5.  Even in terms of the coarse alone, the concealed forms a hollow body, and the manifest forms a substantial body, opening as a coarse heaven and earth within the one great combined object. But within this, fine is divided from and aligned with coarse, and the concealed and manifest are likewise aligned.

The realms of the concealed are motive power and heaven, the realms of the manifest are nature and body.

Here by "nature and body" I mean the nature and body that are manifest to form an object. The use of the terms "nature and body" here is not the same as in "one nature, two bodies", or "nature and body give rise to yin and yang."

Motive power and heaven are concealed, and form heaven-and-earth, nature and body are manifest and form heaven-and-earth. Heaven is heaven-and-earth within the realm of space and time, motive power is heaven-and-earth within the realm of turning and holding. Heaven and motive power alone are not sufficient to manifest heaven and earth as objects. Body forms heaven as hollow and earth as substantial, nature forms heaven as fire and earth as water. Then heaven and earth are indeed manifest as objects. The object whose body is apparent is the house, and the manifest things dwell within it.

These four things, heaven, motive power, nature, and body, are like the four legs of a Go table, if one leg is missing the other three cannot stand alone.

5.1 We have come to the term "uchu". From ancient times, past, present and future have been called "chu", and heaven and earth and the four directions have been called "u". This usage suffices in general, but the terms need clarifying.

Here the passage of the perpetual ongoing is time ["u"], and the fullness of the all-pervading is space ["chu"].
 

5.11 Now, in weaving a cloth, warp threads and woof threads must be combined. In building a house, or making a box, both upright and horizontal pieces are necessary. These are warp and woof, without warp and woof there could be no object.

This world itself is an object woven from warp and woof. The things within it must follow these paths. This is why when I was asked once to inscribe a woven bamboo fan, I wrote the following lines:

Every object without exception consists of warp and woof. To take an example close at hand, our flesh is the woof and our life is the warp.

It is misleading to divide the great object into six, as the ancients did. Furthermore, the ancient's interpretation of time, in which the past has gone and the present comes, does not include the future.

By reflecting on the example of small objects to begin with, we eventually come to understand the warp and woof of the great object. When we understand the great warp and woof we shall inevitably understand that all the things of heaven and earth are interwoven as warp and woof.
 

5.12 If we look at space and time directly, ignoring the manifest bodies of heaven, earth, water and fire, we shall understand warp and woof.

If we were to shut our eyes and imagine this heaven and earth to be swept away, we could not extinguish the hours, the perpetual ongoing, which passes through, surging on. Nor could we extinguish place, the all-pervading which fills up everywhere. The perpetual ongoing would flow on like water with neither beginning nor end in sight; and even though the sun, moon, stars and planets, the earth on which we tread, the heaven at which we gaze, would all be swept away, so that we could neither point to south, east, north or west, nor distinguish up from down, the boundless all-pervading would remain.

The surging on of time we call "passage", and that which fills to the brim every place without exception is "fullness", but it is a fullness that does not block in the way that fallen leaves block the passage of water through a drainpipe. This fullness reaches everywhere, pervading every corner.

Time, the perpetual ongoing, is the warp, it passes through all things, it is the path of the manifold. Space, the all-pervading which fills up, is the woof, everything that dwells, dwells within it, it is the house of the manifold.

Days, nights, months and years, are markings made by the sun and moon as they pass through the warp, time, the perpetual ongoing; and east, west, up and down, are markings made by heaven-and-earth which assigns positions, as the woof fills up space, the all-pervading.

Small objects are not aware that they are composed of warp and woof, but they spontaneously follow its principles.
 

5.2 Heaven-and-earth is essentially active, it contains motive power which provides movement and rest. ki lies on the outside, and moves around there, objects lie within where they are completely stationary.
 

5.21 Moving things describe circles, and stationary objects describe straight lines. The circular movement takes place in opposite directions, an eastward turning and a westward turning. The linear movements within oppose one another as up and down.

Thus the radii of the all-pervading hold within, and the circle turns without. Turning is heaven, holding is earth.
 

