《论语》Confucian Analects (14) 宪问第十四

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宪问第十四

本篇谈论为政之人，退隐之士，以及为政之德。

14.1 宪问耻。子曰：'邦有道，谷；邦无道，谷，耻也。''克、伐、怨、欲不行焉，可以为仁矣？'子曰：'可以为难矣，仁则吾不知也。'

Hsien asked what was shameful. The master said, "When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful."

"When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue." The master said, "This may be regarded as the achievement of what is difficult. But i do not know that it is to be deemed perfect virtue."

原宪向老师问什么是耻辱。孔子说：'国家政治清明，做官拿俸禄；国家政治腐败，还当官拿俸禄，这就是耻辱。'原宪又问：'好胜、自夸、抱怨、贪婪这四种毛病都没有的人，可以说是仁者吧？'孔子说：'这种人可以说难能可贵了，但是否算做仁，我就不知道了。'

【解读】克，过分好胜；伐，急功近利，自我夸耀；怨，牢骚抱怨；欲，私欲过强。这一章体现了孔子的富贵观，探讨了克伐怨欲与仁的关系。

14.2 子曰：'士而怀居，不足以为士矣。'

The master said, "The scholar who cherishes the love of comfort is not fit to be deemed a scholar."

孔子说：'作为士如果怀恋安逸的生活，就称不上是士了。'

【解读】孔子意在告诉他的学生和后人，不可以贪图安逸、满足安逸，要承担社会责任和历史责任。

14.3 子曰：'邦有道，危言危行；邦无道，危行言孙。'

The master said, "When good government prevails in a state, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve."

孔子说：'国家政治清明，言语和行为都可以正直；国家政治黑暗，行为要保持正直但言语要谨慎谦虚。'

【解读】不止是国家大环境，生活在任何的圈子里都应该这样。有道的环境，可以有啥说啥，想怎么做就怎么做；无道的环境就不可以这样，说话就要格外小心谨慎，但行为可以直来直去。

14.4 子曰：'有德者必有言，有言者不必有德。仁者必有勇，勇者不必有仁。'

The master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle."

孔子说：'有德的人一定有思想，有思想的人未必都有德。仁者必然勇敢，勇敢的人未必具有仁。'

【解读】很多人都认为'言'是指话语，我以为'言'可以理解为'思想'更为贴切。从这个角度看，人的思想一定与道德密切相关，与技能技巧关系不大。现在看大学的教育所培养的应用型人才少有思想值得思考。至于勇敢与仁的关系不难理解。仁善的人一定会有真正的勇敢，而有些勇敢却是莽撞的为私利的，那不是真正的勇敢。孔子所说的勇敢是大勇敢，是无私无畏的勇敢。

14.5 南宫适问于孔子曰：'羿善射，奡（ào）荡舟，俱不得其死然。禹、稷躬稼而有天下。'夫子不答。南宫适出，子曰：'君子哉若人！尚德哉若人！'

Nan-kung kwo, submitting an inquiry to Confucius, said, "I was skillful at archery, and ao could move a boat along upon the land, but neither of them died a natural death. Yu and chi personally wrought at the toils of husbandry, and they became possessors of the kingdom." The master made no reply; but when nan-kung kwo went out, he said, "A superior man indeed is this! An esteemer of virtue indeed is this!"

南宫适问孔子说：'后羿善于射箭，奡善于荡舟水上作战，都不得好死。大禹、后稷亲身耕种庄稼却得到了天下。'孔子不回答。南宫适出去后，孔子说：'这个人真是君子呀！这个人崇尚道德啊！'

【解读】南宫适是孔子的侄女婿，这个人'邦有道，不废；邦无道，免于刑戮'，是一个和有智慧的人。孔子不会打他却高度称赞他，大概也是避亲亲之嫌。后羿和奡这两个人在历史传说中都是勇力过人，孔子赞赏大禹和后稷这样的圣人。

14.6 子曰：'君子而不仁者有矣夫！未有小人而仁者也！'

The master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous."

孔子说：'君子之中有不仁德的人！没有小人是仁德的！'

【解读】这句话的理解存在着歧义，有人说君子也有不仁德时候，这样理解也有道理。我理解孔子是要说君子、小人与仁的关系。

14.7 子曰：'爱之，能勿劳乎？忠焉，能勿诲乎？'

The master said, "Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?"

