The ancients, during their early years, entered elementary learning (xiaoxue 小學), which simply taught with matters such as rites, music, archery, chariot-driving, calligraphy, arithmetic, as well as matters of loyalty (zhong 忠), trustworthiness (xin 信), family affection and respect for elders (xiaodi 孝弟).

Those who, from the age of sixteen or seventeen, entered greater learning (daxue 大學), were then taught with reasoning, such as the extension of knowledge (zhizhi 致知), the investigation of things (gewu 格物), as well as the reasons for why we do loyalty, trustworthiness, family affection and respect for elders. [1.5]

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The ancient people's elementary education nourished the development of young children's sincerity (cheng 誠) and seriousness (jing 敬); the beginnings of goodness became clearly apparent. However, for greater learning equivalent matters, it's not suitable to push young children into them; hence, they later entered greater learning to teach that. [1.6]

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Ancient people, from the time they entered elementary learning, came to know many things for themselves. When it came time to enter greater learning, they only needed to apply these skills.

The ancients focused on the principles within their hearts, and their governance of the world flowed naturally from their inner selves. In contrast, modern people tend to focus on external matters and miss the principles that the ancients learned through elementary education. As a result, they struggle to grasp the essence of rites, music, archery, chariot-driving, calligraphy, and arithmetic. However, once they reach adulthood, they do not need to learn these subjects extensively, as they only need to focus on the principles, pursuing knowledge and understanding.

Nowadays, since the foundations of elementary learning have been lost, people need to start by being serious, sincere, and grounded in the basics. They should approach each matter and object with a focus on understanding the underlying principles. When these principles become clear and their intentions are genuine, they can then apply them to their own lives and delve into the study of rites, music, archery, chariot-driving, calligraphy, and arithmetic. Although these subjects may seem irrelevant today, they are still essential to understanding the principles that underpin them. However, without first applying these principles to one's own life, merely studying the rules and regulations of rites would be of little use.

Now, since the foundation of elementary education has been lost, people must first be taught to be serious, which encompasses the essence of elementary learning. Seriousness is a thorough and comprehensive practice that, if followed, could even make one like the sages Yao and Shun. From beginning to end, it is all about seriousness. For example, when one speaks of seriousness and mindful contemplation, one praises Yao's virtue with four words, and the word "seriousness" is emphasized. From the very beginning, when one speaks of seriousness, they mean being earnest and facing south. When one speaks of sincerity, with seriousness, peace prevails under heaven. [1.7] [AI]

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One asks if there is a clear distinction between elementary learning and higher learning, and if it is true that elementary learning focuses on learning the practical matters, while higher learning delves into the principles underlying these matters. The response is that both elementary learning and higher learning are part of a single process. Elementary learning involves learning the practical matters firsthand and understanding their direct principles. Higher learning, on the other hand, involves a more in-depth exploration of the principles underlying these matters, examining the reasons for their existence and development. The ancients, having established a strong foundation in elementary learning, deepened their understanding during higher learning by refining and elaborating on these principles. As a result, they naturally developed the ability to teach and communicate their knowledge effectively. By accumulating knowledge and skills year by year, their innate potential for sagehood would be enhanced. Higher learning was then merely a means to polish and perfect their abilities. Nowadays, however, people tend to neglect the foundations of elementary learning and struggle to make the transition to higher learning. To remedy this, one must focus on the present and work diligently to fill the gaps in their knowledge and cultivate the necessary foundations. Whether one starts this process at the age of twenty, thirty, or even eighty or ninety, it is essential to remain steadfast and resolute in their efforts. [1.8] [AI]

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Lu Zi remarked that in ancient times, children were taught from a very young age, as soon as they were able to speak and understand. They were instructed in all aspects of life, including sweeping, responding to others, and so forth. As a result, when they grew up, they were well-versed in proper conduct. Nowadays, however, children are taught to engage in superficial and pretentious behavior from a young age, which ultimately corrupts their nature. Lu Zi considered creating a set of guidelines for elementary learning to ensure that children were taught properly from a young age, which would certainly be beneficial. The teacher agreed, suggesting that the guidelines could be modeled after the rules established for a Zen monastery. [1.9] [AI]

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Teaching young children about their destiny is not the primary goal; rather, it is essential to instill in them the principles of propriety through practical matters. For instance, one could teach them through sweeping, responding to others, and other daily activities. Lu Zi often wondered about the meticulousness of ancient teachings, such as the admonitions against flipping one's robe, stumbling, or looking up when entering a room. Such teachings can be found in the "Classic of Filial Piety" and the "Biographies of Exemplary Women." In the story of Mengzi’s mother, there are additional instructions, such as asking who is present when entering a room. [1.10] [AI]

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At the beginning, the teacher instructed Yi Gang to teach two or three young children and said that when teaching them to read, one should not strictly limit the length of the text but should stop when the meaning is clear. If the text is not clear, it is acceptable to teach them several lines. This is because when children learn to read at a young age, it is difficult for them to change their habits later in life. People often see others teaching children to read by limiting the text length, which makes it difficult for them to understand when they grow up. Regarding philology, it should be based on ancient commentaries. When asked whether young children should be exposed to modern interpretations when learning to read, the teacher replied that it is important to provide them with accurate explanations, whether they are simple or complex, as long as they are in line with the ancient commentaries and do not contradict them. [1.11] [AI]

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Chariot-driving techniques can still be found today, but they have become useless in modern times, which is why people are unwilling to learn them. During the time of the rebel leader Hou Jing, officials and nobles were unable to ride chariots. Nevertheless, the techniques were still preserved. The same applies to archery; it is crucial to learn the proper techniques from the beginning, rather than randomly practicing and hoping to learn the correct method later. The same principle applies to learning any subject - one must be diligent from the start. For instance, in the past, someone casually played the qin (a stringed musical instrument), thinking they could eventually follow the proper technique, but in the end, they failed to learn it. One must be cautious when learning anything from the beginning. [1.12] [AI]

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As for the text "The Duties of a Disciple," if it is not found in Guanzi, it may have been lost. It is uncertain whether the text was preserved from ancient times or if it was composed later. It is suspected that it might have been written for the children of officials when they were serving in the government, as the author probably managed such matters in his daily life. [1.13] [AI]

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When accepting teachings, disciples should always strive to thoroughly investigate and understand the principles to their fullest extent. They should not be arrogant or rely on their strength, as if they were trying to recklessly attack others with their physical power. It is important to teach children virtue from a young age and to emphasize the importance of virtue over strength. [1.14] [AI]

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When asked if the music in elementary learning could still be used by people today, the teacher replied that it would be best for people to understand it. In ancient times, children were taught with music, and they received guidance by hand until they grew up and developed self-discipline. Nowadays, people lack such ambition and foundations, so it is difficult for them to establish themselves. [1.15] [AI]

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Discussing elementary learning, the teacher mentioned that in the past, education was accompanied by music, but this practice has not continued in later generations. When asked whether the music was played for children to listen to or if they were to create it themselves, the teacher replied that they should create it themselves. If they do not learn to create it, what would be the benefit? In ancient times, rulers employed musicians, and there was never a reason to abandon the qin and se (stringed musical instruments). These instruments were daily necessities, and there was never a time when they were not readily available. [1.16] [AI]

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Upon achieving personal growth, one can then cultivate things. Cultivating things lies within the process of personal growth. This must be the case, and only by doing so can one adhere to the principles of the sages. The sages have taught thousands of words and ideas, encouraging people to start from the basics. For example, sweeping a large hallway is just like sweeping a small room. If one can clean a small area thoroughly, they can do the same for a larger area. If one does not attempt to work on a larger area, they have never truly devoted themselves to the smaller tasks. Scholars who crave high aspirations and distant goals are unwilling to start from the basics. How can they understand the essence of major matters? Nowadays, there are people who can succeed on the outside without mastering the basics. This is due to their talent and intelligence.

Doctrine of the Mean states that one must be cautious and diligent in speech and action. On a grand scale, King Wu and the Duke of Zhou exemplified filial piety and managed the affairs of the world. No detail is left unrecorded. The small matters serve as a test for the larger ones. One must be diligent in action and speech, starting from the smallest matters to truly fulfill their potential. It is also said that pursuing learning today is very difficult, as few people have mastered the basics. Now, we must start from the beginning. In the past, the ancients embedded the principles of great learning and great matters within the basics. In the Great Learning, the principles are expanded and broadened, and the principles practiced in childhood are retained. This is similar to the process of shaping unformed clay.

When the teacher spoke about elementary learning, he said that one must genuinely practice and admire the teachings of the ancients to achieve success. It is not enough to simply discuss them superficially; this will not help. [1.17] [AI]

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When asked if women should also receive education beyond the "Classic of Filial Piety," and whether they could be taught the clear and straightforward parts of the "Analects," the reply is that it is also acceptable. Examples of such texts for women include "Cao Da's Admonitions for Women" and "Wen Gong's Family Precepts." [1.18] [AI]

[This passage is the 18th entry in this series of teachings.] << Not sure why the imperial archivers inserted this comment, is it supposed to be a section division?

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As the eldest brother, you should be aware of your responsibility to study diligently and live up to your parents' expectations. Do not waste your time like the younger ones. Every day, rise early and read 200 characters each from the "Book of Rites" and the "Zuo Zhuan," accompanied by explanations and correct pronunciation. Sit upright and recite each passage a hundred times. Afterward, recite the Mengzi 20 to 30 times. Once familiar, ponder its meaning. Then, read several sections of history, no more than five or six, and repeat them several times to ensure fluency and precision in your understanding and discussion. Recite each passage several times for the best results.

