《论语》Confucian Analects (11) 先进第十一

Love English 2 2022-12-23

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11.1 子曰："先进于礼乐，野人也。后进于礼乐，君子也。如用之，则吾从先进。"

The Master said, "The men of former times in the matters of ceremonies and music were rustics, it is said, while the men of these latter times, in ceremonies and music, are accomplished gentlemen."If I have occasion to use those things, I follow the men of former times."

孔子说："先学习礼乐而后做官的人，是普通百姓。后学习礼乐的人，是世袭的贵族。如果让我选择的话，我就遵从前者"。

【解读】对这一章的解读各家不一，就目前我读过的书来看，我还不能完全赞同那一家的说法，于我个人而言，坦率地说我还没有完全参透孔子的原意，暂且这样理解吧。

11.2 子曰："从我于陈、蔡者，皆不及门也。德行：颜渊、闵子骞、冉伯牛、仲弓。言语：宰我、子贡。政事：冉有、季路。文学：子游、子夏。"

The Master said, "Of those who were with me in Ch'an and Ts'ai, there are none to be found to enter my door." Distinguished for their virtuous principles and practice, there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung; for their ability in speech, Tsai Wo and Tsze-kung; for their administrative talents, Zan Yu and Chi Lu; for their literary acquirements, Tsze-yu and Tsze-hsia.

孔子说："跟从我周游陈蔡之间受苦的学生现在都不在我身边了。道德修养好的人有颜渊、闵子骞、冉伯牛和仲弓。善于辞令、口才好的有宰我、子贡。长于政事的学生有冉有和季路（子路）。文学才华突出的有子游和子夏。"

【解读】我的理解，孔子说这句话的时候，已经是晚年回到鲁国的时候了。他带着满怀的感情回忆和他一起颠沛流离的那些学生和那些过往的岁月。有感慨、有惋惜、也有留恋，万般情感皆在心头。接下来他对自己的弟子做了一个总评，也就是后世所说的孔门"四科十哲"，这十哲也就是孔子一生的学生中最优秀的十个人。十哲的优秀不像我们今天所说的一定奖学金获得者，而是各具特色和突出长处的学生。这一点对于我们今天的教育怎样培养真正的人才很值得思考。

11.3 子曰："回也非助我者也，于吾言无所不说。"

The Master said, "Hui gives me no assistance. There is nothing that I say in which he does not delight."

孔子说："颜回这个学生不是对我有帮助的人，对我所说的话没有不心悦诚服的。"

【解读】颜回是孔子最喜爱的弟子，视之如子、如生命之友，但他为什么说颜回是对自己没有帮助的人呢？这里直接反映了孔子在教学过程中的一个观念，那就是"教学相长"，孔子不但希望弟子能在师生之间的交流中得到提高，同时也希望自己能够在教学中有所成长。颜回好学，完全相信老师，从不提出质疑和反驳，所以，孔子就难有新的提高。从另一个方面看这对师徒关系，能够感觉到颜回对老师的虔诚信仰。有一句话是这样说的"亲其师，信其言，行其道"，于此，我们更可以看出颜回与孔子师生之间的笃深的感情。

11.4 子曰："孝哉，闵子骞！人不间于其父母昆弟之言。"

The Master said, "Filial indeed is Min Tsze-ch'ien! Other people say nothing of him different from the report of his parents and brothers."

孔子说："闵子骞真是大孝子啊！人们从来不挑剔和怀疑他的父母兄弟称赞他孝顺的话。"

【说明】闵子骞是孔门德行科的高材生，小孔子15岁。性格沉静寡言，为人恭谨端正，终身以修德为目标。《韩诗外传》记载这样一件事，闵子骞早年丧母，他的父亲续娶了妻子后又生了两个孩子，闵子骞的后妈对他特别不好，过冬的时候这个后妈给闵子骞做的棉衣是用芦花絮的，所以闵子骞就挨冻。又一次，闵子骞给父亲赶车，因为太冷马鞭没有拿住，掉在了地上。父亲责打他发现了其中的原因，然后他的父亲生气就要休了他的后妈。闵子骞说："母在一子寒，母去三子单"。足见闵子骞的宽容仁爱。故曰："孝哉闵子骞，一言其母还，再言三子温"。

11.5 南容三复白圭，孔子以其兄之子妻之。

Nan Yung was frequently repeating the lines about a white scepter stone. Confucius gave him the daughter of his elder brother to wife.

