes and interrelationships of the Five Phases (Wood, Fire, Earth, Metal, Water):

It begins by explaining the nature of water and fire: Water appears dark externally but contains inner brightness because its essence is Yang; fire appears luminous outwardly but holds inner darkness because its essence is Yin. This mirrors the Taiji diagram, where the active Yang portion contains a black dot (Yin), and the tranquil Yin portion contains a white dot (Yang), illustrating the principle of mutual containment between Yin and Yang.

Next, it clarifies the correspondence between the Five Phases and the four seasons: Wood corresponds to spring, Fire to summer, Metal to autumn, and Water to winter, while Earth disperses between the seasons, with its Qi (vital energy) being most potent during the last eighteen days of summer. Graphically, the lines connecting Wood generating Fire and Metal generating Water are simple and direct, while those linking Fire generating Earth and Earth generating Metal pass through Earth’s center, highlighting its unique role.

The text then examines the sequence of the Five Phases’ generation and their Yin-Yang attributes: Heaven generates Water (Yang), Earth generates Fire (Yin), Heaven generates Wood (Yang), and Earth generates Metal (Yin). From the perspective of seasonal movement, spring and summer (Wood and Fire) belong to Yang, while autumn and winter (Metal and Water) belong to Yin.

Finally, Huang Gan (a Song Dynasty scholar) supplements the explanation: In essence, Water forms when the moist Qi (Yang) is constrained by Yin, hence exhibiting strong Yin qualities; Fire arises when the dry Qi (Yin) is enveloped by Yang, thus displaying strong Yang qualities. Wood emerges when moist Yang Qi increases and interacts with Yin, resulting in a gentle, warm nature; Metal forms when dry Yin Qi intensifies and responds to Yang, yielding a hard, cold character; Earth is produced through the intense interaction of Yin and Yang Qi. In terms of movement, the Five Phases manifest as different expressions of Yin and Yang Qi, with Earth occupying the central position to harmonize the four directions. Though the sequence of the Five Phases may seem irregular, they collectively constitute the growth and transformation of all things in heaven and earth.

This passage primarily explains the relationship between Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water):

Among the Five Phases, the sequence of Water-Fire-Wood-Metal can be understood through the alternating pattern of Yin and Yang, similar to how the cardinal directions (east, west, south, north) represent relative positions. Meanwhile, the sequence Wood-Fire-Metal-Water demonstrates the generative cycle of Yin and Yang, just as the directions southeast-northwest indicate cyclical movement.

Although Zhu Xi categorized Yin and Yang into "substance" (material form) and "Qi" (energy), they are fundamentally unified. For example:

• Heaven belongs to Yang (represented by 1), which when added to 5 becomes 6 - the number of Earth's Yin
• Earth belongs to Yin (represented by 2), which when added to 5 becomes 7 - the number of Heaven's Yang

The same numerical correspondence applies to other pairs (3 and 8, 4 and 9).

From the perspective of Qi:

• Winter and spring can be considered Yang (Yang Qi begins growing at winter solstice and peaks in spring)
• Summer and autumn belong to Yin (Yin Qi starts growing at summer solstice and matures in autumn)

Alternatively, spring-summer may represent Yang (with Yang Qi activating in spring and climaxing in summer), while autumn-winter signify Yin (Yin Qi maturing in autumn and completing its cycle in winter).

From the substance perspective:

• Water and Wood belong to Yang (water nourishes wood's growth, demonstrating Yang Qi's expansive nature)
• Fire and Metal represent Yin (fire tempers metal, showing Yin Qi's contractive quality)

Or alternatively:

• Wood and Fire are Yang (wood's warmth and fire's heat)
• Metal and Water are Yin (metal's coolness and water's coldness)

The complete cycle shows:

Yang Qi originates in Water, flourishes in Wood, peaks in Fire, and finally returns to Metal;

Yin Qi begins in Fire, matures in Metal, culminates in Water, and ultimately cycles back to Wood.

This pattern manifests both in seasonal changes and the intrinsic qualities of all things.

The essential principle:

The Five Phases are fundamentally Yin-Yang, which stem from Taiji (Supreme Ultimate), which itself originates from Wuji (the formless origin). Though each Phase has distinct characteristics, all contain the complete essence of Yin-Yang and Taiji. Consider:

• The Five Phases form the foundation of cosmic creation
• All things contain the mystery of Wuji
• Despite their differing properties and seasonal expressions, none transcend Yin-Yang
• Though Yin and Yang manifest through movement and stillness, both arise from Taiji

This illustrates the principle of "li yi fen shu" (the One Principle manifesting in diverse phenomena).