In general, when studying classics and history, it is crucial to repeat and examine them thoroughly, so you can gradually grasp their essence. Recitation should be unhurried and clear, with each character distinct. Furthermore, sit upright and composed, as if facing the sages. This will help you focus and easily investigate their meanings. Do not be greedy for more knowledge; instead, concentrate on being thorough and avoid being superficial. When encountering doubts, think deeply, and if still unresolved, note them in a small booklet. Review them regularly and seek clarification when you return home. Do not be vague or cover up your shortcomings; be ashamed not to ask questions, or else you will deceive yourself in ignorance for a lifetime.

Furthermore, keep a register of your daily readings, noting the starting and ending points so you can review them upon your return. Always maintain decorum in your daily activities and posture, avoiding slouching, which could lead to drowsiness. Be dignified in your movements and interactions, exhibiting humility and respect towards others. Be cautious in all matters, avoid unnecessary outings, and refrain from gossip, as it could waste your time and energy. Do not read miscellaneous books that may distract you. Examine yourself frequently and review your studies regularly.

On your days off, revisit the texts you have studied over the past week, making sure not to let your mind become idle. Gradually, you will get closer to understanding the principles, and your studies will become clearer.

According to Wei Yingwu, ancient people started nurturing their children from a young age, always keeping a watchful eye on them. Activities such as sweeping and dusting, responding to situations, and advancing and retreating in a disciplined manner were all part of laying the foundation for cultivation. One should not wait to understand the principles before beginning cultivation; instead, develop your understanding of the principles gradually through continuous cultivation. As you become more familiar with them, you will naturally develop mastery over them.

As for Lin Zexu's statement about extensive learning and detailed explanations not being suitable for beginners, this is not entirely accurate. While it is true that the ultimate goal of ancient learning is to attain knowledge and understand the nature of things, it must begin with the nurturing of the basics. Activities such as practicing rituals, music, archery, horsemanship, writing, and arithmetic are all essential for learning the art of social interaction and proper behavior. These activities do not harm one's ability to cultivate virtues; on the contrary, if one considers them harmful, it implies that they see movement and stillness as two separate things, thus hindering their ability to cultivate virtues and pursue the truth diligently.

In general, the sages and wise men have carefully guided later generations on the proper order and sequence of entering the realm of learning. Nowadays, many people abandon these teachings and establish their own theories, believing them to be the most appropriate. This is indeed far from the understanding of those who are well-versed in traditional wisdom. [1.19] [AI]

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As for the etiquette of receiving guests in elementary education, it is mentioned in the chapter on friends. Should we not treat our friends with the same care and attentiveness, observing each other and learning from one another? Or should we not be so particular about it? The answer is that we do not need to be so strict in managing the relationship between host and guest. Friends include categories such as neighbors, teachers and students, and those related to the Five Cardinal Relationships. If we do not include these relationships, there would be no way to regulate them. [1.20] [AI]

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General Discussion on the Method of Learning

Ordinary people must regard sages and virtuous people as their own business. Common people in the world view sages and wise men as lofty and see themselves as inferior, so they are unwilling to progress. They do not realize that sages and wise men are inherently lofty, but they are still the same kind of people. Thus, they should diligently strive to achieve things beyond the ordinary. Sages and wise men share the same nature as ordinary people. Since they share the same nature, how can one not take sages and wise men as their own business? Since the beginning of time, countless people have been born, but out of millions, only one or two have reached their potential. Most people just waste their lives.

A poem says that heaven creates people with talents and virtues. Nowadays, scholars often possess talents but cannot uphold their virtues. The Doctrine of the Mean says to respect virtue and pursue knowledge to reach the highest level of enlightenment. These sentences reveal that human nature is fundamentally good, but it is often confused by desires and blinded by self-interest. Sages and wise men are able to fulfill their nature, and that is why they can achieve greatness in the world.

Someone asked if seriousness should come first in pursuing knowledge. The response is that it should, but seriousness should not be confused or mixed with other things. In every matter, one should examine and discuss without letting anything slip through. In general, one's own learning should not interfere with others, as the thousands of words and teachings of sages and wise men are meant to help people return to their inherent nature.

Ordinary people wait for a sage king to rise before they progress, but heroes and talented individuals will still excel even without a sage king. They are born with the understanding of these principles and do not need to exert much effort. Nowadays, people are so lost that they do not return to the teachings of the sages. Only when the sages repeatedly admonish them do they finally come to their senses, but by then, they have already become ignorant.

If people do not seek knowledge, they will ultimately become no different from animals. Humans are the most intelligent beings among all creatures, and they are distinct from other beings. If they lose their intelligence and become ignorant, then they will be no different from animals. People must take sages and wise men's principles as theirs to uphold. [1.22] [AI]

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The sages simply did what people ought to do, carrying out fundamental matters to the utmost. Doing as much as the sages did is just right, and it is not beyond what is appropriate. [1.23] [AI]

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At present, it is essential to examine how the sages are and how the common people are. Discern the reasons why you are not like the sages and why you are merely like the common people. Here and now, with principles comprehended and obtained thoroughly, ones own self may exceed the commonplace and enter sagehood. [1.24]

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In learning, there is no distinction between the wise and the foolish, the great and the small, or the noble and the lowly. It is a matter of comprehending the principles, which people should naturally engage in. Even if sages and virtuous people had not been born, there would still be many books and ways to gain wisdom, but one would not succeed without comprehending the principles. Nowadays, we have the teachings and writings of the sages and virtuous people, but if we do not treat them as teachers and friends, we can only gain limited knowledge. If we do not actively seek guidance from our predecessors, how can we truly excel? Heroes who rule the world do so because they have a determined will and a clear understanding of the great benefits and dangers. Today's learners must also have a determined will and thoroughly study the principles in order to gain wisdom. [1.25] [AI]

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Since we have this body, there must be a governing principle. We should grasp this governing principle and then, according to our own abilities, exhaustively investigate the principles and pursue the understanding of things. We should not neglect any aspect of it. Citing the words of Cheng Yi, one should prepare for action as if preparing for war. [1.26] [AI]

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One must be truly introspective and especially willing to admit one's faults. Only then can one apply effort to progress from being a beginner to reaching higher levels of understanding. [1.27] [AI]

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The difference between worldly learning and the learning of sages and virtuous people is not difficult to see. The sages and virtuous people are genuinely engaged in self-cultivation. They emphasize rectifying the mind, cultivating sincerity, and cultivating oneself and managing one's family. These are not empty words. However, contemporary learners merely chant about rectifying the mind, cultivating sincerity, and cultivating oneself, using the teachings of the sages and virtuous people as mere recitations. Some even collect and compile words and phrases to create essays of the time. Such learning has no connection to their own personal cultivation. Here, one must pay attention and comprehend the principles. Some friends today indeed enjoy hearing the teachings of the sages and virtuous people, but they can never abandon their worldly habits because their aspirations are not firmly established. Learners must first establish their aspirations before they can genuinely aim to become sages. [1.28] [AI]

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The most important thing for learners is to establish their aspirations. The so-called aspiration is not about using one's ambition to overpower others, but rather, it is about genuinely aiming to learn from the virtuous examples of Yao, Shun, and Mengzi. When talking about human nature being good, one should always refer to Yao and Shun, as this is the true principle. When the Crown Prince of Chu visited Mengzi repeatedly, Mengzi said, "Do you doubt my words? The Way is one and the same." These principles have no other paths; it is all about the goodness of human nature that can reach the heights of Yao and Shun. There is no other way to go. The following text quotes the words of Cheng Hao, Yanzi, and Gongzi Wuming, showing that everyone has the potential to achieve greatness. Learners must have the courage and determination to make progress, as lacking aspiration is insufficient for success. This is the serious illness of learners today. [1.29] [AI]

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The way of learning is to establish a grand aspiration and to pay meticulous attention to the details. Set your aspirations high, with the ancient sages as your goal, even though it may seem demanding. If the sages serve as a model for the world, I am still far from being a role model for my fellow villagers. The key is to choose the good and follow it, and to discard the bad. In everyday life, in every situation, there is always right and wrong. By eliminating the wrong, we embrace the right. By overcoming our selfishness, we return to propriety. In this way, although we may not yet reach the level of the sages, we are already on the path to becoming like them. [1.30] [AI]

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One may ask if a person with weak energy and vitality would be hindered in their learning. The answer is that learning depends on determination, not on the strength or weakness of one's innate energy. Another point is that there is no need to worry or be anxious when learning. Simply strive for a calm and relaxed state of mind. Among the disciples of the sage, Yan Hui was known for his love of learning, and only then did they mention Zeng Zi. From this, we can see that learning can be difficult, but it can also be easy. The key is to be resolute in your aspirations, follow the principles of rightness, and move forward without wavering. [1.31] [AI]

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Today's learners have completely lost their sense of firm resolution. [1.32] [AI]

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When setting your aspirations, treat them as essential as food and drink when hungry and thirsty. Only then will you have a sense of urgency. Without establishing such determination, learning will be ineffective. To truly engage in learning, you must be deeply devoted and put in sincere effort, forgetting hunger and thirst. Only then will you become a true learner, able to forget sleep and nourishment while working. Once you make some progress, you will start to experience the taste of achievement. If you waver halfway or sink and float between success and failure, your efforts will be in vain. [1.33] [AI]

