Book of Rites

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. This is called knowing the root. This is called the perfection of knowledge. What is meant by "making the thoughts sincere" is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful. This is called self-enjoyment. Therefore, the superior person must be watchful over oneself when one is alone. There is no evil to which the mean person, dwelling retired, will not proceed, but when one sees a superior person, one instantly tries to disguise oneself, concealing one's evil, and displaying what is good. The other beholds one, as if one saw one's heart and reins—of what use is one's disguise? This is an instance of the saying—"What truly is within will be manifested without." Therefore, the superior person must be watchful over oneself when one is alone. The disciple Zeng said, "What ten eyes behold, what ten hands point to, is to be regarded with reverence!" Riches adorn a house, and virtue adorns the person. The mind is expanded, and the body is at ease. Therefore, the superior person must make one's thoughts sincere. In the Book of Poetry, it is said, "Look at that winding course of the Qi, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chisel and then grind: so has he cultivated himself. How grave is he and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgotten." That expression—"As we cut and then file"—the work of learning. "As we chisel and then grind"—indicates that of self-culture. "How grave is he and dignified!"—indicates the feeling of cautious reverence. "How commanding and distinguished!"—indicates an awe-inspiring deportment. "Our elegant and accomplished prince never can be forgotten"—indicates how, when virtue is complete and excellence extreme, the people cannot forget them. In the Book of Poetry, it is said, "Ah! the former kings are not forgotten." Future princes deem worthy what they deemed worthy, and love what they loved. The common people delight in what delighted them, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten. In the Announcement to Kang, it is said, "He was able to make his virtue illustrious." In the Tai Jia, it is said, "He contemplated and studied the illustrious decrees of Heaven." In the Canon of the emperor (Yao), it is said, "He was able to make illustrious his lofty virtue." These passages all show how those sovereigns made themselves illustrious. On the bathing tub of Tang, the following words were engraved: "If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation." In the Announcement to Kang, it is said, "To stir up the new people." In the Book of Poetry, it is said, "Although Zhou was an ancient state, the ordinance which lighted on it was new." Therefore, the superior person in everything uses one's utmost endeavors. In the Book of Poetry, it is said, "The royal domain of a thousand li is where the people rest." In the Book of Poetry, it is said, "The twittering yellow bird rests on a corner of the mound." The Master said, "When it rests, it knows where to rest. Is it possible that a person should not be equal to this bird?" In the Book of Poetry, it is said, "Profound was King Wen. With how bright and unceasing a feeling of reverence did he regard his resting places!" As a sovereign, he rested in benevolence. As a minister, he rested in reverence. As a son, he rested in filial piety. As a father, he rested in kindness. In communication with his subjects, he rested in good faith. The Master said, "In hearing litigations, I am like any other body. What is necessary is to cause the people to have no litigations." So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into people's minds—this is called knowing the root. What is meant by, "The cultivation of the person depends on rectifying the mind" may be thus illustrated: If one be under the influence of passion one will be incorrect in one's conduct. One will be the same, if one is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress. When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat. This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind. What is meant by "The regulation of one's family depends on the cultivation of one's person" is this: People are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and reverence; partial where they feel sorrow and compassion; partial where they are arrogant and rude. Thus it is that there are few people in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred. Hence it is said, in the common adage, "A person does not know the wickedness of one's son; one does not know the richness of one's growing corn." This is what is meant by saying that if the person be not cultivated, one cannot regulate one's family. What is meant by "In order rightly to govern the state, it is necessary first to regulate the family" is this: It is not possible for one to teach others, while one cannot teach one's own family. Therefore, the ruler, without going beyond one's family, completes the lessons for the state. There is filial piety—therewith the sovereign should be served. There is congenial submission—therewith elders and superiors should be served. There is kindness—therewith the multitude should be treated. In the Announcement to Kang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so. There never has been a girl who learned to bring up a child, that she might afterwards marry. From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous, while, from the ambition and perverseness of the one person, the whole state may be led to rebellious disorder—such is the nature of the influence. This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its one person." Yao and Shun led on the kingdom with benevolence and the people followed them. Jie and Zhou led on the kingdom with violence, and people followed them. The orders which these issued were contrary to the practices which they loved, and so the people did not follow them. On this account, the ruler must oneself be possessed of the good qualities, and then one may require them in the people. One must not have the bad qualities in oneself, and then one may require that they shall not be in the people. Never has there been a person, who, not having reference to one's own character and wishes in dealing with others, was able effectually to instruct them. Thus we see how the government of the state depends on the regulation of the family. In the Book of Poetry, it is said, "That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to her husband's house. She will rightly order her household." Let the household be rightly ordered, and then the people of the state may be taught. In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers." Let the ruler discharge one's duties to one's elder and younger brothers, and then one may teach the people of the state. In the Book of Poetry, it is said, "In one's deportment there is nothing wrong; one rectifies all the people of the state." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate one. This is what is meant by saying, "The government of one's kingdom depends on one's regulation of the family." What is meant by "The making the whole kingdom peaceful and happy depends on the government of one's state" is this: When the sovereign behaves to one's aged, as the aged should be behaved to, the people become filial; when the sovereign behaves to one's elders, as the elders should be behaved to, the people learn congenial submission; when the sovereign treats compassionately the young and helpless, the people do the same. Thus the ruler has a principle with which, as with a measuring square, one may regulate one's conduct. What a person dislikes in one's superiors, let one not display in the treatment of one's inferiors; what one dislikes in inferiors, let one not display in the service of one's superiors; what one hates in those who are before one, let one not therewith precede those who are behind one; what one hates in those who are behind one, let one not bestow on the left; what one hates to receive on the left, let one not bestow on the right—this is what is called "The principle with which, as with a measuring square, to regulate one's conduct." In the Book of Poetry, it is said, "How much to be rejoiced in are these princes, the parents of the people!" When a prince loves what the people love, and hates what the people hate, then is one what is called the parent of the people. In the Book of Poetry, it is said, "Lofty is that southern hill, with its rugged masses of rocks! Greatly distinguished are you, O grand-teacher Yin, the people all look up to you." Rulers of states may not neglect to be careful. If they deviate to a mean selfishness, they will be a disgrace in the kingdom. In the Book of Poetry, it is said, "Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God. Take warning from the house of Yin. The great decree is not easily preserved." This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost. On this account, the ruler will first take pains about one's own virtue. Possessing virtue will give one the people. Possessing the people will give one the territory. Possessing the territory will give one its wealth. Possessing the wealth, one will have resources for expenditure. Virtue is the root; wealth is the result. If one make the root one's secondary object, and the result one's primary, one will only wrangle with one's people, and teach them rapine. Hence, the accumulation of wealth is the way to scatter the people; and the letting it be scattered among them is the way to collect the people. And hence, the ruler's words going forth contrary to right, will come back to one in the same way, and wealth, gotten by improper ways, will take its departure by the same. In the Announcement to Kang, it is said, "The decree indeed may not always rest on us"; that is, goodness obtains the decree, and the want of goodness loses it. In the Book of Chu, it is said, "The kingdom of Chu does not consider that to be valuable. It values, instead, its good people." Duke Wen's uncle, Fan, said, "Our fugitive does not account that to be precious. What one considers precious is the affection due to one's parent." ...