孔子说：'爱一个人，能不让他勤劳吗？忠于他，能不教诲他吗？'

【解读】这一段话理解起来各有不同，我无法分清孔子说这句话时候的情境，爱与忠的对象是年长还是年少的应该有区别。于年长的而言：爱他，就不应该让他过于操劳。于年幼者而言：爱他，就不应该不让他勤劳。至于忠，对上应该是施加正确的影响，对下应该是教导他。

14.8 子曰：'为命，裨谌（bìchén）草创之，世叔讨论之，行人子羽修饰之，东里子产润色之。'

The master said, "In preparing the governmental notifications, p'i shan first made the rough draft; shi-shu examined and discussed its contents; tsze-yu, the manager of foreign intercourse, then polished the style; and, finally, tsze-ch'an of tung-li gave it the proper elegance and finish."

孔子说：'郑国发布政策法令，裨谌起草，世叔研究提供修改意见，外交官子羽增删修改，最后再由子产作文辞上的润色加工。'

【解读】文中的四个人是当时郑国的四位贤大夫，体现的是当时郑国制定政令时的严谨、认真和有序，更体现了这四个人的精诚团结与合作。

14.9 或问子产，子曰：'惠人也。'问子西，曰：'彼哉彼哉！'问管仲，曰：'人也，夺伯氏骈邑三百，饭疏食，没齿无怨言。'

Some one asked about tsze-ch'an. The master said, "He was a kind man." He asked about tsze-hsi. The master said, "That man! That man!"

He asked about kwan chung. "For him," Said the master, "The city of pien,with three hundred families, was taken from the chief of the po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat."

有人问子产是什么样的人，孔子说：'是有恩于人的那样一个人。'问子西是什么样的人，孔子说：'他呀！他呀！'问管仲是什么人，孔子说：'人才啊。他剥夺了伯氏騈邑三百户的封地，弄得伯氏只好吃粗茶淡饭，但伯氏至死没有怨言。'

【解读】这一章记述孔子评价春秋时期子产、子西和管仲三位执政的人。对子产和管仲都给予了很高的评价。孔子的弟子子羔为政能够做到与管仲一样'罚而不怨'。孔子评价柴羔说：'善为吏者树德，不善为吏者树怨。'（《淮南子》）康有为称赞管仲为'伟人'，孔子称赞管仲为'仁人'，都是赞扬他们持正守平，树德不树怨。

14.10 子曰：'贫而无怨难，富而无骄易。'

The master said, "To be poor without murmuring is difficult. To be rich without being proud is easy."

孔子说：'贫穷但没有怨言很难做到，富有但不骄傲就很容易做到。'

【解读】物质上的贫富左右着人的精神和心灵，尤其是贫困威胁着生命生存的底线的时候，能够没有怨言，就需要具有极高的修养。贫困的时候，人是顾不了太多的，但人一旦富有的时候，就该讲求礼和精神修养了，所谓的富而好礼就是这个道理，因而富而无骄易。

14.11 子曰：'孟公绰（chuò）为赵魏老则优，不可以为滕薛大夫。'

The master said, "Mang kung-ch'o is more than fit to be chief officer in the families of chao and wei, but he is not fit to be great officer to either of the states tang or hsieh."

孔子说：'孟公绰做晋国氏赵魏的家臣能力是绰绰有余的，但却做不了縢薛这样小国的大夫。'

【解读】为什么能多大国诸卿的家臣却做不了小国的大夫呢？这就涉及到了人才的不同特点。所以，选用人才最重要的就是量才录用，用其所长。孟公绰这个人孔子认为他清心寡欲，却短于才干。

14.12 子路问成人。子曰：'若臧武仲之知、公绰之不欲、卞庄子之勇、冉求之艺，文之以礼乐，亦可以为成人矣。'曰：'今之成人者何必然？见利思义，见危授命，久要不忘平生之言，亦可以为成人矣。'

Tsze-lu asked what constituted a complete man. The master said, "Suppose a man with the knowledge of tsang wu-chung, the freedom from covetousness of kung-ch'o, the bravery of chwang of pien, and the varied talents of zan ch'iu; add to these the accomplishments of the rules of propriety and music;-such a one might be reckoned a complete man."

