Detailed Analysis of "The Analects" — For All Who Misinterpret Confucius (Nine)
2006/10/20 12:28:03
The Master, standing by a river's source, said: Those who have pledged — they are like this water, never ceasing day or night.
Detailed analysis: "Hearing the Way of the Sage" and "bearing responsibility" in the spirit of "to hear the Way in the morning and hold fast unto death — that is acceptable," one must then begin to "see, learn, and practice" "the Way of the Sage." Regarding the beginning of this "bearing of responsibility," "the Master, standing by a river" uttered the exclamation "Those who have pledged — they are like this water, never ceasing day or night." Other sayings simply begin with "The Master said" — so why is "standing by a river" specifically added here? "River" (川) does not refer to an ordinary stream, but to the source of a river. Here it further symbolizes the beginning of "bearing responsibility" for "seeing, learning, and practicing" "the Way of the Sage." "Hearing the Way of the Sage" is the beginning, the source, of "seeing, learning, and practicing" "the Way of the Sage" — hence "Those who have pledged — they are like this water! Never ceasing day or night." This "standing by a river," whether or not it literally refers to Confucius actually standing at the source of some river, more importantly points to the beginning of "bearing responsibility" for "seeing, learning, and practicing" "the Way of the Sage." Here, it is both Confucius's own exclamation and an admonition to the gentleman who is about to begin "seeing, learning, and practicing" "the Way of the Sage."
Everyone interprets "those who pass" (逝者) as something like "all that passes away is like this river water, flowing ceaselessly day and night." But this interpretation is completely wrong. "逝" (shì) is a phonetic loan character for "誓" (shì, "to pledge/vow"). "逝者" means "誓者" — those who have resolved to begin "seeing, learning, and practicing" "the Way of the Sage," the gentlemen. The beginning of a gentleman's "seeing, learning, and practicing" "the Way of the Sage" is like the source of every river — they all ultimately share a common destination, just as great rivers flow east to the sea. This destination is the achievement of "the Way of the Sage," the achievement of "a world without resentment." "Those who have pledged" — the gentlemen who have resolved to practice the Way of the Sage — are like rivers, starting from the source of "hearing the Way," wave after wave, endlessly, one generation carrying on the work of the last. "Day and night" corresponds to the "morning and evening" in "to hear the Way in the morning and hold fast unto death — that is acceptable," and must likewise be understood from the three perspectives of "Heaven, Earth, and Humanity," just as "morning and evening" was explained above. "Ceasing" (舍, read in the falling tone) means "to stop" or "to rest"; "never ceasing" (不舍) means "not stopping," which is to say "never retreating."
The difficulty in this chapter lies in the phonetic loan relationship of "逝" for "誓." In fact, this usage is not an isolated case. In "The Book of Songs" (Shijing), there is the line "逝将去女，适彼乐土" (I vow to leave you and go to that happy land), where "逝" is also a phonetic loan for "誓." Previous interpreters of "The Analects" have always analyzed it chapter by chapter in isolation, so when misled by the character "川" (river), they naturally interpreted "逝" as "to pass away" or similar. But if one truly understands the spirit of "The Analects," one realizes that this statement is consistent with the yang-spirited vigor that Confucianism emphasizes. It is of one lineage with the "Book of Changes" (Yijing): "As heaven maintains vigor through movement, the gentleman ceaselessly strives for self-improvement," and with "The Great Learning" (Daxue): "If you can renew yourself one day, renew yourself daily, and renew yourself yet again." But upon closer distinction, "As heaven maintains vigor through movement, the gentleman ceaselessly strives for self-improvement" only captures "Heaven giving its timing"; "If you can renew yourself one day, renew yourself daily, and renew yourself yet again" only captures "aligning with Heaven's timing." Neither matches "Those who have pledged — they are like this water, never ceasing day or night." "Those who have pledged — they are like this water, never ceasing day or night" means "aligning with Heaven's timing while Heaven gives its timing," "aligning with Earth's advantage while Earth gives its advantage," and "aligning with Humanity's harmony while Humanity gives its harmony." The "those who have pledged" here are the gentlemen who have resolved to practice "the Way of the Sage," ultimately to achieve true "human harmony." Only in this way can one truly understand "Those who have pledged — they are like this water, never ceasing day or night."
"The Master, standing by a river's source, said: Those who have pledged — they are like this water, never ceasing day or night." Confucius, standing at the source of a river, reflecting on the past and present, filled with emotion, declared and earnestly advised all gentlemen who have resolved to begin "seeing, learning, and practicing" "the Way of the Sage": "The gentleman who has resolved to 'see, learn, and practice' 'the Way of the Sage' must be like this river water, starting from the source of 'hearing the Way,' wave after wave, endlessly, one generation carrying on the work of the last. Regardless of the time, regardless of the place, whether conditions are harsh or favorable, even through life and death, 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." It must be made clear that this statement is both Confucius's own exclamation and an admonition and encouragement to all who aspire to the Way of the Sage. This emotion is not unique to Confucius alone — as they say, kindred spirits resonate together. To have this heart is inevitably to have this feeling. This transcends time — truly the same sentiment shared across ten thousand ages. Whether what this ID writes is the correct interpretation — bookworms who quibble over phrases and lack this sentiment shared across ten thousand ages have no qualification to discuss it! Likewise, only those who first possess this sentiment are qualified to speak of "The Analects" and of Confucius.
(To be continued)
Strictly prohibit plagiarism — violators will be prosecuted
Replies
缠中说禅 2006/10/20 12:58:26
Strange — how did so many replies get pushed ahead? They weren't there when I first posted.
缠中说禅 2006/10/20 12:59:24
[Anonymous] One who admires Chan
2006-10-20 12:47:57
What boldness! I truly want to read you carefully now! I think we can discuss some of the smaller points.
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Let's learn together.
缠中说禅 2006/10/20 13:01:20
Leisurely
2006-10-20 12:54:07
I think I finally understand the last paragraph.
Boss, you sure have an imagination!
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It's not imagination — it's understanding the heart. Without understanding the heart, how can one interpret the words?
缠中说禅 2006/10/20 13:02:33
Leisurely
2006-10-20 12:55:21
Boss, are you here? Let's chat.
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Can't right now — the market just opened. Goodbye.
缠中说禅 2006/10/20 17:39:19
If you're a man who supports Lu Xun, come to the arena. This ID is waiting for you all!
缠中说禅 2006/10/20 12:49:33
Whether what this ID writes is the correct interpretation — bookworms who quibble over phrases and lack this sentiment shared across ten thousand ages have no qualification to discuss it!