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Sages and virtuous people have thousands of words and countless teachings, all of which convey this message: you must encourage yourself, be courageous, resolute, and put your heart and guts into your efforts. It's like sounding the battle drums on both sides without asking what lies ahead, simply rolling forward with determination. Only in this way can you make progress. If you waver halfway, if you sink or float without direction, what can you accomplish? [1.34] [AI]

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Take the example of Xiang Yu when he rescued the state of Zhao. After crossing the river, he ordered his troops to sink their boats and break their cauldrons, leaving them only three days' worth of provisions. By showing his soldiers that there was no way back, he was able to defeat the Qin army. If he had been indecisive and hesitated, he would not have succeeded. [1.35] [AI]

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It is like living under a burning roof or sitting in a leaking boat. [1.36] [AI]

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Those who lack inherent vital force cannot succeed as monks or attain the Dao. When yang energy is released, even gold and stone can be penetrated. When the spirit is focused, nothing is impossible. You must sharpen your spirit and delve into the principles underlying all things. Indulging in comfort and leisure won't do. Today's learners inherently have the aptitude for struggling with knowledge and forcing themselves to act. However, they wish to learn the methods of those who can gain knowledge and act with ease. But it should be noted that even those with the aptitude for gaining knowledge and acting with ease still need to put effort into struggling with knowledge and forcing themselves to act. So, it's even more essential for those who inherently struggle with knowledge and action to put in the effort. [1.37] [AI]

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When learners recognize the correct path, they must be resolute and move forward. If they are indecisive and hesitant, not only will they not benefit, but they also cannot become sages or virtuous people. As the saying goes, "I have never seen a sage or virtuous person in decline even when they are drinking wine." [1.38] [AI]

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For learners, the pursuit of knowledge is like refining elixir. One must first heat a large amount of charcoal, then carefully use a gentle flame to nurture and perfect the process. Nowadays, people don't heat the large amount of charcoal first but instead want to use the gentle flame to nurture from the beginning. How can they achieve success in this way? [1.39] [AI]

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The learning today is like cooking food: you must use fierce fire to cook it first, then use a gentle flame to simmer slowly. If you only use a gentle flame from the beginning, how can it be cooked thoroughly? If you want to return to your original nature, you cannot be lackadaisical and take your time. It is crucial to first establish a clear direction. Once the direction is established, then you have something to hold on to. The book says, "If the medicine does not cure, the illness will not heal." Today's learners are all nurturing their illnesses. [1.40] [AI]

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Let go of the thoughts of gain and loss, and instead delve deeply into the structured sayings of sages and virtuous people. If you approach it casually, as if you are not really doing it, like chasing the wind or grasping at shadows, what progress can you make? Today is the day for this person, and every day is the day for this person. [1.41] [AI]

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I see that today's learners all seem like aimless people without a plan. When learning, one should be like fighting a fire or chasing after something lost, fearing that it might be too late. It's as if your own bright treasure has been taken away by someone, and you must search for it and catch up to it, not stopping until you've retrieved it. Today's learners, however, are only carefree and inattentive. That's why, after two, three, five, or seven years, when they meet again, they are still the same. [1.42] [AI]

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My friends, you all have the intention to learn, but you are scattered and not courageous enough. I fear that the days will pass by, and you must urgently and earnestly apply yourselves, setting strict deadlines and allocating time for work. Devote a month, a day, for your energy to break through. Once you've broken through, you can cultivate yourself within. It's like attacking a fortress: you must risk your life to break through the barriers. Only then can you succeed. Nowadays, everyone is attacking the fortress, but they haven't broken through. They just walk around the perimeter, unable to bite through the logic. When will they penetrate it? [1.43] [AI]

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One's vital force must be strong and resolute in order to accomplish anything, just like the vital force of heaven and earth. When it is strong, it can penetrate any matter or situation. The same is true for people. If they retreat at the slightest obstacle, how can they accomplish anything? [44] [AI]

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For example, to remove a large piece of rock, you must pull it out from its base. Today, people only scratch the surface of the rock, accomplishing little. If you intend to learn but become lazy after just ten or five days, it is as Mengzi said, "One day in the sun, ten days in the cold." [1.45] [AI]

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Learning requires utmost effort in seeking the right leverage point. When you reach a point of deadlock, you need to increase your efforts even more. To make progress, you must not let go of your determination. Learning is like rowing a boat upstream. When the water is calm, you can proceed without any hindrance. But when you reach rapids or strong currents, the boatman must not let up for a moment. You need to exert your strength to row the boat upstream, and you cannot afford to be careless even for a single step. If you retreat even by one step, the boat will not be able to move forward. [1.46] [AI]

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If you don't see the beginning of a matter, you must not be too hasty or too slow. Once you recognize the right path, you must not break away from it. If you do, it will be difficult to start again, and you will waste a lot of energy. It's like a hen incubating eggs: it seems to be generating only a little warmth, but as long as it continues, the eggs will hatch. If you pour hot water over the eggs, they will die; if the hen leaves the eggs, they will get cold. However, once you truly understand the beginning, you will naturally want to continue, as if enjoying the taste of a delicious fruit. When you are unfamiliar with the taste, you might not want to eat more, but once you know the flavor, you will naturally crave it and cannot stop. [1.47] [AI]

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Many people say that being preoccupied with matters can hinder one's learning. This is like a boatman who cannot navigate a winding stream. When encountering wealth and rank, practice your learning in those circumstances; when experiencing poverty and lowliness, practice your learning there as well. The art of war says it well: "Take advantage of the situation and guide it to your benefit." People considered the Qi state to be weak, but Tian Ji used this weakness to achieve victory. Today, you might have 30,000 doubts, tomorrow 20,000, and the day after 10,000. Just like Han Xin, who deliberately sent many soldiers to face certain death, only then could he achieve victory. If a learner still has a trace of ambition, they must strive to make progress. Only when this ambition is completely gone can one rest, and merely speak without acting. As the Buddhist saying goes, "Even if an iron wheel spins above one's head, the determined person will never lose their wisdom." [1.48] [AI]

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Learners should not wait for a significant opportunity to practice their learning. Instead, they should accumulate their knowledge piece by piece, every day. If you wait for a significant opportunity to practice, you will miss the present moment. Learners must start practicing now, with determination and without doubt, for doubt is the thief of accomplishment and makes even ghosts and spirits avoid you. [1.49] [AI]

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Many people today are unwilling to start practicing immediately, always waiting for the right time. They think, "If I have free time in the morning and busy in the afternoon, I can start practicing during the afternoon when I'm free." Or, "If I'm busy in the afternoon and free in the evening, I can start practicing in the evening." However, they keep waiting for the perfect day or month. If there are still a few days left in the month, they will wait until the next month. If there are still a few months left in the year, they will not practice and say, "There is no point this year; I will start next year." With this mindset, how can one make progress? [1.50] [AI]

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The Book of Changes says, "Learn to gather knowledge, inquire to discern, be broad-minded to dwell, and practice benevolence in action." Another saying goes, "If one clings to virtue without flexibility or has faith in the Way without sincerity, how can one achieve anything or prevent failure?" After learning, one should dwell in broad-mindedness and have sincere faith in the Way. Yet, the human heart cannot be forced. It must be allowed to cultivate goodness, one act at a time, with an endless influx of virtues. Only then can the heart have the capacity to receive more goodness. If the heart can only hold onto one virtue and cannot accommodate the next, it will not be able to expand and accumulate the Way. [1.51] [AI]

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Learners must cultivate an open, broad-minded, and resolute spirit. [1.52] [AI]

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It is essential for learners to maintain a balance between strict discipline and flexibility, allowing more time for focus and less time for distraction. The four words to keep in mind are "humility, compliance, learning, and persistence." [1.53] [AI]

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If one is narrow-minded, it is appropriate to immerse themselves in a broad and expansive atmosphere. If one is lazy, it is appropriate to immerse themselves in an energetic and invigorating atmosphere. [1.54] [AI]

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In the midst of openness, also attend to meticulousness; in the midst of leniency, also maintain strictness. As said of learning, "The more fine and meticulous, the more expansive; the more careful and authentic, the higher." To establish a fundamental base, one must first cultivate and develop it before pursuing other goals. For instance, a younger sibling should first be filial, respectful, diligent, trustworthy, loving towards others, and kind to their relatives. Once these qualities are developed and there is surplus energy, they can engage in learning and literary pursuits. The primary focus should be on building a solid foundation and then applying it to learning and self-cultivation. [1.55] [AI]

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Zhong Si asked about seriousness, rightness, and adhering to them to directly reach the virtue of Heaven. From this point on, it is essential to firmly grasp both seriousness and rightness. Seriousness should be centered on the principal, while rightness should guard against external influences. By adhering to both, one must not let go even for a moment and should only strive upwards, ultimately reaching the virtue of Heaven. [1.56] [AI]

• • •

In respecting rightness and holding it together, one directly reaches heavenly virtue. From this point on, both internally and externally, there is a mutual support, leaving no room for deviation. Above this, there is only the heavenly virtue of loyalty and sincerity, which serves as the foundation for advancing in virtue and refining one's words. Establishing sincerity is the way of conducting one's affairs, which is the principle of Qian (乾, trigram representing Heaven). Seriousness directs the inner self, and rightedness guides the external actions, representing the principle of Kun (坤, trigram representing Earth). In essence, it is about being strong and compliant. It is also said, "Do not look, listen, speak, or act unless it is in accordance with propriety," which is the principle of Qian. "When you leave the house, treat everyone as if they were honored guests; serve the people as if you were conducting a great ceremony," which is the principle of Kun. Just observe how advancing in virtue and establishing sincerity manifest in a strong and vigorous manner. [1.57] [AI]

• • •

Speaking of the importance of seriousness and patient self-control as the foundation for growth, it is said, "In respecting rightedness and holding it together, one directly reaches heavenly virtue. From this point on, there are some people who are disciplined and strict internally but casual and lax externally. There are others who appear lenient and tolerant outwardly but are filled with selfish intentions internally. When both inner and outer aspects are held together, it is as if one person is firmly holding on from within while another is firmly holding on from outside, leaving no choice but to progress upward." [1.58] [AI]

• • •

Chengzi said, "There has never been one who attained knowledge without being serious." He also said that to embody cultivation, it is proper to use seriousness. If pursuing learning, then this is for attaining knowledge; if one cannot cultivate seriousness, how can they obtain the knowledge they seek? If one cannot attain knowledge, how can they obtain this seriousness? [1.59] [AI]

• • •

Question: That which is called the “fundamental task” (源頭工夫), is only the effort of preserving, nourishing, cultivating, and governing (the heart-mind; the Nature), no?

