17. 天命流行，所以主宰管攝是理者，即其心也. See Tillman, “Consciousness of T’ien in Chu Hsi’s Thought,” 31–50.

18. Jin Xin I, 2.

19. Sishu Zhangju Jizhu 四書章句集註, Mengzi Jizhu 孟子集註, juan 7, in Siku Quanshu, Jingbu, Sishulei.

20. 莫之致而至者，正命也。桎梏而死者，君子不謂之命; Lun Meng Jingyi 論孟精義, Mengzi Jingyi 孟子精義, juan 13, in Siku Quanshu, Jingbu, Sishulei.

21. The exemplary late-Ming huaben story “Dongting Tangerines and the Tortoiseshell” (轉運漢遇巧洞庭紅) is in Pai’an jingqi 拍案驚奇, 1.

22. See, for instance, “looking up, do not have occasion for shame before Heaven, and, down, no occasion to blush before men” (仰不愧於天，俯不怍於人) (Mencius, Jin Xin I, 20); “[b]ut Heaven does not yet wish that the world is in peace and order” 夫天，未欲平治天下也 (Gong Sun Chou II 公孫丑下, 22); “[t]hus, when Heaven is about to confer a great charge on a man, always it first tests his determination with hardship ([…] 故天將降大任於是人也，必先苦其心志 […]) (Gaozi II 告子下, 35). Perkins (“Reproaching Heaven,” 296) reasonably states that this anthropomorphic representation is rather a personification Mencius uses as a way of discussing the natural order of things. Scholars differ in their opinions on the coherence of Mencius about tian, its benevolence or indifference to ethical values, its powers and commitment, and its relationship with historical cycles and their function (297–301).

23. Mencius tries to explain why Confucius and other righteous men did not take the throne: “[t]hat which is done without man’s doing is from Heaven. That which happens without man’s causing is from the ordinance of Heaven. In the case of a private individual taking the throne, there must be in him virtue equal to that of Shun or Yu; and moreover, there must be the presenting of him to Heaven by the preceding sovereign. It was on this account that Confucius did not take the throne. When the kingdom is possessed by natural succession, the sovereign who is displaced by Heaven must be like Jie or Zhou […]” (非人之所能為也。莫之為而為者，天也；莫之致而至者，命也。匹夫而有天下者，德必若舜禹，而又有天子薦之者，故仲尼不有天下。繼世以有天下，天之所廢，必若桀紂者也 […]) (Mencius, Wan Zhang I, 6). See also Mencius, Jin Xin I, where it is recommended to accept what is inevitable, to be cautious to avoid dangers, and to face even death if this means following the Way.