The Explanation of the Taiji Diagram discusses the origin and generative process of all things in the cosmos:

The Taiji (Supreme Ultimate, representing the primordial state of the universe) is initially without sound or flavor—this constitutes the fundamental state of "nature" (the intrinsic essence of all things). Nothing in existence lies beyond this nature. When the Five Phases (Wood, Fire, Earth, Metal, Water) emerge, each manifests distinct characteristics according to the particular Qi (vital energy) it receives. Although all things possess unique attributes, each completely contains the entirety of Taiji within itself, demonstrating how nature permeates everything without exception.

Zhu Xi explains: The Five Phases unite in Yin-Yang, and Yin-Yang unites in Taiji. This does not mean the Five Phases emerge after Taiji, but rather that Taiji exists prior to and above them. The phrase "Wuji (Non-Ultimate) and then Taiji" indicates that Taiji itself originates from Wuji (the formless chaos preceding Taiji)—it does not suggest Wuji exists first and then generates Taiji. Wuji and Taiji are fundamentally one: Wuji already contains all phenomena within it and thus cannot be called "nothingness"; while Taiji, though arising from Wuji, has an essence that is empty and formless, and thus cannot be called "substantial existence."

Regarding the generation of all things: The truth of Wuji mysteriously combines with the essence of Yin-Yang and the Five Phases. Yang Qi forms the masculine principle (the Way of Qian), while Yin Qi forms the feminine principle (the Way of Kun). These two energies interact and merge, transforming to produce the myriad beings, which then endlessly multiply through continuous change.

Supplementary commentary: Nature exists within all things, enabling the perfect fusion of Wuji and the Five Phases. Here, "truth" refers to the absolute reality (genuine and unfalse), while "essence" denotes refined Qi (pure and unadulterated), and "condensation" signifies the coalescence of Qi into form. Nature acts as the guiding principle, with Yin-Yang and the Five Phases serving as the warp and weft, each categorically condensing into distinct forms. The strong, dynamic Yang Qi forms the masculine (paternal) principle, while the yielding, gentle Yin Qi forms the feminine (maternal) principle. The first life emerges through Qi transformation; once Qi condenses into form, physical bodies interact and resonate, reproducing offspring through transformations of substance.

Observing the ceaseless transformations of all things, we see distinct characteristics between male and female, yet both are unified within Taiji (Supreme Ultimate, the cosmic origin). From the perspective of all phenomena, each entity possesses unique attributes, yet all equally return to Taiji. Collectively, all things form one Taiji; individually, each contains the complete Taiji within itself. This explains why nothing in the world exists beyond intrinsic nature, yet this nature permeates everywhere. Zisi (Confucius' grandson) remarked: When a noble person discusses the Dao, no worldly thing can encompass it; when speaking of its subtleties, no phenomenon can be fragmented—precisely conveying this truth.

Zhu Xi's commentary elucidates:

1. "The truth of Wuji (the Limitless)" inherently contains Taiji—the character "zhen" (truth) itself represents Taiji.

2. Taiji resembles a tree: from the trunk extend branches, which bear flowers and fruits; within each fruit lies infinite vitality, cycling endlessly.

3. Taiji embodies supreme goodness and perfection. Every person and object contains Taiji, representing the most flawless manifestation of heaven, earth, and all things.

4. Comparing the Xiantian Diagram (created by Fu Xi) with the Taiji Diagram (by Zhou Dunyi): the former encompasses broader principles, while the latter expresses refined essence. Though the Taiji Diagram operates within the Xiantian framework, it lacks the latter's spontaneous naturalness.

5. Numerically: the Xiantian Diagram generates the Eight Trigrams (Bagua) through 1→2→4→8 progression, whereas the Taiji Diagram forms the Five Phases (Wood, Fire, Earth, Metal, Water) via 1→2→4→5 (plus one)—revealing distinct mathematical structures.

(Note: "Taiji" denotes cosmic origin; "Wuji" its primordial state; "Xiantian Diagram" refers to Fu Xi's trigram arrangement; "Five Phases" indicate the fundamental elements.)

