THE GREAT LEARNING
by Confucius
Translated by James Legge
Modified by Antihubris.com
Chu Hsi Comments: My master, the philosopher Ch'ang, says: "The Great Learning is a Book transmitted by the Confucian School, and forms the gate by which first learners enter into virtue. That we can now perceive the order in which the ancients pursued their learning is solely owing to the preservation of this work, the Analects and Mencius coming after it. Learners must commence their course with this, and then it may be hoped they will be kept from error."
1. WHAT THE
GREAT LEARNING teaches, is to illustrate illustrious
virtue; to renovate the people; and to rest in the
highest excellence.
2. The point where to rest being
known, the object of pursuit is then determined; and, that
being determined, a calm unperturbedness may be attained
to. To that calmness there will succeed a tranquil repose.
In that repose there may be careful deliberation, and that
deliberation will be followed by the attainment of the
desired end.
3. Things have their root and their
branches. Affairs have their end and their beginning. To
know what is first and what is last will lead near to what
is taught in the Great Learning.
4. The ancients who wished to
illustrate illustrious virtue throughout the kingdom, first
ordered well their own states. Wishing to order well their
states, they first regulated their families. Wishing to
regulate their families, they first cultivated their
persons. Wishing to cultivate their persons, they first
rectified their hearts. Wishing to rectify their hearts,
they first sought to be sincere in their thoughts. Wishing
to be sincere in their thoughts, they first extended to the
utmost their knowledge. Such extension of knowledge lay in
the investigation of things.
5. Things being investigated,
knowledge became complete. Their knowledge being complete,
their thoughts were sincere. Their thoughts being sincere,
their hearts were then rectified. Their hearts being
rectified, their persons were cultivated. Their persons
being cultivated, their families were regulated. Their
families being regulated, their states were rightly
governed. Their states being rightly governed, the whole
kingdom was made tranquil and happy.
6. From the Son of Heaven down to the
mass of the people, all must consider the cultivation of
the person the root of everything besides.
7 . It cannot be, when the root is
neglected, that what should spring from it will be well
ordered. It never has been the case that what was of great
importance has been slightly cared for, and, at the same
time, that what was of slight importance has been greatly
cared for.
Chu Hsi Comments: The Preceding chapter of the classical text is in the words of Confucius, handed down by the philosopher Tsang. The ten chapters of explanation which follow contain the views of Tsang, and were recorded by his disciples. In the old copies of the work, there appeared considerable confusion in these, from the disarrangement of the tablets. But now, availing myself of the decisions of the philosopher Ch'ang, and having examined anew the classical text, I have arranged it in order, as follows:-
Commentary Of The Philosopher Tsang
Chapter I
1. In the
Announcement to K'ang, it is said, "He was able to make his
virtue illustrious."
2. In the Tai Chia, it is said, "He
contemplated and studied the illustrious decrees of
Heaven."
3. In the Canon of the emperor
(Yao), it is said, "He was able to make illustrious his
lofty virtue."
4. These passages all show how
those sovereigns made themselves illustrious
Chu Hsi Comments: The above first chapter of commentary explains the illustration of illustrious virtue.
Chapter II
1. On the
bathing tub of T'ang, the following words were engraved:
"If you can one day renovate yourself, do so from day to
day. Yea, let there be daily renovation."
2. In the Announcement to K'ang, it
is said, "To stir up the new people."
3. In the Book of Odes, it is said,
"Although Chau was an ancient state the ordinance which
lighted on it was new."
4. Therefore, the superior man in
everything uses his utmost endeavors.
Chapter III
1. In the Book
of Odes, it is said, "The royal domain of a thousand li is
where the people rest."
2. In the Book of Odes, it is said,
"The twittering yellow bird rests on a corner of the
mound." The Master said, "When it rests, it knows where to
rest. Is it possible that a man should not be equal to this
bird?"
3. In the Book of Odes, it is said,
"Profound was King Wan. With how bright and unceasing a
feeling of reverence did he regard his resting places!" As
a sovereign, he rested in benevolence. As a minister, he
rested in reverence. As a son, he rested in filial piety.
As a father, he rested in kindness. In communication with
his subjects, he rested in good faith.
