Detailed Analysis of "The Analects" — For All Who Misinterpret Confucius (Eight)

2006/10/19 12:02:21

The preliminary understanding of the three "is this not" phrases in the opening chapter must ultimately rest upon "bearing responsibility." Without this kind of bearing of responsibility toward "Heaven, Earth, and Humanity," toward "the Way of the Sage," toward the practice of "the Way of the Sage" ultimately achieving "a world without resentment," there is no need to continue studying "The Analects." As stated above, ducks have no need to read "The Analects" — although ducks also have their own "bearing of responsibility," only the gentleman needs "The Analects," and only the gentleman can "bear" "The Analects."

Below, this ID is about to do something that surely no one has done since "The Analects" was compiled — namely, to rearrange the order of the chapters. "The Analects," being a collection of sayings by Confucius and his disciples, systematically discusses how the gentleman goes about "hearing, seeing, learning, and practicing" "the Way of the Sage." However, because "The Analects" was compiled after the time of Confucius and others, and has been mangled by pedantic Confucians through the ages, the currently used ordering of the chapters is incorrect. In order to better grasp and restore "The Analects" to its original form, this reordering is necessary. In the explanations that follow, all original chapters of "The Analects" are included without a single omission — only the order has been rearranged in a more logical manner. This point must be made clear. And this journey through "The Analects" will proceed according to the new order arranged by this ID.

The Master said: To hear the Way in the morning and hold fast unto death — that is acceptable!

Detailed analysis: This statement is placed after the three "is this not" phrases of the general outline, making it the first entry of "The Analects." The so-called "hearing, seeing, learning, and practicing" of "the Way of the Sage" begins first with "hearing the Way." If the Way is not heard, then there is no basis to "learn and practice" it. However, this statement — familiar to virtually every Chinese person — is often interpreted as something laughable like "If you hear the 'Way' in the morning and die in the evening, it was worth it." If that were really the case, then may I ask: you don't die until evening — so what do you do at noon? Act as a duck, or learn to be a duck? What if you die in the morning or at noon — is it still worth it? And even if "hearing the 'Way' in the morning and dying in the evening" were worth it, it would only be a private way — a private way that cannot benefit others. What is there to be "worth it" or not about that? These specious interpretations have circulated for a thousand years, truly treating "The Analects" as if it were some kind of gospel, which completely betrays the spirit of Confucianism and "The Analects."

In fact, "death" (死) here does not mean dying, but means "holding fast" or "firmly guarding." This so-called "firmly guarding" is essentially "bearing responsibility." And "morning/evening" (朝/夕) are not simply "morning" and "evening," but must be examined from the three perspectives of "Heaven, Earth, and Humanity." From the perspective of "Heaven," they represent "beginning and end" in terms of time — from the moment of "hearing the Way," one must continuously "hold fast" and "bear" the practice of "the Way of the Sage" until the ultimate achievement of "a world without resentment," without ever retreating. From the perspective of "Earth," they represent "East and West," and also the entire world — all places under heaven. Whether conditions are harsh or favorable, one must continuously "hold fast" and "bear" the practice of "the Way of the Sage" until the ultimate achievement of "a world without resentment," without ever retreating. From the perspective of "Humanity," the greatest bearing of responsibility is the bearing of life and death. Through life and death alike, one must continuously "hold fast" and "bear" the practice of "the Way of the Sage" until the ultimate achievement of "a world without resentment," without ever retreating. Only by understanding from all three perspectives can one truly know what "morning/evening" means.

The original punctuation "The Master said: Hear the Way in the morning, die in the evening — acceptable!" is incorrect. Since ancient texts had no punctuation, punctuation is a major problem. The punctuation that has been conventionally used for a thousand years really did treat "death" as literal death and killed the meaning dead. As explained above, "death" here means "holding fast" and "bearing responsibility." The corresponding punctuation should be "The Master said: To hear the Way in the morning and hold fast unto death — that is acceptable!" In fact, the character "Way" (道) could even be omitted, because the entirety of "The Analects" is about the Way of the Sage and practicing the Way of the Sage. Omitting "Way" would not affect understanding. "To hear in the morning and hold fast unto death" — this better conforms to the rhythm of classical Chinese. Merely "hearing" without "holding fast unto death" cannot constitute practicing the Way of the Sage — it can only be lip service. Throughout history, the greatest failing of pedantic Confucians has been precisely "hearing" without "holding fast." This "death" means "holding fast" and "bearing responsibility" — and to "hold fast" and "bear," one must be "completely devoted" and "unswervingly committed." Without killing the wandering mind, it is impossible to practice the Way of the Sage.

"To hear the Way in the morning and hold fast unto death — that is acceptable!" The gentleman, from the moment of "hearing the Way," regardless of location, regardless of whether conditions are harsh or favorable, even through life and death, must continuously "hold fast" and "bear" the practice of "the Way of the Sage" until the ultimate achievement of "a world without resentment," without ever retreating. Only in this way is it acceptable to practice "the Way of the Sage."

(To be continued)

Strictly prohibit plagiarism — violators will be prosecuted

Replies

缠中说禅 2006/10/19 12:21:04
Please first set aside your preconceptions, then come read!

缠中说禅 2006/10/19 12:22:36
Please first set aside your preconceptions, then come read!

缠中说禅 2006/10/19 15:48:32

Announcement

Everything this ID writes in "Detailed Analysis of 'The Analects' — For All Who Misinterpret Confucius" is unprecedented. Arrangements have already been made for publication after completion, so the serialization will only appear on this ID's blog. Please refrain from reposting if possible. If you must repost, be sure to credit the source, to avoid copyright lawsuits later.

Strictly prohibit plagiarism — violators will be prosecuted

缠中说禅 2006/10/19 16:37:19

Announcement

Everything this ID writes in "Detailed Analysis of 'The Analects' — For All Who Misinterpret Confucius" is unprecedented. Arrangements have already been made for publication after completion, so the serialization will only be conducted on this ID's blog, aiming for one chapter per day. Under normal circumstances, reposting is declined. If you truly must repost, please be sure to credit the source, to avoid copyright lawsuits later.

Chán Zhōng Shuō Chán