Yan Hui went to see Zhongni (Confucius) to take his leave, saying he intended to go somewhere.
“Where are you going?” asked Confucius.
“I am going to the State of Wei,” replied Yan Hui.
“What for?”
“I have heard that the ruler of Wei is young and acts arbitrarily. He treats his state lightly and does not see his own faults. He recklessly sends his people to their deaths; the dead fill the land like reeds in a marsh, and the people have nowhere to turn. I once heard you say, Master: ‘Leave a well-governed state; go to a chaotic one. A doctor’s door is crowded with the sick.’ I wish to apply what I have learned to think of a cure, so that perhaps the state may be healed.”
Confucius said, “Alas! You will likely go there only to be punished! The Dao should not be mixed. If it is mixed, there will be many concerns; many concerns lead to disturbance; disturbance leads to anxiety; and when anxious, one cannot save anyone. The Perfect Men of old first established themselves before trying to establish others. If what is established in yourself is not yet firm, how can you have the leisure to correct the actions of a tyrant?
“Do you also know how virtue is dissipated and wisdom is displayed? Virtue is dissipated by the pursuit of fame, and wisdom is displayed in the struggle for victory. Fame is a means of mutual oppression; wisdom is an instrument of contention. Both are instruments of ill omen and should not be used to perfect one’s conduct.
“Furthermore, though your virtue be thick and your sincerity firm, if you do not understand the temperament of the people; though your reputation be great and you do not contend, if you do not understand the hearts of men, and you forcibly display words of benevolence and righteousness before a tyrant, you are simply using the evil of others to display your own beauty. This is called ‘harming others.’ He who harms others will surely be harmed in return. You will likely be harmed by this man.
“Moreover, if he delights in the worthy and hates the unworthy, why would he need you to seek to be different? If you do not speak, the ruler will surely take advantage of you and compete in quick-wittedness. Your eyes will be dazzled, your countenance will be forced to peace, your mouth will try to justify itself, your demeanor will show submission, and your heart will consent to his views. This is like trying to save fire with fire or water with water; it is called ‘adding to the excess.’ If you begin by complying, there will be no end. If you do not gain his trust with your sincere words, you will surely die before the tyrant!
“Moreover, in the past, Jie killed Guan Longfeng, and Zhou killed Prince Bi Gan. Both cultivated their persons and used their virtue to comfort the people below, thereby going against their rulers above. Therefore, the rulers used their cultivation as a pretext to destroy them. These were men who sought fame.
“In the past, Yao attacked Congzhi, Xu, and Ao; Yu attacked Youhu. Their states were left desolate, and their persons were executed. They did not stop using force, nor did they cease seeking gain. All these were seekers of fame and gain. Have you not heard of this? Fame and gain – even the sage cannot overcome them, let alone you! Nevertheless, you must have some plan; try telling it to me.”
Yan Hui said, “If I am upright and humble, diligent and single-minded, would that be acceptable?”
Confucius said, “No! How could that be acceptable? With a spirit full of yang energy and unstable expression, which ordinary men do not dare to oppose, he suppresses the feelings of others to seek ease for his own heart. This is called ‘daily increasing virtue,’ which will not succeed, let alone Great Virtue! He will hold fast and not change; he will outwardly agree but inwardly not criticize. How could that possibly work?”
“Then I will be inwardly upright and outwardly compliant, comparing myself with the ancients. To be inwardly upright is to be a companion of Heaven. Knowing that the Son of Heaven and I are both sons of Heaven, why should I seek for my words to be approved or disapproved by men? If so, men will call me a ‘child.’ This is called being a companion of Heaven. To be outwardly compliant is to be a companion of men. Holding the tablet, kneeling, and bowing are the rites of a minister. Since all men do this, how dare I not? Doing what others do means others will find no fault. This is called being a companion of men. Comparing myself with the ancients is to be a companion of the past. Though my words may be teachings, they are actually criticisms, but they are found in antiquity, not created by me. If so, though I am upright, I will not be blamed. This is called being a companion of the past. Would this be acceptable?”
Confucius said, “No! How could that be acceptable! You have too many policies and they are not harmonious. Though you may be firm and commit no crime, you will stop at this. How can you reach transformation? You are still following your own mind.”
