本篇以颜渊为题，记载孔门师生问答之事。颜渊是孔子最得意的弟子，是孔门弟子72贤人中最优秀的一位，孔子把颜渊视为子、视为友，甚或视为师。孔子把自己一生的希望，身后道与志的传承都寄望在了颜渊身上。怎奈天意不随人愿，颜渊却死在了孔子的前面。所以，面对颜渊的死，孔子呼天抢地，悲喊'老天绝我'。足见颜渊与孔子之间，精神与心灵是可以呼应与共振的，所以，颜渊的思想就为接近孔子的全部思想体系。体现了孔子的教学思想与教学方法。其问答内容是问仁、问政、问人格修养、问道德修养，师生之间问答之外，兼有同学之间的问答与交流。
12.1 颜渊问仁。子曰：'克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人乎哉？'颜渊曰：'请问其目？'子曰：'非礼勿视，非礼勿听，非礼勿言，非礼勿动。'颜渊曰：'回虽不敏，请事斯语矣。'
Yen yuan asked about perfect virtue. The master said, "to subdue one's self and return to propriety, is perfect virtue. if a man can for one day subdue himself and return to propriety, an under heaven will ascribe perfect virtue to him. is the practice of perfect virtue from a man himself, or is it from others?"
Yen yuan said, "I beg to ask the steps of that process." The master replied,” look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yen yuan then said, "though I am deficient in intelligence and vigor, I will make it my business to practice this lesson."
颜渊问什么是仁。孔子告诉他：'严格要求自己按照礼的要求去做就是仁。一旦做到克己复礼，天下就回到仁上了。修养仁德靠自己，难道还能依靠别人吗？'颜渊接着问：'请问实践仁德的具体途径？'孔子告诉他说：'不符合礼制的东西不看，不符合礼制的信息不听，不符合礼制的话不说，不符合礼制的事情不做。'颜渊说：'我虽然不聪明，但我一定照着您的话去做。
【解读】这一章师生对话体现了孔子的核心思想'仁'，颜渊是孔子最为赏识的学生，孔子与他谈论的'仁'要求极高，这既是人的最高境界，也是因为颜渊这个人可以达到。读此章文字，我的感慨极深，在校园里经常见到一些大学生聚在寝室看黄色影碟，这些人因此想入非非，不思进取，荒废了学业。为此，我很为他们苦恼。在一些家庭之中，也常见一些父母急于让孩子成为了不起的人，督促孩子学习达不到目标时，也是口不择言，深深地伤害了孩子的心灵。看到这句话的时候，我终于想明白了这些现象背后的问题。因此，无论是谁都应该谨守'非礼勿视，非礼勿听，非礼勿言，非礼勿动'这句话，能做到这些，也就足可以是自己无大过了。问题是要懂得知礼，知道什么是礼的要求，这要靠学习和修养才能做到，难怪孔子说'不知礼无以立'。
12.2 仲弓问仁。子曰：'出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。'仲弓曰：'雍虽不敏，请事斯语矣。'
Chung-kung asked about perfect virtue. The master said, "it is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family." Chung-kung said, "though I am deficient in intelligence and vigor, I will make it my business to practice this lesson."
仲弓问什么是仁。孔子告诉他：'出门在外要像接见贵宾那样敬慎，治理百姓要像承担重大祭祀那样严肃谨慎。自己不喜欢做的事情，不要强加给别人。这样在朝廷和家族中都不会招致怨恨。'仲弓说：'我虽然不聪明，但我一定照着您的话做。'
【解读】仲弓，姓冉，名雍，字仲弓。孔子认为他有南面称王之才，可见仲弓长于做官。孔子针对他的这一性格特点，告诉他仁是什么样。与回答颜回的同样问题不一样，体现了孔子的因材施教思想。
12.3 司马牛问仁。子曰：'仁者，其言也讱。'曰：'其言也讱，斯谓之仁已乎？'子曰：'为之难，言之得无讱乎？'
Sze-ma niu asked about perfect virtue.The master said, "the man of perfect virtue is cautious and slow in his speech." "cautious and slow in his speech!" said niu;-"is this what is meant by perfect virtue?" The master said, "when a man feels the difficulty of doing, can he be other than cautious and slow in speaking?"
