也於今可見古 初學入德之門 不學學存者古 而學 My master, the philosopher Chăng, says: The Great Learning is a Book transmitted by the Confucian School, and forms the gate by which first learners enter into virtue. That we can now perceive the order in which the ancients pursued their learning is solely owing to the preservation of this work, the Analects and Mencius coming after it. Learners must commence their course with this, and then it may be hoped they will be kept from error.' TITLE OF THE WORK.-大學, The Great paraphrasts who follow him says-大是 大人與小子對大 Learning.' I have pointed out, in the prole. 'means adults, gomena, the great differences which are found among Chinese commentators on this Work, on in opposition to children.' The grounds of almost every point connected with the criticism Chû Hsî's interpretation are to be found in his and interpretation of it. We encounter them very elegant preface to the Book, where he here on the very threshold. The name itself is tries to make it out, that we have here the simply the adoption of the two commencing subjects taught in the advanced schools of ancharacters of the treatise, according to the cus- tiquity. I have contented myself with the tom noticed at the beginning of the Analects; title 'The Great Learning,' which is a literal but in explaining those two characters, the old translation of the characters, whether read as and new schools differ widely. Anciently, 大太學or大學 was read as, and the oldest commentator whose notes on the work are preserved, Chăng K'ang-ch'ăng, in the last half of the 2nd cene tury, said that the Book was called, well to translate this, and all the other notes THE INTRODUCTORY NOTE.-I have thought it and supplements appended by Chû Hsî to the original text, because they appear in nearly all the editions of the work, which fall into the hands of students, and his view of the classics 以其記博學,可以為政, (ber is what must be regarded as the orthodox one. cause it recorded that extensive learning, which was available for the administration of government.' This view is approved by K'ung Ying ta (孔穎達), whose expansion of K'ang The translation, which is here given, is also, for the most part, according to his views, though my own differing opinion will be found freely expressed in the notes. Another ver sion, following the order of the text, before it ch'ǎng's notes, written in the first half of the was transposed by him and his masters, the Ch'ăng, and without reference to his interpre 7th century, still remains. He says一大學,ations will be found in the translation of the means the highest prin. Li Chi.―子程子,一 大學 至道 ,—see note to the Analects, ciples. Chû Hsi's definition, on the contrary, I.i.r. The Ch'ăng here is the second of the two is-大學者大人之學也,大學 brothers, to whom reference is made in the promeans the Learning of Adults' One of the legomena. 孔氏, Confucius,’= the K'ung, 后定而善。止親明道大 節 定后知於民德在學差 靜而有止至在在明之 矣。 THE TEXT OF CONFUCIUS. 1. What the Great Learning teaches, is-to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. 2. 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 In that repose there may be careful deliberation, as The is found continually in the Analects not in the same condition as himself. for the Chi, i. e. the chief of the Chî family. For highest excellence' is understood of the two how can we say that 'The Great Learning' is previous matters. It is not a third and differa work left by Confucius? Even Chû Hsient object of pursuit, but indicates a perseverascribes only a small portion of it to the Master, ance in the two others, till they are perfectly and makes the rest to be the production of the accomplished. According to these explanadisciple Tsăng, and before his time, the whole tions, the objects contemplated in the Great Suppose work was attributed generally to the sage's Learning are not three, but two. them realised, and we should have the whole grandson. I must take FLP world of mankind perfectly good, every indithe Confucian school. as= THE TEXT OF CONFUCIUS. Such Chû Hsî, as will be seen from his concluding note, determines this chapter to be, and it has been divided into two sections (E), the first containing three paragraphs, occupied with the heads of the Great Learning, and the second containing four paragraphs, occupied with the particulars (1) of those. vidual what he ought to be! Against the above interpretation, we have to consider the older and simpler. is there not the nature, but simply virtue, or virtuous conduct, and the first object in the Great Learning is the making of one's self more and more illustrious in virtue, or the practice of benevolence, reverence, filial piety, kindness, and sincerity. See the ✡ ★ Par. 1. The heads of the Great Learning., in loc.