5.22 The realms of space, time, turning, and holding constitute the concealed heaven-and-earth. These are realms of ki, not objects, and although heaven and earth exist here, they cannot be seen with the eyes or touched with the hands.

The concealed pairs with the manifest, so wherever there is concealment there is manifestation.
 

5.23 Heaven-and-earth has neither beginning nor end, it is infinite.

Because man cannot rid himself of the habit of thinking in terms of beginning and end, he isnot able to imagine something that does not have them. This is how the Buddhist doctrine of "formation, existence, destruction and non-existence" came about, in which heaven and earth are gradually formed from nothing, are finally destroyed and returned to void, then are formed again, and yet again become void. There has been a proliferation of theories, like the theory of evolution from chaos of Shao Yung, in which heaven begins in the first epoch, earth in the second, man in the third, but in the tenth epoch heaven finishes, earth finishes in the eleventh, and man in the twelfth.

There are all these arbitrary notions and theories, but none of them show an understanding of jori. They are false doctrines which confuse heaven with man.

Heaven and motive power do not precede nature and body, and nature and body do not precede heaven and motive power. For example, the raw side and finished side of a piece of brocade exist simultaneously, and a chicken has both left and right wings from the moment of hatching. Thus, although I have explained the concealed heaven-and-earth first, it is not prior to the manifest heaven-and-earth, nor is the manifest prior to the concealed because I have explained it later.
 

5.3 Thus the single object possesses ki, which is concealed within it, and a body, which is manifest. This body divides into two bodies, one hollow and one substantial. The hollow body is heaven, the substantial body is earth.

Yin nature gathers in from boundless infinity and binds together as earth, and water is formed when the ki of yang is emitted by the ki of yin. Yang nature, radiating outwards from the centre point, is dispersed into heaven and gathered by the ki of yin to form fire.

Herein the sun, moon, stars and planets hang above, and mountains, fields, lakes and oceans are set out below.

Women and children in common parlance refer to earth as springing from "the place of the golden wheel" [konrinzai"]. They believe that heaven is a clear crystal dome stretched over it, and between this earth and heaven there is absolute emptiness, the seas to north, south east and west continue endlessly in all directions, and the sun and moon pass beneath the earth and up again the other side.
 

5.31 The true shape of heaven-and-earth is a single sphere of which the earth is the core. The projections of the spherical earth are dry land, the depressions are sea. Man is surrounded by up, down and the four directions, the oceans spread around the sphere.

Although heaven is infinite and all-pervading it too forms a sphere, enclosing the heavenly bodies.

Nevertheless, people are accustomed to thinking of heaven as a canopy and earth as the ground on which we tread. Believing that it is obvious that if a water container is tilted the water will spill, they do not tax their thinking powers any further. Thus they are constrained by habit to think that things must necessarily begin and end, that the earth is flat and heaven is long, that the sun and moon move westwards, that water spills if tilted, that water will be reduced to nothing if it is boiled on a fire, that fire would be extinguished forever if water were poured on it, and so on, thinking that such things are well proven and established with certainty. Consequently they do not exert their minds further, and telling them otherwise has no more effect than splashing water on  stone.

If we desire to understand heaven-and-earth, we should first find out the shape of the coarse heaven and earth and the motions of the sun and moon.  Astronomers predict the movements of heavenly bodies, and books of astronomy and geography tell us about the shapes of heaven and earth. Western scholars experiment with observations and measurements, their findings gradually becoming more and more precise, and we can expect to see many more discoveries. Because there are such learned people in the world there is nothing that cannot be studied thoroughly.

And so gradually our eyes are opened and we cease to be led astray by the fallacies of the ancients. The first step of all must be to understand that the world is round. When we understand that the world is spherical in form, water cannot spill over the edge, pointing to the east and calling it west is no longer a mistake either. Likewise, the lengthening and shortening of days and nights, the coexistence of spring and autumn, and suchlike things may be studied by the device of seeing opposites as one. Only then shall we be aware that we have been constrained by habits of thought. Slowly we shall set our minds to work and take the first step to seeing with insight.

So the first steps to seeing heaven-and-earth with insight is to learn the shapes of heaven and earth and the movements of the sun and moon.