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Chinese Text Project
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Scope: The Old Fisherman Request type: Paragraph
Condition 1: References "夫子逐於魯,削迹於衛" Matched:1.
Total 1 paragraphs. Page 1 of 1.

漁父 - The Old Fisherman

English translation: James Legge [?]
Books referencing 《漁父》 Library Resources
4 漁父:
孔子愀然而歎,再拜而起曰:「丘再逐於魯,削跡於衛,伐樹於宋,圍於陳、蔡。丘不知所失,而離此四謗者何也?」客悽然變容曰:「甚矣子之難悟也!人有畏影惡跡而去之走者,舉足愈數而跡愈多,走愈疾而影不離身,自以為尚遲,疾走不休,絕力而死。不知處陰以休影,處靜以息跡,愚亦甚矣!子審仁義之間,察同異之際,觀動靜之變,適受與之度,理好惡之情,和喜怒之節,而幾於不免矣。謹修而身,慎守其真,還以物與人,則無所累矣。今不修之身而求之人,不亦外乎!」
The Old Fisherman:
Confucius looked sorrowful and sighed. (Again) he bowed twice, and then rose up and said, 'I was twice driven from Lu. I had to flee from Wei; the tree under which I rested was cut down in Song; I was kept in a state of siege between Chen and Cai. I do not know what errors I had committed that I came to be misrepresented on these four occasions (and suffered as I did).' The stranger looked grieved (at these words), changed countenance, and said, 'Very difficult it is, Sir, to make you understand. There was a man who was frightened at his shadow and disliked to see his footsteps, so that he ran to escape from them. But the more frequently he lifted his feet, the more numerous his footprints were; and however fast he ran, his shadow did not leave him. He thought he was going too slow, and ran on with all his speed without stopping, till his strength was exhausted and he died. He did not know that, if he had stayed in a shady place, his shadow would have disappeared, and that if he had remained still, he would have lost his footprints: his stupidity was excessive! And you, Sir, exercise your judgment on the questions about benevolence and righteousness; you investigate the points where agreement and difference touch; you look at the changes from movement to rest and from rest to movement; you have mastered the rules of receiving and giving; you have defined the feelings of liking and disliking; you have harmonised the limits of joy and anger: and yet you have hardly been able to escape (the troubles of which you speak). If you earnestly cultivated your own person, and carefully guarded your (proper) truth, simply rendering to others what was due to them, then you would have escaped such entanglements. But now, when you do not cultivate your own person, and make the cultivation of others your object, are you not occupying yourself with what is external?'

Total 1 paragraphs. Page 1 of 1.