-There is nothing, of course, of the renovating of the people, in this interpretation. the way of the Great Learn- The second object of the Great Learning is ing: 道 being 修為之方法,the 親民-親愛於民, to love the people. methods of cultivating and practising it,'-the-The third object is said by Ying-tâ to be in resting in conduct which is perfectly good Great Learning, that is. 'is in.' The first (在正處於至善之行),' and here is used as a verb; the second as an adjec- also, there would seem to be only two objects, tive, qualifying fit. The illustrious virtue is for what essential distinction can we make the virtuous nature which man derives from Heaven. This is perverted as man grows up, through defects of the physical constitution, through inward lusts, and through outward seductions; and the great business of life should be, to bring the nature back to its original purity.-'To renovate the people,'this object of the Great Learning is made out, by changing the character of the old text into. The Ch'ǎng first proposed the altera tion, and Chû Hsi approved of it. When a man has entirely illustrated his own illustrious nature, he has to proceed to bring about the same result in every other man, till 'under heaven' there be not an individual, who is between the first and third? There will be occasion below to refer to the reasons for changing into, and their unsatisfac toriness. To love the people' is, doubtless, the second thing taught by the Great Learning.—Having the heads of the Great Learning now before us, according to both interpretations of it, we feel that the student of it should be a sovereign, and not an ordinary man. Par. 2. The mental process by which the point of rest may be attained. I confess that I do not well understand this paragraph, in the relation of its parts in itself, nor in relation to the rest of the chapter. Chû Hsî says:—' It is the ground where we ought to rest;'-namely, the highest excellence mentioned above. But if 欲 者、 者、治 明近終得后静 德道始物能而 者先齊其家 知有慮后 身 欲天古所本慮能 者脩家治下之先末而安 先其欲其者後事后安 正身齊國先明則有能而 and that deliberation will be followed by the attainment of the desired end. 3. 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. 4. 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. this be known in the outset, where is the ne- contend that the illustration of virtue and cessity for the 慮 or‘careful deliberation, which issues in its attainment? The paraphrasts make to embrace even all that is understood by 格物致知 below. renovation of the people are doings (事), and not things (物) According to them, the things are the person, heart, thoughts, &c., mentioned below, which are ‘the root,' and the family, kingdom, and empire, which are 'the branches.' The affairs or doings are the various processes put forth on those things.-This, it seems to me, is the correct interpretation. Par. 4. The different steps by which the illustra Ying-tâ is perhaps rather more intelligible. He says:- When it is known that the rest is to be in the perfectly good, then the mind has fixedness. So it is free from concupiscence, and can be still, not engaging in disturbing pursuits. That stillness leads to a repose and feelings fits for careful thought about affairs understood by the school of Chu Hsi as harmony of the feelings. That state of the (能思慮於事), and thence it results tion of illustrious virtue throughout the kingdom may be brought about. 明明德於天下is embracing the two first objects of the Great that what is right in affairs is attained. Per. Learning, the illustration, namely, of virtue, haps, the paragraph just intimates that the and the renovation of the people. We are not objects of the Great Learning being so great, athetic arrangement of the different steps in the aided in determining the meaning by the syn. calm, serious thoughtfulness is required in proceeding to seek their attainment. next paragraph, for the result arrived at there Par. 3. The order of things and methods in the is simply—天下平, the whole kingdom two preceding paragraphs. So, according to Chû was made tranquil.'-Ying-ta's comment is Hsi, does this paragraph wind up the two pre ceding. (The illustration of virtue,' he says, 章明已之明德使徧於天下 'is the root, and the renovation of the people to display illustriously their own illustrious is the completion (literally, the branches). Knowing virtue (or virtues), making them reach through where to rest is the beginning, and being able to the whole kingdom.' But the influence must steps described, the central one is 修身 attain is the end. The root and the beginning be very much transformative. Of the several are what is first. The completion and end are what is last.'-The adherents of the old commentators say, on the contrary, that this paragraph ‘the cultivation of the person,' which, indeed, is introductory to the succeeding ones. They is called 本, (the root,' in par. 6. This re 而物。