11.學而篇第十章：溫良恭儉讓

唐瑜凌老師陪你讀《論語講要
》
11.學而篇 第十章
【經文】
子禽問於子貢曰：夫子至於是邦也，必聞其政；求之與，抑與之與。子貢曰：夫子溫、良、恭、儉、讓以得之；夫子之求之也，其諸異乎人之求之
本集課程重點包括：
1.國政就是國家的大事
國家的國政跟國事不一樣，國事是指常態或瑣碎的事情，國政比如國家的政策、未來的方向、如何用人等，是國家最內幕的事情，孔子不管到哪個國家，一定聽到這個國家的國政。可見孔子在各國的國君心中，地位非常重要。
2.孔子的溫良恭儉讓為何可以讓他聽聞國政？
溫，是指臉色溫和，孔子是情緒管理的高手。良，就是內心裡面對人很善良，表裡如一，不只是表面的情緒控管而已。恭，是在態度上也對人家看重，所以別人會把他當知音，願意請教問題，而且沒有距離。儉，是克制自己，不會奢侈、營私舞弊，會有所約束。讓，就是能夠謙讓，懂得去培養人才，推薦人才，把功勞讓給別人，因此成為經營人才團隊的領導者。
3.孔子到底求還是不求？
孔子周遊列國，就是希望能夠幫助國君解決為政的問題，因此對於聽聞國政，當然會有希求。但是他的求跟一般的政客的求不同，他是用溫、良、恭、儉、讓去求，就是沒有名利、利害關係，只要對方有誠意、有公心，都願意傾囊相授。
學而篇第十章白話解釋
【字詞解釋】
與：於句末讀ㄩˊ，表示疑問。
【白話解釋】
子禽，名陳亢，字籍，一字子禽，孔子弟子。
端木賜，字子貢，衛國人，少孔子三十一歲。在孔門弟子中，和宰我同列言語科，是一位廟堂的幹才，辦事通達，曾任魯、衛兩國之相。他還善於經商之道，曾經商於曹國、魯國兩國之間，富致千金，為孔子弟子中首富。
子禽問子貢，夫子周遊列國，所到之國，必能聽聞其國的政治風俗，是夫子求得的嗎？還是其國君自動說給孔子聽的？子貢回答，夫子外貌溫和、內心善良、外敬內恭、儉約、謙遜，具備這五個德行，令列國國君信服尊敬，所以孔子所到的國家，那些國君、大臣會自動來跟孔子研討、請教國家大事，可以說是求而不求，雖是夫子求聞政，實是由人君自己給的。
【章旨】
此章是子貢解釋孔子了解各國政事的原因，完全由於威德感化而得。
《論語講要》原文
鄭康成注：「子禽，弟子陳亢也。子貢，姓端木名賜。」子禽問，夫子周遊列國，所到之國，必與聞其國之政，此為求得之耶？抑其國君自願與之為治耶？子貢不答以求之與之，乃曰溫良恭儉讓以得之。必曰求之，「其諸異乎人之求與。」此意是說，亦有異於他人之求之也。程氏集釋引洪頤 煊讀書叢錄：「其諸，是齊魯間語。」其諸之諸，當在字講，即在溫良恭儉讓五字上。溫者貌和，良者心善，恭者內肅，儉乃節約，讓即謙遜，具此五者，可謂不求之求，乃令列國之君信而敬之，不疑忌其干人之政，故願推誠咨以政事，實由人君自與。
Teacher Tang Yuling will accompany you to read The Analects
11.Book 1 Xue Er (On Learning), Chapter 10
Highlights of this lecture include:
1. Matters of governance are important nation politics.
In this chapter, the national affairs Zi-qin talks about are referred to matters of governance, not administrative details or routines. Most of the time, governance matters are rounded up behind-the-scenes, such as decisions about national policies, changes in ruling, and the appointments of staff. When Confucius “comes to any country, he does not fail to learn all about its matters of governance”. It can be seen that Confucius is important as an adviser in the heart of the monarchs of various states.
2. “Confucius is benign, upright, courteous, temperate, and complaisant and thus he gets his information”; why these qualities gets the Master to know all these matters of governance?
The air of benignity and gentle looks: tells us that Confucius is a master in emotional management.
Upright kindness: Confucius’ quality of being friendly, generous, and considerate is sincere, not pretenses.
Courtesy: He shows politeness towards others in terms of attitude and behaviors, so rulers will regard him as a close friend, willing to take counsel with him about state affairs.
Temperateness: Confucius is temperate in all things, shows moderation in character and self-restraint in material needs.
Complaisance: His modesty and complaisance allows him to recognize able men, cultivate talents of good nature, recommend them to the monarchs, and give credit to others. His virtuous personality makes it possible for him to take a position in leading and fostering talents for governance.
3. Does Confucius ask for favors?
Confucius actively sought to express his will to serve and to spread political influence. That is why he lead his disciples traveling from state to state, looking for a ruler who wanted to take his advices in governance. Therefore, he will love to reply rulers’ earnest consultation about matters of governance.
The Master didn’t ask for the opportunities, his virtuous nature expressed in form of being “benign, upright, courteous, temperate, and complaisant” won him the trust of state rulers. The Master’s mode of asking information about state affairs-is different from that of other opportunists. Confucius would listen and sincere in giving good advices, as long as they are for the sake of public goods and national interests; not fame and self-interest.