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Introductory Notes

BOOK XXXI. YÜ-FÛ.

'The Old Fisherman' is the fourth of the Books in the collection of the writings of Kwang-dze to which, since the time of Sû Shih, the epithet of 'spurious' has been attached by many. My own opinion, however, has been already intimated that the suspicions of the genuineness of those Books have been entertained on insufficient grounds; and so far as 'the Old Fisherman' is concerned, I am glad that it has come down to us, spurious or genuine. There may be a certain coarseness in 'the Robber Kih,' which makes us despise Confucius or laugh at him; but the satire in this Book is delicate, and we do not like the sage the less when he walks up the bank from the stream where he has been lectured by the fisherman. The pictures of him and his disciples in the forest, reading and singing on the Apricot Terrace, and of the old man slowly impelling his skiff to the land and then as quietly impelling it away till it is lost among the reeds, are delicious; there is nothing finer of its kind in the volume. What hand but that of Kwang-dze, so light in its touch and yet so strong, both incisive and decisive, could have delineated them?

Book XXXI
Part III Section IX

Yü-fû, or 'The Old Fisherman¹.'

Confucius, rambling in the forest of Dze-wei², stopped and sat down by the Apricot altar. The disciples began to read their books, while he proceeded to play on his lute, singing as he did so. He had not half finished his ditty when an old fisherman stepped down from his boat, and came towards them. His beard and eyebrows were turning white; his hair was all uncombed; and his sleeves hung idly down. He walked thus up from the bank, till he got to the dry ground, when he stopped, and, with his left hand holding one of his knees, and the right hand at his chin, listened. When the ditty was finished, he beckoned to Dze-kung and Dze-lû, who both responded and went to him. Pointing to Confucius, he said, 'Who is he?' Dze-lû replied, 'He is the Superior Man of Lû.' 'And of what family is he?' 'He is of the Khung family.' 'And what is the occupation of this Mr. Khung?' To this question, Dze-la gave no reply, but Dze-kung replied, 'This scion of the Khung family devotes himself in his own nature to leal-heartedness and sincerity; in his conduct he manifests benevolence and righteousness; he cultivates the ornaments of ceremonies and music; he pays special attention to the relationships of society; above, he would promote loyalty to the hereditary lords; below, he seeks the transformation of all classes of the people; his object being to benefit the kingdom:—this is what Mr. Khung devotes himself to.'

The stranger further asked, 'Is he a ruler possessed of territory?' 'No,' was Sze-kung's reply. 'Is he the assistant of any prince or king?' 'No;' and on this the other began to laugh and to retrace his steps, saying as he went, 'Yes, benevolence is benevolence! But I am afraid he will not escape (the evils incident to humanity). By embittering his mind and toiling his body, he is imperilling his true (nature)! Alas! how far removed is he from the proper way (of life)!'

Dze-kung returned, and reported (what the man had said) to Confucius, who pushed his lute aside, and arose, saying, 'Is he not a sage?' and down the slope he went in search of him. When he reached the edge of the lake, there was the fisherman with his pole, dragging the boat towards him. Turning round and seeing Confucius, he came back towards him and stood up. Confucius then drew back, bowed to him twice, and went forward. 'What do you want with me, Sir?' asked the stranger. The reply was, 'A little while ago, my Master, you broke off the thread of your remarks and went away. Inferior to you, I do not know what you wished to say, and have ventured here to wait for your instructions, fortunate if I may but hear the sound of your words to complete the assistance that you can give me!' 'Ah!' responded the stranger, 'how great is your love of learning!'