南容经常诵读"白圭之玷，尚可磨也；斯言之玷，不可为也"的诗句，孔子就把自己哥哥的女儿嫁给了他。

【解读】南容就是南宫适，白圭指《诗经·大雅·抑》中的四句诗："白圭之玷，尚可磨也；斯言之玷，不可为也"意思是："白圭的污点还可以磨掉，言语中的错误，就无法收回了。"南容叨念这句话是为了警醒自己说话做事要小心谨慎。因此，孔子赏识他，把自己的侄女嫁给了他。

11.6 季康子问："弟子孰为好学？"孔子对曰："有颜回者好学，不幸短命死矣！今也则亡。"

Chi K'ang asked which of the disciples loved to learn. Confucius replied to him, "There was Yen Hui; he loved to learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did."

季康子问孔子："你的弟子中谁最好学？"孔子回答说："有个叫颜回的最为好学，可惜不幸短命死了，现在再也没有像他那样好学的弟子了。"

【解读】季康子是鲁哀公时政治上最有权势的一个人。"弟子孰为好学？"这句话在《论语·雍也第六》篇中记载鲁哀公也问过，孔子的回答却多了"不迁怒不贰过"六个字。季康子这个人专横跋扈，权倾朝野，孔子不愿理他，所以问什么答什么。而对鲁哀公之问，则针对现实，意在告诫鲁哀公在三桓那里受气，不必迁怒他人，犯同样的错误。我们还可以注意《论语》中孔子对鲁哀公和季康子其他方面的答问，同样具有不同的感情色彩，也有很强的现实针对性。

11.7 颜渊死，颜路请子之车以为之椁。子曰："才不才，亦各言其子也。鲤也死，有棺而无椁。吾不徒行以为之椁。以吾从大夫之后，不可徒行也。"

When Yen Yuan died, Yen Lu begged the carriage of the Master to sell and get an outer shell for his son's coffin.

The Master said, "Every one calls his son his son, whether he has talents or has not talents. There was Li; when he died, he had a coffin but no outer shell. I would not walk on foot to get a shell for him, because, having followed in the rear of the great officers, it was not proper that I should walk on foot."

颜渊死的时候，颜渊的父亲颜路要求卖掉孔子的车来为颜渊准备外椁。孔子说："无论有无才华，对个人来说都是自己的儿子。我儿子孔鲤死的时候，也只有内棺而没有外椁。我卖掉车不能步行来替颜渊买外椁。因为我做大夫职位后是不能步行的呀。"

【解读】我一直对这一章的解读存有疑问，为什么颜路请求卖掉孔子的车为颜渊准备外椁呢？孔子的回答我也觉得理由不够充分。仍需要我们进一步体会其中的含义。

11.8 颜渊死，子曰：'噫！天丧予！天丧予！'

When Yen Yuan died, the Master said, "Alas! Heaven is destroying me! Heaven is destroying me!"

颜渊死的时候，孔子说：'啊！苍天灭我啊！苍天灭我啊！'

【解读】颜渊死的时候，孔子已经是老年晚境时刻。《论语》中没有记载孔子父母离世，甚至儿子死的时候的情感表现。唯独记载了弟子颜渊死的时候，他悲恸欲绝。为什么会表现出这样的极端情感？我们要知道孔颜之间的关系不是简单的师徒关系，是亦师亦友、亦父亦子、亦兄亦弟的关系，是生命想通、心灵相通的朋友，更为重要的是孔子一生的努力和探寻的学问文化的继承和发扬唯恐都系于颜回一身，文化的延续是孔子生命的根，断绝这些，孔子能不锥心的悲恸吗？

11.9 颜渊死，子哭之恸。从者曰：'子恸矣！'曰：'有恸乎？非夫人之为恸而谁为？'

When Yen Yuan died, the Master bewailed him exceedingly, and the disciples who were with him said, "Master, your grief is excessive!""Is it excessive?" said he. "If I am not to mourn bitterly for this man, for whom should I mourn?"

