# Horae Sinicae: Translations from the Popular Literature of the Chinese/Ta-Hio

TRANSLATION
OF
TA HIO;
THE
First of the Four Books.
Szi-shu—the four books, viz Ta-hio, Chung-yung, Lun-yu, and Meng-tsi, contain the doctrines of Kung-fu-tsi, not written by himself, but retained and recorded by his disciples.
The text of Szi-shu is sometimes printed without any comment, and is committed to memory by children. At other times it is printed with a verbal explanation annexed, and which was by Chu-tsi. This also is committed to memory, verbatim. In a third edition there is added to these two, on the same page, a paraphrase, called Ho-kiang, “an ​United Discourse.” This is in the conversation style of a person of education. A fourth edition is called Hoei-tsan, and is a synopsis of various commentators.
The following is a literal translation of the text, in which the object is not only to give the ideas, but also the style and manner of the original.
Ta-Hio.
The great science [Ta-hio] contains [three things]: a clear illustration of resplendent virtue; of the renovation of a people; and how to proceed to the utmost bounds of goodness.
First, know your object; afterwards determine; having determined, then be firm; be constant; consider well; and finally you will obtain it.
[All] things have an origin and a conclusion; every affair has an end and a beginning. To know that which comes first, and that which is last, approximates to reason.
The prince who, therefore, wishes that illustrious virtue may be understood under the whole heavens, must first govern well his own kingdom; he who wishes to govern well his kingdom, must first re​gulate his family; he who wishes to regulate his family, must first adorn with virtue his own person; he who would adorn with virtue his own person, must first rectify his heart; he who wishes to rectify his heart, must first purify his motives; he who would purify his motives, must first perfect his knowledge: knowledge has for its object the nature of things.
The nature and substance of things first exist, and are afterwards known; if known, the motive will be purified; after the motive is purified the heart will be rectified; the heart being rectified, the person will be adorned with virtue; when the person is adorned with virtue, then the family will be regulated; when the family is regulated, the nation will be governed well; when nations are governed well, under the whole heaven will be tranquillity and happiness.
From the Son of Heaven [the Emperor] down to the humblest peasant—to all equally, the adorning of the person with virtue lies at the foundation.
If the beginning be confusion, to ex​pect regularity in the end, is not accord- to reason.
Sometimes, that which ought to be thick is made thin; and that which ought to be thin is made thick: but we have no such doctrine.
The section on the right [the preceding section, on the right in Chinese books] is what Kung-fu-tsi delivered, and was handed down by Tseng-tsi.
He [Tseng-tsi] delivered ten sections which contain his illustration, and which were recorded by his disciples. The old copy was defective and the pages deranged. That which Ching-tsi now fixes, having carefully examined and arranged it in order, is as follows.
Kang-kao [a section of the Shu-king] says “Wen-wang was able to illustrate virtue.” Ta-kia [a section of the Shu-king] says “regard heaven’s resplendent gift, virtue.” Ti-tien (a section of Shu-king) says “able to illustrate virtue.” Each of these understood resplendent virtue.
​The preceding is the first section and exemplifies the use of the sentence “clear illustration of resplendent virtue.”
The emperor Tang’s bathing vessel had engraven on it, “If one day you renovate yourself, day after day renovate yourself.”
Kang-kao says, “Make a new people.” The Odes say, “In the nation Cheu, though it was old, Wen-wang commanded a renovation.”
Therefore there is nothing in which the good man does not do his utmost.
The preceding is the second section and exemplifies [the phrase] “renovation of a people.”
The Odes say, “Around the royal residence, a thousand miles in extend, is the place where the people remain.” The Odes say, “The voice of the yellow bird, remains in the holes of the mountains.”
Tsi [Confucius] said “The birds know their place, and shall man not be equal to the birds?”
The Odes say, “The profound king Wen—how beautifully and respectfully did he occupy the places which he ought!” ​A prince’s utmost excellence consists in benevolence; a minister’s in respect; a child’s in dutifulness; a father’s in affectionate regard; and the utmost excellence of a member of society consists in fidelity:—these valuable qualities were found in the King Wen.
