Confucius traveled to the forest called Velvet Curtain and sat down to rest on an earthen altar with many apricot trees. The disciples were reading, and Confucius was playing the zither and singing. Before the song was half finished, an old fisherman came out of his boat, his beard and eyebrows all white, with his hair on and his sleeves raised, and walked up the bank of the river, stopping at a high, flat place, holding his left hand on his knee and resting his chin on his right hand, to listen to Confucius play the zither and sing. At the end of the song the fisherman beckoned Zigong and Zilu with his hand, and the two came together.
The fishermanpointed at Confucius and said, "What does he do?" Zi Lu replied, "He is a gentleman of Lu." The fisherman asked Confucius his family name. Zi Lu replied, "Surname Kong." The fisherman said, "What kind of learning did Kong delve into and become proficient in?" Before Zi Lu could answer, Zi Gong said, "Confucius was a man who was devoted to loyalty and faith, who practiced benevolence and righteousness, who cultivated the norms of rites and music, who arranged human relationships, who was loyal to the ruler at the top, and who educated the people at the bottom, and who intended to benefit the world in such a way. This is the cause that Kong studied and practiced." The fisherman asked again, "Is Kong a ruler who owns the country?" Zigong said, "No." The fisherman then asked, "Was he an auxiliary minister of the king and his vassals?" Zigong said, "Neither." The fisherman then smiled and turned his back, saying as he walked away, "Kong's talk of benevolence is really benevolent, but I'm afraid that he himself is not immune to misfortune after all; he really jeopardizes his own natural nature by torturing his heart and tiring his body. Alas, he is too far from the Tao!"
Zigong returned and reported his conversation with the fisherman to Confucius. Confucius pushed aside the zither at his side and stood up, saying, "I am afraid he is a sage!" So he walked down from the apricot altar to look for the fisherman, and when he came to the shore of the lake, the fisherman was pulling up his boat's slips to prop it up, and when he turned around and saw Confucius, he turned around and stood facing Confucius. Confucius stepped back and saluted again.
The fisherman said, "What is it that you have come to see me about?" Confucius said, "Sir,just now you left the end of your words and went away, I am really not clever enough to grasp the meaning of them, and I have waited here privately for you,sir, hoping to have the honor of hearing your talk in order to help me eventually!"The fisherman said, "Gee, you are really good at learning!" Confucius stood up after saluting once again and said, "I have studied hard since I was a young boy, and until today, at the age of sixty-nine, I have not been able to hear the teachings of truth, so how dare I not be humble enough to ask for advice!"
The fisherman said, "It is natural for like to converge with each other and for the same voice to respond to each other. Please allow me to state my view thereby analyzing the activity in which you are engaged, that is to say, you are crowded into the affairs of the world. The son of the sky(emperor), the vassals, the great officials, and the common people, each of these four people can set their own position correctly, that is, the beautiful realm of social governance, and if the four deviate from their positions, there is no greater social turmoil than this. The officials handle their respective duties well, and the people organize their own affairs well, so that there will be no confusion or intrusion. Therefore, it is the concern of the common people that their fields are barren, their houses are broken, their clothes and food are insufficient, their taxes are not paid on time, their wives and concubines are not in harmony, and the young and old have lost their order of honor and inferiority. It is the concern of the great ministers that they are not able to fulfill their duties, that they are not able to do their own work well, that their conduct is not clean, that their subordinates are negligent, that they are not able to achieve success and good name, and that they are not able to maintain their titles and emoluments. This is the worry of the vassals: there are no loyal ministers at the court, the capital city is in disorder, the craftsmanship is not exquisite, the tribute offered is not good, the pilgrimage lags behind and loses its order, and the emperor is not pleased with it. It is the concern of the son of the sky(emperor) and his ministers that the Yin and Yang are not in harmony, that the changes of heat and cold are out of season, so as to harm the growth of all things, that the vassals are rebellious, and that the people are brutalized by the wars, that the rites and music are out of order, that the property is poor and scarce, and that the people's relationship is not straightened out, and that the people are promiscuous. Now you do not have the position of the ruler and the vassal in charge and the official position of the minister in charge, but you take the liberty of repairing the rites and music, arranging the human relationship, and thus educating the people, isn't it too much of a matter!”