颜渊死，孔子哭得过分悲恸。跟随的人说：'您过分伤心了！'孔子说'过分伤心了吗？这样的悲恸不为他还为谁呢？'

【解读】孔子为这样的一个弟子悲恸，伤心伤情，也因为这样的失去伤了身体。不全是为了师生之间的亲亲情感，更是为了文化的断续而悲。

11.10 颜渊死，门人欲厚葬之。子曰：'不可。'门人厚葬之。子曰：'回也视予犹父也，予不得视犹子也。非我也，夫二三子也。'

When Yen Yuan died, the disciples wished to give him a great funeral, and the Master said, "You may not do so."The disciples did bury him in great style. The Master said, "Hui behaved towards me as his father. I have not been able to treat him as my son. The fault is not mine; it belongs to you, O disciples."

颜渊死，同学们想要以厚礼埋葬他。孔子说：'不可以这样。'他的同学还是厚礼埋葬了他。孔子说：'颜回把我想父亲那样看待，我却未能把他当儿子那样看待。不是我要这样，是那些同学要这样啊。'

【解读】理解这一章需要考虑什么是真正的尊重，世人大多会认为葬礼隆重就是对死者的尊重。然而，孔子认为对死者的尊重应该体现在对死者意愿的尊重。颜渊生前节俭，不喜欢铺排。所以，隆重的葬礼并非颜回的生前意愿，而这样做也不是孔子这样做的。

11.11 季路问事鬼神。子曰：'未能事人，焉能事鬼？'曰：'敢问死？'曰：'未知生，焉知死？'

Chi Lu asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?" Chi Lu added, "I venture to ask about death?" He was answered, "While you do not know life, how can you know about death?"

子路问老师如何侍奉鬼神。孔子说：'还不能很好地侍奉现世的人，怎么能侍奉好鬼神呢？'子路说：'冒昧地问死是怎么回事？'孔子说：'你还不知道生，又怎么能知道死呢？'

【解读】这是不断被后世研究者引用说明孔子思想认识的一章。后世大多认为孔子对鬼神存而不论，认为儒家文化关注现实人生。我却不这样看，要知道这一章记录的是孔子与子路的对话，子路的性格急躁，有些过。孔子这样回答实在是在教育子路要脚踏实地。懂得对待生死问题，是人生的一个很高境界。子路急于了解，才如此发问。在孔子的思想观念里，生死是一个大事。本来生死就是哲学的终极问题，这两者是一体的。但理解这两者需要一个过程，孔子的意思过好活着的这段时间，就自然会懂得死的问题了。

生死问题是哲学的终极问题，它包括了人生观和人死观问题。对比儒道佛三家文化就会发现，儒家持有入世的思想观念，道家持有避世的观念，佛家持有出世的观念，从这里我们就不能看出孔子之所以持有这样的认识，是因为孔子重视现实人生。这一看法与孔子'知其不可而为之'是一致的。死是人生之外的事情，所以孔子不是认为不探讨，而是要过好现实人生，在此基础上才能探讨死的问题。对死亡的认识涉及了人的宗教信仰问题。而宗教信仰问题由于现实人生密切相关。从孔子对'学'的认识和体验来看，其路径就是'下学而上达'，'下学'的是人事，'上达'的是命理，没有充分的'下学'就难以真正的'上达'，这正是孔子强调生的最本质原因。

11.12 闵子侍侧，訚訚（yín）如也；子路，行行(hàng)如也；冉有、子贡，侃侃如也。子乐。'若由也，不得其死然。'

The disciple Min was standing by his side, looking bland and precise; Tsze-lu, looking bold and soldierly; Zan Yu and Tsze-kung, with a free and straightforward manner. The Master was pleased. He said, "Yu, there!-he will not die a natural death."

闵子骞侍奉在孔子一侧，恭敬和悦的样子；子路表现出刚强的样子；冉有和子贡体现出从容不迫，侃侃而谈的样子。孔子很高兴。又说道：'像子路这个样子，都不知道自己是怎么死的。'

【解读】这一章让我们看到，在孔子这个老师的周围洋溢着祥和欢欣的氛围，我们也可以理解为这就是孔子的课堂。从这里我们也可以看到孔子课堂之上的众生图，所有的学生表情丰富，生动活泼，洋溢着生命的气息。孔子随和，雍容典雅，一派师长之风。随口说出一句话点评子路的神态，不幸孔子的话一语成谶，道出了子路未来的命运。子路后来在卫国的内乱中战死，未得善终。从另一个角度来看，也足见孔子的眼光锐利。

11.13 鲁人为长府。闵子骞曰：'仍旧贯，如之何？何必改作？'子曰：'夫人不言，言必有中。'

Some parties in Lu were going to take down and rebuild the Long Treasury.Min Tsze-ch'ien said, "Suppose it were to be repaired after its old style;-why must it be altered and made anew?"The Master said, "This man seldom speaks; when he does, he is sure to hit the point."

