Daxue and Zhongyong: Bilingual Edition

2. Taixue 太學: The Highest Learning

Taixue 太學: The Highest Learning Notes 注: Zheng Xuan 鄭玄 Commentary 疏: Kong Yingda 孔穎達 42 Daxue and Zhongyong 大學: 禮記 42 陸曰： 「鄭云： 『 《大學》 者，以其記博學，可以為政也。』 」 疏(孔穎達)： 《正義》 曰：案鄭 《目錄》 云： 「名曰 《大學》 者，以其記博學，可以 為政也。此於 《別錄》 屬 〈通論〉 。」 此 《大學》 之篇，論學成之事，能治其國，章 明其德於天下，卻本明德所由，先從誠意為始。 Taixue 太學: The Highest Learning 43 The Highest Learning: Taixue Lu [Deming] states: “Zheng [Xuan] says, ‘In regard to the Taixue, with this record of wide learning it is possible to carry out government.’” Commentary (Kong Yingda): The Zhengyi states that Zheng’s Mulu says: “What is called the Taixue, through its recording of wide learning, can be used to conduct government. In the Bielu, this is included in the ‘Tonglun.’”1 This work, the Taixue, discusses the matters of bringing learning to completion, of being able to bring good order to one’s state, of clearly displaying one’s virtue in the world, and further, that the way of enlightened virtue starts from making intentions cheng 誠 (pure, genuine and sincere) as the beginning. 1 The work in question is Zheng Xuan’s San Li mulu 三禮目錄—see, for example the Xinyi Li ji duben, 869. The second work referred to is Liu Xiang’s 劉向 Bielu 別綠, unfortunately no longer extant. 44 Daxue and Zhongyong TX1: 大學之道，在明明德，在親民，在止於至善。知止而后有定，定 而后能靜，靜而后能安，安而后能慮，慮而后能得。物有本末，事有終 始。知所先後，則近道矣。[1] Comment: This opening section is a concise statement of the three fundamental aims (the principles) in the programme of self-cultivation advocated in this text: allow one’s natural and perfect virtue to shine forth clear and unclouded by emotions and desires, love the people, and settle oneself in a state of perfect (or the highest or utmost) goodness. These three components of the Way of the highest learning allow calm contemplation of the nature of the external world, both the things and the events within it, and therefore give rise to appropriate conduct. No position is taken, in either text or commentary, on whether the ming de 明德 (enlightened virtue) is innate or acquired. The other point of note is Zheng Xuan’s comment on the pronunciation of 大 as tai and thus the reading as tai 太 indicating the superlative—see the introductory discussion on the title. 注 TX1 (鄭玄) [1] 「明明德」 ，謂顯明其至德也。止，猶自處也。得，謂得事之宜也。大，舊音 泰，{劉直帶反。}近，附近之近。 疏 TX1 (孔穎達) 1.1 《正義》 曰：此經大學之道，在於明明德，在於親民，在止於至善。積德 而行，則近於道也。 1.2 「在明明德」 者，言 「大學之道」 ，在於章明己之光明之德。謂身有明德， 而更章顯之，此其一也。 1.3 「在親民」 者，言大學之道，在於親愛於民，是其二也。 1.4 「在止於至善」 者，言大學之道，在止處於至善之行，此其三也。言大學 之道，在於此三事矣。 1.5 「知止而后有定」 者，更覆說 「止於至善」 之事。既知 「止於至善」 ，而后 心能有定，不有差貳也。 1.6 「定而后能靜」 者，心定無欲，故能靜不躁求也。 「靜而后能安」 者，以靜 故情性安和也。 * Text from the classical commentaries in { } brackets primarily contains pronunciation guides for certain Chinese characters; this has been omitted in the English translation. Taixue 太學: The Highest Learning 45 TX1: The Way of highest learning lies in displaying enlightened virtue; it lies in loving the people; it lies in coming to rest in the utmost goodness. Know [where] to come to rest, and afterwards there is stability; be stable, and afterwards there can be calmness; be calm, and afterwards there can be tranquility; be tranquil, and afterwards there can be contemplation; be contemplative, and afterwards things can be done in the proper way. Things have roots and branches; matters have ends and beginnings. Know what is first and what follows; then you come near to the Way. [1] Notes TX1 (Zheng Xuan) [1] Ming ming de 明明德 speaks of clearly displaying one’s perfect virtue. Zhi 止 is like zi chu 自處 (being naturally at rest in, accepting one’s position). De 得 refers to doing things in the proper way. The old pronunciation of da 大 was tai 泰 . . . Jin 近 is the jin of fujin 附近 (come near to, approach). Commentary TX1 (Kong Yingda) 1.1 The Zhengyi says: “This classic’s Way of highest learning lies in displaying enlightened virtue, in loving the people, and in coming to rest in the utmost goodness . If you accumulate virtue and put it into practice, then you come near to the Way. 1.2 Lies in displaying enlightened virtue: This says that the Way of highest learning lies in clearly displaying the radiance of one’s virtue. This refers to having enlightened virtue oneself, and, moreover, displaying and manifesting it. This is its (i.e. the Way’s) first component. 1.3 Lies in loving the people: This says that the Way of highest learning lies in being loving towards the people. This is its second component. 1.4 Lies in coming to rest in the utmost goodness: This says that the Way of highest learning lies in stopping and coming to rest in the the practice of the utmost goodness. This is its third component. That is to say, the Way of highest learning lies in these three things. 1.5 Know [where] to come to rest, and afterwards there is stability repeats the statement of the matter of coming to rest in the utmost goodness. When you know to come to rest in perfect goodness...