Luxuriant Gems of the Spring and Autumn

Only a sage is able to link the myriad things to the One and to bind them to the Origin. If ultimately you do not reach and acknowledge the root from which [the myriad things] proceed, you cannot succeed in your endeavors. This is why the Spring and Autumn alters the first [year of each reign] and designates it the Origin [yuan 元] year.1 The word yuan is homophonous with the word yuan 原, [which means “source”]. It signifies that [the Spring and Autumn] follows the cycles [literally, ends and beginnings] of Heaven and Earth. Thus people are the only [creatures] whose lives have beginnings and ends but do not necessarily respond to the alterations of the four seasons. Therefore the Origin is the root of the myriad things, and the Origin of humans [likewise] lies therein. Where is [that Origin]? It existed before Heaven and Earth. This is why, although people are born of Heaven’s vital energy and are endowed with Heaven’s vital energy, it cannot [be said that] their vital energy is coextensive with the Heavenly Origin. The Heavenly Origin decrees, but [people] often defy Heaven’s actions. Thus [an entry such as] “Spring. The [royal] first month” is meant to acknowledge the actions of Heaven and Earth and to continue the actions of Heaven and bring them to completion. The Way [of designating the Origin year] is to pair up [Heaven’s decrees and human works] in mutual accomplishments and supportive enterprises. Is that not to say in effect to return to the Origin of Heaven and Earth? How is it that the Origin of Heaven and Earth is to be found here, and how does it operate in the human realm? [The Spring and Autumn] attaches much importance to those who can connect and acknowledge the inherent patterns of [Heaven’s] will. [13/22/13–18]

Those who can discuss the [various] categories of birds and beasts are not those with whom the sage desires to converse. The sage desires to discuss humaneness and righteousness and lay out their inherent patterns. He knows their divisions and classes, their categories and distinctions, and threads together those that fit together. The sage clarifies things that have been investigated by means of righteousness, so that there will be no instances of deceptive resemblance [between things]. This, and only this, is what the sage prizes. If this were not the case, and the sage

then lax words would be spoken, and that would give rise to doubts, impeding those who are advancing [in their learning]. This is what the noble man most deeply despises.

Why would one act like that? The daylight hours are not sufficient to satisfy the thoughts of a sage; they continue into the evening hours. Having contemplated the myriad affairs of the world, they come down to humaneness and righteousness. When speaking of it from this perspective, we say that you must practice [humaneness and righteousness] yourself if you are to attain them. Therefore I say: “Indeed! If one is to instruct others, can one fail to be cautious?” Righteousness derives from the Classic [i.e., the Spring and Autumn]. The Classic and the [Gongyang] Commentary are the great root [of learning]. But if you fail to be diligent in applying your mind, [even though you act so as to] embitter your resolve and deplete your feelings, [it will be to no avail]. Even if your hair turns white and your teeth fall out, you still will not come up to the standards recorded [in them]. [13/22/20–25]