How the Devilish Figure is Forged

Author: Dong Fang
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Publish Date: 2006-06-01
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[Explanation] The Great Learning was originally the 43rd chapter of the Book of Rites. During the Song Dynasty, Confucian scholars extracted it to form a separate book. Cheng Yi revised it with Rectification of the Great Learning, and Zhu Xi further arranged its chapters based on this text, dividing it into one chapter of text and ten chapters of commentary. Zhu Xi said, "The ten chapters of commentary can be divided into two parts: the first four chapters discuss the general principles and purposes, while the last six chapters elaborate on specific practices. The fifth chapter reveals the essence of cultivating virtue, and the sixth chapter is the foundation of personal sincerity—these are particularly crucial for beginners and should not be overlooked due to their proximity to the text." The chapter order of this book follows Zhu Xi's Commentary on the Great Learning, with minor adjustments. The Great Learning is a work of ancient educational theory and a of Confucian political theory. Zheng Xuan of the Han Dynasty noted in Catalogue of the Three Rites that "it is called the Great Learning because it records the knowledge of the learned, who can govern. It belongs to the category of General Discourses in the Bibliography." In the Tang Dynasty, Kong Yingda believed that "this chapter discusses the achievement of learning, the ability to govern a state, and the manifestation of virtue in the world. It also traces back to the origins of virtue, starting with sincerity as the foundation for beginners." In the Song Dynasty, Zhu Xi considered the Great Learning to be the method by which ancient universities educated people, contrasting it with the Primary Learning for those under fifteen. He said, "At the age of eight, all children from the king's family to the common people enter the Primary Learning, where they are taught etiquette, responses, movements, rites, music, archery, charioteering, and the arts. At the age of fifteen, the eldest sons of the emperor, all sons, as well as the sons of officials, scholars, and outstanding commoners, enter the Great Learning, where they are taught to seek truth, rectify the mind, cultivate themselves, and govern others. This is how the education of schools and the distinction between primary and advanced learning are divided." (Commentary on the Four Books) Wei Zhao quoted Cheng Yi as saying, "The Great Learning is the of Confucius; if one studies it, they will not go astray." "For beginners seeking virtue, there is nothing better than the Great Learning. Contemporary scholars rely on this text, as nothing compares to the Analects and the Mencius." He also quoted Lantian Lu as saying, "The Primary Learning teaches skills and actions, while the Great Learning teaches principles and virtue. Rites, music, archery, charioteering, writing, and arithmetic are skills; filial piety, friendship, harmony, marriage, trust, and compassion are actions. From seeking knowledge to cultivating oneself, this is virtue; from governing the world and states, this is principle. Ancient education proceeds without skipping steps, starting with the Primary Learning before advancing to the Great Learning." (Commentary on the Book of Rites by Wei Zhao, Volume 1, Chapter 149) He also quoted Yongjia Xue as saying, "The Great Learning refers to the achievement of learning, differing from the Primary Learning. It can be practiced for self-cultivation and family order, and it can be applied for governing states and pacifying the world." (Commentary on the Book of Rites by Wei Zhao, Volume 152) Overall, the Great Learning discusses the educational purpose of "seeking truth," "gaining knowledge," "sincerity of intention," "rectifying the mind," "self-cultivation," "managing the family," "governing the state," and "pacifying the world"—the so-called "principle," rather than specific methods. The principle of the Great Learning lies in making the bright virtue manifest, in renewing the people, and in stopping at perfection. ① Knowing where to stop leads to firmness; firmness leads to tranquility; tranquility leads to peace; peace leads to contemplation; contemplation leads to attainment. Things have their roots and branches; affairs have their beginnings and endings. Knowing the order of priorities brings one closer to the principle. Those who wish to manifest bright virtue in the world must first govern their states; those who wish to govern their states must first manage their families; those who wish to manage their families must first cultivate themselves; those who wish to cultivate themselves must first rectify their minds; those who wish to rectify their minds must first be sincere in their intentions; those who wish to be sincere must first gain knowledge; gaining knowledge lies in seeking truth. ② Seeking truth leads to knowledge; knowledge leads to sincerity; sincerity leads to rectification of the mind; rectification of the mind leads to self-cultivation; self-cultivation leads to family order; family order leads to state governance; state governance leads to world peace. From the emperor to the common people, all must take self-cultivation as the foundation. If the foundation is neglected while the branches are attended to, it is impossible. If what should be valued is slighted while what should be slighted is valued, such a thing has never existed. ③ This is called knowing the root; this is called the highest wisdom. ④ [Notes] ① Great Learning: According to Zhu Xi, it refers to the learning of the great. In ancient times, children entered the Primary Learning at eight and the Great Learning at fifteen. Manifesting bright virtue: making the inherent virtue clear. The first "bright" is a causative verb. Bright virtue: refers to the innate moral awareness and abilities. Zhu Dexiu of the Song Dynasty explained it as the virtue bestowed by heaven. Renew: Cheng Yi believed it should be interpreted as "new," supported by the following commentary. Renew the people: making the people self-renew. ② Seek: reach, understand. Seeking truth: exploring the principles of things. ③ Yi shi: all (Zhu Xi said). The one valued: refers to the family, which is closer to oneself. The one slighted: refers to the state and the world, which are relatively distant from oneself. ④ These two sentences were originally after the fourth chapter of the commentary, belonging to the fifth chapter. Cheng Yi considered them to be an error and placed them here according to the Book of Rites. [Translation] The purpose of the Great Learning is to make the inherent bright virtue manifest, to renew the people, and to reach a state of perfection. Knowing where one should be leads to firmness; firmness leads to tranquility; tranquility leads to peace; peace leads to contemplation; contemplation leads to attainment. Things have their roots and branches; affairs have their beginnings and endings. Knowing the order of priorities brings one closer to the principle. Those who wish to manifest bright virtue in the world must first govern their states; those who wish to govern their states must first manage their families; those who wish to manage their families must first cultivate themselves; those who wish to cultivate themselves must first rectify their minds; those who wish to rectify their minds must first be sincere in their intentions; those who wish to be sincere must first gain knowledge; gaining knowledge lies in seeking truth. Seeking truth leads to knowledge; knowledge leads to sincerity; sincerity leads to rectification of the mind; rectification of the mind leads to self-cultivation; self-cultivation leads to family order; family order leads to state governance; state governance leads to world peace. From the emperor to the common people, all must take self-cultivation as the foundation. If the foundation is neglected while the branches are attended to, it is impossible. If what should be valued is slighted while what should be slighted is valued, such a thing has never existed. Knowing these is called knowing the root; this is called the highest wisdom. P1-3