This passage primarily elucidates the relationship between Taiji (the Supreme Ultimate, cosmic origin) and all phenomena, as well as the connection between human nature and heaven-earth:

The principles of phenomenal generation unfold in two phases: During the initial stage (Qi transformation), the interaction of Yin and Yang energies forms the embryonic patterns of all things. In subsequent development (form transformation), existing species reproduce through the union of male and female. Every entity embodies the principle of Taiji—just as each individual leaf (each thing contains its own Taiji) belongs to the complete tree (the unified Taiji of the whole).

Regarding the essence of human nature: Our fundamental character originates from Taiji, containing both humaneness and righteousness (corresponding to Yin-Yang) and the Five Constant Virtues (humaneness, righteousness, propriety, wisdom, and faithfulness, corresponding to the Five Phases). While human nature derives from our parents, its ultimate source is heaven-earth. Just as we cherish the physical form given by our parents, we should even more profoundly value the essential nature bestowed by the cosmos.

Humanity's unique position manifests through receiving the most refined Qi from heaven-earth, making us the most spiritually endowed beings. However, after physical form takes shape, perception and desires (stimulation of the five natures) emerge. From this arise distinctions between good and evil, giving birth to all worldly affairs.

Key conceptual clarification: The "authenticity of Wuji" refers to "sincerity"—the purest, most genuine state of original being. Zhou Dunyi (Master Zhou) distinguished between Qi transformation and form transformation to emphasize that while humans should appreciate parental grace, we must ultimately recognize heaven-earth as the supreme source.

(Note: The referenced "Western Inscription" is Zhang Zai's philosophical work advocating a cosmological view of "all people as siblings and all things as companions.")

The Diagram of the Supreme Ultimate (Taiji) explains the relationship between humans and all things in heaven and earth, as well as how to attain the state of sagehood through cultivation.

Humans are the most intelligent beings because they receive the finest essence (xiu) of heaven and earth, enabling them to maintain the completeness of their innate nature (xing zhi quan). This is the manifestation of the "heart of heaven and earth" within humans. The human body belongs to Yin, while the spirit belongs to Yang. The five constant virtues of benevolence, righteousness, propriety, wisdom, and faithfulness (ren, yi, li, zhi, xin) fluctuate in response to external influences. Yang Qi represents goodness, while Yin Qi represents evil, giving rise to diverse temperaments and, ultimately, the myriad phenomena of the world.

Zhu Xi explains: The Qi of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) fills heaven and earth. The purest forms coalesce into humans, while the turbid forms become material things. Among humans, the most refined become sages and worthies, while those of lesser purity become ordinary people. The human body is Yin (governing contraction and consolidation), while mental activity is Yang (governing expansion and expression). Benevolence, righteousness, propriety, and wisdom correspond to Wood, Metal, Fire, and Water among the Five Phases, while faithfulness corresponds to Earth. Though it does not occupy a distinct position, it serves as the foundation for the other four virtues.

When human nature is stirred by external things, the moment before the distinction between good and evil emerges is called "ji" (the subtle pivot of transformation). Not all instinctive reactions are evil; rather, it is indulgence that may lead to evil. The Supreme Ultimate (Taiji) is human nature in its original state. The movement and stillness of Yin-Yang represent the activity of the mind, the Five Phases correspond to the five constant virtues, and the transformation of all things mirrors the unfolding of human affairs.

Sages stabilize their nature through "centrality, correctness, benevolence, and righteousness" (zhong zheng ren yi—impartiality, justice, and compassionate love) and establish the highest human standard (ren ji) by "maintaining stillness" (zhu jing—inner purity and desirelessness). Thus, the virtue of sages matches that of heaven and earth; their wisdom shines like the sun and moon; their actions follow the orderly progression of the seasons; and they foresee fortune and misfortune as if comprehending the ways of spirits and deities.

This commentary on the Diagram of the Supreme Ultimate (Taiji) explains how sages embody the Dao of the Supreme Ultimate through balancing movement and stillness:

(The text describes how sages perfectly grasp the principles of movement and stillness, with stillness as their foundation. All humans are endowed with the essential Qi (vital energy) of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water), but sages possess the purest essence of this essence. Thus their actions accord with the Mean, their conduct remains upright, their intentions benevolent, and their judgments appropriate. Every movement and transformation completely manifests the Dao of the Supreme Ultimate without deviation. In this way, they pacify chaotic states of excessive desire, emotional turbulence, and contentious striving.)

