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Shengshengzi said: Heaven, earth, and all things under heaven originally constitute a single entity. The so-called "single entity" exists because the principle of Taiji (Supreme Ultimate) is within it. Therefore, Zhu Xi said: Taiji is merely the principle of heaven, earth, and all things. Within heaven and earth, there is one comprehensive Taiji; within all things, each thing possesses its own Taiji. It resides in Yin and Yang, it resides in the Five Phases (Wu Xing), and it resides in all things. Although the Five Phases have different natures and the four seasons have different Qi (vital energies), none can exist outside the scope of Yin and Yang. Although Yin and Yang occupy different positions and move or remain still at different times, none can depart from Taiji. Humans live within the great atmosphere; they are but one item among all things, and thus also possess this principle of Taiji. Precisely because they possess this principle of Taiji, between daily activities and rest, one must strive for Zhonghe (Centrality and Harmony), and cannot deviate from it even for a moment. The teaching of medicine is precisely to show people how to regulate and adapt to the Qi of heaven and earth, ensuring that there is no excess or deficiency. Those who engage in this profession, if they cannot trace the subtleties of Taiji, how can they be said to know the study of the root? Therefore, I have copied the Taiji Diagram at the beginning of this volume.

(The following is an excerpt on the Taiji Diagram from *Zhonghe Ji*)

Du Shi from Shanyang said: The uppermost circle represents the inherent wonder of Taiji. Once movement and stillness are separated, and Yin and Yang take form, the so-called "uppermost circle" remains constantly within them, for the inherent wonder has never departed. As for Yin and Yang changing and combining to generate the Five Phases, with Water, Fire, Wood, Metal, and Earth each having their own circle, this is what is meant by saying separately that "each thing contains a Taiji." From Water comes Wood, from Wood comes Fire, from Fire comes Earth, from Earth comes Metal, and finally they converge back into the uppermost circle; this is what is meant by saying collectively that "the Five Phases constitute one Taiji." However, when referring to the convergence of the Five Phases, it generally encompasses Water, Fire, Wood, and Metal without explicitly mentioning Earth, because Earth permeates the Qi of the four directions, and listing these four suffices to represent it, which aligns with the meaning of "Two Modes generating Four Images." The lower circle represents the Male of Qian (Heaven) and the Female of Kun (Earth), which is what is meant by "Male and Female constitute one Taiji." This demonstrates that the wonder of Taiji circulates throughout heaven and earth; there is no thing not included, and no thing not manifesting this way.

*Zhonghe Ji* states: The uppermost circle is called "Perfect Enlightenment" (Yuan Jue) by Buddhists, "Golden Elixir" (Jin Dan) by Daoists, and "Taiji" by Confucians. The phrase "Wuji gives rise to Taiji" refers to that which is inexhaustible yet reaches the ultimate. Buddhism says: "Unmoving as it is, clearly aware always." The *Yijing* (Book of Changes), *Xici* (Great Commentary), says: "Still and motionless, yet responsive and penetrating upon stimulation." Alchemical texts say: "When body and mind are unmoving, thereafter arises the true mechanism of Wuji," speaking of the original source of Taiji's wonder. Thus, we know that what the Three Teachings (Buddhism, Daoism, Confucianism) advocate is stillness and stability; this is what Zhou Dunyi referred to as "taking stillness as the master." Generally, when the human mind is in a state of stillness and stability, before being stimulated by external objects, the clear and bright Heavenly Principle is present, which is the wonder of Taiji. Once stimulated by objects, bias arises, which is the transformation of Taiji. If, during times of stillness and stability, one carefully maintains one's inner disposition, then Heavenly Principle will remain constantly bright, empty and spiritual without obscurity, and during action, there will naturally be a master to guide it, allowing one to respond to all incoming matters. When the skill of stillness and stability becomes pure and mature, reaching this state naturally without deliberate effort, the truth of Wuji is restored, the wonder of Taiji becomes clearly manifest, and the principles of heaven and earth and all things are fully contained within oneself.