鲁国人翻修长府。闵子骞说：'老样子，怎么样？何必改建呢？'孔子说：'这个人不轻易发表意见，一开口说话就很中肯。'

【解读】闵子骞是孔门德行科的高材生，孔子在这里高度赞扬了闵子骞的美德。

11.14 子曰：'由之瑟，奚为丘之门？'门人不敬子路。子曰：'由也升堂矣，未入于室也。'

The Master said, "What has the lute of Yu to do in my door?"

The other disciples began not to respect Tszelu. The Master said, "Yu has ascended to the hall, though he has not yet passed into the inner apartments."

孔子说：'仲由弹的这手瑟，怎么是我的门徒呢？'因为这个，学生们便不尊敬子路。孔子说：'子路的水平已经进入厅堂了，但还没有进入室内罢了。'

【解读】我们知道'升堂入室'是指学问或技能由浅入深，逐步达到高深的水平。孔子以琴瑟的弹奏水平来点评子路对学问的认识水平，有玩笑的成分在内，实际上可能孔子担心子路骄傲才这样说。熟料老师的一句话学生们全当真了，并因此不敬重子路。大家知道，子路是孔子弟子中最为年长的弟子之一，大家这样的态度，自然会有违孔子教育的本意。为了挽回影响，孔子就换了一种说法评价子路，既肯定了子路的进步，也指出了还有不足。促成了师生之间、同学之间的和，这正是孔子教育的艺术。

11.15 子贡问：'师与商也熟贤？'子曰：'师也过，商也不及。'曰：'然则师愈与？'子曰：'过犹不及。'

Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said, "Shih goes beyond the due mean, and Shang does not come up to it." "Then," said Tsze-kung, "the superiority is with Shih, I suppose." The Master said, "To go beyond is as wrong as to fall short."

子贡问：'子张和子夏这两个人谁更贤能？'孔子说：'子张有些过头，子夏有些不足。'子贡接着说：'那么说就是子张要好一些了？'孔子说：'过头和不足是一样的。'

【解读】师指的是就是子张，姓颛（zhuān）孙，字子张。春秋末陈国人，小孔子48岁。商，姓卜，名商，字子夏。春秋末卫国人，小孔子44岁。这里体现了孔子所奉行的中道原则，要恰到好处，过和不及一样，都不是最好的。从这里我们可以看出，孔子的弟子都是个性极其鲜明的人。

11.16 季氏富于周公，而求也为之聚敛而附益之。子曰：'非吾徒也。小子鸣鼓而攻之，可也。'

The head of the Chi family was richer than the duke of Chau had been, and yet Ch'iu collected his imposts for him, and increased his wealth. The Master said, "He is no disciple of mine. My little children, beat the drum and assail him."

季孙氏比周公还富有，而作为季孙氏的家臣的冉求还帮助季孙氏聚敛搜刮更进一步增加财富。孔子说：'冉求不是我的门徒，你们可以大张旗鼓地声讨他。'

【解读】《大学》篇有'孟献子曰：'畜马乘，不察于鸡豚。伐冰之家不畜牛羊，百乘之家不畜聚敛之臣，与其有聚敛之臣。宁有盗臣。'此谓国不以利为利，以义为利也。长国家而务财用者，必自小人矣。彼为善之。小人之使为国家，灾害并至。虽有善者，亦无如之何矣！此谓国不以利为利，以义为利也。'冉求虽是孔门政事科的高材生，但他帮助季孙氏搜刮民财，已经'堕落'为季氏家里的'聚敛之臣'，已经成为一个不仁的'以利为利'的'小人'了。孔子非常不满冉求的行为，号召门徒讨伐冉求。有人说冉求是孔门的叛徒，也有人说孔子批评最重的就是冉求，这个问题很复杂，不能简单的就下这样的断言。但这一章确实反映了孔子反对暴敛的思想。

11.17 柴也愚，参也鲁，师也辟，由也喭（yàn）。

Ch'ai is simple. Shan is dull. Shih is specious. Yu is coarse. The Master said, "There is Hui! He has nearly attained to perfect virtue. He is often in want.

