536 t h e a n n a l s o f k i n g t’a e j o
Majesty follows the way of Heaven and Earth in ruling the people and pre-
serving their lives.
“The reason behind the name Sajŏngjŏn [Hall of Contemplative Gov-
ernment] is as follows: The principles for ordering all things under Heaven
are found through contemplation; without contemplation, they are lost.^38
The Lord of Men, who is only one person, occupies the most exalted posi-
tion, while the multitude of myriad people is a mixture of the wise, foolish,
honest, and incompetent, and myriad affairs are mixed with what is right
and wrong or beneficial and harmful. If the Lord of Men does not ponder
deeply and fails to observe closely what goes on, how can he distinguish
between appropriate and inappropriate and recognize a good or bad person
for employment or dismissal?
From the time of antiquity, kings have invariably wanted glory and
despised peril. However, many of them ended up with calamities and defeat
by having wicked people around them and by making plans that were
harmful. Their problem started from their habit of not thinking.
“The Book of Odes says, ‘How can I help longing for you? It’s only that
your house is too far from me.’ Confucius says, ‘The point is that he does
not think of the person. How can he complain that the house is too far?’^39
The Classic of Documents says, ‘If you think, you become wise, and if you
become wise, you become a sage.’^40 These remarks attest that thinking is
extremely useful for men.
“This hall is a place where you carry out state affairs every morning.
Myriad affairs, being recommended and gathered, are presented to Your
Majesty for your final decisions and decrees. I cannot help thinking, there-
fore, how important it is for you to think [before you make a decision]. So
your servant begs leave to name the palace Sajŏngjŏn [Palace of Con-
templative Government].- This statement is based on what Mencius said: “The organ of the heart can think. But
it will find the answer only if it does think; otherwise, it will not find the answer.” 心之官則
思 思則得之 則 之. - “Zihan,” The Analects (Legge, p. 226). Translation is revised. Yang Bojun suggests
that this is a metaphor for authoritative conduct (仁) and the Way (道). If he does not think
about the distance, how could it be a problem? - Jizi’s remark addressed to King Wu in the “Great Plan” (Legge, p. 141). T’oegye
also quotes this remark in his Ten Diagrams on Sage Learning to King Sŏnjo (Sŏnghak
sipto).