"Moreover, there are eight kinds of faults in people, and four kinds of woes in things, so you must not be sober and clear. Not their own duties within the thing also pocket to do, called the total; no one cares about also said endless, called sycophantic; cater to each other with the introduction of words, called sycophancy; do not distinguish between right and wrong to flatter, called flattery; like to say bad things about people behind their backs, called defamation; away from the old friends to stir up friends and relatives, called the harm; praise false fraud bad other people, called evil thoughts; do not distinguish between good and evil, beauty and ugliness, good and bad compatibility with the face of the appropriate to fit, and secretly seize the things that fit their own intentions, called the risk. They are called dangerous. People with these eight kinds of faults can confuse others externally and harm themselves internally. Therefore, people with moral cultivation will not associate with them, and wise rulers will not take them as their ministers. The so-called four evils are: to like to manage the affairs of state and to change the norms at will in order to gain fame is called insatiable greed; to think that one is clever and arbitrary, and to be headstrong in infringing on others is called being greedy; to know one's faults but not to correct them, and to be persuaded to make more and more mistakes is called stubbornness; to approve of what is the same as one's own, and to think that even if it is different from one's own, even though it is good, it is called conceitedness and boastfulness. These are the four evils. Only when you can remove the eight faults and stop promoting the four evils can you educate."
Confucius sighed long and sadly, saluted again, and then stood up, saying, "I was twice coldly treated in the State of Lu, had all my tracks shoveled out in the State of Wei, suffered the humiliation of having the tree that sits in the shade cut down in the State of Song, and was besieged for a long time between the States of Chen and Cai. I do not know what faults I have committed, and what exactly is the reason for being subjected to such four denigrations?"
The fisherman compassionately changed his countenance and said, "It is really difficult for you to come to your senses! Someone who is afraid of his own shadow and loathes his own footprints, and wants to avoid them and run away, and the more often he takes steps, the more footprints he has, and the faster he runs and the more shadows he has, and he thinks that he is still running slowly, and so he runs fast without stopping, and he finally exhausts his strength and dies. It is also really foolish not to understand that staying in the shade makes the shadow disappear naturally, and staying in a state of stillness makes the tracks cease to exist! You carefully inquire into the reasoning of benevolence and righteousness, examine the difference between the similarities and differences of things, observe the changes of motion and stillness, master the proportion of taking and giving, dredge up the emotions of good and evil, and tune in the moderation of joy and anger, but you are scarcely exempted from calamities. Cultivate your body and mind carefully, keep your true nature prudently, and return what is outside your body to others, then there will be no ties or encumbrances. Now that you do not cultivate yourself but demand others instead, is this not a reversal of the end and the beginning?"
Confucius said with sadness and sorrow, "May I ask what is meant by truth?"
The fisherman replied, "The so-called truth is the extreme point of refinement and sincerity. Without refinement and sincerity, one cannot be moved. Therefore, a person who barely cries is not actually sad despite his appearance of grief, a person who is barely angry is not actually majestic despite his appearance of severity, and a person who is barely affectionate is not actually kind despite his smiling face. Genuine grief does not mourn without crying, genuine anger is not majestic without being angry, and genuine cordiality is not kind without a smile. Genuine emotion is not outwardly expressed in the heart, whereas divine expression is outwardly expressed, and this is the reason for valuing the true nature of emotion. Applying the above reasoning to human relationships, one will be charitable and filial when serving one's parents, loyal and faithful when assisting the ruler of the country, comfortable and happy when drinking wine, and sad and sorrowful when in mourning. Fidelity is the main purpose of building up one's character, drinking wine is the main purpose of joy, mourning is the main purpose of mourning, and serving one's parents is the main purpose of being in good health. The purpose of merit and achievement is to achieve perfection and beauty, so there is no need to stick to a single track; the purpose of serving one's parents is to achieve the right mood, so there is no need to consider what method to use; the purpose of drinking wine is to achieve joy, so there is no need to choose the utensils used to dine; the purpose of mourning is to cause grief, so there is no need to inquire about the standardization of etiquette. Etiquette is the behavior of secular people; innocence, however, is endowed with nature, from nature and therefore unchangeable. Therefore, the saintly and philosophical people always follow nature and emphasize the true nature, and are not bound by the world. The opposite is true of the foolish man. Not being able to follow nature and worrying about the world, he does not know how to cherish his true nature, and he suffers changes in the world in a mediocre way, and therefore is never satisfied. It is a pity that you indulged in worldly pretenses too soon and heard of the Great Way very late."
