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In the context of this
term, “laws” refers to the administrative edicts of a ruler as well as institutions
and laws. “Times” refers primarily to the prevailing social conditions. “Rites”
mainly refer to a society’s moral norms and codes of conduct. In addition to social
conventions and mores, “customs” also include popular sentiment. This
expression means since everything is constantly changing and evolving, institutions, laws and rites must change
correspondingly. It opposes being bound by tradition, favors innovation and
change, and espouses the basic principle that a country’s governance should
follow the times and respond to popular will. This is an example of the concept
of “going with the times” contained in The
Book of Changes, and it also resonates with the concept of “putting the
people first” advocated by Confucianism.
The Chinese character fa (法), originally meaning “penalty,” refers to the legal system consisting of laws, decrees, and regulations. In ancient China, both fa and li (礼rite) set standards for individual behavior. In particular, rites rewarded virtue, while laws punished vice. It was generally accepted that while only a sovereign ruler had the right to enact and promulgate laws, everyone, be it a ruler or a subject, had to obey the laws. This point of view reflects the justice and fairness of law. In 536 BC, Zichan (?-522 BC), the chief minister in the State of Zheng, had the legal provisions cast on a bronze ding, a tripodal vessel that symbolized the power of the ducal ruler. Zichan’s action, known as “casting the penal code,” was the very first example of publishing a statute in Chinese history. The Warring States Period witnessed the rise of the Legalists such as Shang Yang (390?-338 BC) and Hanfeizi (280?-233 BC). Fa (法) is also a Buddhist term. In scriptures, it is the Chinese equivalent of the Sanskrit word dharma with three shades of meaning. First, it refers to real being, which is the object of genuine knowledge. Buddhism argues that all things in daily life are produced through the concomitance of causes and conditions. In this sense, what one appears to see or know is unreal in nature. However, one can perceive the dharmas, the indivisible real elements beneath the surface, through mental practices. Indeed, there are more than a hundred types of the elements, such as substance and consciousness. Second, dharma can be defined as the Buddhist teachings. The teachings here not only refer to the words dictated by the Buddha but also what dharma-hearers receive and pursue. This point of view is different from the characteristics of dharma discussed in the Abhidhamma Pitaka (Basket of Advanced Dharma). But they do not contradict each other, because both of them advocate that perception of reality be based on relevant teachings. For Buddhism as a whole, the teachings constitute a significant portion of its knowledge system; for all Buddhists, the teachings pave the way for their personal liberation. Third, dharma denotes the worldly phenomenon, which is clearly distinguishable from the previous meaning. In scriptures, zhufa (all dharmas) and wanfa (tens of thousands of dharmas) represent all worldly phenomena, unreal in nature, in the broadest sense.
Li (礼) is a general term for social norms which regulate an individual’s relationship with other people, everything else in nature, and even ghosts and spirits. By setting various regulations about ceremonial vessels, rituals, and systems, rites define an individual’s specific status and corresponding duty and power, thereby differentiating between people in a community in terms of age, kinship, and social status. With such differentiations, the rites determine the proper position of each individual, thus achieving harmony among human beings, and between humanity and everything else in nature.
Shi (时 time or timing) has the following three meanings: First, the sequence or rules of heaven’s way, such as spring, summer, autumn, and winter; or hours that mark changes of time during day and night; Second, a certain celestial phenomenon or climatic condition having impact on human activity, such as seasons for farming or timing for other activities; Third, the right time or opportunity that emerges in the course of human activity. The emergence or disappearance of timing is governed by the rules of heaven’s way or human behavior. People should gain a good understanding and master time or timing and their manifested rules and act in a way commensurate with them.
This means adapting one’s approach to changing conditions. The saying is from the chapter “The Five Vermin” in Hanfeizi. According to this work, many changes in social conditions occur in response to changing times, and people should adjust their approaches accordingly to keep up with new developments instead of just following past practices. Most scholars of the Legalist School held similar views. This argument was a source of inspiration for those who pursue reform and modernization endeavors.
Things grow or wither as time goes by, or advance or retrogress as circumstances change. This term comes from The Book of Changes. Ancient Chinese believed that the world evolved with time, nothing remained unchanged and that people should act in keeping with the circumstances. They stressed that people should observe the way of heaven and “go with the times.”
This term means one should not only have a good command of the basic rules that govern things, but also know how to deal with exceptional situations or problems in a flexible manner. It suggests that one should not just adhere to principles, but also act according to circumstances. Chang (常permanence) and bian (变change) are two opposing concepts in ancient Chinese philosophy. The nature of things that decides what they are, and their basic rules or general principles that are relatively stable are called chang (permanence); but when it comes to specific situations or ways to deal with them, they are different and change in different circumstances, thus they are called bian (change). Relative to change, permanence is what endures within change. Permanence is fundamental while change is a deviation. Therefore, one needs not only to have a good command of the basic rules and general principles of things, but also know how to apply these rules and principles in a flexible manner according to objective circumstances. The mastery of both permanence and change reflects ancient Chinese people’s perception of both generality and particularity as well as principles and flexibility. It also shows their methodology in the application of both.
When things reach their extreme, change occurs, after the change they evolve smoothly, and thus they continue for a long time. This notion comes from The Book of Changes and is a way of understanding the principles of change. According to this text, things are constantly changing and will, when they reach their extreme, develop in the opposite direction. People ought to understand the way of change, look for the turning point when things reach their extreme, and facilitate change so as to effect their smooth and long-lasting development.
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