Section 15.1
The highest aspirations of the Spring and Autumn [can be expressed as] two starting points. If you do not understand where these two starting points arise, you will not be able to begin to assess the portents and anomalies [recorded in the Spring and Autumn]. [These starting points are:]
the distinction between the insignificant and significant,
and [the distinction between] the hidden and manifest.
If you look into the causes of events when they have not yet reached their starting point, then you will certainly understand how insignificant events transform into significant events and how events that were hidden become manifest. Only a sage is able to understand events before their auspicious or inauspicious qualities have taken shape. This is to say that even if you wish to follow [the appropriate responses to such portents], you will not know where they arose.
1Therefore, when a [dynasty-founding] king receives the Mandate, he alters the month with which the calendar begins. He does not go along with the [previous dynasty’s] calculations but departs [from them]. [But he also] must [base his] calculations on [the calendar of] the previous dynasty, and [in that sense he] accepts it.
2 This is “the principle of conferring and accepting.”
Therefore the sage alone is able to focus his attention on what is hidden and cause it to be manifest. This is why the Way of the
Spring and Autumn is
to rely on the profundity of the Origin to rectify the starting point of Heaven [i.e., the first month of the civil calendar];
to rely on the starting point of Heaven to rectify the government of the king;
to rely on the government of the king to rectify the authority of the Lords of the Land;
and to rely on the authority of the Lords of the Land to rectify the administration within the borders [of the various states].
When these five
3 are rectified, then [the sage-king’s] transformative influence will greatly issue forth.
Therefore [the Spring and Autumn] records eclipses, meteors, water monsters, mountains crumbling, earthquakes, great rainstorms in the summer, great hailstorms in the winter, descents of frost that [nevertheless] did not harm plants, lack of rain from the first month of the year to the seventh month in autumn, and cranes and mynahs nesting [in Lu]. The Spring and Autumn noted these occurrences as anomalies and used them to manifest the incipient stirrings of disorder.
In this way what was [still] insignificant was not able to become significant
and what was [still] hidden was not able to become manifest.
Even if they were quite subtle, [they still were considered] the starting points [of events], and Confucius used them to verify [their outcomes]. This is why I value the subtle and emphasize beginnings. This is also why I despise those who predict portents and anomalies in advance, but only [when they occur do they] take action to secure [their realms from] the danger, misfortune, and chaos that follow in their wake. This is not something for which the Spring and Autumn expresses admiration. On the contrary, the Spring and Autumn brings up these anomalies and considers them as points of departure because [Confucius] hoped that this would cause [the ruler] to heed Heaven’s reprimands and be awed by Heaven’s majesty so that
within, it would move his heart and intentions,
and without, it would find expression in his actions.
[It would cause him to] cultivate his person and understand goodness of heart so as to return to the Way. If you do not value the subtle and emphasize beginnings, how will you be able to cautiously predict the conclusion of events and deduce their outcomes? [15/23/20–15/24/4]