司马牛问孔子什么是仁。孔子说：'仁厚的人，说话的时候语气平和。'司马牛又问：'说话的时候语气平和，这就是仁厚吗？'孔子说：'做到这一点很难，说话得当不就是语气平和吗？'
【解读】司马牛，姓司马，名耕，字子牛。宋国人，他的哥哥就是司马桓。
这是我个人对这句话的解读，我的解读来源于我的人生经历话亲身体悟。关于'讱'的解读，很多大家的看法，都把它解读为'迟钝'惑'谨慎'，我个人感觉这样的解释非常的不妥，从常情常理来推断古代的仁者一定是富于智慧的人，他们安详平静、波澜不惊，这样的人怎么可能迟钝，既然富于智慧，就该看清世间的一切真相，又何须谨慎。这是我质疑他人解读的问题出发点。
事情经历多了，我后来忽然领悟到，'讱'就应该是无论什么时候都能说话语气平和，不怒不怨不牢骚，这才是讱的本意。我常想无论什么时候，面对什么人都能心境平和的谈论自己的看法，这样的人一定就是一个修养极高的人。仁者就是有极高修养的人。我们常在生活中看到，有相当多的人只要张口说话就会伤人，甚至是话未出口就已经伤人了，怎么想这样的人都不能是仁者。还有些人总是对生活少不了抱怨，有些人总是对生活不满意，牢骚满腹，这样的人总是看到外部世界的不和谐，很少看到自己内在的不和谐，更是很少想到自己是不是有问题，我们能说这样的人是仁者吗？
我常常告诫身边有志于仕途的学生， '牢骚是仕途的大忌'，我也常想为什么会有那么多的人有怀才不遇之感。今天再来仔细分析，就会发现牢骚者、怀才不遇者还真都大多是有一些本事的人，他们都对外在的世界有一个超越常人的认识，因为外在的世界运行结果没有满足他自己的欲望，所以才牢骚满腹，才抱怨不断。实际上，就没有想过调整自己，没有想过对自我的内在认识存在不足。调整自己的内在世界让自己与外在的世界保持一种平衡与和谐，还会有牢骚和抱怨吗？有的时候，人与外在的世界和人难免会发生冲突，不管你的地位多高、财富多多、年龄多大，都不能保证这个世界就与你的心愿保持一致。这种冲突之下，怎么办？改变自己呀，管不了别人的时候我们可以管自己啊，改变不了别人我们可以改变自己，这样不就使问题和冲突得到化解了吗？有一句话很好，那就是'山不过来我过去'，大概这句话要告诉世人的就是这个道理。
我们再看那些的道高僧、菩萨、佛，还有工作中那些高官，哪一个不是极有涵养的人，这些人说话很少让人看到他会动怒，即便是面对敌人也是语言祥静平和。
这就是孔子的'讱'，能做到这样的仞，就是仁者的表现。
说到这里，我们猜想司马牛这个人应该是一个满腹牢骚的人。《史记·仲尼弟子列传》中就记载司马牛言多而躁。孔子正是正对他性格中的这方面不足，提醒他要学会少说话，少发牢骚。
12.4 司马牛问君子。子曰：'君子不忧不惧。'曰：'不忧不惧，斯谓之君子已乎？'子曰：'内省不疚，夫何忧何惧？'
Sze-ma niu asked about the superior man. The master said, "the superior man has neither anxiety nor fear." "being without anxiety or fear!" said nui;"does this constitute what we call the superior man?"The master said, "when internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?"
司马牛问孔子什么是君子。孔子告诉他说：'君子不忧愁不恐惧。'司马牛又问：'不忧愁不畏惧，就是君子了吗？'孔子说：'在内心不断反省自己，没有任何愧疚和悔恨，还会有什么忧愁和畏惧呢？'
【解读】这一章孔子回答司马牛什么是君子。也是针对司马牛的性格特点和所处的当时情境。
12.5 司马牛忧曰：'人皆有兄弟，我独亡。'子夏曰：'商闻之矣：死生有命，富贵在天。君子敬而无失，与人恭而有礼，四海之内皆兄弟也。君子何患无兄弟也？'
Sze-ma niu, full of anxiety, said, "other men all have their brothers, I only have not."
Tsze-hsia said to him, "there is the following saying which I have heard-'death and life have their determined appointment; riches and honors depend upon heaven.'
"let the superior men never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-then all within the four seas will bee his brothers. what has the superior man to do with being distressed because he has no brothers?"
