The Great Learning

The Great Learning Chu Hsi's Remark. Master Ch'eng I said, "The Great Learning is a surviving work of the Confucian school and is the gate through which the beginning student enters into virtue. It is only due to the preservation of this work that the order in which the ancients pursued their learning may be seen at this time. The Analects and the Book of Mencius are next to it. The studentshould by all means follow this work in his effort to learn, and then he will probably be free from mistakes." The Text The Way of learning to be great (or adult education) consists in manifesting the clear character, loving the people, and abiding (chih) in the highest good. Only after knowing what to abide in can one be calm. Only after having been calm can one be tranquil. Only after having achievedtranquillity can one have peaceful repose. Only after having peaceful repose can one begin to deliberate. Only after deliberation can the end be attained. Things have their roots and branches. Affairs have their beginnings and their ends. To know what is first and what is last will lead one near the Way. The ancients who wished to manifest their clear character to the world would first bringorder to their states. Those who wished to bring order to their states would first regulate their families. Those who wished to regulate their families would first cultivate their personal lives. Those who wished to cultivate their personal lives would first rectify their minds. Those who wished to rectify their minds would first make their wills sincere. Those who wished to make their wills sincerewould first extend their knowledge. The extension of knowledge consists in the investigation of things. When things are investigated, knowledge is extended; when knowledge is extended, the will becomes sincere; when the will is sincere, the mind is rectified; when the mind is rectified, the personal life is cultivated; when the personal life is cultivated, the family will be regulated; when thefamily is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world. From the Son of Heaven down to the common people, all must regard cultivation of the personal life as the root or foundation. There is never a case when the root is in disorder and yet the branches are in order. There has never been a case when what is treated with greatimportance becomes a matter of slight importance or what is treated with slight importance becomes a matter of great importance. Chu Hsi's Remark. The above is the text in one chapter. It is the words of Confucius, handed down by Tseng Tzu. The ten chapters of commentary which follow are the views of Tseng Tzu and were recorded by his pupils. In the traditional version there have been some mistakes in itsarrangement. Now follows the new version fixed by Master Ch'eng I, and in addition, having examined the contents of the text, I (Chu Hsi) have rearranged it as follows:

Chapters of Commentary 1. In the "Announcement of K'ang" it is said, "He was able to manifest his clear character." " In the "T'ai-chia" it is said, "He contemplated the clear Mandates of Heaven." In the "Canon of Yao" it issaid, "He was able to manifest his lofty character." These all show that the ancient kings manifested their own character. Chu Hsi's Remark. The above first chapter of commentary explains manifesting the clear character. 2. The inscription on the bathtub of King T'ang read, "If you can renovate yourself one day, then you can do so every day, and keep doing so day after day." In the "Announcement ofK'ang," it is said, "Arouse people to become new." The Book of Odes says, "Although Chou is an ancient state, the mandate it has received from Heaven is new." Therefore, the superior man tries at all times to do his utmost [in renovating himself and others]. Chu Hsi's Remark. The above second chapter of commentary explains the renovating of the people. 3. The Book of Odes says, "The imperial...