He then added, "But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:-such a man maybe reckoned a complete man."

子路问怎么样才能算成人。孔子说：'像臧武仲那样的聪明明智，像孟公绰那样清心寡欲，像卞庄子那样勇敢，像冉求那样多才多艺，再用礼乐纹饰，也就可以算是成人了。'又进一步说：'现在讲成人的人未必这样？见到好处就想到道义，遇到危急时刻肯于领受使命，长久处于穷困之中却不忘记平生所立的诺言，也可以说是成人了。'

【解读】此章是孔子的成人论。朱熹说：'成人，犹言全人。言兼此四子之长，就能智足以穷理，廉足以养心，勇足以力行，艺足以泛应，而又节之以礼，和之以乐，使德成于内，而文见乎外，则材全德备，浑然不见一善成名之迹，中正和乐，粹然无复偏倚驳杂之蔽，而其为人也亦成矣。'安德义《论语解读》将成人分为三个层次：圣之成人，君子之成人，士之成人。这里孔子谈论的是君子之成人和士之成人两个层次。我认为，此章所论成人之说，大意是指长成大人，也就是成熟之人的意思。人的生命成长是一个过程，成人应当是指相对成熟的这种情况。所谓的相对成熟，也就是对世界和人生有一个全面客观正确的认识的时候，换句话说就是人生观、世界观、价值观形成，就是成人。'三观'的形成，用今天的教育思想来说就需要生命的全面发展，德智体美的全面发展。再换一句话说，强调的是综合素质的提高。

14.13 子问公叔文子于公明贾，曰：'信乎，夫子不言，不笑，不取乎？'公明贾对曰：'以告者过也。夫子时然后言，人不厌其言；乐然后笑，人不厌其笑；义然后取，人不厌其取。'子曰：'其然，岂其然乎？'

The master asked kung-ming chia about kung-shu wan, saying, "Is it true that your master speaks not, laughs not, and takes not?"

Kung-ming chia replied, "This has arisen from the reporters going beyond the truth.-my master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The master said, "So! But is it so with him?"

孔子向公明贾问公叔文子，说：'真的吗，这位老先生不说、不笑、不索取吗？'公明贾回答说：'告诉你这句话的人说错了。他是该说时说，所以别人不讨厌他说话；高兴了才笑，所以别人不讨厌他笑；符合道义的财物他取要，所以别人不厌烦他取要。'孔子说：'原来是这样，真是这样吗？'

【解读】公叔文子，名拔，卫国大夫，卫献公的孙子。公明贾，姓公明，名贾，卫国人，公叔文子的使臣。文中的意思提示我们在生活中言笑取要恰到好处，该说时说，不该说时不说；内心高兴才笑，不高兴不笑；取要符合道义，不符合道义不取要。这里既涉及适度、内心情感与外在表现一致的问题，有涉及到节制的问题。取的问题，能够符合道义还需要明。

14.14 子曰：'臧武仲以防求为后于鲁，虽曰不要君，吾不信也。'

The master said, "Tsang wu-chung, keeping possession of fang, asked of the duke of lu to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, i believe he was."

孔子说：'臧武仲凭据防城请求鲁国为他确立继承人，虽然说不是要挟国君，但我不相信。'

【解读】孔子对传闻的态度于此可见。

14.15 子曰：'晋文公谲（jué）而不正，齐桓公正而不谲。'

The master said, "The duke wan of tsin was crafty and not upright. The duke hwan of ch'i was upright and not crafty."

孔子说：'晋文公诡诈而不正直，齐桓公正直但不诡诈。'

【解读】晋文公和齐桓公都是春秋五霸之一。晋文公，名重耳；齐桓公，名小白。

14.16 子路曰：'桓公杀公子纠，召（shào）忽死之，管仲不死。'曰：'未仁乎？'子曰：'桓公九合诸侯，不以兵车，管仲之力也。如其仁！如其仁！'

Tsze-lu said, "The duke hwan caused his brother chiu to be killed, when shaohu died, with his master, but kwan chung did not die. May not i say that he was wanting in virtue?"

The master said, "The duke hwan assembled all the princes together, and that not with weapons of war and chariots:-it was all through the influence of kwanchung. Whose beneficence was like his? Whose beneficence was like his?"

