本集課程重點包括：

一、異端是指各類知識奇巧技能

      讀書可以叫做攻書，攻乎異端就是專攻世間的各項技能知識。世間各領域的學問固然重要，也可以做為經學的補充、經學的發揮、經學的引申，但是如果專攻於其中，妨礙了經學學習的主流，反而有害。

二、異端也指兩端

      異端比如事理兩端，只在乎事不在乎理；或者只在乎理不在乎事，那也有害，因為事相的本質是理，理要靠事才能實踐。還有例如好壞兩端、情理兩端等，都要兼顧，孔子就是能叩其兩端而竭之人，把兩端弄清楚，才能知道要怎麼採取，怎麼抉擇。

三、異端不是指楊墨學派或佛老思想

      有的註解認為楊墨與佛老是異端，其實孔子在講這句話的時候，楊墨還沒出生，佛法也還沒來到中國，而孔子對老子是「其猶龍乎」的讚歎。所以本章是告訴我們，學習世間各領域的知識要有利他的中心思想，在高科技的時代，除了學習科技的那一端，也要學習文化的這一端。

為政篇第十六章白話解釋

【經文】

子曰：攻乎異端，斯害也已。

【白話解釋】

解法一

      孔子說：做學問，善道有統，雖然學習的東西不同，但是最後皆歸於善道。例如學禮樂，是殊途，但同歸於善道。治學，若專攻雜書，專門學習雜亂的學術思想，最後歸向的目標不同，這對學習是一大傷害。

解法二

      孔子說：治學，若專學各種奇巧的技藝，最後歸向的目標不同，這對學習是一大傷害。

解法三

      孔子說：治學，若兼攻兩頭學問，都不專精，最後歸向的目標不同，這對學習是一大傷害。

【章旨】

此章禁人雜學也。

《論語講要》原文

      攻，治也。古人謂讀書為攻書，即學習之義。何晏集解：「攻，治也。善道有統，故殊途而同歸。異端，不同歸者也。」例如學禮學樂，是殊途。但皆歸於善道，是為同歸。又，聖人講中道。如中庸記載，舜執其兩端，用其中於民。孔子亦是講中道。攻乎異端即是偏執一端，或不能執兩用中，則皆有害。

【雪公講義】

      「攻」義。何晏、皇侃皆曰治也，謂學為治。范曰：攻、專治也，故治木玉金石之工曰攻。集說：攻、擊也。

      【按】治與擊大異，須視解文而采。

      「異端」義。集解：善道有統，殊途同歸，異端不同歸者。皇侃注：異端、雜書也，雜謂諸子百家。公羊傳注：他技、奇巧異端也。禮記大學注：他技、異端之技也。論語後錄：異端即他技，謂小道也。戴東原集：端、頭也，凡事有兩頭謂之異端。言業精於專，兼攻兩頭，則為害耳。

      朱子集注，宋程子曰：佛氏之言比之楊、墨尤為近理，學者當如淫聲美色以遠之。

      【按】自范氏謂異端非聖人之道，如楊、墨是也。程、朱遂以佛為異端，而改論語以前之解。以後紛諍甚繁矣。學者宜詳讀集釋後段「發明」及「按語」，可得以簡要結論。

English

Teacher Tang Yuling will accompany you to read The Analects 33

33.Book 2 Wei Zheng (Of Governance), Chapter 16

The Master said, “The study of strange doctrines is injurious indeed!”

Highlights of this lecture include:

1. Heterodoxies are referred to knowledge and skills which are strange, crafty and guileful in nature

  “攻” means “strike.” Someone strikes all his efforts in studies means that he work very hard in an extreme form. A person strike to specialize in the studies of heterodox knowledge and skills, though might find them useful some time, as supplementary, extensions and elaborations to the studies of the Classics. But most of the time, study on heterodox principles will deter and indeed harmful to main stream studies.

2. Sometime “heterodoxies” also point to extremeness

  Heterodoxies also refer to one-sidedness in opinion. Such as, sole emphasis on the importance of theory against practice, or vice versa. This is harmful of one’s studies. Theory and praxis are in nature complementary: practice relies on theoretical base, and theory needs practice as its realization. Other examples of such argument include good and bad, sense and sensibility. There are always two sides to everything. Confucius know how to take or choose, he was capable to exhaust at both ends, take the two sides into consideration, clarified them, and making the best proportion out of each account.

3.  “Heterodoxies” are neither directed toward the thinking of Yang Zhu and Mozi thoughts nor against Buddhist or Laozi traditions

  Some explanatory notes said Confucius’ heterodoxies were pointed at Yang-Mo (楊墨) or Buddhist-Laozi (佛老) thoughts. However, Yang Zhu (楊朱) and Mo Di (墨翟) had not been born yet; and Buddhism had not even entered China in at that time. Moreover, Confucius once praised “Laozi is like a sublime dragon [could rise high riding on clouds in the sky].” Therefore, the purpose of this chapter is to let us know that altruism is the central theme that oversee all kinds of learning, knowledge and skills. In this high-tech era, apart from sci-tech knowledge on one side, we should understand cultural studies is after all central to knowledge taken in different forms.