Comentary on the Confucian Analects, Book 3: "Pah Yih," Part 1/2

Hello everyone, this is the next post in my series of commentaries on the Confucian Analects. If you have read this far, thank you for keeping up with these commentaries. If not, you can find a list of the previous posts at the end of this post. In this post, I will be commentating the first half of Book 3: Pa Yih.

Here is the first half of my commentaries on Book 3: Pah Yih:

[Image Source: pixabay.com, License: CCO Public Domain]

Original text from the Public Domain Confucian Analects (from the 2013 edition of "The Art of War and Other Classics of Eastern Thought")

@cmp2020 original commentary

Pa Yih

I

Confucius's indignation at the usurpation of royal rites
Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?"

Here, I believe that Confucius is calling out one of his peers, the head of the Chi family, for engaging in self-indulgent practices that demonstrate a lack of discipline. This act is needing 8 rows of actors in his area to entertain him. Confucius is saying "If his values permit him to do this, what then do his values not permit?"

II

Again against usurped rights
The three families used the Yung ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, " 'Assisting are the princes-the son of heaven looks profound and grave'-what application can these words have in the hall of the three families?"

I believe Confucius is stating that even if you read a text, those who practice what they are taught have better virtues than those who don't. A good example of this would be anyone referred to as a hypocrite.

III

Ceremonies and music vain without virtue
The Master said, "If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?"

Here, Confucius is stating that to be involved in forming the rules, you need to first have moral values. To make art, you first need to have moral values to base that art on. A good example of this would be the art of Michelangelo and other Renaissance artists. We are learning in school that their work demonstrates classical, individual, and secular values. Classical means it takes from traditional Greek or Roman artwork. Individual values means that something demonstrates a unique aspect of a person that separates them from other people. For example, different facial features, clothing, or bodies. Secular values mean that it demonstrates something that is not representative of the church. Even in paintings that depict religious events, the background will demonstrate an attention to secularism.

IV

The object of ceremonies should regulate them against formalism

1. Lin Fang asked what was the first thing to be attended to in ceremonies.
2. The Master said, "A great question indeed!"
3. "In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances."

Circumstance should dictate protocol. Here, Confucius uses the example of festive ceremonies and ceremonies of mourning to make his point. At a festive ceremony it is better to save your money rather than burn it on the ceremony. In ceremonies of mourning, it is better that people mourn than pay attention to how the ceremony is organized. My example will be Federal regulations. They should not occur in some instances because the United States is quite vast, and what helps Pennsylvania might hurt California. This is why I believe some regulations should be left to the jurisdiction of the States.

V

The anarchy of Confucius's time
The Master said, "The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them."

Here, Confucius is making an argument against having princes, and I suppose rulers. Confucius lived several hundred years before the first Chinese emperor united China. So, this demonstrates the independence of the different States, and the ideology that the people followed, which is one of individual rule. All of the last texts demonstrate individual perfection, or small and limited government rule.

VI

On the folly of usurped sacrifices
The chief of the Chi family was about to sacrifice to the T'ai mountain. The Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin Fang?"

Confucius is making the point that if men are able to make judgements according to action, why can't the gods. He is questioning the practice of sacrifice. Another interesting story that involves Confucius and this mountain is that Confucius was on this mountain and came by a woman weeping by a grave.

After hearing this for a while from his carriage, he sent Tsze-lu to ask why she was weeping. Tsze-lu said "You weep, as if you had experienced sorrow upon sorrow." The woman responded "It is so. My husband's father was killed here by a tiger, and my husband also; and now my son has met the same fate." Confucius asked why she didn't leave. She responded "There is here no oppressive government." Confucius turned to his followers and said, "My children, remember this. Oppressive government is fiercer than a tiger."

VII

The superior man avoids all contentious striving
The Master said, "The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, his still the Chün-tsze."

