xué xí 學習: “learning & practice”

Xue means to emulate, to follow the example of those who already know: parents, teachers, and friends, and to take the ideal model found in the Classics as one’s own mind. As for its substance, it is more akin to moral learning—the cultivation of one’s nature to become a good human in society—rather than merely reciting facts and accumulating skills. Xi means habituation, to make it part of oneself. Thus knowledge and action must always develop in unison.

① To speak of learning is to speak of emulation. Human nature, of each and all, is good, and yet its awakening has an order. Those who become aware later must necessarily emulate the actions of those who became aware earlier. Only then may one know goodness and return to their original nature. – Zhu Xi, The Discourses with Collected Commentaries 1.1, tr. Sol

學之為言效也。人性皆善，而覺有先後，後覺者必效先覺之所為，乃可以明善而復其初也。

② As learners, we intend to carry it out. When we regularly practice it, then what has been learned resides within ourself. – Cheng Brothers, The Discourses with Collected Commentaries 1.1, tr. Sol

學者，將以行之也。時習之，則所學者在我。

③ The learning of the ancient dynasties was all in order to illuminate human relationships. – You Zuo, The Discourses with Collected Commentaries 1.7, tr. Sol

三代之學，皆所以明人倫也。

④ To learn and then regularly practice it—is this not indeed pleasant? – Kongzi, Discourses 1.1, tr. Sol

學而時習之，不亦說乎?

Below is a work in progress…

zhōng 中: “centrality”

Zhong means centrality, equilibrium, and attaining the Mean. In the pair zhongyong 中庸 it means ‘central to the ordinary’ daily principle, in which ‘the ordinary’ carries the meaning of unchangeability. In the pair zhonghe 中和 it means ‘centrality and harmony’ before feelings are aroused, and after feelings, when they attain their due measure without being partial to one side and contradicting natural principle.

① Centrality is before contact with things, when pleasure, anger, sorrow, and joy have not been aroused and exist there undifferentiated. It is central because it is neither partial nor inclining to one side. As it issues forth, when pleasure or anger inclines to one side it cannot be called central. – Chen Chun, An Explanation of Terms in the Four Books 20:1, tr. Chan

中是未接事物，喜怒哀樂未發時，渾淪在這裏，無所偏倚，即便是性。及發出來，喜便偏於喜，怒便偏於怒，不得謂之中矣。

② Centrality has two meanings. There is centrality after manifestation [of feelings] and there is centrality before manifestation. Centrality before manifestation refers to nature, while centrality after manifestation refers to affairs. – Chen Chun, An Explanation of Terms in the Four Books 20:3, tr. Chan

中有二義：有已發之中，有未發之中。未發是性上論，已發是就事上論。

③ The saying [in the Doctrine of the Mean], “Centrality is the great foundation of the world,” simply means that something exists undifferentiated from which come an infinite number of principles. That is the great foundation. – Chen Chun, An Explanation of Terms in the Four Books 20:2, tr. Chan

中者，天下之大本，只是渾淪在此，萬般道理都從這裡出，便為大本。

hé 和: “harmony”

He means not to contradict natural principle. When feelings issue forth, and attain their due measure, which is to say without any excess or deficiency from what they naturally ought to be, that is ‘harmony.’ It is used in the pair zhonghe 中和 (“centrality and harmony”).

① Harmony means not to contradict. When the principle inside is manifested, one feels pleasure when there should be pleasure and is angry when there should be anger, without contradicting principle in any way. That is attaining due measure and degree. – Chen Chun, An Explanation of Terms in the Four Books 20:1, tr. Chan

和是無所乖戾，只裏面道理發出來，當喜而喜，當怒而怒，無所乖戾於理，便是中節。

② The saying [in the Doctrine of the Mean], “Harmony is the universal path of the world,” simply means that an infinite number of responses issuing from the inside do not contradict principle in the least and can operate anywhere. This is the universal path. – Chen Chun, An Explanation of Terms in the Four Books 20:2, tr. Chan

和者，天下之達道，只是這裡動出，萬般應接，無少乖戾而無所不通，是為達道。

③ The Buddhists wanted to get rid of pleasure, anger, sorrow, joy, and all thoughts. How can we be without them? The only question is whether they are correct or not. If they are correct, that is [harmony with] the Principle of Heaven. When they are not correct, that is human selfish desire. – Chen Chun, An Explanation of Terms in the Four Books 20:6, tr. Chan

釋氏要喜怒哀樂百念都無，如何無得？只是有正與不正耳。正底便是天理，不正底便是人欲。

zhì 志: “purpose”

Zhi is a great aspiration—where the mind wills to go. The beginning when one establishes this ‘purpose’ is the critical juncture. If one sets their purpose on rightness and the Way, and is devoted to this, one may enter into the path to become a noble man. If not, then everything he does will be wrong.

① Purpose means where the mind wants to go. – Zhu Xi, Collected Conversations of Master Zhu 5:88, tr. Chan

志者，心之所之。

② One must go straight in the search and be strongly determined to achieve the objective—that is purpose. – Chen Chun, An Explanation of Terms in the Four Books 6:1, tr. Chan

一直去求討要，必得這個物事，便是志。

③ Set your purpose on the Way. Have a firm grasp on virtue. Rely on humanity. Find recreation in the arts. – Kongzi, Discourses 7:6, tr. Chan modified

志於道，據於德，依於仁，游於藝。