司马牛忧虑地说：'别人都有兄弟，只有我没有。'子夏说：'我听说，死生由命运主宰，富贵全在天意。君子做事严谨认真不出差错，与人交往恭敬合乎礼节，普天之下就到处都是兄弟。君子又何必担忧没有兄弟呢？'
【解读】《说苑·杂言》记载孔子说：'敏其行，修其礼，千里之外，亲如兄弟；若行不敏，礼不合，对门不通矣。'知天命，重人伦，敏行修礼，何患无兄弟，'四海之内皆兄弟也'。
12.6 子张问明。子曰：'浸润之谮（zèn），肤受之愬（sǜ），不行焉，可谓明也已矣。浸润之谮，肤受之愬，不行焉，可谓远也已矣。'
Tsze-chang asked what constituted intelligence. The master said, "he with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful may be called intelligent indeed. yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing."
子张问什么是明。孔子说：'如水浸润一样的谗言，切肤之痛的诬告，在你这里都行不通，你就称得上明了。如水浸润一样的谗言，切肤之痛的诬告，在你这里都行不通，这可以就叫有远见了。'
【解读】子张所问之明，有佛教中所谓的明的味道，是明察秋毫的明，明白的明，是心明。凡事做到明，就必须要具有大局眼光，有限的眼光是很难做到真明的。所以能够做到明的人，也就是有远见的人。
12.7 子贡问政。子曰：'足食，足兵，民信之矣。'子贡曰：'必不得已而去，于斯三者何先？'曰：'去兵。'子贡曰：'必不得已而去，于斯二者何先？'曰：'去食。自古皆有死，民无信不立。'
Tsze-kung asked about government. The master said, "the requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler."
Tsze-kung said, "if it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?" "the military equipment,” said The master.
Tsze-kung again asked, "if it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?" The master answered,” part with the food. from of old, death has been the lot of an men; but if the people have no faith in their rulers, there is no standing for the state."
子贡问如何治理好国家。孔子说：'粮食充足，军备充实，取信于民。'子贡又问'迫不得已去掉一项，这三者哪一个先去掉？'孔子说：'去掉军备。'子贡再问：'迫不得已去掉一项，剩下的这两项哪一个先去掉呢？'孔子说：'去掉粮食。自古以来，人都要死。如果没有人民的信任，国家就站不住了。'
【解读】这一章中有这样几个方面需要注意，一个是儒家思想中的'诚信'问题，孔子把它看做是做人做事的根本，这是精神层面的问题，无论对人的个体生命还是集体的大生命都不能无信。这一点属于信仰层面的东西，没有它人与社会就会失去秩序，就会彻底乱套。还有一点需要注意的就是孔子的教学特点。子贡聪明伶俐，一步一步追问，孔子从容不迫、有理有据地回答。
12.8 棘子成曰：'君子质而已矣，何以文为？'子贡曰：'惜乎！夫子之说君子也。驷不及舌。文犹质也，质犹文也。虎豹之鞟（kuò）犹犬羊之鞟。'
Chi tsze-ch'ang said, "in a superior man it is only the substantial qualities which are wanted;-why should we seek for ornamental accomplishments?"Tsze-kung said, "alas! your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. ornament is as substance; substance is as ornament. the hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair."
棘子成说：'君子本质好就可以了，还要那些表面的礼节干吗？'子贡说：'可惜呀！您这样解释君子。一言既出，驷马难追。形式如同本质一样重要，本质如同形式一样重要。如果去掉毛色花纹，虎豹的皮就和犬羊的皮一样了。'
【解读】这一章节探讨的是内容与形式，质与文的关系。棘子成是卫国的大夫。棘子成重质轻文，也就是注重本质看轻形式。子贡则是质文兼备，认为外在与内在一样重要。这样的看法基本与孔子的主张一致。如，'质胜文则野，文胜质则史。文质彬彬，然后君子。'（《雍也篇》）在文质不可兼备的情况下，孔子主张重质轻文。如，'礼，与其奢也，宁俭；丧，与其易也，宁戚。'（《八佾篇》）
12.9 哀公问于有若曰：'年饥，用不足，如之何？'有若对曰：'盍彻乎？'曰：'二，吾犹不足，如之何其彻也？'对曰：'百姓足，君孰于不足？百姓不足，君孰与足？'
The duke ai inquired of Yu zo, saying, "the year is one of scarcity, and there turns for expenditure are not sufficient;-what is to be done?"
Yu zo replied to him, "why not simply tithe the people?"
"with two tenths, said The duke, "I find it not enough;-how could I do with that system of one tenth?"
Yu zo answered, "if the people have plenty, their prince will not be left to want alone. if the people are in want, their prince cannot enjoy plenty alone."