子路说：''齐桓公杀了公子纠。召忽自杀而死，管仲却不死。'这是没仁德吧？'孔子说：'齐桓公多次统一诸侯，不用武力，这是管仲的力量啊。这就是他的仁德，这就是他的仁德啊！'

【解读】公子纠，姓姜，名纠。齐桓公的哥哥。召忽,公子纠的师傅，也是家臣。看人不能仅凭一时一事断定，我想在孔子眼里齐桓公杀公子纠，管仲不死与'桓公九合诸侯，不以兵车'相比是小事，所以孔子认为管仲才是仁德的。我个人看管仲小事虽不忠，但大事上却不乏仁德。

14.17 子贡曰：'管仲非仁者与？桓公杀公子纠，不能死，又相之。'子曰：'管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左妊矣。岂若匹夫匹妇之为谅也，自经于沟渎而莫之知也。'

Tsze-kung said, "Kwan chung, i apprehend was wanting in virtue. When the duke hwan caused his brother chiu to be killed, kwan chung was not able to die with him. Moreover, he became prime minister to hwan."

The master said, "Kwan chung acted as prime minister to the duke hwan made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for kwanchung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side.

"Will you require from him the small fidelity of common men and common women, who would commit suicide in a stream or ditch, no one knowing anything about them?"

子贡说：'管仲不是仁德的人吧？桓公杀公子纠，管仲不为主人去死，反而做了齐桓公的宰相。'孔子说：'管仲辅佐齐桓公，称霸诸侯，统一匡正了天下，老百姓到现在还享受着它的好处。没有管仲，我们恐怕还要披头散发穿左开襟的衣服了。他怎么会像小老百姓那样守着小信小节，自杀在小山沟里也不让人知道呢。'

【解读】子贡与子路有同样的疑问，怀疑管仲的仁德。而孔子对管仲的认识则是从大处着眼，而不是拘泥于小事。可见，判断事物的性质，着眼处不同会有不同的结论。

14.18 公叔文子之臣大夫僎（zhuàn)，与文子同升诸公。子闻之，曰：'可以为'文'矣！'

The great officer, hsien, who had been family minister to kung-shu wan, ascended to the prince's court in company with wan. The master, having heard of it, said, "He deserved to be considered wan (the accomplished)."

公叔文子的家臣僎与公叔文子一同提升为卫国的大夫。孔子听说后说：'公叔文子可以称为'文'了！'

【解读】公叔文子举荐自己的家臣做官，其气度、仁德与雅量，深受孔子赞誉。

14.19 子言卫灵公之无道也。康子曰：'夫如是，奚而不丧？'孔子曰：'仲叔圉（yù）治宾客，祝鮀(tuó)治宗庙，王孙贾治军旅。夫如是，奚其丧？

The master was speaking about the unprincipled course of the duke ling of weil when ch'i k'ang said, "Since he is of such a character, how is it he does not lose his state?"

Confucius said, "The chung-shu yu has the superintendence of his guests and of strangers; the litanist, t'o, has the management of his ancestral temple; and wang-sun chia has the direction of the army and forces:-with such officers as these, how should he lose his state?"

孔子说到卫灵公昏庸无道时，季康子说：'既然是这样，卫国为什么不亡呢？'孔子说：'因为他还有仲叔圉打理外交，祝鮀掌管祭祀，王孙贾指挥军队。像这样，他的国家怎么会亡呢？'

【解读】治国、治世少不了人才。

14.20 子曰：'其言之不怍，则为之也难。'

The master said, "He who speaks without modesty will find it difficult to make his words good."

孔子说：'一个人大言不惭，实践起来就很难了。'

【解读】本章说的是言与行的关系问题。安德义对这一段的解读很好——言与行的关系有言而不行，属于空言；言行不符，属于虚言；言先行后，属于谨言；行而始终不言，属于缄言或无言。沉默者金，开口者银，慎言者为最妙。荀子在《大略篇》中将言行用三者关系分为四类：口能言之，身能行之，国宝也。口不能言，身能行之，国器也。口能言之，身不能行，国用也。口言善，身行恶，国妖也。治国者敬其宝，爱其器，任其用，除其妖。

14.21 陈成子弑简公，孔子沐浴而朝，告于哀公曰：'陈恒弑其君，请讨之。'公曰：'告夫三子。'孔子曰：'以吾从大夫之后，不敢不告也。君曰：'告夫三子'者'。之三子告，不可。孔子曰：'以吾从大夫之后，不敢不告也。'

Chan ch'ang murdered the duke chien of ch'i.

