This text perfectly and concisely sets the framework for the entirety of the Dao. It relates the inner workings of the heart-and-mind to the proper way of leading the whole world, from family to the political state. It serves as a perfect introduction to the way of Confucius, Mencius, Xunzi, and the ways of the Former Kings. Read the translation below, and listen to Master Dusk lantern explain its deeper meanings and apply them to understanding the world of today.

Master Dusk Lantern’s Discourses on “The Great Learning”

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Translation of The Great Learning

What the Great Learning teaches is to illustrate illustrious virtue, to renovate the people, and to rest in the highest excellence.

The point where to rest being known, the object of pursuit is then determined; and, that being determined an unperturbed calmness may be attained to.

To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.

Things have their root and branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.

The ancients who aspired to illustrate illustrious virtue throughout the world, first ordered well their own states.

Aspiring to order well their states, they first regulated their families.

Aspiring to regulate their families, they first cultivated their persons.

Aspiring to cultivate their persons, they first rectified their hearts.

Aspiring to rectify their hearts, they first sought to be sincere in their thoughts.

Aspiring to be sincere in their thoughts, they first extended to the utmost their knowledge.

Such extension of knowledge lay in the investigation of things.

Things being investigated, knowledge became complete.

Their knowledge achieving completion, their thoughts were sincere.

Their thoughts achieving sincerity, their hearts were then rectified.

Their hearts achieving rectification, their persons were cultivated.

Their persons achieving cultivation, their families were regulated.

Their families being regulated, their states were rightly governed.

Their states being rightly governed, the entire world could achieve tranquility and happiness.

From the sovereign down to the common person, all must consider the cultivation of the person to be the root of everything besides.

It cannot be, that when the root is disordered, what should spring from it would be well ordered.

Never has it been that while the essentials are neglected, the periphery is able to flourish.