Confucius bowed twice, and then rose up, and said, 'Since I was young, I have cultivated learning till I am now sixty-nine years old; but I have not had an opportunity of hearing the perfect teaching;—dare I but listen to you with a humble and unprejudiced mind?' The stranger replied, 'Like seeks to like, and (birds) of the same note respond to one another;—this is a rule of Heaven. Allow me to explain what I am in possession of, and to pass over (from its standpoint) to the things which occupy you. What you occupy yourself with are the affairs of men. When the sovereign, the feudal lords, the great officers, and the common people, these four classes, do what is correct (in their several positions), we have the beauty of good order; and when they leave their proper duties, there ensues the greatest disorder. When the officials attend to their duties, and the common people are anxiously concerned about their business, there is no encroachment on one another's rights.

'Fields running to waste; leaking rooms; insufficiency of food and clothing; taxes unprovided for; want of harmony among wives and concubines; and want of order between old and young;—these are the troubles of the common people.

'Incompetency for their charges; inattention to their official business; want of probity in conduct; carelessness and idleness in subordinates; failure of merit and excellence; and uncertainty of rank and emolument:—these are the troubles of great officers.

'No loyal ministers at their courts; the clans in their states rebellious; want of skill in their mechanics; articles of tribute of bad quality; late appearances at court in spring and autumn; and the dissatisfaction of the sovereign:—these are the troubles of the feudal lords.

'Want of harmony between the Yin and Yang; unseasonableness of cold and heat, affecting all things injuriously; oppression and disorder among the feudal princes, their presuming to plunder and attack one another, to the injury of the people ceremonies and music ill-regulated; the resources for expenditure exhausted or deficient; the social relationships uncared for; and the people abandoned to licentious disorder:—these are the troubles of the Son of Heaven and his ministers.

'Now, Sir, you have not the high rank of a ruler, a feudal lord, or a minister of the royal court, nor are you in the inferior position of a great minister, with his departments of business, and yet you take it on you to regulate ceremonies and music, and to give special attention to the relationships of society, with a view to transform the various classes of the people:—is it not an excessive multiplication of your business?

'And moreover men are liable to eight defects, and (the conduct of) affairs to four evils; of which we must by all means take account.

'To take the management of affairs which do not concern him is called monopolising. To bring forward a subject which no one regards is called loquacity. To lead men on by speeches made to please them is called sycophancy. To praise men without regard to right or wrong is called flattery. To be fond of speaking of men's wickedness is called calumny. To part friends and separate relatives is called mischievousness. To praise a man deceitfully, or in the same way fix on him the character of being bad, is called depravity. Without reference to their being good or bad, to agree with men with double face, in order to steal a knowledge of what they wish, is called being dangerous. Those eight defects produce disorder among other men and injury to one's self. A superior man will not make a friend of one who has them, nor will an intelligent ruler make him his minister.

'To speak of what I called the four evils:—To be fond of conducting great affairs, changing and altering what is of long-standing, to obtain for one's self the reputation of meritorious service, is called ambition; to claim all wisdom and intrude into affairs, encroaching on the work of others, and representing it as one's own, is called greediness; to see his errors without changing them, and to go on more resolutely in his own way when remonstrated with, is called obstinacy; when another agrees with himself, to approve of him, and, however good he may be, when he disagrees, to disapprove of him, is called boastful conceit. These are the four evils. When one can put away the eight defects, and allow no course to the four evils, he begins to be capable of being taught.'

Confucius looked sorrowful and sighed. (Again) he bowed twice, and then rose up and said, 'I was twice driven from Lû. I had to flee from Wei; the tree under which I rested was cut down in Sung; I was kept in a state of siege between Khän and Zhâi. 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?'

