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COLLECTED COMMENTARIES

[currently under review]

1.5 Master Kong said: The way (道) of a thousand-chariot (千乘) state: be serious (敬) in affairs and trustworthy (信), use frugality and a love for men, employ the people by means of the seasons (時).

Dao 道 here means to govern. Qian cheng 千乘 means a state of a duke whose territory can deploy war vehicles which amount to a thousand chariots. Jing 敬 means concentrating on one thing without deviation. Jing shi er xin 敬事而信 is being serious in one’s affairs and trustworthy toward the people. Shi 時 means the interval between busy agricultural seasons.

道，治也。千乘，諸侯之國，其地可出兵車千乘者也。敬者，主一無適之謂。敬事而信者，敬其事而信於民也。時，謂農隙之時。

This says the crux of governing a state depends on these five things, which represent the intention of devoting oneself to the fundamentals.

言治國之要，在此五者，亦務本之意也。

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Chengzi said, “These words are of the utmost simplicity. However if the noble lords of that time were actually capable of this, it would be sufficient to govern their states. Although seemingly quite near at hand, the words of the Sage pass through to all from high to low. For if these three phrases are pushed to their utmost, then even the governance of ancient kings Yao and Shun would not surpass them. As compared with the words of ordinary people, when those are near at hand, they simply remain nearby [superficial], and nothing more.”

程子曰：「此言至淺，然當時諸侯果能此，亦足以治其國矣。聖人言雖至近，上下皆通。此三言者，若推其極，堯舜之治亦不過此。若常人之言近，則淺近而已矣。」

Yang Shi² said, “If those above are not serious, then those below will be negligent. If not trustworthy, then those below will be suspicious. When those below are negligent and suspicious, affairs cannot be established. Therefore, to be serious in affairs and trustworthy, is the means by which one leads.

The Book of Changes says, ‘Regulate by formulating measures, without injuring wealth nor harming the people.’ ¹ For if there are wasteful expenses, then it injures wealth. Injuring wealth will inevitably go as far as to harm the people. Therefore, to truly love the people, one must first ‘use frugality.’

However, if one employs them not by means of their proper time [or season], then those who are the source of strength will not obtain their best. Although one has a heart which loves man, still man will not be affected by this grace.

This specifically discusses that which would exist [one’s intentions], and that is all. It has not yet reached the act of governing. If one is without this heart and mind, then even with implemented governance, it will not work.”

楊氏曰：「上不敬則下慢，不信則下疑，下慢而疑，事不立矣。敬事而信，以身先之也。易曰：『節以制度，不傷財，不害民。』蓋侈用則傷財，傷財必至於害民，故愛民必先於節用。然使之不以其時，則力本者不獲自盡，雖有愛人之心，而人不被其澤矣。然此特論其所存而已，未及為政也。苟無是心，則雖有政，不行焉。」

Hu Yin³ said, “For all these matters, each and every one has seriousness (jing 敬)ᵃ as its sovereign.” However in my humble opinion, these five things iteratively and mutually influence each other, each having its order.⁴ Readers should consider them in detail.

胡氏曰：「凡此數者，又皆以敬為主。」愚謂五者反復相因，各有次第，讀者宜細推之。

Footnotes

ᵃ Jing 敬 (“seriousness”) is what allows the mind to be its own master—concentrating wholly without distraction and making an effort in handling affairs. By means of this, one’s whole person will be collected and focused. ‘Seriousness’ is the pragmatic alternative to Buddhist ‘quietude.’

¹ Quote from the Yijing 易經, also known as the “Book of Changes” or “I Ching,” one of the Five Classics. “Regulate by formulating measures, without injuring wealth nor harming the people.” [Tuan Zhuan, Jie, 1.1]

² Yang Shi 楊時 (1053–1135) was a Neo-Confucian scholar-official and philosopher, a famous disciple of Cheng Brothers who consolidated and transmitted their teachings, with thoughts bordering on “School of the Mind,” and influenced by Daoism.

³ Hu Yin 胡寅 (1098-1156) was a Neo-Confucian scholar-official, the adopted son of Hu Anguo 胡安國, who studied under Yang Shi 楊時. He authored fiery attacks against both Buddhists and “barbarians.”

⁴ As Zhu discusses in his lectures, each of the five fundamentals has an intricate mutual dependence on the others. That said, without seriousness, what can be accomplished?

A footnote from “Mr. Ma” (perhaps Ma Rong 馬融, 77–166) says “eight hundred households provide one chariot.” So, a thousand-chariot state would have about 5 million people, indeed like the largest state of Chu back then.

Comment: Note that this Confucian philosophy of intentions is not actually in conflict with legalism and its specific methods and policies, unless of course its intentions are contrary.