Confucius stood up after another deep bow and said, "Now that I, Kong Qiu, am fortunate enough to meet you, it seems as if the heavens have favored me in particular. You do not take this as an insult and treat me like a disciple, but you teach me yourself. I have taken the liberty of inquiring where you live, and I ask that I may be trained under you and finally learn the Tao."
The fisherman said, "I have heard that those who can go astray should associate with them until they realize the subtle Tao; those who cannot go astray will not really know the Tao, so be careful not to associate with them, and you will not bring misfortune upon yourself. Encourage yourself! I must leave you now! I must leave you now!" So bracing his boat, he left Confucius and slowly rowed away down the waterway among the reeds.
Yan Yuan turned the carriage around, Zi Lu handed over the rope pulling the carriage, Confucius looked at the direction of the fisherman left without looking back, until the water waves calm down, can not hear the sound of oars before boarding the carriage.
Zi Lu asked, "I have been able to serve you for a long time, but I have never seen you treating people with such humility and respect. The lords of big countries and the rulers of small countries have always treated you as an equal, but you still can't help showing your arrogance. Now the fisherman was standing opposite to him with his oar in his hand, but you bent down and bowed like a stone chime, and bowed again and again after listening to the fisherman's words before answering, so I am afraid that it is too much. The disciples all think that Mr. Sir's attitude is different from the usual; how can a fisherman receive such favor?"
Confucius sighed as he crouched on the log in front of the chariot, "You are really difficult to teach! You have been indulging in propriety and righteousness for some time, but even now you have not been able to get rid of your coarse and lowly mentality. Come forward, and I will say to you! Whoever meets an elder and does not honor him is rude; whoever meets a wise man and does not respect him is unkind. If he is not a man of perfect moral cultivation, he cannot make people feel humble and lowly, and if he is humble and lowly to others but not refined and sincere, he certainly cannot keep his true nature, and so harms his body for a long time. What a pity! There is no greater