The Great Learning

[Doc Stier]

THE GREAT LEARNING 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.

THE END



http://www.sacred-texts.com/cfu/conf2.htm

Doc

[mantis108]

Da Xue (大學), roughly translated as Great Learning, is not authoured by Confucius. It is rather his pupil Zeng San (曾參), who wrote it as his "thesis" based on his insights of the Wen Yan (文言 - Commentary on the Words of the Texts) of the Qian Gua (Heaven Hexigram) found in the Yijing (Classic of Change).

Da Xue was collected in the Western Han dynasty work "The Records of Rites". It was selected along with Zhong Yong (中庸), Meng Zi (孟子), and Lun Yu (論語) by Zhu Xi (朱熹)during the Southern Song dynasty to form the Si Shu (Four Texts) which became almost the standard of Confucian studies since Song and through out Ming and Qing dynasty.

There are different versions of the text available in Chinese. Here's a version that is considered by some the closest to the original (before edited by Zhu Xi):

清未阮元重刊的《宋本礼记疏本》:

大学之道，在明明德，在亲民，在止於至善。知止而後有定，定而後能静，静而後能安，安而後能虑，虑而後能得 。物有本末，事有终始，知所先後，则近道矣。

　　古之欲明明德於天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心 ；欲正其心者，先诚其意；欲诚其意者，先致其知；致知在格物。

　　物格而後知至，知至而後意诚，意诚而後心正，心正而後身修，身修而後家齐，家齐而後国治，国治而後天下 平。

　　自天子以至於庶人。壹是皆以修身为本。其本乱，而末治者否矣。其所厚者薄，而其所薄者厚，未之有也。此 谓知本，此谓知之至也。

　　所谓诚其意者，毋自欺也。如恶恶臭，如好好色。此之谓自谦。故君子必慎其独也。小人闲居为不善，无所不 至。见君子而後厌然，掩其不善，而著其善。人之 视己，如见其肺肝然，则何益矣？此谓诚於中，形於外。故君子必慎其独也。曾子曰：“十目所视，十手所指，其 严乎！”富润屋，德润身，心广体胖，故君子必诚 其意。

　　诗云：“瞻彼淇澳(音郁)，菉(绿)竹猗猗。有斐君子，如切如磋，如琢如磨。瑟兮僩兮！赫兮喧兮！有斐 君子，终不可諠兮。”如切如磋者，道学也。如琢如磨者，自修也。瑟兮僩兮者，恂慄也。赫兮喧兮者，威仪也。 有斐君子，终不可諠兮者，道盛德至善，民之不能忘也。

　　诗云：“於戏(呜呼)！前王不忘。”君子贤其贤而亲其亲，小人乐其乐而利其利，此以没世不忘也。康诰曰 ：“克明德。”大甲曰：“顾諟天之明命。”帝典曰：“克明峻德。”皆自明也。

　　汤之盘铭曰：“苟日新，日日新，又日新。”康诰曰：“作新民。”诗曰：“周虽旧邦，其命惟新。”是故君 子无所不用其极。

　　诗云：“邦畿千里，惟民所止。”诗云：“缗蛮黄鸟，止于丘隅。”子曰：“於止知其所止，可以人而不如鸟 乎？”诗云：“穆穆文王，於(音乌)缉熙敬 止。”为人君，止於仁。为人臣，止於敬。为人子，止於孝。为人父，止於慈。与国人交，止於信。子曰：“听讼 ，吾犹人也。必也使无讼乎？”无情者，不得尽其 辞。大畏民志，此谓知本。

　　所谓修身在正其心者：身有所忿懥(zhì愤怒)，则不得其正；有所恐惧，则不得其正；有所好乐，则不得 其正；有所忧患，则不得其正；心不在焉，视而不见，听而不闻，食而不知其味。此谓修身在正其心 。

　　所谓齐其家在修其身者：人，之其所亲爱而辟(僻)焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜 而辟焉，之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。故谚有之曰，“人莫知其子之恶。莫知其 苗之硕。”此谓身不修，不可以齐其家。

　　所谓治国必先齐其家者，其家不可教，而能教人者，无之。故君子不出家，而成教於国。

　　孝者，所以事君也。弟者，所以事长也。慈者，所以使众也。康诰曰：“如保赤子。”心诚求之，虽不中，不 远矣。未有学养子，而後嫁者也。

　　一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱；其机如此。此谓一言偾(fèn败坏)事，一 人定国。

