[currently under review]

Be mindful at the end; pursue the distant. The virtue of the people returns to substantiality.

For in regard to the end [funerals], it is what people easily neglect, yet they do have the capability to solemnly care for it. As for the distant [ancestors], it is what people easily forget, yet they do have the capability to seek it. This is the way of substantiality. Therefore to take this and do it oneself, then one’s own virtue becomes substantial. And when the common people are influenced by this (hua 化, transformed), then their virtue also returns to substantiality.

– Zhu Xi 朱熹

蓋終者，人之所易忽也，而能謹之；遠者，人之所易忘也，而能追之：厚之道也。故以此自為，則己之德厚，下民化之，則其德亦歸於厚也。

Character Notes by Zhu Xi

Shen zhong 慎終 (“be mindful at the end”) means ‘to observe mourning rituals with one’s full propriety’ (喪盡其禮). Zhui yuan 追遠 (“pursue the distant”) means ‘to offer ancestral sacrifices with one’s full sincerity’ (祭盡其誠). Min de gui hou 民德歸厚 (“the people’s virtue returns to substantiality”) is to say that ‘the common people are transformed by this’ (下民化之)—their virtue also returns to substantiality.

Footnotes

¹ Zeng Shen 曾參 (505–435 BC) is regarded as one of Kongzi’s greatest pupils. He later established his own school: teaching Kong Ji, Kongzi’s grandson, who in turn taught Mengzi, establishing a line of orthodox Confucian transmission. His pupils may have complied the Discourses, explaining why he’s referred to here with the honorific “master” (zi 子).