知其者誠 者正其 后物在知先其意先其心 知格格致致意欲誠心欲 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. 5. Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their 6 quires the heart to be correct,' and that again | As that exists in the Lî Chî, the 7th paragraph that the thoughts be sincere. Chû Hsi defines of this chapter is followed by H 心 as 身之所主 'what the body has for its lord,’and意as心之所發, (what the sends forth.' Ying-ta says: 萬慮謂之心, ✰✰ that which compre 此為知之至也, which he has trans ferred and made the 5th chapter of annota tions. Ying-ta's comment on it is:- The root means the person. The person (i. e. personal character) being regarded as the root, if one hends and embraces all considerings is called can know his own person, this is the know the ledge of the root; yea, this is the very extrem. Zity of knowledge. If we apply this conclusion to the clauses under notice, it is said that wishing to make our thoughts sincere we must first carry to the utmost our self-knowledge, and this extension of self-knowledge. Now, the change of the style indicates that the relation of and is different 'the thoughts under emotion are what is called is then the metaphysical part of our nature, all that we comprehend under the terms of mind or soul, heart, and spirit. This is conceived of as quiescent, and when its activity is aroused, then we have thoughts and purposes relative to what affects it. The 'being sincere' is explained by, real.' The is not said that to get the one thing we must sincerity of the thoughts is to be obtained by first do the other. Rather it seems to me that from that of the parts in the other clauses. It 致知, which means, according to Chù Hsi, the 格物 is a consequence of 致知, that carrying our knowledge to its utmost extent, with the desire that there may be nothing in it is seen the other. Now, a rule or which it shall not embrace.' This knowledge, pattern,' and E, 'to correct,' are accepted finally, is realised. The same authority takes things,' as embracing, ,'affairs, as well. sometimes 'to come or extend to,' and assuming that the 6 格物 means exhausting by examination meanings of, and being taken gener- the principles of things and affairs, with the. It is the only view desire that their uttermost point may be into any sympathy with which I can bring my as a paragraph by itself, be reached. We feel that this explanation can- mind. In harmony with it, I would print not be correct, or that, if it be correct, the teaching of the Chinese sage is far beyond and above the condition and capacity of men. How can we suppose that, in order to secure sincerity of thought and our self-cultivation, there is necessarily the study of all the phenomena of physics and metaphysics, and of the events of history? Moreover, Chú Hsî's view of the two last clauses is a consequence of the alterations which he adopts in the order of the text. tween the analytic and synthetic processes described in paragraphs 4, 5. Still there are difficulties connected with it, and I leave the vexed questions, regretting my own inability to clear them up. Par. 5. The synthesis of the preceding processes. Observe the of the preceding paragraph is 者其 人下而脩而至 厚所本壹平后身后知 未厚亂是 脩心至 之者而皆天治而正而 有薄末子國后心后 也而治脩以治家正意 其者身至而齊而誠 所否 於后家后意 薄 天 庶 齊身誠 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. 6. 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. to 7. 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. changed into 至, and how 冶 (the second, or lower first tone) now becomes, the 4th tone. 冶is explained by攻理, the work of ruling;' and 治by理效, (the result 后 is used for 後, as in par. 2. 6 Par. 6. The cultivation of the person is the prime, radical thing required from all. I have said above that the Great Learning is adapted only to a sovereign, but it is intimated here that the the root. Chû Hsi makes the root here to be the person, but according to the preceding paragraph, it is the cultivation of the person which is intended. By the 未or branches ' intended the proper ordering of the family, is the State, the kingdom. 'The family,' however, must be understood in a wide sense, as meaning not a household, but a clan, embracing all of the same surname. 厚薄, thick, and 'thin,'-used here metaphorically. 所 and 所薄 'the State and the kingdom,' but that I cannot understand. 所厚 is the same people also may take part in it in their degree., according to Chû Hsî, means 'the family,' 天子, (Son of Heaven,'a designation of the sovereign,以其命于天,‘because he is ordained by Heaven.’壹是一切 ‘all.” Chăng Kang-chăng, however, says : 壹是專行是也,壹是 that they uniformly do this.' means as the root. Mencius has a saying which may illustrate the second part of the paragraph. 於所厚者薄無所不薄,He, who is careless in what is important, will be Par. 7. Reiteration of the importance of attending careless in everything.' |