鲁哀公问又若：'饥荒之年，用度不足，怎么办？'有若回答说：'施行彻的税法怎么样？'鲁哀公说：'十分抽二的税法，我还不够用，怎么能用十分抽一的税法呢？'有若回答说：'百姓充足，您怎么还会不充足？如果百姓不充足，您又怎么会充足？'
【解读】有若，即有子，姓有，名若，孔子的学生，小孔子33岁，鲁国人。《说苑·政理篇》里有'王国富民，霸国富士，仅存之国富大夫。亡道之国富仓府'一说，儒家主张王道，强调藏富于民。所以有若主张越是年成不好，越要降低赋税。
12.10 子张问崇德辨惑。子曰：'主忠信，徙义，崇德也。爱之欲其生，恶之欲其死。既欲其生，又欲其死，是惑也。'诚不以富，亦祗以异。''
Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, The master said, "hold faithfulness and sincerity as first principles, and be moving continually to what is right,-this is the way to exalt one’s virtue.
"you love a man and wish him to live; you hate him and wish him to die. having wished him to live, you also wish him to die. this is a case of delusion.’ it may not be on account of her being rich, yet you come to make a difference.'"
子张问怎样提高道德修养辨别疑惑。孔子说：'以忠诚信义为主干，能够活用道理，就可以提高修养。爱他就希望他长生不死，讨厌他就希望他死掉。既想让他生又想让他死，这就是疑惑。
【解读】这一章很难解，我的理解是子张要问提高自己的修养，分辨疑惑的问题。主忠信，还是儒家文化所看重的'诚'的问题，守住诚，能够做到活用所学的道理，我换个说法叫做知识迁移的能力，这就是徙义，做到了这一点就能够提高自己的能力和道德修养。至于困惑，其实就是来自一个人内心对选择的犹豫不决，无所适从就是困惑的结果。之所以面对选择不能下决心，还是因为对大局乏于认识，是非轻重分不清的结果。'诚不以富，亦祗以异。'这句话怎么译都不同，李泽厚版本认为是'错简'：放错了地方，不译。我采用了这一说。
12.11 齐景公问政于孔子。孔子对曰：'君君，臣臣，父父，子子。'公曰：'善哉！信如君不君，臣不臣，父不父，子不子，虽有粟，吾得而食诸？'
The duke ching, of ch'i, asked Confucius about government. Confucius replied,” there is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son."
"good!" said The duke; "if, indeed, the prince be not prince, the not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?"
齐景公请教孔子如何治理国家。孔子回答说：'君尽君道，臣尽臣道，父尽父道，子尽子道。'齐景公说：'好极了！如果国君不遵守国君的规矩，臣子不遵守臣子的规矩，父亲不遵守父亲的规矩，儿子不遵守儿子的规矩，即使有粮食，我能吃到吗？'
【解读】北大张祥龙教授解释这句话时，依据现象学说'君君，臣臣，父父，子子'有似于婴儿称呼自己的父母为爸爸、妈妈那样的情境，刘述先先生解释说孔子是强调双边的平等关系。都很有道理，也很精彩。除此之外，我还认为这其中包含了极深的情感色彩。重要的是在这样的平等情感之上的秩序。任何社会没有秩序和节奏，都谈不上发展。君君，臣臣，父父，子子就是一种和谐。
12.12 子曰：'片言可以折狱者，其由也与！'子路无宿诺。
The master said, "ah! it is yu, who could with half a word settle litigations!" tsze-lu never slept over a promise.
孔子说：'凭借片面的言辞就可以断案的人，大概就是子路了吧！'子路履行承诺从没有过宿的。
【解读】子路性格急躁、直率、果断。这里的'片言折狱'我还无法分清孔子是在赞扬子路还是批评子路。有人说是批评子路，也有人认为是赞扬子路。
12.13 子曰：'听讼，吾犹人也。必也使无讼乎！'
The master said, "in hearing litigations, I am like any other body. what is necessary, however, is to cause the people to have no litigations."
孔子说：'审理诉讼，我和别人一样。一定要努力使诉讼不再发生。'
12.14 子张问政。子曰：'居之无倦，行之以忠。'
Tsze-chang asked about government. The master said, "the art of governing is to keep its affairs before the mind without weariness, and to practice them with undeviating consistency."
子张问为政之道。孔子说：'在位尽职不倦怠，执行政令要忠诚。'
【解读】子张性格偏激，怪僻，才高意广，针对他的性格，孔子告诉他不要有职业倦怠，要忠诚地面对工作。任何工作何以做到无倦，我的体会要热爱，有兴趣。忠就是要始终如一，言行合一。
12.15 子曰：'博学于文，约之以礼，亦可以弗畔矣夫。'
The master said, "by extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right."