4. In the Book of Odes, it is said,
"Look at that winding course of the Ch'i, with the green
bamboos so luxuriant! Here is our elegant and accomplished
prince! As we cut and then file; as we chisel and then
grind: so has he cultivated himself. How grave is he and
dignified! How majestic and distinguished! Our elegant and
accomplished prince never can be forgotten." That
expression- "As we cut and then file," the work of
learning. "As we chisel and then grind," indicates that of
self-culture. "How grave is he and dignified!" indicates
the feeling of cautious reverence. "How commanding and
distinguished! indicates an awe-inspiring deportment. "Our
elegant and accomplished prince never can be forgotten,"
indicates how, when virtue is complete and excellence
extreme, the people cannot forget them.
5. In the Book of Odes, it is said,
"Ah! the former kings are not forgotten." Future princes
deem worthy what they deemed worthy, and love what they
loved. The common people delight in what delighted them,
and are benefited by their beneficial arrangements. It is
on this account that the former kings, after they have
quitted the world, are not forgotten.
Chu Hsi Comments: The above third chapter of commentary explains resting in the highest excellence
Chapter IV
1. The Master said, "In hearing litigations, I am like any other body. What is necessary is to cause the people to have no litigations." So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.
Chu Hsi Comments: The above fourth chapter of commentary explains the root and the issue.
`Chapter V
1. This is
called knowing the root.
2. This is called the perfecting of
knowledge.
Chu Hsi Comments: The above fifth chapter of the commentary explained the meaning of "investigating things and carrying knowledge to the utmost extent,"but it is now lost. I have ventured to take the views of the scholar Ch'ahg to supply it, as follows: - The meaning of the expression, "The perfecting of knowledge depends on the investigation of things," is this: - If we wish to carry our knowledge to the utmost, we must investigate the principle of all things we come into contact with, for the intelligent mind of man is certainly formed to know, and there is not a single thing in which its principles do not inhere. But so long as all principles are not investigated, man's knowledge is incomplete. On this account, the Learning for Adults, at the outset of its lessons, instructs the learner, in regard to all things in the world, to proceed from what knowledge he has of their principles, and pursue his investigation of them, until he reaches the extreme point. After exerting himself in this way for a long time, he will suddenly find himself possessed of a wide and far-reaching penetration. Then, the qualities of all things, whether external or internal, the subtle or the coarse, will all be apprehended, and the mind, in its substance and its relations to things, will be perfectly intelligent. This is called the investigation of things. This is called the perfection of knowledge.
Chapter VI
1. What is
meant by "making the thoughts sincere." is the allowing no
self-deception, as when we hate a bad smell, and as when we
love what is beautiful. This is called self-enjoyment.
Therefore, the superior man must be watchful over himself
when he is alone.
2. There is no evil to which the
mean man, dwelling retired, will not proceed, but when he
sees a superior man, he instantly tries to disguise
himself, concealing his evil, and displaying what is good.
The other beholds him, as if he saw his heart and reins;-of
what use is his disguise? This is an instance of the saying
-"What truly is within will be manifested without."
Therefore, the superior man must be watchful over himself
when he is alone.
3. The disciple Tsang said, "What
ten eyes behold, what ten hands point to, is to be regarded
with reverence!"
4. Riches adorn a house, and virtue
adorns the person. The mind is expanded, and the body is at
ease. Therefore, the superior man must make his thoughts
sincere.
Chu Hsi Comments: The above sixth chapter of commentary explains making the thoughts sincere.
Chapter VII
1. What is
meant by, "The cultivation of the person depends on
rectifying the mind" may be thus illustrated:-If a man be
under the influence of passion he will be incorrect in his
conduct. He will be the same, if he is under the influence
of terror, or under the influence of fond regard, or under
that of sorrow and distress.
2. When the mind is not present, we
look and do not see; we hear and do not understand; we eat
and do not know the taste of what we eat.
3. This is what is meant by saying
that the cultivation of the person depends on the
rectifying of the mind.
Chu Hsi Comments: The above seventh chapter of commentary explains rectifying the mind and cultivating the person
Chapter VIII
1. What is
meant by "The regulation of one's family depends on the
cultivation of his person is this:-men are partial where
they feel affection and love; partial where they despise
and dislike; partial where they stand in awe and reverence;
partial where they feel sorrow and compassion; partial
where they are arrogant and rude. Thus it is that there are
few men in the world who love and at the same time know the
bad qualities of the object of their love, or who hate and
yet know the excellences of the object of their hatred.
2. Hence it is said, in the common
adage,"A man does not know the wickedness of his son; he
does not know the richness of his growing corn."
3. This is what is meant by saying
that if the person be not cultivated, a man cannot regulate
his family.
