THE GREAT LEARNING

The celebrated Chinese philosopher Ch'ing, says: The Great Learning is a book left by Confucius, 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 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 completion. 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 empire 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

1 This chapter of 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.

were regulated. Their families being regulated, their States were rightly governed. Their States being rightly governed, the whole empire was made tranquil and happy.

6. From the emperor down to the mass of the people, all must consider the cultivation of the person the root of every thing besides.

7. It can not 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

CHAPTER I. 1. In the Announcement to K'ang it is said, "He was able to make his virtue illustrious."

2. In the Thae Kea, 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.

II. 1. On the bathing-tub of Thang, 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 Poetry, 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.

III. 1. In the Book of Poetry, it is said, "The im

2 This first chapter of commentary explains the illustration of illustrious virtue.

* The second chapter of commentary explains the renovating of the people.

The third chapter of commentary explains resting in the highest excellence.

perial domain of a thousand li is where the people rest.” 2. 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?"

3. 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.

4. In the Book of Poetry, it is said, "Look at that winding course of the K'e, 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"- indicates 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 can not forget them.

5. 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 they delighted, 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.

IV.5 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 prin

The fourth chapter of commentary explains the root and the issue.