问：「孔门言志，由、求任政事，公西赤任礼乐，多少实用。及曾晳说来，却似耍的事，圣人却许他，是意何如？」
曰：「三子是有意必，有意必便偏著一边，能此未必能彼。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。三子所谓『汝器也』，曾点便有『不器』意。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。」
有人问：「孔门弟子言志，子路、冉求担任政事，公西赤担任礼乐，多么实用。到曾点说起来，却像是玩耍的事，圣人却赞许他，这是什么意思？」
先生说：「那三位是有意必之心，有意必便偏在一边，能这样未必能那样。曾点的意思却无意必，便是『安于本位而行事，不慕本位之外的东西，处在夷狄便行夷狄之事，处在患难便行患难之事，无论到哪里都自得其乐』了。三位是所谓『你是一件器皿』，曾点便有『不器』的意思。然而三子的才干各自卓然有成，不像世上空言无实的人，所以孔子也都赞许了他们。」
Someone asked: "When Confucius's disciples declared their aims, Zilu and Ran Qiu undertook government, Gongxi Chao rites and music — how practical. Zeng Dian's answer seemed like idle play, yet the sage approved him. What is the meaning?"
The Master said: "Those three held fixed intentions and expectations; holding these, one leans to one side — able in this, perhaps not in that. Zeng Dian's mind was free of them: 'doing what is proper to one's station, not craving what lies beyond it; among barbarians doing as barbarians do, in hardship doing as hardship demands — finding contentment wherever one goes.' The three were each 'a vessel' of one use; Zeng Dian had the sense of 'not being a mere vessel'. Yet the talents of the three were each brilliantly formed, unlike the world's empty talkers without substance — hence the Master approved them all."