8. Thus it was that when the sages would make
rules (for men), they felt it necessary to find the origin
(of all things) in heaven and earth; to make the two
forces (of nature) the commencement (of all); to use
the four seasons as the handle (of their arrangements);
to adopt the sun and stars as the recorders
(of time), the moon as the measurer (of work to be
done), the spirits breathing (in nature) as associates[1],
the five elements as giving substance (to things),
rules of propriety and righteousness as (their)
instruments, the feelings of men as the field (to be
cultivated), and the four intelligent creatures as
domestic animals (to be reared)[2].
9. The origin of all things being found in heaven and earth, they could be taken in hand, one after the other. The commencement of these being found in the two forces (of nature), their character and tendencies could be observed. The four seasons being used as a handle, (the people) could be stimulated to the business (of each). The sun
and stars being constituted the measures of time,
- ↑ Callery has for this:—"Les Esprits et les Dieux pour compagnons;" Medhurst, "the Kwei Shins, as the associates." Kǎng and Khung say that by Kwei Shǎn are to be understood "the hills and streams of last section," paragraph 12, for "those help the respiration of the earth."
- ↑ See paragraph 10.
"The heart of Heaven and Earth is simply benevolence. The perfect benevolence of Heaven and Earth is lodged in man. Given the human body, and forthwith there is the benevolent heart. Hence it is said (Mencius VII, ii, 16), 'Man is benevolence;' 'Benevolence is the heart of man.' Moreover, the heart of Heaven and Earth is seen in the very idea of life, so that the heart (or kernel) of all fruits is called zǎn (仁) or benevolence, which is again a name for man (仁者人也)."