Answer: Both the efforts of preserving and nourishing, together with investigating principle to the utmost, need to be thorough. However, within preserving and nourishing, there already exists the effort of investigating principle to the utmost, and within investigating principle to the utmost, there already exists the effort of preserving and nourishing.

To investigate principle to the utmost, is just like investigating to the utmost that which is preserved; to preserve and nourish, is just like nourishing that which has been investigated. [1.60]

• • •

Today's students have no other matter except to, with the heart-mind 心, observe the multitude of principles. [Nature’s] principles are possessed within this mind. Always preserve this mind, with which to observe the multitude of principles: merely these two matters, and that is all. [1.61]

• • •

Self-cultivation must employ seriousness.

In pursuing learning, the aim is to attain knowledge. When there is no task at hand, one should store and cultivate it within themselves, being vigilant and not indulging in excess. When engaging in discussions or interacting with others, one should contemplate the principles and meanings. Although seriousness comes before knowledge, as knowledge increases, so does seriousness.

This is just like the relationship between following principles and pursuing the way in learning, which resembles pushing a cart. Once you exert effort to get it moving, it continues to roll on its own without further effort. Thus, the Discussions' opening chapter speaks of "learning and then constantly practicing," emphasizing the effectiveness of this approach. When one reaches the point of delight in learning, they naturally cannot help but continue.

The Discussions' opening chapter mentions "studying" only up to the point of "Is it not delightful?" and then stops discussing it. This is because when one reaches the delightful stage, their heart-mind becomes active. In writing, one should study the styles and sounds of the ancients, devoting their whole life and energy to it, and only stopping when they have succeeded. Do today's learners put in the same concentrated effort as the ancients, reaching the point of sudden breakthrough and thorough understanding?

The methods described by the sages are generally the same, only differing in the way they are expressed. The Discussions speaks of "studying and constantly practicing," while Mengzi speaks of "cherishing goodness and being sincere to oneself." They differ in how they express their teachings, but in essence, their methods are the same. One must fully understand their differences before recognizing their true similarity. [1.62] [AI]

• • •

Learning must first grasp the great foundation principles (大底理); when the great foundation principles are grasped, the smaller details within them will naturally become clear. However, people today fail to grasp the great foundation principles and only focus on investigating very small divided items (小小節目). [1.63] [AI]

Learning requires making significant strides before it can be truly beneficial. If one can break through in a single place or major aspect, gaining an understanding of the numerous fragmented pieces will become enjoyable, as they all pertain to the same underlying principle. It is not that the fragmented pieces should not be understood, but if one cannot break through the major aspects, even understanding some of the fragmented pieces will ultimately not be enjoyable. Once the overall idea, like in the case of lacquer carving, is understood, it is because the larger aspects have been illuminated.

Now, let us discuss what this great underlying principle is. In the world, there is only one principle to learn; learning should aim to grasp this one principle. Once this is understood, then all aspects of the principles of Heaven and Earth, human desires, rightness, benefits, public and private, good and evil distinctions will all be thoroughly understood. [1.64] [AI]

• • •

Someone may ask: "How can one remedy the deviations in one's character?" The answer is: once the deviations are identified, you should focus on another aspect to correct them. The more you try to rectify the imbalance, the more you will struggle, and the more crucial it will seem. The key is to understand the fundamental principles thoroughly. When you recognize the deviations in your character, they will naturally become apparent, just like using a light to find objects in a dark room. If you only try to grope around in the dark, you will exhaust your energy and still not find what you are looking for. If you truly understand the fundamental principles, you will naturally adjust and correct your character flaws without even realizing it, without expending unnecessary effort. [1.65] [AI]

• • •

If learners have a solid foundation, they can easily understand and remember the myriad branches and leaves that come together in their studies. [1.66] [AI]

• • •

Scrape away the branches and leaves; plant and cultivate the fundamental roots. [1.67]

• • •

The major roots give rise to the minor ones. [Referring to the previous explanation, if one's learning starts with such a great emphasis on the primary principles, the beginning stages will inevitably be affected by deficiencies]. Devoting one's heart to it brings corresponding strength: if you invest one part of your heart, you gain one part of strength; if you invest two parts, you gain two parts of strength. It is said that the ancients also spent many years working diligently behind the scenes to achieve success. [1.68] [AI]

• • •

Scholars should not concentrate on personal interests. During their leisure time, they should let their hearts and minds rest on principles, spending less time on trivial matters and more on principles. However, they often become more familiar with trivial matters and less so with principles. [1.69] [AI]

• • •

Today's learners must first distinguish between what is essential and what is not. At the critical juncture of learning for oneself and for others, learning for oneself involves directly grasping the essence of the matter. It is not a matter of grasping it lazily, but rather grasping it diligently and presenting it well so that others may say that one has indeed studied. Even if one grasps it perfectly, it is still not enough for one's personal affairs. It is necessary to first understand this path before one can study the texts. [1.70] [AI]

• • •

To act as learning, it must correspond with reality. By doing so oneself, one can be quiet, still, sincere, realistic, and capable of bearing numerous principles of the way. If one is frivolous, scattered, shallow, and superficial, how can they investigate and attain these principles? Even if they do investigate and obtain, their speech is possible to be removed, as they cannot bear the weight continuously. [1.71]

• • •

Entering the Way’s gate is to bring one's own being into the Way’s principles, gradually becoming closer to them, and after a long time, unifying with them as one. However, people today keep the principles in one place while their selves remain separate, never intertwining. [1.72] [AI]

• • •

Someone inquires about learning, saying that today's people undertake a great matter, but it is not focused on the self, and it is entirely without benefit. They always go to the words of the ancients, taking hold of many branches and tendrils, only seeing them as distant and without any benefit to themselves. The sages' thousands of words and myriad expressions are all excessive. If they could understand the teachings of their predecessors, how could they not focus on the self when seeking to comprehend the principles?

Nowadays, when reading texts, one should take the interpretations of esteemed scholars like Master Cheng as the primary guide. Observe their explanations, see how the sages' words relate, and how to bring oneself to follow their instructions. Focus on the self, ponder, and examine in the context of daily activities, such as dressing, eating, and interacting with family members. All of these are matters of learning.

If it does not correspond to ends, it is merely talk. Today's people rely solely on their own subjective views and casual observations, establishing a stance and insisting on their own explanations. They even expect the sages to follow their words and paths. How can this be of any benefit? The problem is that they only want to speak profoundly and cleverly, aiming to create a good appearance for their ideas. It is like knowing the taste of food only after eating it: if one has never tasted it, they merely spread it out for others to see, which neither benefits others nor themselves. [1.73] [AI]

• • •

Someone may ask, "How should one go about learning?" The answer is, one should focus on corresponding to ends. In all matters, there are both major principles and specific aspects. Always keep the major principles within yourself, and as for the specific aspects, they are nothing but the embodiment of these principles. Closely examine and introspect, not letting any detail slip away. In learning, treat each aspect as if it were your own affair. However, there should also be an order in dealing with them.

As for the order, it is not about arranging which aspect comes first, second, or prioritizing them by size. Rather, it depends on the individual, starting with what is easy and gradually tackling the difficult aspects. For example, when reading the Three Rites and the Spring and Autumn Annals, there are challenging sections and easier ones. For now, set aside the difficult parts without trying to understand them, as even the easier sections like the Book of Songs should be grasped first.

In the Book of Songs, there are many names and numbers, and in the Book of Documents, there are pronouncements and regulations. While these may be difficult to understand, one can start by reading the canonical texts and the elegant odes of the Songs. Every sentence conveys a principle, and every word holds meaning and enjoyment if one delves deeply into them. Only through close examination can one discover the many layers of order within them. This requires meticulous study and contemplation, which is the essence of investigating things and pursuing principles.

