500 BC
                                THE GREAT LEARNING
                                    Confucius
                           translated by James Legge [1893]
 
   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