孔子说：'广泛地学习一切知识，用礼仪来约束自己，就不会离经叛道了。'
【解读】做事如何能坚持下去，这一章孔子就告诉了我们这样的道理。
12.16 子曰：'君子成人之美，不成人之恶。小人反是。'
The master said, "the superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. the mean man does the opposite of this."
孔子说：'君子成全别人的好事，不帮人做坏事。小人正好相反。'
【解读】这一章谈的是君子与小人在做事时的区别。
12.17 季康子问政于孔子。孔子对曰：'政者，正也。子帅以正，孰敢不正！'
Chi k'ang asked Confucius about government. Confucius replied, "to govern means to rectify. if you lead on the people with correctness, who will dare not to be correct?"
季康子向孔子问为政之道。孔子回答说：'政就是端正。您带头端正，谁敢不端正！'
【解读】为政之道在于为政者自己端正。儒道佛都讲修身，但儒家的修身不是目的，儒家修身目的是为了齐家治国平天下。
12.18 季康子患盗，问于孔子。孔子对曰：'苟子之不欲，虽赏之不窃。'
Chi k'ang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, "if you, sir, were not covetous, although you should reward them to do it, they would not steal."
季康子苦于盗贼，问孔子怎么对付盗贼。孔子回答说：'如果您不贪求财利，即使是你奖励盗贼，他们也不会偷盗了。'
【解读】孔子回答季康子的问话，表面上是给季康子出主意想办法，实际上是谴责季康子贪求财利才导致盗匪猖獗。
12.19 季康子问政于孔子曰：'如杀无道，以就有道，何如？'孔子对曰：'子为政，焉用杀？子欲善，而民善矣。君子之德风，小人之德草。草上之风，必偃。'
Chi k'ang asked Confucius about government, saying, "what do you say to kill the unprincipled for the good of the principled?" Confucius replied,” sir, in carrying on your government, why should you use killing at all? let your evinced desires be for what is good, and the people will be good. the relation between superiors and inferiors is like that between the wind and the grass. the grass must bend, when the wind blows across it."
季康子向孔子问如何执政，说：'如果杀掉无道的坏人，亲近有道的好人，怎么样？'孔子回答说：'您执政，哪里用得着杀人呢？您要行善，老百姓也会跟着行善。君子的品德就像风，老百姓的品德就像是草。草随风倒。'
12.20 子张问：'士何如斯可谓之达矣？'子曰：'何哉，尔所谓达者？'子张对曰：'在邦必闻，在家必闻。'子曰：'是闻也，非达也。夫达也者，质直而好义，察言而观色，虑以下人。在邦必达，在家必达。夫闻也者，色取仁而行违，居之不疑。在邦必闻，在家必闻。'
Tsze-chang asked, "what must the officer be, who may be said to be distinguished?"
The master said, "what is it you call being distinguished?"
Tsze-chang replied, "it is to be heard of through the state, to be heard of throughout his clan."
The master said, "that is notoriety, not distinction. "now the man of distinction is solid and straightforward, and loves righteousness. he examines people's words, and looks at their countenances. he is anxious to humble himself to others. such a man will be distinguished in the country; he will be distinguished in his clan. "as to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. such a man will be heard of in the country; he will be heard of in the clan."
子张问：'读书人怎么做才能通达？'孔子说：'什么意思？你所谓的通达。'子张说：'在诸侯国做官有名望，在大夫之家做官有名望。'孔子说：'那是名气，并不是通达。所谓通达的人，就是品性正直，喜好大义，察其言观其色，总是能自觉谦让于人。在国与家中都能受到敬重。所谓闻者，这种人表面上仁爱而行动上却不仁厚，以仁义自居不疑。在国和家中都有名声。'【解读】这一章借子张之问，区别了闻与达的关系。安德义《论语解读》这样解释闻与达的分别：闻者沽名钓誉，达者脚踏实地。达者实有而不居，闻者居而无其实。闻者注重表面功夫，达者注重内在修养；'古之学者为己'是达者风范，'今之学者为人'是闻者表现。闻者争名于朝，达者克己修身于内。吕氏曰：'德孚于人者必达，娇行求名者必闻。'（《朱子语类》）
12.21 樊迟从游于舞雩之下，曰：'敢问崇德、修慝、辨惑。'子曰：'善哉问！先事后得，非崇德与？攻其恶，无攻人之恶，非修慝与？一朝之忿，忘其身，以及其亲，非惑与？'
fan ch'ih rambling with The master under the trees about the rain altars, said, "I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions."