The same applies to dealing with matters in life. There is a reasonable and balanced principle within every situation, but people often fail to find it, and instead, let the situation dictate their actions. This results in awkwardness and discord. The reason behind this is their recklessness. The words of sages and virtuous people have never misled future generations. It is only that people's learning is not thorough. [1.74] [AI]

• • •

The Buddhist tradition has always focused on removing many concerns and concentrating on self-cultivation. Although it is not the intention of the teachings, they do still emphasize self-cultivation. As a result, in the Buddhist community, there are always people working on cultivating themselves, but this is less prevalent in our own Confucian community.

In this era, Confucian scholars who can uphold the classics merely explain and interpret them, while those who study history only weigh the pros and cons. There is a need for people who are truly focused on cultivating themselves, starting from within. Without cultivating oneself, one cannot speak about the strengths and weaknesses of others. It is said that if one's foundation is not established, even good deeds become mere formalities, and one cannot influence the myriad things in the world. Once the foundation is established, one can naturally deal with everything. However, since the time of Master Cheng, this teaching has not been passed down and has declined. That is why I once said that there are no such people in our community.

In Buddhism, there are three divisions: Teachings, Discipline, and Zen. The Zen school does not rely on written texts but focuses directly on recognizing one's mind and realizing one's true nature. The disciplinary rules are very strict, with even the slightest transgressions considered sins. For example, drinking water is not allowed, and if one does, it is considered a sin. Today, small monasteries called "Disciplinary Institutes" are ironically the worst offenders in terms of discipline. The Teachings have three branches: Tiantai Teachings, Ci'en Teachings, and Yanshou Teachings. Yanshou Teachings have no transmission in the south, and there are those who possess the texts but cannot understand them. Its teachings are close to Zen, so the Zen school regards it as legitimate. The Tiantai Teachings specialize in interpreting and explaining principles, while the Ci'en Teachings also focus on interpretation and explanation.

If we, as Confucians, thoroughly understand the principles and apply them to our own minds and bodies, we can also attain the essence of Zen Buddhism school. By engaging in discussions, debates, and explanations, we can grasp the essence of the Teachings. By following rules and principles, we can understand the essence of the Precepts. In everything, it is essential for us to cultivate ourselves. When Yan Yuan asked about governing a state, he observed his simple and humble lifestyle, and yet he also inquired about state affairs. It is important to cultivate ourselves and recognize what is appropriate to do.

If we can cultivate our minds and grasp the essence, everything will be transformed. If we fail to cultivate our minds, even the smallest tasks will be flawed. If we take the wrong path, there are various outcomes: some may realize their mistake just after starting, some may realize after taking a few steps, some may quickly correct themselves after a slight deviation, while others may persist in the wrong direction and never turn back. [1.75] [AI]

• • •

If one asks how a student should first establish standards, the answer is that there must be something to work on, but do not fixate on being perfect. Even though one should learn from the sages, one should start from the basics and work upwards. If one constantly compares oneself to others every day, there will be no progress. It is like saying, "Who am I compared to Emperor Shun?" If one only compares oneself to others without putting in the effort, what is the benefit? [1.76] [AI]

• • •

The role of teachers and friends is to guide students at the beginning and correct them at the end. If, during the process, one spends 30% of their effort working on their own, striving diligently, they will not only have a good start but also encourage themselves in the middle. Moreover, if they receive guidance from others at the end, the benefits will be substantial. If not, then there is little help for them. [1.77] [AI]

• • •

People's aptitude has biases, which result in cracks and gaps. When working on self-cultivation, one should focus on those biased areas. If one's aptitude is balanced, it is like dead water that ultimately cannot be stirred up. For cautious and prudent people, adding some unrestrained qualities is considered true caution. [1.78] [AI]

• • •

Those who focus on introspection often consider broadening their perspective as an external distraction, while those who strive for a broad perspective regard introspection as narrow and confining, falling into one-sidedness. These are the great illnesses of learners. [1.79] [AI]

• • •

There has never been anyone with a limited sensory perception yet possessing a broad mind. When their teachings are quite good, they establish a small curriculum but put great effort into their practice. [1.80] [AI]

• • •

Be strict in setting up a framework for self-cultivation, but be lenient in your intentions. Over time, you will naturally develop a taste for it. Do not seek quick success; the best flavor comes when you chew patiently until you can bite through. [1.81] [AI]

• • •

Seeking learning without speaking and attaining it naturally is true attainment. The principles are inherently vast, but one must cultivate the mind and thoughts diligently and patiently. Over time, they will become thoroughly familiar. If one tries to force it and rush the process, it is like chasing after it with intention, which is counterproductive. [1.82] [AI]

• • •

Zong Gao said, "It is like having a cartload of weapons, taking them out one by one and playing with each. Once you've played with one, you move on to the next. This is not the way to use weapons effectively. With just a small piece of iron, I can kill." [1.83] [AI]

• • •

It is essential to recognize your own shortcomings while still seeing progress in others. Only then can you truly advance. It is like watching a servant fighting while drumming: you must move forward without hesitation, knowing that there is only death and no second chances. Do not look back; only then can you succeed. [1.84] [AI]

• • •

Today, people only briefly touch upon subjects without truly understanding them in their hearts. It is not sufficient to merely observe external objects and affairs; one must genuinely comprehend the teachings and apply them to oneself, just as Daoists maintain their thoughts about concepts such as the "dragon" and "tiger" within themselves. [1.85] [AI]

• • •

Grasping the principles is like laying the groundwork for a house. If a person wants to build a house, they must first establish a solid foundation upon which the structure can rest. Without a proper foundation, no matter how much wood one has, they will only be able to build a house on someone else's land, leaving no place for themselves. [1.86] [AI]

• • •

Learning should be something appropriate for oneself. Ignorance of learning indicates a deficiency within oneself, while knowledge of learning implies that nothing is lacking. Nowadays, people treat learning as something external, an addition to their lives rather than an intrinsic component of it. [1.87] [AI]

• • •

In general, people should focus on understanding principles and adhere to them conscientiously, so as not to be ashamed of the gifts bestowed by Heaven. As for external honors, disgrace, and personal concerns, one should simply accept them as they come. [1.88] [AI]

• • •

Once you understand the principles well, you will realize that aside from these truths, all worldly matters are upside-down, deluded, and filled with attachment. Everything seems like a play, and it is unbearable to watch. In response to a letter, someone wrote that worldly matters change and perish in an instant and are not worth holding in one's heart. The ultimate path is to exhaustively pursue the principles and cultivate oneself [1.89] [AI]

• • •

Scholars must move forward without harboring thoughts of gaining personal advantage. The present situation is like drawing divination hexagrams and seeing the fortune or misfortune that has not yet come to pass. Only when the events unfold will one understand that it has always been this way. [1.90] [AI]

[The above passages comprise 90 sections.]

• • •

Letters Responding to Various Persons

There is no title in the original text designating this as a new section. However, there is the preceding note on "90 sections," and from this point forward, all the passages have a note from the imperial compiler, such as "In response to so-and-so."

In learning, although there are steps and stages, one should establish an aspiration and have a general understanding of the principles and overall framework. Within one's own heart, there must be a sense of alertness, shame, and determination. Only then can one apply the effort of discussion, exploration, and self-cultivation, expecting to achieve something.

This is what Kongzi meant by "having aspirations in learning" and "being diligent in government." If one merely drifts aimlessly without a starting point and believes they can proceed casually, they may risk holding themselves with reverence and self-cultivation while appearing both present and absent, grasping aimlessly without achieving any clear, precise, and intimate results. It is not about memorizing texts, but understanding their meaning. The only thing that cannot be overcome is the absence of a solid foundation of determination.

Today, people are greedy for wealth and power but not for morality and justice. They want to become prominent figures but not good people. These are all signs of a lack of determination. One must repeatedly reflect and deeply understand the root cause of their shortcomings, bravely and energetically break free from being such a person, and ultimately recognize that the teachings of the sages are true and practical. Only then can one establish this determination and accumulate effort step by step, advancing towards higher goals. [Instructions to the students at the Cangzhou Spirit House] [1.91] [AI]

• • •

While studying is undoubtedly essential, one must first establish a foundation of seriousness and determination. Only then can one delve into the principles and meanings in the text and apply them to daily life. If one reads casually without cultivating virtues and lacks the determination to genuinely practice what is learned, merely seeking to understand the literal meaning and articulate the distinctions, then even if one masters all the classics without a single mistake, it would still be of little benefit. Moreover, one might not even be able to understand the classics without making mistakes. I have recently observed that many friends who study and discuss the texts do not possess the necessary strength, and their shortcomings mainly stem from this issue. They must be deeply warned against such pitfalls. [In response to Zheng Zhongli] [1.92] [AI]

• • •

Although the substance and function of the Way are extremely profound, when the sages speak of it, their words are remarkably clear and plain. If students can sincerely approach their studies with an open mind and quiet reflection, seeking and applying these principles in their daily conduct, they will gradually understand the broad and intricate framework. In moments of tranquility and quietude, they will find that the taste of this wisdom is subtle yet rich, and its depth, though seemingly shallow, is genuinely profound. However, the difficulty lies not in seeking but in nurturing this wisdom. Thus, Master Cheng said that there is no better starting point for learning than to strive for understanding, but there is no one who can achieve this understanding without seriousness. Shaokang Jie advised Zhan Zihou that with his talents, he could master the teachings in a short time, but he should spend ten or twenty years living and learning together, allowing worldly concerns to fade away and leaving the heart completely unburdened before the teachings could be truly imparted. This is the essence of the message. [In response to Wu Bin] [1.93] [AI]

• • •

In daily life, let seriousness be the guiding principle. In all matters, establish your own rules and discipline yourself closely, so as not to let your mind and will wander aimlessly. From this, the pursuit of truth will be greatly enhanced. Treat the words of the sages as absolutely trustworthy and the deeds of the ancients as definitely feasible. Then, the trivial gains and losses of worldly affairs will not be a burden to you. [In reply to Fan Bochong] [1.94] [AI]

• • •

In the pursuit of learning, one's efforts should not be separate from daily life. Examine yourself in your actions and speech, fulfill your duties to your parents and elders at home, and seek the truth in reading and discussing the classics. In general, it is just a matter of distinguishing right from wrong and taking the right path. There is no other mysterious or extraordinary way to speak of.

