GB text
问：理与气.曰：有是理便有是气. 但理是本而今且从理上说 气. 如云 太极动而生阳, 动极而静, 静而生阴, 不成动巳前便无静. 程子曰：『动静无断.』盖此亦是. 且自那动处说起. 若论着动以前又有 静, 静以前又有动. 如云『一阴一阳之谓道, 继之者善也.』这继字便是 动之端.若只一开一阖而无继便是阖刹 了. 又问继是动静之间否？ 曰：是静之终,动之始也, 且如四时到得冬月, 万务都归窠了. 若不生来 年便都息了. 盖是贞复生元无穷如此.又问： 元亨利贞是备个阴阳之理，而易只谓乾有之曰：若论文王 易本是作大 亨利贞，只作两字说，孔子见这四字好，便挑开说 了，所以某尝说易 难看，便是如此，伏羲自是伏羲易，文王 自是文王易。 孔子因文王 底说，又却出入其间也。又问： 有是理而后有是气，未有人时此理 何在。曰：也只在这锂， 如一海水或取得一杓，或取得一担或取得一 碗，却是这海水 。但是他为主我为客。他较长久，我得之不久耳。 夔孙、义刚录同。
big5 text
拜瞶籔.りΤ琌瞶獽Τ琌. 瞶琌セτさ眖瞶弧.お び伐笆τネ锭, 笆伐τ繰, 繰τネ潮, ぃΘ笆()玡獽礚繰. 祘り笆繰礚耞.籠ョ琌. ê笆矪弧癬. 璝阶帝笆玡Τ 繰, 繰玡Τ笆. お潮锭ぇ孔笵, 膥ぇ到.硂膥獽琌 笆ぇ狠.璝秨麦τ礚膥獽琌麦炳 . 拜膥琌笆繰ぇ丁 り琌繰ぇ沧,笆ぇ﹍, 眔る, 窾叭常耴竈. 璝ぃネㄓ 獽常. 籠琌璼確ネじ礚絘.拜 じ﹄璼琌称潮锭ぇ瞶 τ孔爱Τぇり璝阶ゅ セ琌 ﹄璼ㄢ弧ふǎ硂獽珼秨弧 ┮琘沽弧 螟獽琌ヱ开琌ヱ开ゅ 琌ゅ ふゅ ┏弧玱ㄤ丁拜 Τ琌瞶τΤ琌ゼΤ瞶 り硂綴 ┪眔ˊ┪眔踞┪眔 窲玱琌硂 琌и耕и眔ぇぃφ 能甝竡魁
[Someone] asked [about] Li and lifebreath. [Zhu Xi] said: There
being this Li there is then this lifebreath. But Li is the basis,
and now we will discuss lifebreath from that vantage point. If
it be said that Tai-ji moves and produces Yang, that the movement
comes to its extreme and stillness ensues, and that this
stillness produces Yin, [then] before movement is finished there
can be no stillness. Master Cheng said: "Movement and stillness
are without discontinuity." This is also true. For the nonce
let us start our description from the point at which movement
occurs. If we are saying that before there is movement there is
stillness, and likewise that before there is stillness there is
again movement, this is like [when the XT,A,4,17 of the Book of
Changes] says: 'An Yin and then a Yang is called the Way, and
what gives continuity to it is good.' [Then] this word "continues" is the
terminus of movement [and, again, of stillness]. If there were
just an opening out followed by a closing in, but no "continuation,"
then [the process] would be stifled." [Someone] asked further: "Do you
mean that 'continuation' denotes the boundary between movement
and stillness?" [Zhu Xi] said: "It is the end of stillness and
the beginning of movement. It is just like when the four seasons
get to the winter months and the myriad creatures all return to
their nests. If the following year were not produced, then [the sequence]
would all be ended. That is just for Correct Firmness to give
rise once again to Origination in an infinite series in this way.
[Someone] asked further: "Origination, heng, Benefit, and Correct Firmness hold complete within themselves the li of Yin and Yang.
but the Book of Changes only avers that Qian has it. [Master Zhu] said: "If we are
talking about the Book of Changes of King Wen, then it speaks of 'great Heng' and
'benefitial Zhen'; it only makes [this series of Chinese characters] into two items
of vocabulary for discussion. Confucius considered these four characters (good =)
illuminating and so he split them up for discussion. So the reason that I often say
that the Book of Changes is difficult to read is just on account of this kind of
difficulty. Fu Xi has Fu Xi's Book of Changes. King Wen has King Wen's Book of Changes.
Confucius based himself on King Wen's account, yet he departed from it from time
to time." Someone also asked: "There was [first] this Li and afterwards there
was this lifebreath. Before human beings came into existence, where was this Li?"
[Master Zhu] responded: "It was just here. It is like the water in a sea. Sometimes
you take up one ladlefull, sometimes you take up one hundredweight, and sometimes
you take up a bowlfull. Regardless of how much, it is all the same sea water. But
it (i.e., the Li) is the master and I am the subordinate. It is relatively long lasting,
and I cannot keep it for long.
Kui Sun and Yi Gang have the same record of this conversation.