evil for people than not being able to see the wise and think of the wise, and you, Zi Lu, have this problem. Moreover, the Tao is the root of all things; all kinds of things will die if they lose the Tao, and will succeed if they gain it. So where the Great Tao is, the sages honor it. Now that Fisherman has, so to speak, come to an understanding of the Tao, how can I not honor him?"
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，被髪揄袂，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。
孔子游观来到名叫缁帷的树林，坐在长有许多杏树的土坛上休息。弟子们在一旁读书，孔子在弹琴吟唱。曲子还未奏完一半，有个捕鱼的老人下船而来，胡须和眉毛全都白了，披着头发扬起衣袖，沿着河岸而上，来到一处高而平的地方便停下脚步，左手抱着膝盖，右手托起下巴听孔子弹琴吟唱。曲子终了渔父用手招唤子贡、子路，两个人一起走了过来。
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v身；苦心劳形以危其真。呜呼，远哉其分于道也！」子贡还，报孔子。
渔父指着孔子说：“他是干什么的？”子路回答说：“他是鲁国的君子。”渔父问孔子的姓氏。子路回答：“姓孔”。渔父说：“孔氏钻研并精通什么学问？”子路还未作答，子贡说：“孔氏这个人，心性敬奉忠信，亲身实践仁义，修治礼乐规范，排定人伦关系，对上来说竭尽忠心于国君，对下而言施行教化于百姓，打算用这样的办法造福于天下。这就是孔氏钻研精习的事业。”渔父又问道：“孔氏是拥有国土的君主吗？”子贡说：“不是”。渔父接着问道：“是王侯的辅臣吗？”子贡说：“也不是”。渔父于是笑着背转身去，边走边说道：“孔氏讲仁真可说是仁了，不过恐怕其自身终究不能免于祸患；真是折磨心性劳累身形而危害了他自己的自然本性。唉，他离大道也实在是太远太远了！
孔子推琴而起曰：「其圣人与！」乃下求之，至于泽畔，方将杖继而引其船，顾见孔子，还乡而立。孔子反走，再拜而进。
子贡回来，把跟渔父的谈话报告给孔子。孔子推开身边的琴站起身来说：“恐怕是位圣人吧！”于是走下杏坛寻找渔父，来到湖泽岸边，渔父正操起船浆撑船而去，回头看见孔子，转过身来面对孔子站着。孔子连连后退，再次行礼上前。
客曰：「子将何求？」孔子曰：「曩者先生有绪言而去，丘不肖，不知何谓，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！」
渔父说：“你来找我有什么事？”孔子说：“刚才先生留下话尾而去，我实在是不聪明，不能领受其中的意思，私下在这里等候先生，希望能有幸听到你的谈吐以便最终有助于我！”渔父说：“咦，你实在是好学啊！”孔子又一次行礼后站起身说：“我少小时就努力学习，直到今天，已经六十九岁了，没有能够听到过真理的教诲，怎么敢不虚心请教！”
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，贡赋不美，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！
渔父说：“同类相互汇聚，同声相互应和，这本是自然的道理。请让我说明我的看法从而分析你所从事的活动。你所从事的活动，也就是挤身于尘俗的事务。天子、诸侯、大夫、庶民，这四种人能够各自摆正自己的位置，也就是社会治理的美好境界，四者倘若偏离了自己的位置社会动乱也就没有比这再大的了。官吏处理好各自的职权，人民安排好各自的事情，这就不会出现混乱和侵扰。所以，田地荒芜居室破漏，衣服和食物不充足，赋税不能按时缴纳，妻子侍妾不能和睦，老少失去尊卑的序列，这是普通百姓的忧虑。能力不能胜任职守，本职的工作不能办好，行为不清白，属下玩忽怠惰，功业和美名全不具备，爵位和俸禄不能保持，这是大夫的忧虑。朝廷上没有忠臣，都城的采邑混乱，工艺技术不精巧，敬献的贡品不好，朝觐时落在后面而失去伦次，不能顺和天子的心意，这是诸侯的忧虑。阴阳不和谐，寒暑变化不合时令，以致伤害万物的生长，诸侯暴乱，随意侵扰征战，以致残害百姓，礼乐不合节度，财物穷尽匮乏，人伦关系未能整顿，百姓淫乱，这是天子和主管大臣的忧虑。如今你上无君侯主管的地位而下无大臣经办的官职，却擅自修治礼乐，排定人伦关系，从而教化百姓，不是太多事了吗！
且人有八疵，事有四患，不可不察也。非其事而事之，谓之摠；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。」
“而且人有八种毛病，事有四种祸患，不可不清醒明察。不是自己职分以内的事也兜着去做，叫做总；没人理会也说个没完，叫做佞；迎合对方顺引话意，叫做谄；不辨是非巴结奉承，叫做谀；喜欢背地说人坏话，叫做谗；离间故交挑拨亲友，叫做害；称誉伪诈败坏他人，叫做慝；不分善恶美丑，好坏兼容而脸色随应相适，暗暗攫取合于己意的东西，叫做险。有这八种毛病的人，外能迷乱他人，内则伤害自身，因而有道德修养的人不和他们交往，圣明的君主不以他们为臣。所谓四患，喜欢管理国家大事，随意变更常规常态，用以钓取功名，称作贪得无厌；自恃聪明专行独断，侵害他人刚愎自用，称作利欲薰心；知过不改，听到劝说却越错越多，称作犟头犟脑；跟自己相同就认可，跟自己不同即使是好的也认为不好，称作自负矜夸。这就是四种祸患。能够清除八种毛病，不再推行四种祸患，方才可以教育。”