When considering what is closest and easiest to practice, you should start right now. When considering what is most urgent and pressing, you should act without hesitation. Even if you only make a day's effort, you will see a day's progress. When you encounter doubts, it is better to seek others' advice, which will lead to immeasurable growth and understanding. If you don't start now and instead wait for distant opportunities to seek teachers and friends, you will miss the precious opportunity to make real progress during your youthful years.

Even if you find a sage to guide you later, without accumulated efforts and resources, it may not necessarily be of real benefit. [In response to Chen Lianfu] [1.95] [AI]

• • •

While the study of texts should not be neglected, one should cultivate their innate nature and discern the principles of heaven, human desires, and their distinctions in daily activities. This is an essential aspect of life that cannot be ignored even for a moment. If you can clearly understand this, you will naturally not be drawn into the worldly pursuits of power and scheming. I have recently come to realize that the problems of distraction and fragmentation in the past, though different from the symptoms of self-forgetfulness, chasing external things, and being empty inside, all stem from the same source. Cheng Zi said that one should not let the myriad things in the world distract them, and once they have established their foundation, they will naturally understand all things.

Today, if we don't know where to anchor our body and mind, and yet talk about ruling and managing the world, or try to create a separate set of skills to discuss and analyze, aren't we making a mistake?

It is necessary to first devote the heart and mind to knowing one's nature, understanding its roots, and after that exerting the meritorious deed of maintaining and cultivating.* This intention is excellent. This heart and this nature are present in everyone. Those who do not recognize it are merely obscured by material desires. To recognize these roots, one must also learn the techniques of maintaining and nurturing them in proper sequence and apply effort accordingly. Only then can one truly see and understand, and not abandon the effort of maintaining and nurturing, thus preserving the original state that does not come from outside but is found through maintaining and nurturing. The key is to mutually promote the pursuit of principles and practice. [Answer to He Shu-jing] [1.96] [AI]

• • •

In nurturing, the essence becomes increasingly clear; in studying, wisdom becomes more solid, and the inner and outer aspects mutually promote each other. This saying is excellent. However, the quoted sayings from the three biographies can be applied from the beginning of learning to the attainment of virtue and should not be divided into a sequence. The principles and the human heart inherently exist; if they are nurtured without being obscured by material desires, they will naturally manifest clearly and vividly without needing separate investigation. Investigating things and extending knowledge is also due to their clarity and vividness. Nowadays, people think that without first examining and understanding the essentials, there is no basis for nurturing; isn't this too hasty and pressing? [In response to Lin Zezhi] [1.97] [AI]

• • •

The origin of this principle, though extremely profound and subtle, is in reality just the numerous appropriate principles within the human heart. When we trace its roots, we see that it arises from the human heart and is beyond human effort, hence it is called heaven's fate (天命). Although myriad things and transformations all flow from this, it truly has no form or image that can be pointed at, hence it is called without limit (無極).

As for the practice, it is simply a matter of choosing goodness, holding fast to the middle path, and adhering to benevolence and rightness; these are the principles. It is not that there is a separate root or source for this practice, nor is it found outside of discussing learning and dealing with affairs. For example, when we talk about letting go of the mind, it is just about maintaining restraint and orderliness in daily life, not allowing thoughts to wander outward. Gradually, the numerous appropriate principles within the heart can be discerned and understood. It is not about grasping at something and storing it in the chest, and then separately focusing the mind outward to deal with affairs and interact with things. [Reply to Liao Zihui] [1.98] [AI]

• • •

In the human heart, there are myriad principles that are complete and perfect; if one can preserve them, they would be like the sages. However, the sages teach people through various methods and stages, and they never teach them to only guard this heart. This is because although the heart and these principles are inherently complete, the temperament we are endowed with cannot be without bias. If we do not thoroughly investigate and examine them with utmost precision and subtlety, we may often follow our biases and fall into the selfish desires of material things without even realizing it.

Therefore, although the sages teach people to hold and guard their hearts with reverence as the priority, they also require them to engage with affairs and things, examine the past and verify the present, discern principles, and inquire both internally and externally. Only in this way can one truly grasp the genuine nature of the heart and the correctness of the principles, and in worldly affairs, all matters and words will become transparent, with the distinctions between right and wrong clearly seen. The Great Learning speaks of "knowledge reaching the utmost and sincerity of intention"; Mengzi speaks of "knowing words and nourishing one's vital energy." This is precisely what they mean. [Reply to Xiang Pingfu] [1.99] [AI]

• • •

Indeed, if one lacks an outstanding spirit, they will be content with mediocrity and not aspire to higher levels. However, if one possesses such a spirit but cannot control it, they will be unwilling to submit themselves to learning, which is a common problem among students. Therefore, the ancients set up education with daily routines, such as sweeping and cleaning, responding to others, and observing the rules of propriety in advancing and retreating. They were also taught rites, music, archery, horsemanship, literature, and mathematics, all of which aimed to make them suppress their ego and devote themselves to these tasks without negligence. Only then could they wear away their lofty and stubborn spirit and prepare themselves for the path of virtue.

Now that these practices are largely absent, reading and studying are the only means left to help restrain and subdue one's body and mind. However, if one does not proceed carefully and diligently, there will be no benefit. Therefore, for those seeking to become virtuous, they should focus on the daily practice of diligent learning, thorough investigation of principles in their studies, and establishing a meticulous curriculum with patience and sincerity without seeking quick solutions. In daily life, they should cultivate self-awareness, restraint, and self-improvement without considering immediate gains. If they accumulate such efforts for three to five years, their mind and intention will gradually be tamed, establishing a solid foundation to rely on. Otherwise, they may end up being controlled by their spirit without achieving anything substantial. [Answering Sun Renfu] [1.100] [AI]

• • •

Seeking quick shortcuts is a major problem among today's students. I have also experienced this myself in the past, but now I realize that the “reverence” or “seriousness” (敬) mentioned in the Discussions is the key to learning and daily life. Recently, while discussing with friends, I found that focusing on this point and studying diligently to thoroughly explore the principles (讀書窮理) is the genuine way to reach the realm of sages and worthies. There's no need for wishful thinking or sudden enlightenment in lofty and remote places, as this will only lead to confusion, carelessness, and unrest in everyday life. [Answering Hu Jisui]

Although students should certainly aspire to great achievements, if we look at Kongzi's teachings, his instructions are often quite humble and straightforward, focusing on filial piety, loyalty, trustworthiness, and devotion to recitation and practice. At first, he does not discuss the whole system of learning in detail. Even many of his talented disciples only grasp a part of the whole. If Kongzi and his disciples were not able to convey the entirety of the Way in a single sentence, why would they emphasize such narrow-minded teachings to guide people's aspirations?

The so-called "entirety of the Way" (道之全體), though grand and lofty, is never disconnected from daily life and its minute and intimate aspects. If one neglects the near and the minute in favor of the lofty and grand, they will lack a practical and gradual path, and their pursuit will be futile. Therefore, the teachings of the sages proceed in an orderly manner, guiding people to seek the truth in the nearest and smallest things. They expand the scope with literature to open up the beginning of learning and restrict it with rites to ensure the integrity of practice. When one gains an inch, they should preserve that inch; when they gain a foot, they should preserve that foot. Gradually, day by day, month by month, they will progress and eventually have a basis for understanding and practicing the entirety of the Way.

From this point on, they can work diligently (孳孳) without end. The depth or shallowness of their achievements and the extent of their progress cannot be predetermined. Kongzi once said that putting difficulties first and reaping rewards later is the path of benevolence, and that putting work first and obtaining results later is the way of exalting virtue. If one deviates even slightly from this, their heart will lose its proper course. With a determined and aspiring spirit, they may instead pursue selfish gains and calculate their achievements. How can benevolence be attained and virtue be exalted in this way? [Answering Lin Tuisi] [1.101] [AI]

• • •

In placing seriousness first and supplementing it with study and introspection, it addresses the human heart's afflictions of indulgence and dullness. Virtuous people may not face the issue of indulgence, but they might not be free from dullness. By maintaining order, solemnity, and self-discipline in daily life and continuously staying alert and diligent, one can avoid dullness. When it comes to studying, nothing precedes the Discussions and the Mengzi. To study these texts, one must read each chapter thoroughly and think deeply. When understanding remains elusive, consult the commentaries of earlier scholars for enlightenment. Study the teachings of the two Cheng brothers until they become as familiar as the classics, recited by heart. Only then can one apply the effort of introspection.

Study and introspection mutually illuminate each other. In daily life, handling situations and reflecting on subtle thoughts, constantly examine whether one's virtuous inclinations align with the teachings of the sages and one's own heart, and strive to practice them. If one's wicked intentions arise, feeling shame in their heart and contradicting the teachings of the sages, they should resolutely and swiftly abandon them. In general, when encountering goodness, imitate it; when encountering evil, avoid it. By not allowing any moment of idleness, one establishes a solid foundation for learning.