Stillness is the key to returning to one's authentic nature. If the mind cannot maintain the tranquil, desire-free state of stillness, how can one properly respond to worldly changes and harmonize the myriad movements under heaven? Therefore, sages follow the principle of "centrality, uprightness, humaneness, and righteousness," moving and resting with natural ease while always grounding movement in stillness. Precisely because of this, they establish themselves in the Mean—even heaven and earth, the sun and moon, seasonal cycles, and the patterns of spirits cannot contravene this principle. (As Master Cheng Yi remarked: "Without concentration one cannot reach the goal directly; without gathering in, one cannot expand outward"—this conveys the same meaning.)

Zhu Xi's supplementary commentary further explains:

• Why does Zhou Dunyi emphasize "centrality and uprightness" rather than "ritual and wisdom"? Because while "ritual and wisdom" are broader concepts, "centrality and uprightness" are more precise and concrete. Ritual may sometimes lack proper measure, but "centrality" means perfect appropriateness; wisdom may occasionally err, but "uprightness" means clear distinction between right and wrong.
• "Centrality and humaneness" belong to movement, while "uprightness and righteousness" belong to stillness. Sages take stillness as fundamental because only through "uprightness" can "centrality" be achieved, and only through "righteousness" can "humaneness" be realized.
• This resembles the Book of Changes statement that "beneficial perseverance" reveals innate nature, while "originating and penetrating" represent external functions—only when reaching the stage of "beneficial perseverance" can the true essence of the Qian hexagram be seen. Similarly, all things only manifest their authentic state during autumn and winter's contracting and fruiting phases.

This Explanation of the Taiji Diagram primarily elucidates the relationship between cosmic principles—Taiji (Supreme Ultimate), Yin-Yang, and the Five Phases (Wood, Fire, Earth, Metal, Water)—and human self-cultivation.

The core idea is that human nature is originally pure and desireless ("human life begins in stillness"), and preserving this innate state is the essence of cultivation. All phenomena between heaven and earth—including the sun and moon, the four seasons, and the spiritual forces of ghosts and deities—follow the patterns of Taiji, Yin-Yang, and the Five Phases. The virtue of sages perfectly embodies these principles: aligning with the De (Virtue/Power) of heaven and earth manifests the perfection of Taiji, harmonizing with the radiance of the sun and moon reveals the interplay of Yin-Yang, conforming to the rhythms of the seasons reflects the orderly operation of the Five Phases, and responding to the auspicious or ominous signs of spiritual forces exemplifies the transformations of all things.

The text states that adhering to these principles brings good fortune (the way of the noble person), while violating them invites misfortune (the way of the petty person). The key to cultivation lies in maintaining reverence ("jing"), gradually reducing desires, and ultimately attaining a state of purity and Wuwei (non-action). Only then can one achieve the way of the sages.

Finally, it quotes the Yijing (Book of Changes) to illustrate: the Dao of heaven is expressed through Yin-Yang, the Dao of earth through firmness and yielding, and the Dao of humanity through benevolence and righteousness. These three are fundamentally different manifestations of Taiji. Understanding the beginning of all things (Yang, firmness, benevolence) allows one to comprehend life, while understanding their end (Yin, yielding, righteousness) enables insight into death. This is the fundamental law of cosmic operation and the core philosophy of the Yijing.

(Note: Here, "Taiji" refers to the origin of the cosmos, "Yin-Yang" denotes the basic complementary and opposing attributes of all things, and the "Five Phases" represent the cosmic system composed of the five elemental forces—metal, wood, water, fire, and earth.)

This passage from the Explanation of the Taiji Diagram primarily elucidates the relationships between Yin-Yang, hardness-softness, and humaneness-righteousness, as well as their manifestations within the triad of Heaven, Earth, and Humanity.

Zhu Xi states: Yang Qi (阳炁) governs growth and advancement, while Yin Qi (阴炁) governs decline and contraction. When Yang Qi flourishes, things develop and expand; when Yin Qi prevails, things weaken and recede. Yang Qi embodies strength and warmth, corresponding to the southeast direction and spring-summer seasons, presiding over growth. Yin Qi embodies flexibility and gravity, corresponding to the northwest direction and autumn-winter seasons, presiding over storage. Growth manifests as "humaneness" (仁), while storage manifests as "righteousness" (义). Here we can clearly see the correspondence between Yin-Yang, hardness-softness, and humaneness-righteousness. Yang Xiong's statement that "humaneness manifests as softness while righteousness manifests as hardness" refers to practical applications—a special case within Yin-Yang—but this shouldn't obscure the fundamental principle.