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？」
孔子又再拜而起曰：「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。」
孔子又一次深深行礼后站起身来，说：“如今我孔丘有幸能遇上先生，好像苍天特别宠幸于我似的。先生不以此为羞辱并把我当作弟子一样看待，而且还亲自教导我。我冒昧地打听先生的住处，请求借此受业于门下而最终学完大道。”
孔子凄凉悲伤地长声叹息，再次行礼后站起身来，说：“我在鲁国两次受到冷遇，在卫国被铲削掉所有的足迹，在宋国遭受砍掉坐荫之树的羞辱，又被久久围困在陈国、蔡国之间。我不知道我有什么过失，遭到这样四次诋毁的原因究竟是什么呢？”
客凄然变容曰：「甚矣子之难悟也！人有畏影恶迹而迹去之走者，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。今不修之身而求之人，不亦外乎！」
渔父悲悯地改变面容说：“你实在是难于醒悟啊！有人害怕自己的身影、厌恶自己的足迹，想要避离而逃跑开去，举步越频繁足迹就越多，跑得越来越快而影子却总不离身，自以为还跑得慢了，于是快速奔跑而不休止，终于用尽力气而死去。不懂得停留在阴暗处就会使影子自然消失，停留在静止状态就会使足迹不复存在，这也实在是太愚蠢了！你仔细推究仁义的道理，考察事物同异的区别，观察动静的变化，掌握取舍的分寸，疏通好恶的情感，调谐喜怒的节度，却几乎不能免于灾祸。认真修养你的身心，谨慎地保持你的真性，把身外之物还与他人，那么也就没有什么拘系和累赘了。如今你不修养自身反而要求他人，这不是本末颠倒了吗？”
孔子愀然曰：「请问何谓真？」
孔子凄凉悲伤地说：“请问什么叫做真？”
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，强怒者虽严不威，强亲者虽笑不和。真悲无声而哀，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！」
渔父回答：“所谓真，就是精诚的极点。不精不诚，不能感动人。所以，勉强啼哭的人虽然外表悲痛其实并不哀伤，勉强发怒的人虽然外表严厉其实并不威严，勉强亲热的人虽然笑容满面其实并不和善。真正的悲痛没有哭声而哀伤，真正的怒气未曾发作而威严，真正的亲热未曾含笑而和善。真心的情感在心中并不外露，而神情则流露在外，这就是看重真情本性的原因。将上述道理用于人伦关系，侍奉双亲就会慈善孝顺，辅助国君就会忠贞不渝，饮酒就会舒心乐意，居丧就会悲痛哀伤。忠贞以建功为主旨，饮酒以欢乐为主旨，居丧以致哀为主旨，侍奉双亲以适意为主旨。功业与成就目的在于达到圆满美好，因而不必拘于一个轨迹；侍奉双亲目的在于达到适意，因而不必考虑使用什么方法；饮酒目的在于达到欢乐，没有必要选用就餐的器具；居丧目的在于致以哀伤，不必过问规范礼仪。礼仪，是世俗人的行为；纯真，却是禀受于自然，出自自然因而也就不可改变。所以圣哲的人总是效法自然看重本真，不受世俗的拘系。愚昧的人则刚好与此相反。不能效法自然而忧虑世人，不知道珍惜真情本性，庸庸碌碌地在流俗中承受着变化，因此总是不知满足。可惜啊，你过早地沉溺于世俗的伪诈而很晚才听闻大道。”
客曰：「吾闻之，可与往者与之，至于妙道；不可与往者，不知其，慎勿与之，身乃无咎。子勉之！吾去子矣，吾去子矣！」乃刺船而去，延缘苇间。
渔父说：“我听说，可以迷途知返的人就与之交往，直至领悟玄妙的大道；不能迷途知返的人，不会真正懂得大道，谨慎小心地不要与他们结交，自身也就不会招来祸殃。你自己勉励吧！我得离开你了！我得离开你了！”于是撑船离开孔子，缓缓地顺着芦苇丛中的水道划船而去。
颜渊还车，子路援绥，孔子不顾，待水波定，不闻音而后敢乘。
颜渊掉转车头，子路递过拉着上车的绳索，孔子看定渔父离去的方向头也不回，直到水波平定，听不见桨声方才登上车。
子路傍车而问曰：「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，渔父何以得此乎？」
子路依傍着车身而问道：“我能够为先生服务已经很久了，不曾看见先生对人如此谦恭尊敬。大国的诸侯，小国的国君，见到先生历来都是平等相待，先生还免不了流露出傲慢的神情。如今渔父手拿船桨对面而站，先生却像石磬一样弯腰鞠躬，听了渔父的话一再行礼后再作回答，恐怕是太过分了吧？弟子们都认为先生的态度不同于往常，一个捕鱼的人怎么能够获得如此厚爱呢？”
孔子伏轼而叹曰：「甚矣由之难化也！湛于礼义有间矣，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。今渔父之于道，可谓有矣，吾敢不敬乎？」
孔子的伏身在车前的横木上叹息说：“你实在是难于教化啊！你沉湎于礼义已经有些时日了，可是粗野卑下的心态时至今日也未能除去。上前来，我对你说！大凡遇到长辈而不恭敬，就是失礼；见到贤人而不尊重，就是不仁。他倘若不是一个道德修养臻于完善的人，也就不能使人自感谦卑低下，对人谦恭卑下却不至精至诚，定然不能保持本真，所以久久伤害身体。真是可惜啊！不能见贤思齐对于人们来说，祸害再没有比这更大的了，而你子路却偏偏就有这一毛病。况且大道，是万物产生的根源，各种物类失去了道就会死亡，获得了道便会成功。所以大道之所在，圣人就尊崇。如今渔父对于大道，可以说是已有体悟，我怎么能不尊敬他呢？”