Literally, this term means that a person who is able to find a teacher and is eager to learn may become a king. It indicates that a modest person who is eager to learn from others may accomplish great feats. King originally refers to the one who holds the supreme power of a nation, but it can also refer to a person who has made tremendous achievements and realized a great goal. This term has two conceptions. First, a person with the supreme power of a nation must not lord it over others, thinking he is always right; instead he should be modest, and be courteous to the worthy people. Thus he will win the people’s support and accomplish great achievements. Second, only when a person is modest and eager to learn from others, will he be able to broaden his knowledge, improve himself, and eventually become a person of great strength.
King was originally the title for the “Son of Heaven,” namely, the country’s supreme ruler in the Xia, Shang and Zhou dynasties. From the Spring and Autumn Period onward, the power of the Zhou court gradually weakened and the kingdom disintegrated. By the time of the Warring States Period, any monarch could call himself a king. Up to the Qin and Han dynasties, king became the highest title granted by the emperor to a male member of the imperial family. In the political philosophical discourse of Confucianism, especially in the works of Confucius(551-479 BC) and Mencius(372?-289 BC), a king represents heaven’s will and therefore ought to have supreme, unchallengeable power; at the same time, he is imbued with a high moral attribute and political ideals. According to Confucianism, to be a king is to unify or govern the country with benevolence and righteousness, or to win over people by morally justified means. Likewise, the pursuit of the kingly way means using benevolent and righteous means to unify and govern the country.
Confucianism advocates the political principle of governing the country through benevolence and winning people’s support through virtue as opposed to rule by force. Enlightened kings and emperors of ancient times governed the country primarily through benevolence and virtue. In the Warring States Period, Mencius (372?-289 BC) advocated this idea as a political concept: Only by governing the state with benevolence and righteousness, and by handling state-to-state relations on the basis of virtue, can a ruler win popular support and subsequently unify the country. The kingly way or benevolent governance epitomizes the Chinese people’s respect for “civilization” and their opposition to the use of force and tyranny.
If one can make the people live in peace and happiness, he can unify all the land. In ancient China, a "king" (wang 王) was not just the one who held the highest power. Rather, he was a man who clearly understood the fundamental principle of maintaining harmony with heaven and earth as well as other humans and enjoyed popular support. To "protect the people" is to love and care for them, ensuring that they obtain the means of survival, receive education and live and work in peace. To "protect the people" is the primary function of the state or government, a prerequisite for winning the people’s hearts and minds; it is also the source of legitimate power. It gives concrete expression to the vision of "putting the people first" and "benevolent governance."
The expression means to learn widely from others so as to enrich one’s own artistic creation. Zhuanyi (转益) means to learn and absorb everything that can further one’s creativity; duoshi (多师) means to learn from many teachers. This comes from “Six Playful Quatrains” by Du Fu (712-770) of the Tang Dynasty. There are two related meanings in this term: 1) learn from the experience and skills of all masters, past and present; and 2) while learning and carrying on the best, also be discerning, so as to approach or conform to the traditions of meaning and form as expressed in The Book of Songs, and then develop one’s own poetic style. The expression later came to include not just poetry but also literature and art.