高柴愚笨，曾参迟钝，子张偏激，子路鲁莽。

【解读】柴，姓高，名柴，字子羔；参，姓曾，名参，字子舆；师，姓颛孙，名师，字子张；由，姓仲，名由，字子路。'文质彬彬，然后君子'，曾子是'质'的一面比'文'的一面要多，所以'鲁'。这四个人性格各有优长，放在一起对比又各有其短。王弼说：'愚，好仁过也；鲁，质胜文也；辟，饰过差也；喭,刚猛也。'《四书全义》说：'有其病则有其善，愚者必厚重，鲁者必诚朴，辟者才必高，喭者性必直，此皆圣门气质有偏而未为习染所坏者。愚者充以学问，鲁者励以敏求，辟者敛以忠信，喭者文以礼乐，只因其好处，克去其偏处，便可至于中庸，故语之使知自励也。'

11.18 子曰：'回也其庶乎！屡空。赐不受命而货殖焉，亿则屡中。'

"Ts'ze does not acquiesce in the appointments of Heaven, and his goods are increased by him. Yet his judgments are often correct."

孔子说：'只有颜回差不多，可他经常缺衣短食。子贡却不相信命运去做生意，猜测行情经常很准确。'

【解读】这一章有的人把它和上一章放在一起来解读，也很有道理。单纯的理解这一章感觉有些突兀。如果将其与前一章放在一起看，孔子评价颜回的意思应该是说只有颜回的综合素质差不多，只是常常陷于精神的困顿。子贡不安于学问却热心买卖，还能经常获利。我看此章讲述的子贡，孔子有强调兴趣的意味。

11.19 子张问善人之道。子曰：'不践迹，亦不入于室。'

Tsze-chang asked what were the characteristics of the good man. The Master said, "He does not tread in the footsteps of others, but moreover, he does not enter the chamber of the sage."

子张问孔子怎么做好人。孔子说：'不跟着前人的脚步走，就很难进入很高的境界。'

【解读】我理解这一章子张是向孔子讨教如何做好人、善良的人的问题。孔子给出的答案是要向圣人、伟人学习才能实现这样的愿望。事实上，一个人的成长最快速、最简洁的办法就是虚心向好人学习，这也符合孔子的'见贤思齐'的思想。回到今天来看，我们除了向身边的好人学习之外，还应该多读名人传记，这是促使自我快速成长的重要途径。

11.20 子曰：'论笃是与，君子者乎？色庄者乎？'

The Master said, "If, because a man's discourse appears solid and sincere, we allow him to be a good man, is he really a superior man? or is his gravity only in appearance?"

孔子说：'言论笃实的人可以称许他为善人，但还要进一步判断，是真君子呢？还是伪装出来的呢？'

【解读】这一章我采用了孙钦善的解释。言论笃实得到赞许也不一定就是真君子，需要进一步的分析。实质说的是看人怎么看的问题。

11.21 子路问：'闻斯行诸？'子曰：'有父兄在，如之何其闻斯行之？'冉有问：'闻斯行诸？'子曰：'闻斯行之。'公西华曰：'由也问'闻斯行诸'，子曰'有父兄在'；求也问'闻斯行诸'，子曰，'闻斯行之'。赤也惑，敢问。'子曰：'求也退，故进之；由也兼人，故退之。'

Tsze-lu asked whether he should immediately carry into practice what he heard. The Master said, "There are your father and elder brothers to be consulted;-why should you act on that principle of immediately carrying into practice what you hear?" Zan Yu asked the same, whether he should immediately carry into practice what he heard, and the Master answered, "Immediately carry into practice what you hear." Kung-hsi Hwa said, "Yu asked whether he should carry immediately into practice what he heard, and you said, 'There are your father and elder brothers to be consulted.' Ch'iu asked whether he should immediately carry into practice what he heard, and you said, 'Carry it immediately into practice.' I, Ch'ih, am perplexed, and venture to ask you for an explanation." The Master said, "Ch'iu is retiring and slow; therefore I urged him forward. Yu has more than his own share of energy; therefore I kept him back."

