| | 天地: |
天者何也？天之为言镇也，居高理下，为人镇也。地者，易也。言养万物怀任，交易变化也。 |
| | What is Heaven? "Heaven" means "Zhen," meaning to pacify. It resides high above and governs the lower regions, serving as a pacifier for people. Earth refers to change or transformation ("Yi"). It means nurturing all things and carrying them within, facilitating their exchange and transformation.
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| | 天地: |
始起之天，始起先有太初，后有太始，形兆既成，名曰太素。混沌相连，视之不见，听之不闻，然后剖判清浊。既分，精出曜布，度物施生。精者为三光，号者为五行。行生情，情生汁中，汁中生神明，神明生道德，道德生文章。故《乾凿度》云：“太初者，气之始也。太始者，形兆之始也；太素者，质之始也。阳唱阴和，男行妇随也。” |
| | At the beginning of Heaven's origin, first there was Tai Chu, then came Tai Shi; once forms and signs had taken shape, it was named Tai Su. In the beginning, chaos (hundun) was connected; it could not be seen with the eyes nor heard with the ears. Only after this did clarity and turbidity separate. After separation, essence emerged and brilliance spread, measuring things and bestowing life upon them. The essence became the Three Lights (San Guang), while the designations became the Five Elements (Wu Xing). The Five Elements gave rise to emotions; emotions produced essence within, and from this essence arose the divine and enlightened (Shen Ming). From the divine and enlightened emerged morality and virtue (Dao De), and from morality and virtue came literature and culture (Wen Zhang). Therefore, Qian Zao Du says: "Tai Chu is the beginning of qi." Tai Shi is the beginning of forms and signs; Tai Su is the beginning of substance. Yang leads and Yin follows, just as men lead and women follow."
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| | 天地: |
天道所以左旋、地道右周何？以为天地动而不别，行而不离。所以左旋、右周者，犹君臣、阴阳相对之义。 |
| | Why does the celestial way rotate to the left while the terrestrial way moves rightward in cycles? It is because Heaven and Earth move without distinction, travel without separation. The reason for the leftward rotation of Heaven and the rightward cycling of Earth is analogous to the mutual relationship between ruler and minister, or Yin and Yang in opposition.
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| | 天地: |
男女总名为人，天地所以无总名何？曰：天圆地方，不相类，故无总名也。 |
| | Men and women are collectively named as "people." Why then do Heaven and Earth not have a collective name? It is said: Heaven is round and Earth is square; they are unlike each other, hence there is no collective name for them.
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| | 天地: |
君舒臣疾，卑者宜劳，天所以反常行何？以为阳不动，无以行其教；阴不静，无以成其化。虽终日乾乾，亦不离其处也。故《》曰：“终日乾乾，反覆道也。” |
| | The ruler moves leisurely while the minister acts swiftly; the inferior should labor diligently. Why then does Heaven act contrary to this norm? It is because Yang, if motionless, would be unable to carry out its function of instruction; Yin, if not still, would be unable to complete its transformation. Even though it is constantly active and diligent throughout the day, Heaven does not leave its place. Therefore, the Yi Jing says: "Constantly active and diligent all day long—this is the principle of returning to the Dao."
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