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無極 .
無極 是中國思想史 上的重要概念,源於道德經 、莊子 ,北宋 理學家周敦頤 著太極圖說 闡述宇宙由無極到太極的形成。
太極圖
“
知其雄,守其雌,為天下谿。為天下谿,常德不離。常德不離,復歸於嬰兒。知其白,守其黑,為天下式。為天下式,常德不忒。常德不忒,復歸於無極 。知其榮,守其辱,為天下谷。為天下谷,常德乃足,復歸於樸。樸散則為器,聖人用之,則為官長,故大智不割。——二十八章
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湯之問棘曰:「上下四方有極乎?」 棘曰:「無極 之外,復無極 也。窮髮之北有冥海者,天池也。有魚焉,其廣數千里,未有知其修者,其名為鯤。有鳥焉,其名為鵬,背若太山,翼若垂天之雲,摶扶搖羊角而上者九萬里,絕雲氣,負青天,然後圖南,且適南冥也。斥鴳笑之曰:「彼且奚適也?我騰躍而上,不過數仞而下,翱翔蓬蒿之間,此亦飛之至也,而彼且奚適也?」——逍遙遊第一
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子桑戶、孟子反、子琴張相與友,曰:「孰能相與於無相與,相為於無相為?孰能登天遊霧,撓挑無極 ,相忘以生,无所終窮?」三人相視而笑,莫逆於心,遂相與為友。——大宗師第六
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廣成子曰:「來!余語女。彼其物無窮,而人皆以為有終;彼其物無測,而人皆以為有極。得吾道者,上為皇而下為王;失吾道者,上見光而下為土。今夫百昌皆生於土而反於土,故余將去女,入無窮之門,以遊無極 之野。吾與日月參光,吾與天地為常。當我,緡乎!遠我,昬乎!人其盡死,而我獨存乎!」——在宥第十一
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若夫不刻意而高,無仁義而修,無功名而治,無江海而閒,不道引而壽,無不忘也,無不有也,澹然無極 而眾美從之。此天地之道,聖人之德也。——刻意第十五
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自無極 而為太極。太極動而生陽,動極而靜,靜而生陰,靜極復動。一動一靜,互為其根;分陰分陽,兩儀立焉。陽變陰合,而生水、火、木、金、土。五氣順布,四時行焉。五行,一陰陽也;陰陽,一太極也;太極,本無極也。五行之生也,各一其性。無極之真,二五之精,妙合而凝。「乾道成男,坤道成女」,二氣交感,化生萬物。萬物生生,而變化無窮焉。惟人也,得其秀而最靈。形既生矣,神發知矣,五性感動,而善惡分,萬事出矣。聖人定之以中正仁義(聖人之道,仁義中正而已矣),而主靜(無欲故靜),立人極焉。故「聖人與天地合其德,日月合其明,四時合其序,鬼神合其吉凶」。君子修之吉,小人悖之凶。故曰:「立天之道,曰陰與陽;立地之道,曰柔與剛;立人之道,曰仁與義。」又曰:「原始反終,故知死生之說。」大哉易也,斯其至矣!
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