The Great Learning, Confucius
The Great Learning
Confucius
0:23 h Confucian
The Great Learning or Daxue was one of the "Four Books" in Confucianism. The Great Learning had come from a chapter in the Book of Rites which formed one of the Five Classics. It consists of a short main text attributed to the teachings of Confucius and then ten commentary chapters accredited to one of Confucius' disciples, Zengzi. The ideals of the book were supposedly Confucius's, but the text was written after his death.
The Great Learning
Confucius

Translated by James Legge


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.

Chapter 1.

The illustration of illustrious virtue.

In the Announcement to K’ang, it is said, “He was able to make his virtue illustrious.”

In the Tâi Chiâ, it is said, “He contemplated and studied the illustrious decrees of Heaven.”

In the Canon of the emperor (Yâo), it is said, “He was able to make illustrious his lofty virtue.”

These passages all show how those sovereigns made themselves illustrious.

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