Confucius with an air of sadness said, 'Allow me to ask what it is that you call my proper Truth.' The stranger replied, 'A man's proper Truth is pure sincerity in its highest degree;—without this pure sincerity one cannot move others. Hence if one (only) forces himself to wail, however sadly he may do so, it is not (real) sorrow; if he forces himself to be angry, however he may seem to be severe, he excites no awe; if he forces himself to show affection, however he may smile, he awakens no harmonious reciprocation. True grief, without a sound, is yet sorrowful; true anger, without any demonstration, yet awakens awe; true affection, without a smile, yet produces a harmonious reciprocation. Given this truth within, it exercises a spiritual efficacy without, and this is why we count it so valuable. In our relations with others, it appears according to the requirements of each case:—in the service of parents, as gentle, filial duty; in the service of rulers, as loyalty and integrity; in festive drinking, as pleasant enjoyment; in the performance of the mourning rites, as sadness and sorrow. In loyalty and integrity, good service is the principal thing; in festive drinking, the enjoyment; in the mourning rites, the sorrow; in the service of parents, the giving them pleasure. The beauty of the service rendered (to a ruler) does not require that it always be performed in one way; the service of parents so as to give them pleasure takes no account of how it is done; the festive drinking which ministers enjoyment does not depend on the appliances for it; the observance of the mourning rites with the proper sorrow asks no questions about the rites themselves. Rites are prescribed for the practice of the common people; man's proper Truth is what he has received from Heaven, operating spontaneously, and unchangeable. Therefore the sages take their law from Heaven, and prize their (proper) Truth, without submitting to the restrictions of custom. The stupid do the reverse of this. They are unable to take their law from Heaven, and are influenced by other men; they do not know how to prize the proper Truth (of their nature), but are under the dominion of ordinary things, and change according to the customs (around them):always, consequently, incomplete. Alas for you, Sir, that you were early steeped in the hypocrisies of men, and have been so late in hearing about the Great Way!'

(Once more), Confucius bowed twice (to the fisherman), then rose again, and said, 'That I have met you to-day is as if I had the happiness of getting to heaven. If you, Master, are not ashamed, but will let me be as your servant, and continue to teach me, let me venture to ask where your dwelling is. I will then beg to receive your instructions there, and finish my learning of the Great Way.' The stranger replied, 'I have heard the saying, "If it be one with whom you can walk together, go with him to the subtlest mysteries of the Tâo. If it be one with whom you cannot walk together and he do not know the Tâo, take care that you do not associate with him, and you will yourself incur no responsibility." Do your utmost, Sir. I must leave you, I must leave you!' With this he shoved off his boat, and went away among the green reeds.

Yen Yüan (now) returned to the carriage, where Dze-la handed to him the strap; but Confucius did not look round, (continuing where he was), till the wavelets, were stilled, and he did not hear the sound of the pole, when at last he ventured to (return and) take his seat. Dze-lû, by his side in the carriage, asked him, saying, 'I have been your servant for a long time, but I have never seen you, Master, treat another with the awe and reverence which you have now shown. I have seen you in the presence of a Lord of ten thousand chariots or a Ruler of a thousand, and they have never received you in a different audience-room, or treated you but with the courtesies due to an equal, while you have still carried yourself with a reserved and haughty air; but to-day this old fisherman has stood erect in front of you with his pole in his hand, while you, bent from your loins in the form of a sounding-stone, would bow twice before you answered him;—was not your reverence of him excessive? Your disciples will all think it strange in you, Master. Why did the old fisherman receive such homage from you?'

Confucius leant forward on the cross-bar of the carriage, heaved a sigh, and said, 'Difficult indeed is it to change you, O Yû! You have been trained in propriety and righteousness for long, and yet your servile and mean heart has not been taken from you. Come nearer, that I may speak fully to you. If you meet one older than yourself, and do not show him respect, you fail in propriety. If you see a man of superior wisdom and goodness, and do not honour him, you want the great characteristic of humanity. If that (fisherman) did not possess it in the highest degree, how could he make others submit to him? And if their submission to him be not sincere, they do not attain to the truth (of their nature), and inflict a lasting injury on their persons. Alas! there is no greater calamity to man than the want of this characteristic; and you, O Yû, you alone, would take such want on yourself.