The Odes say, “See yonder, by the banks of the Ki, how beautiful and abundant are the verdant trees! so beautiful was it to behold the learned Wu-kung, King of Wei. As the ivory is pared and smoothes; as gems are cut and polished!—so, how venerable, how determined, and how great was the learned Prince!—to the latest ages he will not be forgotten. As the workman smoothes the ivory, so did he the path of reason; as the marble is polished, so he adorned himself with virtue. His venerable appearance commanded respect; his determines conduct [commanded] an attention to justice and propriety—such was the learned Prince; he will never be forgotten: his eminent virtue, his boundless goodness, by the people who loved him can never be forgotten!”
The Odes say, “Behold the ancient ​emperors Wen and Wu—princes never to be forgotten; the virtuous man yet imitates their wisdom and goodness, and like them lays the foundation of families.”
The present comfort of the people is the result of those establishments, of which they were the authors; the profit that is derived from the cultivation of the earth is also from them. Hence it is that to the latest posterity they will never be forgotten.”
The preceding is the third section and illustrates “pressing on to the utmost bounds of goodness.”
Kung-fu-tsi said, “In hearing lawsuits, I am the same as another person; but I exert myself to prevent them altogether. I do not permit unreasonable and wicked men to accomplish their bad designs. Hereby a proper dread of such actions takes hold of the minds of the people. This is called the foundation of knowledge: this is called the origin of knowledge: this called the utmost bounds of knowledge.”
​The fifth section, on the right, illustrating the meaning of “pursuing knowledge to the utmost bounds of things,” is now lost. I [Chu-fu-tsi] considered it when at leisure; and taking the ideas of Ching-tsi, I supply that section.
The phrase “pursuing knowledge to the utmost bounds of things,” implies:—If I would perfect my knowledge, it must be by investigating to the utmost, the properties of things. For the mind of man is not without knowledge; nor is any thing under heaven without [its distinguishing] properties. Only amongst those properties some are not known to the utmost; therefore knowledge is not perfect.
Wherefore, the Ta-hio, when it commences teaching, necessarily sends the learner to every substance under heaven [the obtain knowledge:] for there is nothing, though now known, that may not be still more fully known, by scrutinizing it to the utmost; till, after long exertion, things become daily more accurately and thoroughly understood, and there will be ​nothing, the knowledge of which will be unattained, with respect to either its external appearance or its internal properties, that which is most minute or that which is more huge. Thus none of the powers of the mind will be unenlightened.
This is what is implied by the utmost bounds of things, and the perfecting of knowledge.
That which is called “rectifying the motives,” consists in not deceiving one’s self; in hating evil, as we would hate that which is most offensive; and loving goodness, as the highest pleasure. This is called self-enjoyment. This good man must, therefore, attend diligently to the operations of his own mind.
The worthless person, dwelling in retirement, practises every wickedness; there is no evil which he does not indulge in, to the utmost degree. When he sees the good man, he endeavours to conceal himself, or screens his wicked conduct and exhibits what he has of the semblance of goodness. When men see him [acting thus] it is as if they really saw his heart. Of what advantage, therefore, [are his at​tempts to deceive?] This is called “exhibiting without what is really within.” Therefore the good man must diligently attend to the operations of his own mind.
Tseng-tsi said “That to which ten eyes are directed, and towards which ten fingers point, how formidable?”
As wealth adorns and renders comfortable a mansion, so virtue adorns and benefits our persons. When the heart is enlarged, the person is at rest; wherefore the eminently good man must perfect his motives.
On the right is delivered the sixth section, illustrating “the rectifying of the motives.”
That which is called adorning the body with virtue, consists, in first rectifying the heart. If the heart be agitated by anger, it cannot obtain this rectitude: if it be distracted by fear, it cannot obtain this rectitude: if it be overpowered by the passion of love, it cannot obtain this rectitude: if it be oppressed by grief, it cannot obtain this rectitude.
If the heart is absent you may look, and not perceive; listen, and not hear; ​eat, and not know the taste of what is eaten.
On the right is delivered the seventh section, and it illustrates “rectifying the heart and adorning the person with virtue.”
That which is called regulating a family, first, consists in, adorning the person with virtue.