Chu Hsi Comments: The above eighth chapter of commentary explains cultivating the person and regulating the family
Chapter IX
1. What is
meant by "In order rightly to govern the state, it is
necessary first to regulate the family," is this:-It is not
possible for one to teach others, while he cannot teach his
own family. Therefore, the ruler, without going beyond his
family, completes the lessons for the state. There is
filial piety:-therewith the. sovereign should be served.
There is fraternal submission:-therewith elders and
superiors should be served. There is kindness:- therewith
the multitude should be treated.
2. In the Announcement to K'ang, it
is said, "Act as if you were watching over an infant." If a
mother is really anxious about it, though she may not hit
exactly the wants of her infant, she will not be far from
doing so. There never has been a girl who learned to bring
up a child, that she might afterwards marry.
3. From the loving example of one
family a whole state becomes loving, and from its
courtesies the whole state becomes courteous while, from
the ambition and perverseness of the One man, the whole
state may be led to rebellious disorder;- such is the
nature of the influence. This verifies the saying, "Affairs
may be ruined by a single sentence; a kingdom may be
settled by its One man."
4. Yao and Shun led on the kingdom
with benevolence and the people followed them. Chieh and
Chau led on the kingdom with violence, and people followed
them. The orders which these issued were contrary to the
practices which they loved, and so the people did not
follow them. On this account, the ruler must himself be
possessed of the good qualities, and then he may require
them in the people. He must not have the bad qualities in
himself, and then he may require that they shall not be in
the people. Never has there been a man, who, not having
reference to his own character and wishes in dealing with
others, was able effectually to instruct them.
5. Thus we see how the government
of the state depends on the regulation of the family.
6. In the Book of Odes, it is said,
"That peach tree, so delicate and elegant! How luxuriant is
its foliage! This girl is going to her husband's house. She
will rightly order her household." Let the household be
rightly ordered, and then the people of the state may be
taught.
7. In the Book of Odes, it is said,
"They can discharge their duties to their elder brothers.
They can discharge their duties to their younger brothers."
Let the ruler discharge his duties to his elder and younger
brothers, and then he may teach the people of the state.
8. In the Book of Odes, it is said,
"In his deportment there is nothing wrong; he rectifies all
the people of the state." Yes; when the ruler, as a father,
a son, and a brother, is a model, then the people imitate
him.
9. This is what is meant by saying,
"The government of his kingdom depends on his regulation of
the family."
Chu Hsi Comments: The above ninth chapter of commentary explains regulating the family and governing the kingdom.
Chapter X
1. What is
meant by "The making the whole kingdom peaceful and happy
depends on the government of his state," this:-When the
sovereign behaves to his aged, as the aged should be
behaved to, the people become final; when the sovereign
behaves to his elders, as the elders should be behaved to,
the people learn brotherly submission; when the sovereign
treats compassionately the young and helpless, the people
do the same. Thus the ruler has a principle with which, as
with a measuring square, he may regulate his conduct.
2. What a man dislikes in his
superiors, let him not display in the treatment of his
inferiors; what he dislikes in inferiors, let him not
display in the service of his superiors; what he hates in
those who are before him, let him not therewith precede
those who are behind him; what he hates in those who are
behind him, let him not bestow on the left; what he hates
to receive on the left, let him not bestow on the right:-
this is what is called "The principle with which, as with a
measuring square, to regulate one's conduct."
3. In the Book of Odes, it is said,
"How much to be rejoiced in are these princes, the parents
of the people!" When a prince loves what the people love,
and hates what the people hate, then is he what is called
the parent of the people.
4. In the Book of Odes, it is said,
"Lofty is that southern hill, with its rugged masses of
rocks! Greatly distinguished are you, O grand-teacher Yin,
the people all look up to you. "Rulers of states may not
neglect to be careful. If they deviate to a mean
selfishness, they will be a disgrace in the kingdom.
5. In the Book of Odes, it is said,
"Before the sovereigns of the Yin dynasty had lost the
hearts of the people, they could appear before God. Take
warning from the house of Yin. The great decree is not
easily preserved." This shows that, by gaining the people,
the kingdom is gained, and, by losing the people, the
kingdom is lost.
6. On this account, the ruler will
first take pains about his own virtue. Possessing virtue
will give him the people. Possessing the people will give
the territory. Possessing the territory will give him its
wealth. Possessing the wealth, he will have resources for
expenditure.
7. Virtue is the root; wealth is
the result.
