问：“孔门言志，由、求任政事。公西赤任礼乐。多少实用？及曾皙说来，却似耍的事。圣人却许他，是意何如”？Question: "Among the disciples of Confucius discussing their aspirations, You (Zilu) and Qiu (Ran Qiu) aimed to take on political affairs, and Gongxi Chi intended to be engaged in matters of rites and music. These had quite practical applications. However, when Zeng Xi stated his aspiration, it seemed like something for amusement. Yet, Confucius approved of it. What was the intention behind this?"
问：“孔子门下弟子谈论志向，子路、冉求想要承担政事方面的工作，公西赤想要承担礼乐方面的工作，这些都有不少实际用处。等到曾皙说出来的，却好像是玩耍之类的事，然而孔子却赞许他，这是什么意思呢？”
曰：“三子是有意必。有意必，便偏着一边。能此未必能彼。It was said, "These three disciples had fixed intentions. When one has fixed intentions, one will incline to one side. Being capable in this aspect doesn't necessarily mean being capable in that aspect.
回答说：“子路、冉求、公西赤这三个人，他们的志向是心存执着、有所偏执的。一旦心存执着，就会偏向于某一方面。能做好这方面，不一定能做好那方面。
曾点这意思却无意必。便是‘素其位而行，不愿乎其外。素夷狄，行乎夷狄。素患难，行乎患难。无入而不自得矣’。
曾皙的想法却没有这种执着。这就如同‘在自己所处的位置上行事，不羡慕本职以外的东西。处于夷狄的环境，就顺应夷狄的风俗行事。处于患难的境地，就安于患难中生活。无论处于何种境地都能悠然自得’。
三子所谓‘汝器也’。曾点便有不器意。The three of them can be described as “you are like utensils”. Zeng Dian, however, had the implication of not being confined to a particular function.
子路他们三人，就如孔子所说的‘是有特定用途的器具’。而曾皙则有不拘泥于特定用途，成为不器之君子的意味。
然三子之才，各卓然成章。非若世之空言无实者。故夫子亦皆许之”。Nevertheless, the talents of these three disciples were outstanding and well - formed. They were not like those in the world who talk empty words without substance. Therefore, Confucius also approved of them.
不过，这三人的才能，各自都十分突出、自成条理。并非像世上那些只会空谈而没有实际才能的人。所以孔子对他们也都表示认可。”
问：“知识不长进如何”？Question: "What should be done if one's knowledge doesn't progress?"
先生曰：“为学须有本原。须从本原上用力。渐渐盈科而进。The Master said, "In learning, there must be a fundamental source. One must exert effort from this fundamental source and gradually progress step by step.
仙家说婴儿，亦善譬。婴儿在母腹时，只是纯气。有何知识？The immortals' analogy of an infant is quite apt. When an infant is in its mother's womb, it only has pure vital energy. What knowledge does it have?
出胎后，方始能啼。既而后能笑。又既而后能认识其父母兄弟。又既而后能立，能行，能持，能负。After being born, it starts to cry. Then it can laugh. Later, it can recognize its parents, brothers, and sisters. After that, it can stand, walk, hold things, and carry things.
卒乃天下之事，无不可能。皆是精气日足，则筋力日强，聪明日开。Eventually, it becomes capable of doing all things under heaven. This is because its essence and energy gradually become sufficient day by day, its muscles and strength grow stronger, and its intelligence becomes more developed.
不是出胎日便讲求推寻得来。故须有个本原。It doesn't acquire all these abilities by seeking and exploring on the day of birth. Therefore, there must be a fundamental source.
圣人到“位天地，育万物”，也只从喜怒哀乐未发之中上养来。Even when a sage reaches the state of 'positioning heaven and earth, nurturing all things', it is also cultivated from the state of 'the state of harmony where joy, anger, sorrow, and pleasure have not yet emerged'.
后儒不明格物之说。见圣人无不知，无不能。便欲于初下手时讲求得尽。岂有此理”。Later Confucian scholars didn't understand the theory of 'investigating things'. Seeing that sages know everything and can do everything, they wanted to figure out everything right from the beginning. How could this be reasonable?"
又曰：“立志用功，如种树然。方其根芽，犹未有干。及其有干，尚未有枝。枝而后叶。叶而后花实。The Master also said, "Setting one's aspirations and making efforts is like planting a tree. When it is just a root sprout, it doesn't have a trunk yet. When it has a trunk, it doesn't have branches yet. After having branches, it grows leaves. After having leaves, it blossoms and bears fruit.
初种根时，只管栽培灌溉。勿作枝想。勿作叶想。勿作花想。勿作实想。When first planting the root, just focus on cultivating and irrigating it. Don't think about the branches, don't think about the leaves, don't think about the flowers, and don't think about the fruits.
悬想何益？但不忘栽培之功，怕没有枝叶花果”？What's the use of such idle speculation? As long as you don't forget the efforts of cultivation, why worry about not having branches, leaves, flowers, and fruits?
问：“看书不能明如何”？Question: "What should I do if I can't understand when reading books?"
先生曰：“此只是在文义上穿求，故不明。如此，又不如为旧时学问。The Master said, "This is just seeking and delving into the literal meaning, so you can't understand. In this case, it's even worse than the old - fashioned way of learning.
他到看得多，解得去。只是他为学虽极解得明晓，亦终身无得。Those who study in the old way read a lot and can explain things. But even though they can explain things very clearly in their learning, they still gain nothing throughout their lives.
须于心体上用功。凡明不得，行不去，须反在自心上体当。即可通。One must exert effort on the essence of the mind. Whenever you can't understand or act, you must reflect on your own mind and experience it. Then you can understand.
盖四书五经，不过说这心体。这心体即所谓道心。The Four Books and Five Classics essentially just expound on this essence of the mind. This essence of the mind is what is called the 'principled mind'.
体明即是道明。更无二。此是为学头脑处”。When the essence of the mind is understood, the Way is understood. There is no difference between them. This is the key point of learning.
“虚灵不寐，众理具而万事出”。心外无理。心外无事。"The mind, being spiritually alert and not in slumber, contains all principles and gives rise to all things." There is no principle outside the mind, and there is no affair outside the mind.
或问：“晦庵先生曰：‘人之所以为学者，心与理而已’。此语如何”？Someone asked, "Master Zhu Xi said, 'What people learn is the mind and principles.' What do you think of this statement?"
曰：“心即性，性即理。下一‘与’字，恐未免为二。此在学者善观之”。The Master replied, "The mind is the nature, and the nature is the principle. Using the word 'and' might make it seem as if they are two separate things. This requires students to observe carefully."
或曰：“人皆有是心。心即理。何以有为善有为不善”？Someone else said, "Everyone has this mind, and the mind is the principle. Why do some people do good while others do evil?"
先生曰：“恶人之心失其本体”。The Master said, "The mind of an evil person has lost its original state."