　　尧舜率天下以仁，而民从之。桀纣率天下以暴，而民从之。其所令反其所好，而民不从。是故君子有诸己，而 後求诸人。无诸己，而後非诸人。所藏乎身不恕，而能喻诸人者，未之有也。故治国在齐其家。

　　诗云：“桃之夭夭，其叶蓁蓁。之子于归，宜其家人。”宜其家人，而後可以教国人。诗云：“宜兄宜弟。” 宜兄宜弟，而後可以教国人。诗云：“其仪不忒(tè差错)，正是四国。”其为父子兄弟足法，而後民法之也。 此谓治国在齐其家。

　　所谓平天下在治其国者：上老老，而民兴孝；上长长，而民兴弟；上恤孤，而民不倍。是以君子有絜(xié )矩之道也。所恶於上，毋以使下；所恶於下，毋以事上；所恶於前，毋以先後；所恶於後，毋以从前；所恶於右 ，毋以交於左；所恶於左，毋以交於右；此之谓絜矩之道。

　　诗云：“乐只君子，民之父母。”民之所好好之；民之所恶恶之。此之谓民之父母。诗云：“节彼南山，维石 岩岩。赫赫师尹，民具尔瞻。”有国者不可以不慎；辟，则为天下僇(lù羞辱)矣。

　　诗云：“殷之未丧师，克配上帝。仪监于殷，峻命不易。”道得众则得国，失众则失国。是故君子先慎乎德； 有德此有人，有人此有土，有土此有财，有财此有 用。德者，本也；财者，末也。外本内末，争民施夺。是故财聚则民散，财散则民聚。是故言悖而出者，亦悖而入 ；货悖而入者，亦悖而出。

　　康诰曰：“惟命不于常。”道善则得之，不善则失之矣。楚书曰：“楚国无以为宝；惟善以为宝。”舅犯曰： “亡人无以为宝；仁亲以为宝。”秦誓曰：“若有 一介臣，断断兮，无他技，其心休休焉，其如有容焉；人之有技，若己有之；人之彦圣，其心好之，不啻若自其口 出；寔能容之。以能保我子孙黎民，尚亦有利哉！ 人之有技，媢疾以恶之；人之彦圣，而违之俾不通；寔不能容。以不能保我子孙黎民，亦曰殆哉！”

　　唯仁人放流之，迸诸四夷，不与同中国。此谓唯仁人为能爱人，能恶人。见贤而不能举，举而不能先，命也； 见不善而不能退，退而不能远，过也。好人之所恶，恶人之所好，是谓拂人之性。菑(灾)必逮夫身。是故君子有 大道，必忠信以得之，骄泰以失之。

　　生财有大道，生之者众，食之者寡，为之者疾，用之者舒，则财恒足矣。仁者以财发身，不仁者以身发财。未 有上好仁，而下不好义者也；未有好义，其事不终 者也；未有府库财，非其财者也；孟献子曰：“畜马乘，不察於鸡豚；伐冰之家，不畜牛羊；百乘之家，不畜聚敛 之臣，与其有聚敛之臣，宁有盗臣。”此谓国不以 利为利，以义为利也。长国家而务财用者，必自小人矣。彼为善之。小人之使为国家，菑害并至，虽有善者，亦无 如之何矣。此谓国不以利为利，以义为利也。

Mantis108

　　

[Doc Stier]

Thanks for the input. :)

Doc

[Doc Stier]

The Doctrine of Equilibrium and Harmony translated by Charles Muller

http://www.mnsu.edu/philosophy/images/Confucius%201.gif

The heavens have conferred a human nature on mankind alone. Acting according to our humanity provides the true path through life. Wisdom from the past helps us learn how to follow this path.

It is wrong to leave this path for an instant. A path which you are free to leave is not the true path. On this account, the superior man is cautious and careful with respect to where he focuses his attention and how he is regarded; he is anxious to give his mind to only what is worth listening to and what is worth saying.

Secret thoughts and minute expressions of concealed feelings may be transparently obvious. Therefore the superior man is watchful over himself even when alone.

When there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in a state of equilibrium. When those feelings are stirred and act in their due degree, there ensues what may be called a state of harmony. Equilibrium is the great root from which grow all acts of humanity; harmony is the universal path that guides them.

Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout the heavens and earth, and all things will be nourished and flourish.

