THE GREAT LEARNING
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 repo. In that repo 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 ca 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.
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In the Announcement to Kang, it is said, "He was able to make his virtue illustrious." In the Tai Jia, it is said, "He contemplated and studied the illustrious decrees of Heaven." In
the 电视剧靠什么赚钱Canon of the emperor (Yao), it is said, "He was able to make illustrious his lofty virtue."
The 猪蹄皮冻passages all show how tho sovereigns made themlves illustrious.
---------------- the illustration of illustrious virtue （明明德）
On the bathing tub of Tang, the following words were engraved: "If you can one day renovate yourlf, do so from day to day. Yea, let there be daily renovation." In the Announcement to Kang, it is said, "To stir up the new people." In the Book of Poetry, it is said, "Although Zhou was an ancient state, the ordinance which lighted on it was new." Therefore, the superior man in everything us his utmost endeavors. ______________ the renovating of people （亲民）
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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 We
n. 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 cour of the Qi, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chil and then grind: so has he cultivated himlf. 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 chil and then grind," indicates that of lf-cultivation. "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. ----------------- Resting in the highest excellence (止于至善)
The Master said, "In hearing litigations, I am like any other body. What is necessary is to cau the people to have no litigations." So, tho 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. ------ the root and the issue （本末）
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 lf-deception, as when we hate a bad smell, and as when we love what is beautiful. This is called lf-enjoyment. Therefore, the superior man must be watchful over himlf when he is alone. There is no evil to which the mean man, dwelling retired, will not proceed, but when he es a superior man, he instantly tries to disgui himlf, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and reins. Of what
u is his disgui? This is an instance of the saying: "What truly is within will be manifested without." Therefore, the superior man must be watchful over himlf when he is alone. The disciple Zeng said, "What ten eyes behold, what ten hands point to, is to be regarded with reverence!" Riches adorn a hou, and virtue adorns the person. The mind is expanded, and the body is at ea. Therefore, the superior man must make his thoughts sincere. --------------making the thoughts sincere (诚意)
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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 prent, we look and do not e; 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. -------- rectifying the mind and cultivating the person (正身修身真实的自己)
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 despi and dislike; partial here 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. ------------ cultivating the person and regulating the family 眩晕停（修身齐家）
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 fa
mily. Therefore, the ruler, without going beyond his family, completes the lessons for the state. There is filial piety: therewith the Sovereign should be rved. There is fraternal submission: therewith elders and superiors should be rved. There is kindness: therewith the multitude should be treated.
In the Announcement to Kang, 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 perverness 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 ntence; a kingdom may be ttled by its One man." Yao and Shun led on the kingdom with benevolence and the people followed them. Jie and Zhou led on the kingdom with violence, and people followed them. The orders which the issued were contrary to the practices which they loved, and so the people did not follow t
hem. On this account, the ruler must himlf be possd of the good qualities, and then he may require them in the people. He must not have the bad qualities in himlf, 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 e how the government of the state depends on the regulation of the family. In the 别扭拼音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 hou. She will rightly order her houhold." Let the houhold 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." ----- regulating the family and governing the kingdom （齐家治国）