子路问：'听说一个道理就去做吗？'孔子回答说：'有父兄在，怎么能够听到就去做呢？'冉有也问：'听说一个道理就去做吗？'孔子回答说：'听到了就要去做。'公西华问老师：'子路问'听到了就去做吗？您的回答是有父兄在；冉有问听到了就去做吗？您的回答是听到了就去做。我很疑惑，敢问这是为什么？''孔子说：'冉有做事退缩不前，所以我就鼓励他大胆地做；子路胆子太大，好勇争胜，所以我要约束他。'

【解读】我们说孔子是圣之时者，在这一章的对话中就可以看出。同一个问题，孔子的回答就因人而异。作为老师，孔子熟悉每一个学生的个性特点，根据没人的不同特点而给予恰当的点拨和指点，这就是因材施教的做法。孔子做事从不拘泥，因人、因时、因事、因地而变，这就是智慧。

11.22 子畏于匡，颜渊后。子曰：'吾以女为死矣！'曰：'子在，回何敢死？'

The Master was put in fear in K'wang and Yen Yuan fell behind. The Master, on his rejoining him, said, "I thought you had died." Hui replied, "While you were alive, how should I presume to die?"

孔子在匡地被围困，颜渊最后一个逃出来。孔子见到他后说：'我还以为你死了呢！'颜渊回答说：'您还活着，我怎么敢去死呢？'

【解读】我们可以仔细体会当时的情境，师徒在那样紧张的困境中，还能依然幽默风趣地对面对，非常难得。这其中的情感百味混杂，师生之间，环境与人之间，需要体会才能明白。

11.23 季子然问：'仲由、冉求可谓大臣与？'子曰：'吾以子为异之问，曾由与求之问。所谓大臣者，以道事君，不可则止。今由与求也，可谓具臣矣。'曰：'然则从之者与？'子曰：'弑父与君，亦不从也。'

Chi Tsze-zan asked whether Chung Yu and Zan Ch'iu could be called great ministers.

The Master said, "I thought you would ask about some extraordinary individuals, and you only ask about Yu and Ch'iu!

"What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires.

"Now, as to Yu and Ch'iu, they may be called ordinary ministers." Tsze-zan said, "Then they will always follow their chief;-win they?"

The Master said, "In an act of parricide or regicide, they would not follow him."

季子然问：'仲由和冉求可以说是大臣吗？'孔子回答说：'我以为你问谁呢？原来是问仲由和冉求啊。所谓的大臣，就是以道义侍奉国君，如果行不通就辞职不干。现在仲由和冉求，只能算是具备做臣子的条件罢了。'季子然说：'那么他们是听从长上的人吗？'孔子说：'杀父弑君的人，他们是不会跟从的。'

【解读】季子然这个人是季氏子弟，孔子对季氏家族没有好感，孔子的弟子子路和冉求又在季氏手下做事，问话背后有话，孔子也是巧妙地回答。

11.24 子路使子羔为费宰。子曰：'贼夫人之子！'子路曰：'有民人焉，有社稷焉，何必读书，然后为学？'子曰：'是故恶夫佞者。'

Tsze-lu got Tsze-kao appointed governor of Pi. The Master said, "You are injuring a man's son."

Tsze-lu said, "There are, there, common people and officers; there are the altars of the spirits of the land and grain. Why must one read books before he can be considered to have learned?"

The Master said, "It is on this account that I hate your glib-tongued people."

子路让子羔做费地的长官。孔子说：'这是坑害别人家的子弟！'子路说：'那里有老百姓可以治理，有社稷可以祭祀，为什么一定要读书，才算学问？'孔子说：'因为你这样狡辩，所以我讨厌巧嘴利舌的人。'

【解读】子羔，也就是高柴，是子路的小师弟，小子路21岁。孔子的为学观注重修德，但孔子认为子羔年龄尚小，还不懂得权变。而子路的令孔子极为恼火，说他是狡辩。

11.25 子路、曾晳、冉有、公西华侍坐。子曰：'以吾一日长乎尔，毋吾以也。居则曰：'不吾知也。'如或知尔，则何以哉？'

子路率尔而对曰：'千乘之国，摄乎大国之间，加之以师旅，因之以饥馑，由也为之，比及三年，可使有勇，且知方也。'夫子哂（shěn）之。

'求，尔何如？'对曰：'方六七十，如五六十，求也为之，比及三年，可使足民。如其礼乐，以俟君子。'

'赤，尔何如？'对曰：'非曰能之，愿学焉。宗庙之事，如会同，端章甫，愿为小相焉。'