Edited by Doc Stier

[TaiChiBob]

Greetings..

Do not walk in the footsteps of others, seek what they sought on your own path.. their wisdoms may guide you, but never let the past control you.. Where is the authentic man, is he pondering books? is he reciting Sutras?.. No, he has used those tools to make his own way through life.. the world has its fill of clones and puppets, where is the authentic man?

Quotes and links to the works of others leaves us to question the poster's authenticity.. i am much more interested in how a poster has applied the wisdoms of others to their own benefit..

It is wrong to leave this path for an instant. A path which you are free to leave is not the true path.
The quote describes a prison.. not a journey of self-discovery , not a journey of creative self-definition..

When there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in a state of equilibrium. When those feelings are stirred and act in their due degree, there ensues what may be called a state of harmony. Equilibrium is the great root from which grow all acts of humanity; harmony is the universal path that guides them.
Without the "stirrings", the mind is dead.. wisdom is establishing a balance for benefit, rather than chaos.. harmony is the benefit established for ALL.. Wisdom becomes dogma when it is regarded as absolute..

Be well...

[Doc Stier]

Do not walk in the footsteps of others, seek what they sought on your own path. their wisdoms may guide you, but never let the past control you. Where is the authentic man, is he pondering books? is he reciting Sutras? No, he has used those tools to make his own way through life.

Quotes and links to the works of others leaves us to question the poster's authenticity.



Bob:

I have posted a very small fraction of the vast variety of reading material that I have personally used in finding my "own way through life", in the belief that perhaps some of the thoughts contained therein might also aid in guiding others as they seek their "own path"! I certainly don't advise anyone to devote themselves to "pondering books" or to "reciting Sutras", or to allow such resources to control their personal spiritual development as "absolute" truth.

On the contrary, it would be my wish that readers merely benefit from the writings of others who have traversed the Path of Wisdom and Self-Realization before them. In this way, the "authentic man" embraces that which is of value to him on his own Path, using it as best suits his needs and "stirrings" along the way, and discards the rest.

If you have assumed that any such materials have dogmatically imprisoned my own "journey of self-discovery" or my own "journey of creative self-definition", you are completely mistaken. ;)

Doc

[TaiChiBob]

Greetings..

No Doc, i made no such assumptions.. just hoping for some insights as to how you apply the wisdoms to your own benefit..

Be well..

[Doc Stier]

Hi Bob:

The first insight that really helped me personally was a realization that the content of virtually all the spiritual philosophy and 'sacred texts' I had read essentially fell into one of two categories.

The first category seemed most obvious to me, as it included everything distinguished by difference in comparison to other spiritual philosophies, other religions, other schools of thought. The differences were easy to see, even when the philosophical thoughts were difficult to understand, and it was clear that all sources couldn't be either totally right or totally wrong. But I continued to read, study, contemplate, and meditate, following my intuition regarding what to read and what to practice according to what felt right to me.

Eventually, the investigation and contemplation of so many different spiritual philosophies lead me to note that within the sea of apparent differences, certain similarities of thought and certain points of congruency regularly appeared, merely stating the same thing in slightly different words, concealed to some degree by language and cultural differences.

This second category, the domain of common ground or shared truth found in so many seemingly unrelated sources, became my greatest interest. I began to immediately look past the apparent differences of language terms, religious dogma, and spiritual beliefs which were unique to one source alone. Instead, I searched for the common denominators which existed in every philosophy, and in every religion and spiritual tradition. These became my guiding lights along the way.

It seemed logical and rational to me that what constituted irreconcilable differences among various sources should be considered suspect, and equally logical and rational that whatever all sources seemed to agree upon was perhaps a Universal Truth, worthy of further consideration, more thorough investigation, deeper contemplation, and so forth. This method feels right to me, and works well for me.

Doc

[mantis108]

WHAT THE GREAT LEARNING teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.

My take on this based on the work of a famous Taiwanese scholar, Nan Huaijin:

The Dao (the path) of Great Learning, is first and foremost, the thorough comprehension of the cultivation of illustrious virtue; it is then possible to reach out to the people and become attentive to their needs in their community; and ultimately achieving most perfect accord in everything.

The central idea is being one with the Dao and achieving the universal goal of all Chinese philosophical quest - the ideal person who is at once a Holy sage and a just ruler or Sage-King. The means of the Confucians is different to that of others (ie Daoists) but the end is the same.

Just a thought

Mantis108