Confucius bathed, went to court and informed the duke ai, saying, "Chan hang has slain his sovereign. I beg that you will undertake to punish him."

The duke said, "Inform the chiefs of the three families of it."

Confucius retired, and said, "Following in the rear of the great officers, i did not dare not to represent such a matter, and my prince says, "Inform the chiefs of the three families of it."

He went to the chiefs, and informed them, but they would not act. Confucius then said, "Following in the rear of the great officers, i did not dare not to represent such a matter."

齐国的陈成子杀了齐简公。孔子斋戒沐浴之后去朝廷，告诉鲁哀公说：'陈恒杀了他的君主，请出兵讨伐他。'鲁哀公说：'告诉季孙、叔孙、孟孙三个人吧。'孔子说：'因为我曾做过大夫，所以不敢不来报告。鲁哀公却说'你去告诉三位大夫吧''。孔子告诉了三位大夫，却没有得到同意。孔子说：'因为我曾做过大夫，所以不敢不来报告。'

【解读】这里我们可以注意到这样几个问题，一个是鲁哀公已经说了不算，社会已经失序；在一个孔子心中有着正义感；第三，体现孔子责任感，知其不可而为之。

14.22 子路问事君，子曰：'勿欺也，而犯之。'

Tsze-lu asked how a ruler should be served. The master said, "Do not impose on him, and, moreover, withstand him to his face."

子路问如何侍奉国君，孔子说：'不要欺骗他，但可以当面劝谏他。'

【解读】生活中与领导相处，我们应该从这里得到启示。

14.23 子曰：'君子上达，小人下达。'

The master said, "The progress of the superior man is upwards; the progress of the mean man is downwards."

孔子说：'君子进步提高，小人退步堕落。'

【解读】这一章我们可以理解为孔子谈论人的生命成长方向问题。君子与小人是两种类型的人，君子向上进步、发展、前进、成长，小人向下、堕落、退步。生命成长两个方向，两种结果，两类人生。

14.24 子曰：'古之学者为己，今之学者为人。'

The master said, "In ancient times, men learned with a view to their own improvement. Nowadays, men learn with a view to the approbation of others."

孔子说：'古人学习是为了修养自己，现在的人学习是为了向别人炫耀。'

【解读】古人学习是为了是自己的生命高贵，心灵富有，这是最本质的学习目的。现在的人学习有的是为了炫耀自己的知识，也有的是为了管理别人，但不是先管好自己。

14.25 遽（qú）伯玉使人于孔子，孔子与之坐而问焉，曰：'夫子何为？'对曰：'夫子欲寡其过而未能也。'使者出，子曰：'使乎使乎！'

Po-yu sent a messenger with friendly inquiries to Confucius.

Confucius sat with him, and questioned him. "What," Said he! "Is your master Engaged in?" The messenger replied, "My master is anxious to make his faults few, but he has not yet succeeded." He then went out, and the master said, "A messenger indeed! A messenger indeed!"

The master said, "He who is not in any particular office has nothing to do with plans for the administration of its duties."

卫国的蘧伯玉派使者去拜访孔子，孔子与使者坐在一起问道：'老先生在做些什么？'使者回答说：'老先生想要减少自己的过错却未能做到。'来访的使者走后，孔子说：'好使者好使者呀！'

【解读】孔子周游列国到卫国的时候曾经住在蘧伯玉家，这是历史背景。孔子之所以夸赞使者，一方面是因为蘧伯玉寡其过的美德，更重要的是说使者能看到并赞美蘧伯玉。

14.26 子曰：'不在其位，不谋其政。' 曾子曰：'君子思不出其位。'

The philosopher tsang said, "The superior man, in his thoughts, does not go out of his place."

