易经清楚的说明宇宙的三结构：‘易之为书也，广大悉备，有天道焉，有人道焉，有地道焉。’
中国古典著作中，常把天道和地道合称为天道。天地为宇宙，天地之道就是天道。
人和天不是两个不同的个体，他们是宇宙完整的三结构，易经明显把人放在宇宙的中心，为其脑筋。
这样，易经提出了‘天人合一’的思想。
易经亦提出了天地人三道的六个属性：‘昔者圣人之作‘易’也，将以顺性命之理，是以立天之道曰阴与阳，立地之道曰柔与刚，立人之道曰仁与阳义。’
同‘中庸’中的‘天命之謂性，率性之謂道’一起读，我们可进一步理解天性和人性。
这里所说的天地人道其实都是‘形而下’道或器之道。易经说‘形而下者谓之器’，这器道是物质世界的原理。
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Yijing spells out clearly the theory of the three-tier universe when it says: ‘As a book the Yijing is vast and broad, comprehending all details. In it there is the Dao of Heaven, there is the Dao of Man, and there is the Dao of Earth.’
One should take note that in the Chinese classical books, very often Dao of Heaven and Earth are mentioned simply as the Dao of Heaven (tian dao). Since Heaven and Earth form the physical world, tian dao actually refers to the Dao of Nature.
Man and Nature are not two separate entities. Rather, they form integral parts of the three-tier universe and we have noted that Yijing clearly positions Man at the centre of this universe as its brain.
With this, Yijing is said to have developed the idea of oneness between Man and Nature.
Yijing also points out the six major attributes/elements of these three Dao: ‘In the past, when the sages made Yijing, they developed it in compliance with the ways of human nature. Therefore, the elements constituting the Heaven way are yin and yang; the elements constituting the Earth are the soft and the hard; the elements making out the way of Man are humanity and righteousness.’
One should read the above together with the following sentences from Zhong Yong (The Doctrine of Mean) to further reflect the idea of human and terrestrial nature: ‘What (ethical) Tian confers (on man) is called his (human) nature; following our straightforward nature is called the Dao.’
The three Dao mentioned here are actually the within-form Dao, or the Way of Qi (器). Yijing says: ‘What is within Form are called Qi (器)’ and the within-form Dao applies therefore to all things in the terrestrial world.
中国古典著作中，常把天道和地道合称为天道。天地为宇宙，天地之道就是天道。
人和天不是两个不同的个体，他们是宇宙完整的三结构，易经明显把人放在宇宙的中心，为其脑筋。
这样，易经提出了‘天人合一’的思想。
易经亦提出了天地人三道的六个属性：‘昔者圣人之作‘易’也，将以顺性命之理，是以立天之道曰阴与阳，立地之道曰柔与刚，立人之道曰仁与阳义。’
同‘中庸’中的‘天命之謂性，率性之謂道’一起读，我们可进一步理解天性和人性。
这里所说的天地人道其实都是‘形而下’道或器之道。易经说‘形而下者谓之器’，这器道是物质世界的原理。
.
Yijing spells out clearly the theory of the three-tier universe when it says: ‘As a book the Yijing is vast and broad, comprehending all details. In it there is the Dao of Heaven, there is the Dao of Man, and there is the Dao of Earth.’
One should take note that in the Chinese classical books, very often Dao of Heaven and Earth are mentioned simply as the Dao of Heaven (tian dao). Since Heaven and Earth form the physical world, tian dao actually refers to the Dao of Nature.
Man and Nature are not two separate entities. Rather, they form integral parts of the three-tier universe and we have noted that Yijing clearly positions Man at the centre of this universe as its brain.
With this, Yijing is said to have developed the idea of oneness between Man and Nature.
Yijing also points out the six major attributes/elements of these three Dao: ‘In the past, when the sages made Yijing, they developed it in compliance with the ways of human nature. Therefore, the elements constituting the Heaven way are yin and yang; the elements constituting the Earth are the soft and the hard; the elements making out the way of Man are humanity and righteousness.’
One should read the above together with the following sentences from Zhong Yong (The Doctrine of Mean) to further reflect the idea of human and terrestrial nature: ‘What (ethical) Tian confers (on man) is called his (human) nature; following our straightforward nature is called the Dao.’
The three Dao mentioned here are actually the within-form Dao, or the Way of Qi (器). Yijing says: ‘What is within Form are called Qi (器)’ and the within-form Dao applies therefore to all things in the terrestrial world.
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