As one gradually gains more energy, they can read other books and become familiar with the affairs of the present world. It is not too late. At this time, there is no need to worry about planning too far ahead and losing the proper sequence of priorities. If one does not strive for this and only wishes to be a person who follows their own duties without being evil, not only will they be unable to make progress in daily self-improvement, but they may also lack a solid foundation and might not be able to follow their own duties without being evil. [Answer to Lin Bohe] [1.102] [AI]

• • •

Inheriting instructions and engaging in the cultivation of the mind and nature, seeking to transform one's temperament, this idea is indeed excellent. However, in my humble opinion, there is initially no distinction between internal and external in this principle.

In everyday life, immersing oneself in various matters, responding to changes, engaging in lectures, debates, investigations, and interpretations, in both movement and stillness, all are nothing but the actual practice of nourishing the mind and nature, transforming one's temperament. The problem with scholars lies in doing things for others but not for themselves. Therefore, when they see matters, anything slightly outward-facing is considered external affairs. If they truly have the intention of doing things for themselves, they should strictly establish rules and regulations in these obvious areas, exerting effort to uphold them, making progress daily and monthly without retreating.

This is what Mengzi meant by "deeply cultivating the Way." What he called "deep" refers to the accumulation of efforts, and what he called "the Way" is nothing more than the obvious matters of everyday life. When one truly accumulates strength over time, both internal and external become one, then the subtleties of the mind and nature will be preserved, and the biases of temperament will be transformed. What is called attaining it and living in peace and depth, how can it be separate from the external and the internal, shallow and deep, abandoning the actual practice of learning, thinking, debating, and acting, and having a separate way of engaging in the cultivation of the mind and nature? [In response to Li Bojian]

In general, those who focus on maintaining strict discipline often have unclear understanding of the principles, while those who focus on lecturing and studying lack a solid foundation for practice. It's rare for someone like you, who is able to combine various virtues without leaning too heavily on one aspect. I hope you will continue to study the principles with an open mind, be more accommodating, and ultimately pursue far-reaching and significant accomplishments. [In response to Sun Jihe]

Master Cheng said, "Nurturing one's character requires seriousness, while advancing in learning lies in seeking knowledge." These two principles are embodied in every aspect of our lives. If you truly put in the effort every day, you will grasp their essence. Otherwise, you will not only gain no benefit but also do harm to yourself by harboring doubts and regrets. The accomplishment of nurturing one's character cannot be given by others; it is up to the individual to exert their will. As for seeking knowledge, it requires the assistance of friends and peers through discussion and practice, so that you may have moments of enlightenment. I wonder what books you are reading now, what research you are conducting, and what debates you are engaging in with others. Be patient and do not rush, yet don't harbor doubts either. If you progress at a suitable pace, you will continue to advance without limit. I have seen people in the past who were eager to learn but hesitant by nature. They reflected deeply on themselves and asked very probing questions, but they were unwilling to make a determined effort in their daily lives. As a result, they carried unresolved doubts throughout their lives. This should serve as a warning, and not as a model to follow. [In response to Ding Zhongcheng]

The teachings of the sages establish principles and guidelines for speech and conduct, which are not artificially created but derived from the inherent logic and principles of righteousness. Therefore, in our daily lives, we should focus inwardly on maintaining seriousness and outwardly on acting according to what is right. If we do not choose what is right, we cannot refine our understanding. Without refinement, even if the general principles do not deviate from the Way, our words and actions may still tend towards deception and falsehood, which separates us from the Way without us even realizing it. Hence, it is said that we should harmonize and adhere to the virtues of the Way and act according to what is right. When Mengzi talks about cultivating the "vast and unrestrained" spirit, he also emphasizes that it arises from the gathering of righteousness. [In response to Jiang Yincun]

Students should first place themselves within the boundaries of rules and regulations. By holding steadfast to these principles, they will naturally find room for progress. This is similar to Kongzi's advice to Yan Hui, stating that one should not look at, listen to, speak, or act against propriety; this serves as a guideline for self-discipline. If one does not establish a solid foundation in these principles and instead tries to search for and scrutinize the subtle and hidden aspects of human desires in order to conquer them, they will end up constantly wavering and struggling throughout their life without making any substantial progress. [In response to Pan Shuchang] [1.103] [AI]

• • •

Hearing the words of Master Cheng: "Nourishing oneself requires seriousness, and advancing in learning lies in gaining knowledge." These two statements are indeed essential for scholars to establish themselves and make progress, and the achievements of both are never separate but rather mutually reinforcing. However, when Master Cheng teaches people to uphold seriousness, it is nothing more than putting their clothes and appearance in order first. And what he calls gaining knowledge is nothing more than reading books, learning history, and seeking the underlying principles while dealing with various matters. These are not like the absurd, bizarre, and unreasonable claims of some in recent times. [In response to Chen Shide] [1.104] [AI]

• • •

When you do not have work, sit quietly; when you have work, respond accordingly.* At all times and places, there is nothing but the use of one's own body and mind. However, always remind oneself not to be carried along; that is the essence of practice. How could we take indifference and not responding as this? [In response to Lin Dejiu] [1.105] [AI]

• • •

Zi Yue's words are indeed intended to bring one closer and focus on a single matter. There must also be what is called the investigation of things and the pursuit of principles in a step-by-step manner. Therefore, Master Cheng said, "Nourishing oneself must be based on seriousness, and advancing in learning lies in achieving knowledge." These two statements are like the two wheels of a cart or the two wings of a bird; there has never been anyone who could move forward or fly by discarding one of them. In this era of decline and confusion, with various teachings emerging, there are those who completely deviate from the orthodox path yet still manage to work for their own benefit. As for others, they merely embellish their private interests and go against reason, which is not worth calling learning. [In response to Sun Jingfu] [1.106] [AI]

• • •

Whether one is serious or not depends solely on a single thought, in the moment of grasping or letting go. As for investigating things and achieving knowledge, nothing is more important than reading books and engaging in lectures. Furthermore, in reading books, one must follow a sequence, accumulate gradually, and make progress step by step; only then can one achieve success. [In response to Sun Jingfu] [1.107] [AI]

• • •

If the mind does not hold onto things, how can it be investigated? What is meant by "preserving the mind" is not to restrain, attach, or bind it with shackles. Instead, when one experiences distraction and chaos in the external world, even for a moment, as soon as one becomes aware, it is right there. Do not forget, do not help it grow, and do not add the slightest bit of mental effort to it. This is the mind, and it is quite close. [In response to an unnamed person] [1.108] [AI]

• • •

Seriousness and achieving knowledge are indeed mutually reinforcing, with seriousness often being the primary focus. When one's dwelling in seriousness is broadened, everything becomes clear, and there is nothing but the great path. The undertakings of the sages and virtuous people, although difficult to fully express in a single statement, seem to be inseparable from this. [In response to Sun Jingfu] [1.109] [AI]

• • •

Before it manifests, seriousness serves as the master, and rightness is already complete. Once it manifests, one must focus on rightness and let seriousness act accordingly. In this way, how can there be any gap or interruption? [In response to He Shuqing] [1.110] [AI]

• • •

In response to Yang Geng's letter discussing the two aspects of cultivating the mind and understanding principles, focusing on reverence and pursuing principles, the ideas are indeed good. However, without a comprehensive summary, they may seem contradictory, leaving people unsure of which to prioritize. It is necessary to explain that the two aspects should mutually nourish and promote each other, with the cultivation of the mind being the primary focus, and the understanding of principles coming as a natural consequence. [In response to He Shujing] [1.111] [AI]

• • •

Inquiring about achieving knowledge to understand and maintaining seriousness to cultivate it, these are indeed the essentials of learning. If one does not achieve knowledge, it is difficult to maintain seriousness; and without maintaining seriousness, one cannot achieve knowledge. It is true that these two aspects should mutually support each other. However, one should also devote individual effort to each aspect, not relying on one aspect to make up for the other. [In response to Cheng Yunfu]

People inherently possess this body and this mind. With this mind, they inevitably possess this principle, such as the essence of benevolence, rightness, propriety, and wisdom, as well as the manifestations of compassion, shame, respect, and right and wrong. These all inherently exist in people and are not externally imposed. However, the reason why sages teach is to guide learners to introspect and examine their own hearts and minds. They emphasize grounding oneself in the teachings of the Classics, etiquette, and music. They advocate extensive learning, careful questioning, diligent thinking, clear discernment, and determined action. Why is this? It is because, although the principle exists within us, it may be obscured by our innate dispositions and selfish desires, making it difficult for us to recognize it by ourselves. While learning comes from external sources, it all serves to discuss and understand the truth of these principles. Once one thoroughly comprehends and integrates them, there is no distinction between internal and external, or refined and coarse.

As times change and customs deteriorate, there are scholars who don't understand the true purpose of learning. Some of them read books merely to boast about their knowledge and compete for fame and fortune. On the other hand, there are those who intend to benefit themselves and regard learning as a way to satisfy their hearts without seeking anything externally. However, as a result of misunderstanding the true purpose of learning and not seeking external guidance, they may fall into the false views of emptiness and nihilism found in Buddhism and Daoism, neglecting the proper principles and detailed rules of conduct. If they are fortunate enough to realize that the principle lies within themselves and that learning cannot be abandoned, they may still fail to grasp the importance of proceeding systematically, diligently, and wholeheartedly to investigate the root within themselves. Consequently, they remain hasty and shallow, never achieving a thorough understanding or integration.

