The Great Learning is a brief essay of some 1,750 words. Its Chinese title, Ta Hsueh, means education for the adult or higher education. It has been variously attributed to Tzu Ssu (483-402 B.C.), Confucius' grandson, to Confucius' disciple Tseng Tzu, or to one of his pupils. some scholars, however, especially in the last three decades, have dated it as late as 200 B.C. In all likelihood its basic ideas go back to Confucius, though the essay itself definitely belongs to a later age.
The Great Learning and the Doctrine of the Mean are portions of the Li Chi (The Book of Rites) which became two of the "Four Books", the Chinese classics, traditionally thought to be edited by Confucius, which were the basis of the Chinese examination system for approximately 1500 years. The form in which they traditionally appear is different from that in the Li Chi. Given here are their content as edited by Chu Hsi, the great Neo-Confucian philosopher, and as translated by James Legge during the nineteenth century.
The Great Learning. Chu Hsi's Introduction.
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 repose there may be careful deliberation, 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. 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 thoughts being sincere, their hearts were then rectified. Their hearts beings 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.
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.
* The preceding chapter of classical text is in the words of Confucius, handed down by the philosopher Tsang. The ten chapters of explanation which follow contain the views of Tsang, and were recorded by his disciples. In the old copies of the work, there appeared considerable confusion in these, from the disarrangement of the tablets. But now, availing myself of the decisions of the philosopher Ch'ang, and having examined anew the classical text, I have arranged it in order, as follows:
The Great Learning. Conclusion.
* There are thus, in all, ten chapters of commentary, the first four of which discuss, in a general manner, the scope of the principal topic of the Work; while the other six go particularly into an exhibition of the work required to its subordinary branches. The fifth chapter contains the important subject of comprehending true excellence, and the sixth, what is the foundation of the attainment of true sincerity. Those two chapters demand the special attention of the learner. Let not the reader despise them because of their simplicity.