This text means that students who believe they are wise should not have to compete to prove it. He is saying that unless you are willing to die for something, it is not worth competing over. The Chün-tsze is, according to the 2nd book "Wei Chang," the superior man. So, to sum this up, you don't have to compete to prove your worth.

VIII

Ceremonies are secondary and merely ornamental

1. Tsze-hsia asked, saying, "What is the meaning of the passage-'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?' "
2. The Master said, "The business of laying on the colors follows (the preparation of) the plain ground."
3. "Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him."

This analogy is stating that everything is founded in a base, and though you may decorate such a base, the base is still there. Everything on top is secondary. Confucius relates this to ceremonies, and I will relate it to politics. The foundation of the United States is the U.S. Constitution. All laws that are made based on guidelines laid by the Constitution are then secondary. The Constitution is the supreme law of the land and laws that contradict the Constitution are forbidden.

IX --- link to book 2 article 23

The decay of the monuments of antiquity
The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi can not sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. (They cannot do so) because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words."

Confucius acknowledges here that much wisdom is passed down from generation to generation and is not recorded. This is Confucius saying "You gotta get street smart." For example, many of the lessons your parents teach you about manners and basic thinking are not written down, but engraved in members of our current society.

X

The sage's dissatisfaction at the want of propriety in ceremonies
The Master said, "At the great sacrifice, after the pouring out of the libation, I have no wish to look on."

This is Confucius saying that sacrifices should only have what the sacrifice needs. Any thing else done at this ceremony is not worth paying attention to. For example, if you've ever been at a play, they ask for a donation of money at the end. My father and I ignore this because we support the establishment when we pay for our tickets to a play.

XI

The profound meaning of the great sacrifice
Some one asked the meaning of the great sacrifice. The Master said, "I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this"-pointing to his palm.

Confucius is again questioning sacrifices here, stating that whoever understands their meaning would have enough wisdom to properly govern. This is, in a sense, a joke.

XII

Confucius's own sincerity in sacrificing

1. He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.
2. The Master said, "I consider my not being present at the sacrifice, as if I did not sacrifice."

This means that if you should back your words with actions. If you say something but don't do it, you are less sincere than those who did not do it or speak of doing it. Another example of this would be going to church and calling yourself an avid Christian, but not following the rules laid down by the bible.

XIII

That there is no resource against the consequences of violating the right

1. Wang-sun asked, saying, "What is the meaning of the saying, 'It is better to pay court to furnace than to the southwest corner?'"
2. The Master said, "Not so. He who offends against Heaven has none to whom he can pray."

One cliche that represents this is "Don't bite the hand that feeds you." Meaning that if you hurt those who support you, no one will be left to support you. One example of this in Confucian terms would be "He who offends against the Whales, has none to vote for him.

Previous Posts

Confucian Analects

Book 1: Hsio R
Book 2: Wei Chang Part 1/2
Book 2: Wei Chang Part 2/2
Book 3: Pa Yih Part 1/2

Art of War Review

Part 1: Laying Plans

Part 2: Waging War

Part 3: Attack by Stratagem

Part 4: Tactical Dispositions

Part 5: Energy

Part 6a: Weak Points and Strong

Part 6b: Weak Points and Strong

Part 7a: Maneuvering

Part 7b: Maneuvering
Part 8: Variation in Tactics 

Part 9a: The Army on the March

Part 9b: The Army on the March

Part 10a: Terrain

Part 10b: Terrain

Part 11a: The Nine Situations

Part 11b: The Nine Situations

Part 11c: The Nine Situations

Part 12: The Attack by Fire

Part 13: The Use of Spies

Thanks for reading this! I enjoyed writing it. I will be posting the next half of this book, as well as my commentaries, tomorrow. If you have not yet read the other posts in this series, the links to my previous commentaries, as well as my series on the Art of War, are listed above. See you tomorrow!

Also remember to check for: My weekly 7 post, As well as my composer birthday posts
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