'点，而何如？'鼓瑟希，铿尔，舍瑟而作，对曰：'异乎三子者之撰。'

子曰'何伤乎？亦各言其志也。'

曰：'莫春者，春服既成，冠者五六人，童子六七人，浴乎沂，风乎舞雩（yú），咏而归。'

夫子喟然叹曰：'吾与点也！'

三子者出，曾晳后。曾晳曰：'夫三子者之言何如？'子曰：'亦各言其志也已矣！'

曰：'夫子何哂由也？'曰：'为国以礼，其言不让，是故哂之。'

'唯求则非邦也与？'

'安见方六七十，如五六十，而非邦也者？'

'唯赤则非邦也与？'

'宗庙会同，非诸侯而何？赤也为之小，孰能为之大？'

Tsze-lu, Tsang Hsi, Zan Yu, and Kunghsi Hwa were sitting by the Master. He said to them, "Though I am a day or so older than you, do not think of

that.

"From day to day you are saying, 'We are not known.' If some ruler were to know you, what would you like to do?"

Tsze-lu hastily and lightly replied, "Suppose the case of a state of ten thousand chariots; let it be straitened between other large cities; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables:-if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognize the rules of righteous conduct." The Master smiled at him.

Turning to Yen Yu, he said, "Ch'iu, what are your wishes?" Ch'iu replied, "Suppose a state of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it;-in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that."

"What are your wishes, Ch'ih," said the Master next to Kung-hsi Hwa. Ch'ih replied, "I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant."

Last of all, the Master asked Tsang Hsi, "Tien, what are your wishes?" Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and "My wishes," he said, "are different from the cherished purposes of these three gentlemen." "What harm is there in that?" said the Master; "do you also, as well as they, speak out your wishes." Tien then said, "In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the I, enjoy the breeze among the rain altars, and return home singing." The Master heaved a sigh and said, "I give my approval to Tien."

The three others having gone out, Tsang Hsi remained behind, and said, "What do you think of the words of these three friends?" The Master replied, "They simply told each one his wishes."

Hsi pursued, "Master, why did you smile at Yu?"

He was answered, "The management of a state demands the rules of propriety.

His words were not humble; therefore I smiled at him."

Hsi again said, "But was it not a state which Ch'iu proposed for himself?" The reply was, "Yes; did you ever see a territory of sixty or seventy li or one of fifty or sixty, which was not a state?"

Once more, Hsi inquired, "And was it not a state which Ch'ih proposed for himself?" The Master again replied, "Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one?

子路、曾皙、冉有、公西华陪着孔子闲坐。孔子说：'不要因为我比你们年岁稍长就受拘束。平常你们总说 '没人了解我呀！'如果有人了解，你们要怎么做呢？'

子路抢先回答说：'有千辆兵车的国家，夹在两个大国之间，外有大国军队的进犯，内有灾情饥荒，如果由我来治理，等满三年，我就能使民众勇敢并且明白道义和法规。孔子微微一笑。

'冉求，你会怎么样？'冉求回答说：'方圆六七十里，或者五六十里的地方，如果我去治理，等到三年，就能让老百姓富足。至于礼乐教化，只能待君子去推行了。'

'公西赤，你呢？'公西赤回答说：'不敢说能做什么，但我愿意学习。宗庙祭祀之事，或者外交会见仪式，自己穿好礼服戴好礼帽，我愿意做个这样的小相。'

'曾点，你会怎么样？'曾点正在鼓瑟，瑟声渐渐稀落，铿的一声，放下瑟站起来回答说：'我和他们三个人想的不一样。'

孔子说：'没关系，我们不过是各自谈谈志向罢了。'

曾点说：'先在沂河沐浴斋戒，然后登上雩台，唱歌跳舞吟诵，以此奉献上苍，求得垂怜，得保风调雨顺。'

孔子感叹地说：'我赞成曾点的想法。'

子路、冉有、公西华三个人都出去了，曾皙留在了后面。他问孔子说：'他们三位说的话怎么样？'孔子说：'也不过是各自谈谈自己的愿望罢了。'

曾点又问：'您为什么笑子路呢？'孔子回答说：'治理国家要靠礼让，他出言不谦让，所以我笑他。'

曾点接着问：'难道冉求说的就不是治理国家的事吗？'

孔子说：'怎么能说方圆六七十里，或五六十里的地方就不是国家呢？'