The master said, "truly a good question! "if doing what is to be done be made the first business, and success a secondary consideration:-is not this the way to exalt virtue? to assail one’s own wickedness and not assail that of others;-is not this the way to correct cherished evil? for a morning's anger to disregard one's own life, and involve that of his parents;-is not this a case of delusion?"
樊迟随从孔子在舞雩台下散步，他问：'敢问如何提高德行、去除邪念、辨别是非。'孔子说：'问得好啊！先做事后收获，不就是提高德行吗？检讨自己的过错，不谴责他人的错误，不就是消除邪念吗？因为一时的愤怒，忘掉自身的安危得失，以至于连累自己的父母，这不就是迷惑吗？'
【解读】孔子对樊迟之问的回答是有所指的，他针对了樊迟'勇而志于学，质朴而狭隘，意其为人，必预事而计得，恕己而严人，忿不思难。'（《论语稽求篇》）。明代思想家吕坤说：'天地间真滋味，惟静者能尝得出；天地间真机括，惟静者能看得透；天地间真情景，惟静者能题得破。'
12.22 樊迟问仁。子曰：'爱人。'问知。子曰：'知人。'樊迟未达。子曰：'举直错诸枉，能使枉者直。'樊迟退，见子夏，曰：'乡也吾见于夫子而闻知，子曰：'举直错诸枉，能使枉者直。'何谓也？'子夏曰：'富哉言乎！舜有天下，选于众，举皋陶，不仁者远矣。汤有天下，选于众，举伊尹，不仁者远矣。'
fan ch'ih asked about benevolence. The master said, "it is to love all men.” he asked about knowledge. The master said, "it is to know all men."fan ch'ih did not immediately understand these answers.
The master said, "employ the upright and put aside all the crooked; in this way the crooked can be made to be upright."
Fan ch'ih retired, and, seeing Tsze-hsia, he said to him, "a little while ago, I had an interview with our master, and asked him about knowledge. he said,’ employ the upright, and put aside all the crooked;-in this way, the crooked will be made to be upright.' what did he mean?"
Tsze-hsia said, "truly rich is his saying!
"Shun, being in possession of the kingdom, selected from among all the people, and employed kai-yao-on which all who were devoid of virtue disappeared.t'ang, being in possession of the kingdom, selected from among all the people, and employed I yin-and an who were devoid of virtue disappeared."
樊迟问什么是仁。孔子说：'爱人。'樊迟又问什么是智。孔子说：'了解别人。'樊迟没有明白。孔子说：'把正直的人选拔推举出来，让他管理邪恶的人，就能使邪恶的人正直起来。'樊迟退出来见到子夏，说：'刚才我见到老师问他什么是智，老师说，'把正直的人选拔推举出来，让他管理邪恶的人，就能使邪恶的人正直起来。'是什么意思啊？'子夏说：'这话多么深刻呀！舜得了天下，在众人中选拔人才，把皋陶选拔出来，不仁厚的人就被疏远了。汤有了天下，在众人中选拔人才，把伊尹选拔出来，不仁厚的人也就被疏远了。'
【解读】樊迟好像不是很聪明，领悟能力不是很突出，所学所问比较庞杂。
12.23 子贡问友。子曰：'忠告而善道之，不可则止，毋自辱焉。'
Tsze-kung asked about friendship. The master said, "faithfully admonish your friend, and skillfully lead him on. if you find him impracticable, stop. do not disgrace yourself."
子贡问朋友相处之道。孔子说：'忠言劝告善意引导，不听就作罢，不可以自取其辱。'
【解读】孔子回答子贡的交友之道，提示我们既要尽朋友之责，又要适可而止，需要把握好这其中的度。
The philosopher tsang said, "the superior man on grounds of culture meets with his friends, and by friendship helps his virtue."
曾子说：'君子以学问道德文章来结交朋友，通过朋友帮助培养自己的仁德。'
【解读】这一章是曾子谈论如何交友以及交友对个人生命成长的好处。
《论语》Confucian Analects (09) 子罕第九
《论语》Confucian Analects (10) 乡党第十
《论语》Confucian Analects (11) 先进第十一
《千字文》双语
《弟子规》双语
《孙子兵法》 The Art of War
《大学》 The Great Learning
《三字经》英文版神翻译，美哭了！