'Moreover, the Tâo is the course by Which all things should proceed. For things to fail in this is death; to observe it, is life. To oppose it in practice is ruin; to conform it, is success. Therefore wherever the sagely man finds the Tâo, he honours it. And that old fisherman to-day might be said to possess it;—dared I presume not to show him reverence?'

庄子·杂篇·渔父第三十一

孔子游乎缁帷之林，休坐乎杏坛之上。弟子读书，孔子弦歌鼓琴。
奏曲未半，有渔父者，下船而来，须眉交白，被发揄袂，行原以上，
距陆而止，左手据膝，右手持颐以听。曲终而招子贡、子路二人俱对
。客指孔子曰：“彼何为者也？”子路对曰：“鲁之君子也。”客问
其族。子路对曰：“族孔氏。”客曰：“孔氏者何治也？”子路未应
，子贡对曰：“孔氏者，性服忠信，身行仁义，饰礼乐，选人伦。上
以忠于世主，下以化于齐民，将以利天下。此孔氏之所治也。”又问
曰：“有土之君与？”子贡曰：“非也。”“侯王之佐与？”子贡曰
：“非也。”客乃笑而还行，言曰：“仁则仁矣，恐不免其身。苦心
劳形以危其真。呜呼！远哉，其分于道也。”

子贡还，报孔子。孔子推琴而起，曰：“其圣人与？”乃下求之，
至于泽畔，方将杖囗（上“奴”下“手”音ｙｕ２）而引其船，顾见
孔子，还乡而立。孔子反走，再拜而进。客曰：“子将何求？”孔子
曰：“曩者先生有绪言而去，丘不肖，未知所谓，窃待于下风，幸闻
咳唾之音，以卒相丘也。”客曰：“嘻！甚矣，子之好学也！”孔子
再拜而起，曰：“丘少而修学，以至于今，六十九岁矣，无所得闻至
教，敢不虚心！”客曰：“同类相从，同声相应，固天之理也。吾请
释吾之所有而经子之所以。子之所以者，人事也。天子诸侯大夫庶人
，此四者自正，治之美也；四者离位而乱莫大焉。官治其职，人忧其
事，乃无所陵。故田荒室露，衣食不足，征赋不属，妻妾不和，长少
无序，庶人之忧也；能不胜任，官事不治，行不清白，群下荒怠，功
美不有，爵禄不持，大夫之忧也；廷无忠臣，国家昏乱，工技不巧，
贡职不美，春秋后伦，不顺天子，诸侯之忧也；阴阳不和，寒暑不时
，以伤庶物，诸侯暴乱，擅相攘伐，以残民人，礼乐不节，财用穷匮
，人伦不饬，百姓淫乱，天子有司之忧也。今子既上无君侯有司之势
，而下无大臣职事之官，而擅饰礼乐，选人伦，以化齐民，不泰多事
乎？且人有八疵，事有四患，不可不察也。非其事而事之，谓之总；
莫之顾而进之，谓之佞；希意道言，谓之谄；不择是非而言，谓之谀
；好言人之恶，谓之谗；析交离亲，谓之贼；称誉诈伪以败恶人，谓
之慝；不择善否，两容颊适，偷拔其所欲，谓之险。此八疵者，外以
乱人，内以伤身，君子不友，明君不臣。所谓四患者：好经大事，变
更易常，以挂功名，谓之叨；专知擅事，侵人自用，谓之贪；见过不
更，闻谏愈甚，谓之很；人同于己则可，不同于己，虽善不善，谓之
矜。此四患也。能去八疵，无行四患，而始可教已。

孔子愀然而叹，再拜而起，曰：“丘再逐于鲁，削迹于卫，伐树于
宋，围于陈蔡。丘不知所失，而离此四谤者何也？”客凄然变容曰：
“甚矣，子之难悟也！人有畏影恶迹而去之走者，举足愈数而迹愈多
，走愈疾而影不离身，自以为尚迟，疾走不休，绝力而死。不知处阴
以休影，处静以息迹，愚亦甚矣！子审仁义之间，察同异之际，观动
静之变，适受与之度，理好恶之情，和喜怒之节，而几于不免矣。谨
修而身，慎守其真，还以物与人，则无所累矣。今不修身而求之人，
不亦外乎！”