He [has not attained it] who loves his relations with partiality; who, when he undervalues any thing or person, is capricious of his dislike; who, when he pays respect to any, is not upright in it; who, in his benevolence, shews partiality; and who shews the same in his carriage to inferiors. Wherefore, to love and know the faults of those we love; to dislike and yet know and acknowledge the excellencies of those we dislike; are things rarely found under heaven.
Hence the proverb; “A man will not know the faults of his own children; nor will the husbandman know that the ears of his grain are sufficiently full.”
This is the state of the person who is ​not adorned with virtue, and who is not competent to regulate well his family.
On the right is delivered the eighth section, and it illustrates “adorning the person with virtue and regulating the family.”
In order to that which is called governing a nation, there must first be the regulation of families. Not to be capable of teaching a family, and yet to be able to teach a nation of men!—there is no such thing. Wherefore the eminently good man, without going out of his house, or beyond the doctrines that apply to the regulation of a family, will be able to perfect the instruction of a nation of people. Duty to parents is that by which we should we should serve a prince; fraternal duty is that by which we should serve superiors; and the regard due to children is that which should be extended to all the people.
The Old Kang-kao says, “[A prince ought to protect and nourish the people] as the mother protects and nourishes an infant. When the artless heart of the infant craves something, though its mother may not discover the very thing that is ​wanted, she will not be far from it. A mother does not first learn to nurse a child, and afterwards contract marriage.”
When families are virtuous, the nation will arise virtuous; when families are yielding and polite, the nation will arise yielding and polite; when individuals are covetous and perverse, a nation will be reduced to anarchy. Such are the first movements of [political] matters. This is what is expressed by [the proverb] “one word ruins an affair.” One man fixes the state of a nation.
Yao and Shun ruled the empire by virtue, and the people imitated them: Kie and Cheu ruled the empire by violence, and the people imitated them. That which they ordered they did not like to do themselves; and the people did not obey them.
Therefore the prince must himself practise virtue, and then he may call on others to practise it. He must himself reject vice, and then he may reprove it in others. That what we adhere to ourselves may be bad, and yet we be able to command men that which is good!—We have no such doctrine.
​Wherefore the rules which are proper in the government of a nation, are found in the good regulation of a family.
The Ode says, “The peach-tree how delightful; its foliage how luxuriant! So is the bride going to the house of her husband, and entering upon the orderly regulation of her family.” Let there be first the orderly regulation of a family, and afterwards there will be ability to instruct and govern a nation of men.
The Ode says, “Let there be that which is suitable betwixt elder and younger brothers.” [Be it so;] and then there will be ability to teach a nation of men.
The Ode says, “The prince, whose doctrines are without error, exhibits a pattern of uprightness to the four quarters of heaven.” He fulfils the duties of father, of son, of elder and of younger brother; and then the people imitate him.
This shews that the government of a nation, consists in [the same principles as] the regulation of a family.
On the right is delivered the ninth section, and it illustrates, “the regulation ​of a family and the government of a nation.”
That which is called reducing to tranquillity an empire, consists in the government of a state.
Exalt venerable old age, and a nation will arise possessed of filial piety; exalt seniors, and the people will arise with the respect due from younger brothers; exalt the compassionate who commiserate the fatherless, and the people will not rebel. A prince may measure the hearts of others by his own.
That which you hate in those above you, do not inflict on those below you: that which you hate in those below you, do not by it serve those above you: that which you hate in those before you, do not do to those behind you: that which you hate in those behind you, do not do to those before you: that which you hate in those on your right, do not communicate to those on your left: that which you hate in those on your left, do not communicate to those on your right. This is called the doctrine of measuring by square.
The Ode says, “How delightful for a prince to be the father and mother of the ​people.” To love that which the people love; and hate what the people hate:— this is called being the people’s father and mother.
The Ode says, “Behold that lofty southern mountain, with rocks piled in huge masses, horribly pending. So Yin, the sovereign, of threatening, frowning, aspect, is looked up to by the people.”
He who has the government of a nation ought not to be negligent. If he oppose the reasonable wishes of his people, the destruction of the empire will be the consequence.
The Ode says, “Yin, before he lost the empire, possessed great virtue; he was able to stand before the most high. We may see in them [i. e. the wicked successors of Yin, who were deprived of the empire,] an example, that the great decree is not easy to act up to.” This declares, obtain people’s hearts, and you obtain the empire: lose the people’s hearts, and you lose the empire.