The text cites the Book of Changes to substantiate these views: The Dao of Heaven manifests as Yin-Yang (seasonal changes), the Dao of Earth as hardness-softness (characteristics of the Five Phases), and the Dao of Humanity as humaneness-righteousness (the Five Virtues following the principle of centrality). When vital Qi (精气) condenses to generate all things, this marks the beginning of life; when sages establish human principles to stand with Heaven and Earth, this represents life's ultimate meaning. This demonstrates how the threefold Dao of Heaven-Earth-Humanity interconnects—humans should fully embrace and return to this principle, which is also the ultimate message of Western Inscription.

How profound is the Book of Changes! This Taiji Diagram contains its deepest truths. When the Cheng brothers studied under Zhou Dunyi, Zhou personally transmitted this diagram to them. Cheng Yi's discourses on innate nature and the Heavenly Dao largely originated here, yet they never publicly taught this diagram—there must be profound meaning in this, which scholars should contemplate.

After completing this commentary, Zhu Xi sent it to Zhang Shi (courtesy name Jingfu) for review. Zhang replied: "The recorded dialogues between the two Cheng masters and their disciples are already exceedingly detailed..." [remainder of text incomplete]

This passage explores the deeper meaning of Zhou Dunyi's Taiji Tu Shuo and the philosophical relationship between movement, stillness, yin, and yang.

The author believes Zhou Dunyi, called Master Zhou, created this diagram only because its profound principles were difficult to express in words. Zhou initially hoped Cheng Hao and Cheng Yi, the Cheng masters, would grasp its true meaning, but later found that even they had not fully understood it. Similarly, Zhang Zai, known as Hengqu, developed the teaching of qing xu yi da, “pure emptiness as one great whole,” which could easily leave students confused. It would be better to begin by teaching the cultivation of jing, or reverent attentiveness. The Xi Ming approaches the Dao of Heaven through human relationships and is therefore closer to everyday practice. The Taiji Tu Shuo investigates the origins of xing and ming, inner nature and life, and is difficult for beginners. This resembles Confucius frequently discussing the Shi, Shu, and Li, but rarely speaking of the Yijing.

The passage then explains movement and stillness in Taiji. The workings of the Dao of Heaven have no beginning or end: movement, stillness, yin, and yang cycle endlessly. The human way begins with yang, or activity, and reaches completion in yin, or stillness. It is rooted in stillness but expressed through movement. Yet yang is rooted in yin, and stillness arises from movement, showing that Heaven and humanity form one whole.

Yuan and heng, the beginning and development of things, express movement. Li and zhen, their maturation and gathering inward, mark a return to stillness. Yuan, the beginning of movement, is actually rooted in stillness; zhen, the essence of stillness, appears within movement. This cycle shapes the beginnings and endings of all things. Although people cannot avoid action, they should ground their lives in stillness. Only by holding to that foundation can their actions remain measured and true to their nature.

Stillness establishes one's inner nature, while movement puts Heaven's mandate into practice. At a deeper level, stillness is itself a particular form of movement: apparently motionless, yet containing the potential for life.

This passage discusses the relationship between human nature, emotions, and heavenly principle (天理). The core meaning is:

Human nature (性) is bestowed by heavenly mandate. When emotions (情) have not yet manifested, this is where human nature resides—called the state of "centrality" (中), which is the fundamental root of all things under heaven. When nature manifests as emotions, if all expressions maintain proper measure, this is called "harmony" (和), the universal principle permeating all existence. These are all natural manifestations of heavenly principle.

The mind (心) can comprehend the virtue (De) inherent in nature and emotions. It serves as the key to realizing centrality and harmony, establishing fundamental roots, and practicing the great Dao (道). It is also the sovereign ruler of heavenly principle.

In stillness, nature encompasses all things without exception—this is the state of "centrality," quiescent and unmoving. When emotions arise with perfect appropriateness, this is the state of resonant penetration. The wondrous function of mind lies in: maintaining awareness during stillness, exercising restraint during activity, perceiving all things from silence while returning to stillness through resonance.