孔子说：'不在那个位置，就不考虑那方面的事情。'曾子说：'君子考虑问题不超出自己的权力和职责的范围。'

【解读】'不在其位，不谋其政'可以从不同的角度去理解，一方面由于没有组织赋予的权力，就没有责任考虑这个职权的事情，另一方面因为没有权力，即使考虑这方面的事也没有机会得以实现。但有一个问题那就是，在其位，是可以某不在其位时的政的。这涉及到对后继者的培养问题。任何一个群体的发展理论上都应该是长久的，也就涉及到今天所说的持续发展问题，人活一辈子，工作岗位也就是30左右年，那么离开这个岗位集体就不发展了吗？回答一定是需要继续发展，那么，作为一个优秀的官员就应该考虑后续发展的问题。

14.27 子曰：'君子耻其言而过其行。'

The master said, "The superior man is modest in his speech, but exceeds in his actions."

孔子说：'君子以说得多做得少为耻。'

【解读】这一章说的是言语与行为的关系问题。做人应该言行一致，夸夸其谈却不脚踏实地做事这是让人耻笑的事。

14.28 子曰：'君子道者三，我无能焉。仁者不忧，知者不惑，勇者不惧。'子贡曰：'夫子自道也。'

The master said, "The way of the superior man is threefold, but i am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear.

Tsze-kung said, "Master, that is what you yourself say."

孔子说：'君子之道有三方面，我没能力做到。有仁德的人不忧愁，聪明的人不迷惑，勇敢的人没有畏惧。'子贡说：'这是老师讲他自己啊。'

【解读】仁智勇是儒家的三达德。孔子这样说，朱熹注评说是为了自责以免人。

14.29 子贡方人，子曰：'赐也贤乎哉，夫我则不暇。'

Tsze-kung was in the habit of comparing men together. The master said, "Tsze must have reached a high pitch of excellence! Now, i have not leisure for this."

子贡非议别人，孔子说：'子贡你真就比别人强吗，我就没有这样的闲功夫。'

【解读】显而易见是子贡话多了，孔子是批评他有些不务正业了。

14.30 子曰：'不患人之不己知，患其不能也。'

The master said, "I will not be concerned at men's not knowing me; i will be concerned at my own want of ability."

孔子说：'不怕别人不知道自己，害怕自己能力不足。'

【解读】这一章给我们的启示就是，若想让更多的人知道、了解自己，就要主动学习本事，增长本领，大学生就业难就是因为本事不足。用实力来说话，让实力来证实自己，有实才有名，名实兼备才是正道，虚名是图不得的。

14.31 子曰：'不逆诈，不亿不信，抑亦先觉者，是贤乎！'

The master said, "He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily when they occur;-is he not a man of superior worth?"

孔子说：'不事先怀疑别人欺诈，不随意猜测别人不忠信。但又能临事时觉察到别人的欺诈和不诚实，这不是贤人吗？'

【解读】孔子是敏锐和敏感的，同时又是心地善良的人。他感受到了一个仁厚的人，逢事之前不把人往坏处想，但却能在事情未发生之前，感受到危险的存在。生活中人们常说预感，大概与此相关。

14.32 微生亩谓孔子曰：'丘何为是栖栖者与？无乃为佞乎？'孔子曰：'非敢为佞也，疾固也。'

Wei-shang mau said to Confucius, "Ch'iu, how is it that you keep roosting about? Is it not that you are an insinuating talker?

Confucius said, "I do not dare to play the part of such a talker, but i hate obstinacy."

微生亩对孔子说：'你为什么这样到处奔波、忙忙碌碌、栖栖遑遑游说呢？不会是花言巧语蛊惑人心吧？'孔子说：'我怎么敢花言巧语蛊惑人心，我只是痛恨那些顽固的当政者罢了。'

【解读】微生亩，姓微生，名亩，鲁国隐士。这一章反映了孔子到处游说的目的在于说服顽固的当政者采纳自己的政治主张。

14.33 子曰：'骥不称其力，称其德也。'

The master said, "A horse is called a ch'i, not because of its strength, but because of its other good qualities."

孔子说：'千里马值得称道的不是它的力气，而是它的品德。'

【解读】无德者难能善终，有德者坐拥天下。

14.34 或曰：'以德报怨，何如？'子曰：'何以报德？以直报怨，以德报德。'

Some one said, "What do you say concerning the principle that injury should be recompensed with kindness?"

The master said, "With what then will you recompense kindness?" "Recompense injury with justice, and recompense kindness with kindness."

