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中國哲學書電子化計劃
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道家 -> 莊子 -> 雜篇 -> 漁父 -> 4

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

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