孔子愀然曰：“请问何谓真？”客曰：“真者，精诚之至也。不精
不诚，不能动人。故强哭者，虽悲不哀，真怒未发而威，真亲未笑而
和。真在内者，神动于外，是所以贵真也。其用于人理也，事亲则慈
孝，事君则忠贞，饮酒则欢乐，处丧则悲哀。忠贞以功为主，饮酒以
乐为主，处丧以哀为主，事亲以适为主。功成之美，无一其迹矣；事
亲以适，不论所以矣；饮酒以乐，不选其具矣；处丧以哀，无问其礼
矣。礼者，世俗之所为也；真者，所以受于天也，自然不可易也。故
圣人法天贵真，不拘于俗。愚者反此。不能法天而恤于人，不知贵真
，禄禄而受变于俗，故不足。惜哉，子之蚤湛于人伪而晚闻大道也！
”

孔子再拜而起曰：“今者丘得遇也，若天幸然。先生不羞而比之服
役而身教之。敢问舍所在，请因受业而卒学大道。”客曰：“吾闻之
，可与往者，与之至于妙道；不可与往者，不知其道。慎勿与之，身
乃无咎。子勉之，吾去子矣，吾去子矣！”乃剌船而去，延缘苇间。

颜渊还车，子路授绥，孔子不顾，待水波定，不闻囗（上“奴”下
“手”）音而后敢乘。子路旁车而问曰：“由得为役久矣，未尝见夫
子遇人如此其威也。万乘之主，千乘之君，见夫子未尝不分庭伉礼，
夫子犹有倨敖之容。今渔父杖囗（上“奴”下“手”音ｙｕ２）逆立
，而夫子曲要磬折，言拜而应，得无太甚乎！门人皆怪夫子矣，渔人
何以得此乎！”孔子伏轼而叹，曰：“甚矣，由之难化也！湛于礼仪
间矣，而朴鄙之心至今未去。进，吾语汝：夫遇长不敬，失礼也；见
贤不尊，不仁也。彼非至人，不能下人。下人不精，不得其真，故长
伤身。惜哉！不仁之于人也，祸莫大焉，而由独擅之。且道者，万物
之所由也。庶物失之者死，得之者生。为事逆之则败，顺之则成。故
道之所在，圣人尊之。今之渔父之于道，可谓有矣，吾敢不敬乎！”

Footnotes

back ¹ See vol. xxxix, p. 159.

back ² A forest or grove in the neighbourhood of the capital of Lift. Dze-wei means 'black silken curtains;' and I do not know why the forest was so denominated. That I have correctly determined its position, however, may be inferred from a quotation in the Khang-hsî dictionary under the character thân (= 'altar') to the effect that 'Confucius, leaving (the capital of) Lû by the eastern gate, on passing the old apricot altar, said, "This is the altar reared by Zang Wän-kung to solemnise covenants."' Dr. Morrison under the same than defines the second phrase—hsing thân—as 'The place where Confucius taught,' which Dr. Williams, under hsing, has amplified into 'The place where Confucius had his school.' But the text does not justify so definite a conclusion. The picture which the Book raises before my mind is that of a forest, with a row or clump of apricot trees, along which was a terrace, having on it the altar of Zang Wän-kung, and with a lake or at least a stream near to it, to which the ground sloped down. Here the writer introduces us to the sage and some of his disciples, on one occasion, when they were attracted from their books and music by the appearance of the old fisherman. I visited in 1873, not far from the Confucian cemetery, a ruined building called 'the College of Kû-Sze,' which was pointed out as the site of the School of Confucius. The place would suit all the demands of the situation in this Book.