Alas, can it be that the outcomes of learning and reading are unattainable, or that the teachings bequeathed by the ancient sages and worthies have no benefit for future generations? The loss of the Dao is truly lamentable. [This is recorded in the Record of the Antiquities Hall of the Prefectural School in Ezhou]

Some people mistakenly think that setting up their own rules and regulations merely involves proper attire, composed thoughts, and maintaining a dignified and orderly appearance without being negligent or deceitful. Although these are indeed minor details, people have their own innate principles for their bodies, both internally and externally, in every action and moment of rest. If one does not carefully examine and constantly practice these principles, even if they study the most profound and abstruse theories, it will have little relevance to their own lives.

As the saying goes, "even though the essentials are shown by the sages, there might still be a need to pay attention to finer details in order to achieve practical results." If not, one should be cautious not to engage only in high-minded discussions.

If one insists on having a certain understanding before being serious about their practice, then the saying by Cheng Zi, "There has never been anyone who has achieved knowledge without seriousness," implies that seriousness depends on understanding and understanding depends on seriousness. Is it really necessary to wait for everything to happen naturally before valuing such seriousness? [This is a response to Fang Gengdao] [1.112] [AI]

• • •

The Great Learning also speaks of the order of learning, which concerns the beginning and end of self-cultivation. One must truly progress and reach a certain level in order to have a solid foundation and achieve genuine effectiveness in later stages of their practice. This does not mean that one should neglect the later stages of practice and let them develop on their own before reaching the earlier stages. To truly understand the principles that guide human life, one must start from here and diligently practice. There are still many things to do, and it is not appropriate to claim that there are no remaining tasks. Once one reaches this level and their understanding is accurate, they will naturally find a broad and suitable place to dwell, a proper position to stand, and a great path to follow, with further progress in the upward direction. [This is a response to Fang Binwang] [1.113] [AI]

• • •

Sages teach people to start learning at the bottom and gradually progress in an orderly manner. Therefore, those who engage in this process are well-rounded and focused, comprehensive but not isolated, without the faults of wanton arrogance and overreaching. However, nowadays, many who speak of learning tend to deviate from this approach. As a result, those who aim high fall into emptiness and illusion, while those who remain low become trapped in what they see and hear, not knowing where they will eventually end up. [This is a response to Shen Youkai] [1.114] [AI]

• • •

In the study of ancient scholars, the focus was on elevating oneself from a lower level, taking steady steps, and gradually unraveling human desires to reveal the inherent principles. They did not follow the approach that insisted on “sudden enlightenment” (頓悟) and then gradual cultivation, as seen in some Buddhist schools. Zengzi's practice was about maintaining a sense of reverence and cautiousness in every step, as a lifelong endeavor. The occasional breakthroughs were not attributed to a separate stage of practice but a natural result of continuous effort. Zengzi's original intention (本心) was indeed to achieve this level of understanding before dedicating himself to the pursuit of learning. [This is a response to Bao Xiaodao] [1.115] [AI]

• • •

In general, the pursuit of learning mainly focuses on two aspects: extensive knowledge and adherence to rituals. When it comes to acquiring extensive knowledge, one should engage in thorough discussions and reflections to fully understand the principles. It is essential to examine every detail without taking anything lightly or overlooking any aspect. In terms of adhering to rituals, one should know how to meet the requirements and diligently practice them to become proficient. If one truly puts in the effort, they will achieve tangible results.

Although my initial explanation of the Doctrine of the Mean was very detailed, my ultimate focus was on the single concept of reverence (敬). This reverence, or seriousness, does not contain any other profound or extraordinary meaning; it simply teaches people to be fully devoted to each task. There is no need for excessive explanations.

Today, those who fail to approach the acquisition of extensive knowledge with an open mind and search for the truth in the classics [such as discussing the Book of Changes and the Book of Poetry], are missing the point. Similarly, those who get caught up in numerous explanations and arguments when trying to understand rituals, end up confused and perplexed [seeking peace of mind but resorting to quoting numerous arguments and statements without ever understanding it, and thus failing to actually achieve peace of mind].

In my humble opinion, it is best to focus on each of these two paths [knowledge and rituals] with the utmost dedication. When there are no matters to attend to, focus on one thing, using discipline and orderliness to seek one's own rested and assured mind.* When studying, approach the classics with an open mind and explore the original intentions of the sages. There is no need for entangled and laborious [debates and arguments], which waste time and energy, damage one's spirit, cause illness, and in reality, provide no benefit to one's learning. [Reply to Lü Zi] [1.116] [AI]

• • •

What is meant by introspection and recognizing one's true nature to achieve unity with the Way is exemplified by Kongzi's notion of restraining oneself and returning to the rites, and Mengzi's teachings of not indulging and not assisting the growth of evil. Upon examination, these teachings do not seem separate from the Way, but rather emphasize the urgency of returning to it.

Essentially, there is no inherent separation between Heaven and humanity. However, individuals create barriers through their selfish desires. Thus, the teachings of Kongzi and Mengzi aim to help people overcome their selfishness so that the principles of Heaven can naturally manifest themselves. Therefore, exerting effort step by step, orderly without skipping or rushing, one eventually reaches the time when the boundary between heaven and man is open and so passed through, without waiting to consciously recognize the union, and simply joining with it [through rites].*

Nowadays, people tend to disdain the step-by-step approach to learning advocated by ancient scholars, considering it too rigid and puppet-like. They desire shortcuts to achieve simplicity and believe that Kongzi and Mengzi never provided clear guidance. Little do they realize that recognizing one's true nature and then achieving unity is not a simple process, and shortcuts only lead to more rigidity and puppet-like behavior.

I humbly believe that in our daily lives, every object and event embodies our true nature, and every word and sentence of Kongzi and Mengzi offers clear guidance. Kongzi said, "I have nothing to hide from you" and "What does Heaven ever say?" Yet, Zi Gong said, "The literary works of our Master can be heard, but his words about human nature and the Way of Heaven cannot be heard." So, can there be any clearer guidance beyond refined speech and conduct in daily life? [Reply to Jiang Yuanxi] [1.117] [AI]

• • •

When observing a multi-storied pavilion, gazing upwards and discussing it from afar is not as beneficial as lowering one's head, ascending the stairs, and gradually progressing upwards. Indeed, observing from the outside might allow one to appreciate its towering height and grandeur, but only by entering it can one truly possess it and carefully examine the complex structure and its origins.

From this point of view, the teachings of the sages and wise men are all recorded in books, and they have not spared any effort to teach future generations. In recent generations, a few precursors have even pointed out the entrances and exits, outlined the staircases, and the scholars following them should have an easy journey without any difficulties.

However, those with a strong desire to learn might not be able to reach their goal. The problem lies in observing superficially from the outside, obtaining a rough idea, and then claiming to have seen it all, thereby not entering to truly possess it and striving to understand it. This is why, although they know it is commendable, they cannot deeply savor its essence, and they eventually abandon their journey halfway, unable to achieve anything in the end. [Reply to Lin Zhengfu] [1.118] [AI]

• • •

In general, the diligence of following the Way or the urgency of guarding it is not as fundamental as seeking what is called the Way and cultivating it within oneself.

The exertion in words and texts is not as concrete as thoroughly studying classics and history to search for principles and apply them in practical affairs. Indeed, when a person has this body, the rule of his given nature (彛) is initially not external. Rather than looking towards others, why not seek within oneself? Rather than rushing to talk with the mouth and tongue and wanting it to be implemented in the world, why not acquire it for oneself and let its use or disuse depend on Heaven?

As for literary compositions, they are but a small skill. If spoken of in terms of the near, it is not enough to regulate oneself. If spoken of in terms of the far, it has no way to reach people. So, what does it have to do with the survival or extinction of the human heart or the rise or decline of the world's Way, to weigh its pros and cons, diligently and repeatedly, to the point of writing extensive documents and never tiring of it? [In response to Wang Shugeng] [1.119] [AI]

• • •

[End of the above text, thirty-eight sections in total.] << It’s unclear why the imperial archivers specified 38 sections, when that does not match the count of above letters by Zhu Xi. I suspect the CTEXT division of verses is not correct. As future work, we need to create a proper indexing system for the Complete Works.

Source: the “Complete Works of Zhu Xi,” Qing Dynasty imperial compilation. From Zhejiang University Library, scanned by China-America Digital Academic Library (CADAL). Digitized Chinese text, with corresponding index numbers, is available at the Chinese Text Project (CTEXT).

Translated titles, from right to left:
[1] Imperially Commissioned, Complete Library of the Four Treasuries (欽定四庫全書)
[2] Imperial Collection of Zhu Zi's Complete Works (御纂朱子全書)
[3] Volume One (卷一)
[4] Learning Part One (學一): Elementary Learning (小學)

Note: Comments by the imperial compliers are in brackets [like this].

[AI] marked index numbers are "paraphrase-translations" using GPT-4. The AI has been trained, the results spot-checked, and corrections made iteratively through numerous versions. Nevertheless, these should be considered no more than approximate paraphrases of what Zhu Xi wrote. Index numbers without the [AI] marker, or specific sections of an index marked with an asterisk, are completed word-for-word translations.