有人说：'用恩德来报答怨恨，怎么样？'孔子说：'那该怎么报答恩德呢？还是用正直来报答怨恨，用恩德报答恩德吧。'

【解读】以德报怨的境界是最高的境界，但不是最好的。以直报怨是最好的境界，但不是最高的境界。

14.35 子曰：'莫我知也夫！'子贡曰：'何为其莫知子也？'子曰：'不怨天，不尤人，下学而上达，知我者其天乎！'

The master said, "Alas! There is no one that knows me."

Tsze-kung said, "What do you mean by thus saying-that no one knows you?" The master replied, "I do not murmur against heaven. I do not grumble against men. My studies lay low, and my penetration rises high. But there is heaven;-that knows me!"

孔子说：'没有人理解我啊！'子贡说：'怎么说没有人理解你呢？'孔子说：'不抱怨天，不怪罪别人，下学人事向上通达真理，理解我的只有天吧！'

【解读】孔子是圣人，圣人也是人，也有无奈的时候。这里一方面反映了孔子的理想与现实的冲突，另一方面也反映了孔子的思想与人格境界的高远，高到很少能有人理解的的地步，即便这样孔子也能不怨天尤人。生活中怨天尤人是最要不得的，尤其是仕途中人。

14.36 公伯寮诉子路于季孙，子服景伯以告曰：'夫子固有惑志于公伯寮，吾力犹能肆诸市朝。'子曰：'道之将行也与，命也；道之将废也与，命也。公伯寮其如命何！'

The Kung-po liao, having slandered Tsze-lu to chi-sun, Tsze-fu ching-po informed Confucius of it, saying, "Our master is certainly being led astray by the Kung-po liao, but i have still power enough left to cut liao off, and expose his corpse in the market and in the court."

The master said, "If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-po liao do where such ordering is concerned?"

公伯寮向季孙毁谤子路，子服景伯把这件事告诉了孔子，说：'季孙他老人家已经被公伯寮给迷惑了，我有能力让公伯寮陈尸街头。'孔子说：'道义能够得以实现，是命运；道义不能够实现，也是命运。公伯寮又能把命运怎么样呢！'

【解读】公伯寮，字子周。孔子的学生，做过季氏的家臣。子服景伯，名何，字伯'服'为谥号。鲁国大夫。看来公伯寮这个人不怎么样，子服景伯有些抱不平，孔子认为无需使用暴力，公伯寮不能怎么样。

14.37 子曰：'贤者辟世，其次辟地，其次辟色，其次辟言。' 子曰：'作者七人矣。'

The master said, "Some men of worth retire from the world. Some retire from particular states. Some retire because of disrespectful looks. Some retire because of contradictory language."

The master said, "Those who have done this are seven men."

孔子说：'贤德的人知道躲避乱世，其次躲避不好的环境，再其次躲避难看的脸色，再其次就是躲避不好的言语。'孔子说：'这样做的有七个人了。'

【解读】我赞同安德义先生的看法，这是贤者避隐的四种方式，能避世就避世，不能避世就避地，不能避地就避人，不能避人就避言。目的就是要寻找一个好的生命成长环境。避隐是一种智慧的处世方式，智慧的人可以随机灵活应用。所谓的'惹不起还躲不起吗'，就是一个道理。这里的七人是指伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连七人。

14.38 子路宿于石门，晨门曰：'奚自？'子路曰：'自孔氏。'曰：'是知其不可而为之者与？'

Tsze-lu happening to pass the night in Shih-man, the gatekeeper said to him,” Whom do you come from?" Tsze-lu said, "From Mr. K'ung." "It is he,-is it not?"-said the other, "Who knows the impracticable nature of the times and yet will be doing in them."

子路在石门过了一夜，清晨守城门的人说：'你是从什么地方来的？'子路说：'从孔子那里来的。'守门人说：'就是那个明知行不通却还硬要去做的那个人吗？'

【解读】安德义解可为与为之间关系的四个层次：知其可为而不为，知其不可为而不为，知其可为而为之，知其不可为而为之。孔子知其不可而为之，是一个完美的理想主义者。看来这位门人是一位很高的隐士，他对孔子是非常了解的。

14.39 子击磬于卫，有荷蒉而过孔氏之门者，曰：'有心哉，击磬乎？'既而曰：'鄙哉，硁硁乎。莫己知也，斯已而已矣。深则厉，浅则揭。'子曰：'果哉，末之难矣。'

The master was playing, one day, on a musical stone in weil when a man carrying a straw basket passed door of the house where Confucius was, and said, “his heart is full who so beats the musical stone."