A prince must, therefore, first attend diligently to virtue. If he possess virtue, he will have people: if he possess people, he will have territory: if he possess terri​tory, he will have property,—and having property, will have wherewith to answer his necessities.
Virtue is first; property last. When the first is placed without and the last within, discord is sown among the people, and you teach them violence. Hence it is that by hoarding up wealth, you scatter the people: but in diffusing property you unite the people.
If the words which you utter be contrary to reason, the answer which you receive will be contrary to reason. If you acquire property by unjust means, by unjust means it will be taken from you.
Kang-kao said, “The appointment of heaven will not continue always; virtue will obtain it, vice will lose it.”
The book Tsie says, “The nation Tsu does not esteem wealth precious; virtue only is precious.”
Tsin-wen-kung’s uncle Fan said, “Those who wander abroad are not valuable; the love of kindred is valuable.”
The book Tsin-shi says, “If there be a minister possessed of strict fidelity, he seems to have no other qualification; [i. e. this includes all others:] his mind is en​larged as if it could contain every thing. When another person possesses ability, he rejoices as if it were his own. When another possesses talent and virtue, his heart loves him, and not only commends him with his lips, but really embraces him in his regard. [Such a man] can protect my son and my son’s son, and a whole people. Hence there must arise great advantage.
If, when a man possesses ability, he is envied and hated; if when he possesses talent and virtue, he is rejected and not allowed to enter, it really cannot be endured. Such are not able to protect my son, my son’s son, or the people. When [the case is] thus, may it not be said to be dangerous?
Only the virtuous can put away from them such bad persons, and cast them out to the four points of the compass, amongst foreigners; not allowing them to remain in the middle empire. This expresses that the virtuous only can [on just grounds] love men or hate men.
To see a good man and not exalt him, to exalt him and yet not treat him with ​respect; to see a bad man and not reject him, to reject him and not send him far away; are all blameable.
To love those whom mankind generally hate; to hate those whom mankind generally love; is to oppose the nature of man. The judgments of heaven must come down upon such a person.
The prince who has the great doctrine, will by fidelity and truth preserve it; by pride he will lose it.
To increase the revenue is an important concern. Let those who increase it be many; and those who consume it be few. For this let the people exert themselves; and do not call for their services at improper seasons. Be sparing of expence, so will your revenue be always sufficient.
A good man by wealth raises his person, a bad man wastes his person to increase his wealth.
It has never been that a prince loved the exercise of goodness and benevolence, and the people did not love the practice of duty on their part. It has not been that they loved the practice of their duties, and left any work unfinished. It ​has not been, that the treasury in such circumstances has been without money in it.
Mung-hien-tsi said, "He who keeps a horse and carriage should not extort hens and swine. He who is in such circumstances as to preserve ice for his use in summer, should not feed cows and sheep. The prince who has a thousand chariots, should not have an avaricious minister. If he has an avaricious minister, he might as well have a thief. Thus a nation reckons, not wealth, but righteousness, its greatest advantage.
If the leaders of a nation set their minds on wealth, they will draw worthless persons about them, will call them good, and will commission them to administer the nation. But judgments from heaven, and distress from man, will come at once; and then, though they should have good men, they will find it impossible to restore things.
The reverse of this is, for a nation to seek prosperity, not from wealth, but from righteousness.
On the right is delivered the tenth sec​tion, which illustrates the government of a state and the regulation of an empire.
In all are delivered ten sections: the first four speaks delightfully of the contents of the whole. Afterwards the sixth minutely states the contents of the following sections. The fifth explains the requisites of goodness. The sixth determines what lies at the foundation.
Those who begin to learn ought to apply themselves vary diligently. He who reads ought to study closely: he must not say, the subject is near [easy,] and yet slight it.
The end of
Ta-Hio.
* ↑ The comment says that there is in the preceding valuable relic of Kung-fu-tsi one thousand, five hundred and forty-six characters.
* ↑ Ching-tsi lived about 500 years ago.
* ↑  This single paragraph appears to be the fourth section. Ed.
* ↑ The Commentator says that the latter two sentences are superfluous.