GB:
问∶天地之心亦灵否？还只是漠然无为？ 曰∶ 天地之心不可道是不 灵，但不如人壬地思虑。伊川曰∶天地无心而成化，圣人有心而无 为。
big5:
拜ぱぇみョ艶临琌簔礛礚 り ぱぇみぃ笵琌ぃ 艶ぃば納レりぱ礚みτΘて竧Τみτ礚
utf8:
闂埗澶╁湴涔嬪績浜︾伒鍚︼紵杩樺彧鏄紶鐒舵棤涓猴紵 鏇扳埗 澶╁湴涔嬪績涓嶅彲閬撴槸涓 鐏碉紝浣嗕笉濡備汉澹湴鎬濊檻銆備紛宸濇洶鈭跺ぉ鍦版棤蹇冭屾垚鍖栵紝鍦ｄ汉鏈夊績鑰屾棤 涓恒
[Someone] asked: "Are the hearts of Heaven and Earth perceptive too? Or are they just unconcerned and inactive?" [Zhu Xi] answered: "One cannot say that the hearts of Heaven and Earth are not perceptive, but they do not think in the way that humans do. [Cheng] Yi-chuan said: 'Heaven and Earth do not have hearts/minds and yet succeed in [the creative processes of] transformation. The sages have hearts/minds and yet do not have behavior aimed at achieving personal or selfish goals.'"
Commentary:
Translating this short passage makes one deal with some buried issues. "Tian di" can be interpreted to mean "Heaven" and "Earth," two cosmic entities, masculine and feminine, that are locked in a kind of perpetual cosmic intercourse. It can also be interpreted to mean "the world" or "the universe." To ask which interpretation is correct is rather like asking whether there are four seasons or one year. Summer is manifestly opposite to winter, so, to make the parallel a little more exact, one could argue that there are two seasons, a hot season and a cold season. But looking for the dividing line between seasons is a fruitless activity. Similarly, we look up at the sky and down at the ground and say that there are manifestly two entities, but it would be impossible to find a point, line, or surface that is the boundary between the two.
Furthermore, the blue sky and the tangible earth are only the perceptible aspects of two greater, cosmic, entities that are themselves two phases of a perpetual process of alternation. Those two entities are cosmic Yin and cosmic Yang. And so we return to the cosmic picture presented in the first several conversations recorded in this chapter that discuss how Tai-ji produces Yin and Yang, and so forth all the way down to the emergence of the myriad creatures.
Ordinarily, human beings use their hearts or their minds (the term xin literally means "heart" but refers to the mental processes that we call "mind" as well) to achieve results relevant to their personal survival, reproduction, etc., but the Sage is averred to be one for whom these self-centered concerns become irrelevant when he acts on the problems of the world.
Despite the lip service paid to the ancient idea of a balance of importance between Heaven and Earth, in general the Confucian tradition values the masculine and almost totally ignores the feminine. If there is a male Sage (and all sages have been males if you list those mentioned by the Confucians), then there ought to be a female counterpart to the Sage. But in fact no woman except the mother of Mencius seems to deserve more than a footnote.
If one would like to sweep the gender imbalance issue under the carpet, then one could translate "tian di" as "the world," and make "the sage" as its counterpart. To do so, however, would conceal the complexities of the metaphysical picture being painted, and would also create difficulties down the road when it comes time to discuss passages that discuss how human beings form a trine with Heaven and Earth.
What we seem to be left with is a rather vague picture of a universe that seems to achieve results as though by means of what we know in humans as cogitation and intent, and a sage that seems, in a rather Daoist way, able to abstract himself completely from normal self-centered human concerns in the process of cogitation done with the intent to solve problems faced by the human community.
-- PEM