A little while after, he added, "How contemptible is the one-ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. 'deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up.'"

The master said, "How determined is he in his purpose! But this is not difficult!"

孔子在卫国击磬有一个身背土筐的人路过孔子的门前，说：'有心事啊，这个击磬的人。'仔细听了一会儿说：'见识短浅，硁硁（kēng）的磬声里透着固执。好像是说没有人理解自己，自己知道就行了。水深的时候就穿着衣服过河，水浅的时候就撩起衣服过河。'孔子说：'真坚决啊，没有什么可辩驳的了。'

【解读】言为心声，孔子击磬也是如此。荷蒉而过者更是高人，他听出了孔子的心声。体现了由知音到知心知人的这样一个过程。

14.40 子张曰：'书云：高宗谅阴，三年不言。何谓也？'子曰：'何必高宗，古之人皆然。君薨，百官总己以听于冢宰，三年。'

Tsze-chang said, "What is meant when the shu says that kao-tsung, while observing the usual imperial mourning, was for three years without speaking?"

The master said, "Why must kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years."

子张说：'《尚书》说：殷高宗守孝，住在凶庐，三年不讲话。什么意思？'孔子说：'何止是高宗，古人都这样。国君死了，百官各自管理好本职工作，听命于冢宰三年。'

【解读】说的是古人丧礼的礼制。

14.41 子曰：'上好礼，则民易使也。'

The master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service."

孔子说：'领导喜欢礼制，老百姓就容易指使。'

【解读】礼就是道，是社会的秩序。大多数人都谨守正道，领导走正道，当然老百姓就好指使。

14.42 子路问君子。子曰：'修己以敬。'曰：'如斯而已乎？'曰：'修己以安人。'曰：'如斯而已乎？'曰：'修己以安百姓。修己以安百姓，尧舜其犹病诸？'

Tsze-lu asked what constituted the superior man. The master said, "The cultivation of himself in reverential carefulness." "And is this all?" SaidTsze-lu. "He cultivates himself so as to give rest to others," Was the reply.” And is this all?" Again asked Tsze-lu. The master said, "He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people:-even yao and shun were still solicitous about this."

子路问什么是君子。孔子说：'修养自己恭谨从事。'子路说：'这样就可以了吗？'孔子说：'通过修养自己来安抚别人。'子路说：'这样就够了吗？'孔子说：'通过修养自己来安抚老百姓。修养自己安抚百姓，就连尧舜也难做到啊。'

【解读】孔子告诉子路君子的修养境界，由己到人再到百姓这样一个过程，不是所有的人都能做到的。

14.43 原壤夷俟，子曰：'幼而不孙弟，长而无述焉，老而不死，是为贼。'以杖叩其胫。

Yuan zang was squatting on his heels, and so waited the approach of the master, who said to him, "In youth not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:-this is to be a pest." With this he hit him on the shank with his staff.

原壤放肆地叉开两腿坐等孔子，孔子说：'你小的时候就不谦逊敬长，长大后有无作为，老了还不死，真是祸害。'孔子用拐杖敲打原壤的腿。

【解读】原壤，鲁国人，孔子小的时候的朋友。想想小的时候一对两小无猜的朋友，若干年后再相见该是一个什么样的情形，又会有多大的差别呢？这里就给我们提供了这样一个场景，是时间改变了他们，还是自己改变了自己？

14.44 阙党童子将命，或问之曰：'益者与？'子曰：'吾见其居于位也，见其与先生并行也，非求益者也，欲速成者也。'

A youth of the village of ch'ueh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, "I suppose he has made great progress."

The master said, "I observe that he is fond of occupying the seat of a full-grown man; i observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man."

阙党的少年向孔子传达使命，有人问孔子：'这个少年求上进吗？'孔子说：'我看见他占据大人的席位，和长辈并肩而行，不是求上进的人，而是急功近利的人。'

【解读】本章所指的童子失位，幼而无礼，当教。这让我想起了刚毕业的大学生，傲慢无礼，目中无人，与同志领导进餐不懂礼让的那种情境。

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