The Great Learning
By Confucius
Written ca. 500 B.C.E
What the great learning teaches, is to illustrate illustrious virtue;
to renovate the people; and to rest in the highest excellence.
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.
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.
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.
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.
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.
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.
Commentary of the philosopher Tsang
In the Announcement to K'ang, it is said, "He was able to make his
virtue illustrious."
In the Tai Chia, it is said, "He contemplated and studied the illustrious decrees of Heaven."
In the Canon of the emperor (Yao), it is said, "He was able to make
illustrious his lofty virtue."
These passages all show how those sovereigns made themselves illustrious.
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."
In the Announcement to K'ang, it is said, "To stir up the new people."
In the Book of Poetry, it is said, "Although Chau was an ancient state
the ordinance which lighted on it was new."
Therefore, the superior man in everything uses his utmost endeavors.
In the Book of Poetry, it is said, "The royal domain of a thousand li
is where the people rest."
In the Book of Poetry, 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?"
In the Book of Poetry, 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.
In the Book of Poetry, 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.
In the Book of Poetry, 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.
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.
This is called knowing the root. This is called the perfecting of
knowledge.
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.
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.
The disciple Tsang said, "What ten eyes behold, what ten hands point
to, is to be regarded with reverence!"
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.
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.
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.
This is what is meant by saying that the cultivation of the person depends
on the rectifying of the mind.
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.
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."
This is what is meant by saying that if the person be not cultivated, a
man cannot regulate his family.
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.
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.
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."
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.
Thus we see how the government of the state depends on the regulation of
the family.
In the Book of Poetry, 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.
In the Book of Poetry, 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.
In the Book of Poetry, 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.
This is what is meant by saying, "The government of his kingdom depends
on his regulation of the family."
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.
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."
In the Book of Poetry, 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.
In the Book of Poetry, 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.
In the Book of Poetry, 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.
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.
Virtue is the root; wealth is the result.
If he make the root his secondary object, and the result his primary, he
will only wrangle with his people, and teach them rapine.
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.
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.
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.
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."
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."
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?"
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."
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.
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.
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.
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.
The virtuous ruler, by means of his wealth, makes himself more distinguished.
The vicious ruler accumulates wealth, at the expense of his life.
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.
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."
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."
THE END