8. If he make the root his
secondary object, and the result his primary, he will only
wrangle with his people, and teach them rapine.
9. Hence, the accumulation of
wealth is the way to scatter the people; and the letting it
be scattered among them is the way to collect the people.
10. And hence, the ruler's words
going forth contrary to right, will come back to him in the
same way, and wealth, gotten by improper ways, will take
its departure by the same.
11. In the Announcement to K'ang,
it is said, "The decree indeed may not always rest on us";
that is, goodness obtains the decree, and the want of
goodness loses it.
12. In the Book of Ch'u, it is
said, "The kingdom of Ch'u does not consider that to be
valuable. It values, instead, its good men."
13. Duke Wan's uncle, Fan, said,
"Our fugitive does not account that to be precious. What he
considers precious is the affection due to his parent."
14. In the Declaration of the Duke
of Ch'in, it is said, "Let me have but one minister, plain
and sincere, not pretending to other abilities, but with a
simple, upright, mind; and possessed of generosity,
regarding the talents of others as though he himself
possessed them, and, where he finds accomplished and
perspicacious men, loving them in his heart more than his
mouth expresses, and really showing himself able to bear
them and employ them:-such a minister will be able to
preserve my sons and grandsons and black-haired people, and
benefits likewise to the kingdom may well be looked for
from him. But if it be his character, when he finds men of
ability, to be jealous and hate them; and, when he finds
accomplished and perspicacious men, to oppose them and not
allow their advancement, showing himself really not able to
bear them: such a minister will not be able to protect my
sons and grandsons and people; and may he not also be
pronounced dangerous to the state?"
15. It is only the truly virtuous
man who can send away such a man and banish him, driving
him out among the barbarous tribes around, determined not
to dwell along with him in the Auddle Kingdom. This is in
accordance with the saying, "It is only the truly virtuous
man who can love or who can hate others."
16. To see men of worth and not be
able to raise them to office; to raise them to office, but
not to do so quickly:-this is disrespectful. To see bad men
and not be able to remove them; to remove them, but not to
do so to a distance:- this is weakness.
17. To love those whom men hate,
and to hate those whom men love; - this is to outrage the
natural feeling of men. Calamities cannot fail to come down
on him who does so.
18. Thus we see that the sovereign
has a great course to pursue. He must show entire
self-devotion and sincerity to attain it, and by pride and
extravagance he will fail of it.
19. There is a great course also
for the production of wealth. Let the producers be many and
the consumers few. Let there be activity in the production,
and economy in the expenditure. Then the wealth will always
be sufficient.
20. The virtuous ruler, by means of
his wealth, makes himself more distinguished. The vicious
ruler accumulates wealth, at the expense of his life.
21. Never has there been a case of
the sovereign loving benevolence, and the people not loving
righteousness. Never has there been a case where the people
have loved righteousness, and the affairs of the sovereign
have not been carried to completion. And never has there
been a case where the wealth in such a state, collected in
the treasuries and arsenals, did not continue in the
sovereign's possession.
22. The officer Mang Hsien said,
"He who keeps horses and a carriage does not look after
fowls and pigs. The family which keeps its stores of ice
does not rear cattle or sheep. So, the house which
possesses a hundred chariots should not keep a minister to
look out for imposts that he may lay them on the people.
Than to have such a minister, it were better for that house
to have one who should rob it of its revenues." This is in
accordance with the saying:- "In a state, pecuniary gain is
not to be considered to be prosperity, but its prosperity
will be found in righteousness."
23. When he who presides over a
state or a family makes his revenues his chief business, he
must be under the influence of some small, mean man. He may
consider this man to be good; but when such a person is
employed in the administration of a state or family,
calamities from Heaven, and injuries from men, will befall
it together, and, though a good man may take his place, he
will not be able to remedy the evil. This illustrates again
the saying, "In a state, gain is not to be considered
prosperity, but its prosperity will be found in
righteousness."
Chu Hsi Comments: The Above Tenth chapter of commentary explains the government of the State, and the making the kingdom peaceful and happy
Chu Hsi Comments: There are thus, in all, ten chapters of commentary, the first four of which discuss, in a general manner, the scope of the principal topic of the Work; while the other six go particularly into an exhibition of the work required in its subordinate branches. The fifth chapter contains the important subject of comprehending true excellence, and the sixth, what is the foundation of the attainment of true sincerity. Those two chapters demand the especial attention of the learner. Let not the reader despise them because of their simplicity..