Yan Hui said, “I have no further way to advance. I dare to ask for the method.”
Confucius said, “Fast, and I will tell you. To do it with a conscious mind – is that easy? If it were easy, it would not be in accordance with the bright Heaven.”
Yan Hui said, “My family is poor. I have not drunk wine or eaten meat for months. Can this be considered fasting?”
Confucius said, “This is the fasting for sacrifice, not the Fasting of the Mind.”
Yan Hui asked, “I dare to ask about the Fasting of the Mind.”
Confucius said, “Unify your will. Do not listen with your ears but with your mind; do not listen with your mind but with your vital energy (Qi). Listening stops at the ears; the mind stops at symbols. Vital energy is emptiness waiting for things. Only the Dao gathers in emptiness. Emptiness is the Fasting of the Mind.”
Yan Hui said, “Before I received this instruction, I was truly Yan Hui. Since receiving it, there has never been a Yan Hui. Can this be called emptiness?”
The Master said, “Perfect! I will tell you: You may enter his enclosure and roam without being moved by fame. Speak when he is receptive; be silent when he is not. Do not force an entry; do not offer medicine. Dwell in unity and lodge in the inevitable – then you will be near the mark. It is easy to leave no tracks on land; it is hard to walk without touching the ground. It is easy to feign when acting for men; it is hard to feign when acting for Heaven. I have heard of flying with wings, but never of flying without wings; I have heard of knowing with knowledge, but never of knowing without knowledge. Look at that void; the empty room produces brightness, and auspiciousness rests in stillness. If you do not stop, this is called ‘sitting and running away.’ If you make your ears and eyes communicate inwardly and exclude the knowledge of the mind, even ghosts and spirits will come to dwell there, let alone men! This is the transformation of all things, the pivot of Yu and Shun, the practice of Fuxi and Jiqu – how much more should it be the path for scattered men like us!”
Ye Zigao was about to go on a mission to Qi and asked Confucius, “The King has laid a heavy charge on me, Zhuliang. Qi will likely treat the envoy with great respect but without urgency. Even an ordinary man cannot be easily moved, let alone a feudal lord! I am trembling with fear. You often told me, Zhuliang: ‘In all affairs, whether small or great, few succeed without following the Dao to a happy conclusion. If the affair fails, there will surely be the trouble of human punishment; if it succeeds, there will surely be the trouble of Yin and Yang (internal heat). Only the virtuous can succeed without trouble whether the affair succeeds or fails.’ I eat coarse food and do not seek delicacies; my cook does not need to cool the dishes. Yet now, receiving the command in the morning, I drink ice water in the evening. Do I have internal heat? I have not yet reached the reality of the affair, and already I have the trouble of Yin and Yang! If the affair fails, there will be the trouble of human punishment. These are two troubles. A minister is not fit to bear them. Do you have anything to tell me?”
Confucius said, “There are two great precepts in the world: one is Destiny (Ming), the other is Duty (Yi). A son’s love for his parents is Destiny; it cannot be dissolved from the heart. A minister’s service to his ruler is Duty; there is no place where there is no ruler, and one cannot escape it between Heaven and Earth. These are the great precepts. Therefore, he who serves his parents does not choose the place to give them peace; this is the perfection of filial piety. He who serves his ruler does not choose the affair to give it peace; this is the perfection of loyalty. He who serves his own mind does not let sorrow or joy change what is before him; knowing that something is inevitable and accepting it as Destiny – this is the perfection of virtue. As a minister or a son, there are surely things one cannot avoid. Act according to the reality of the affair and forget yourself; what leisure do you have to delight in life and hate death! You may go, Master.”
“Let me tell you what I have heard: In dealing with neighbors, one must win them with trust; in dealing with distant states, one must be loyal in words. Words must be transmitted. To transmit words of joy or anger between two parties is the most difficult thing in the world. Words of joy will surely contain excessive praise; words of anger will surely contain excessive blame. All excess is akin to falsehood; falsehood means credibility is lost; when credibility is lost, the transmitter is harmed. Therefore, the maxim says: ‘Transmit the constant feelings; do not transmit excessive words. Then you will nearly preserve yourself.’
“Moreover, those who compete in skill with force begin in the open but usually end in secrecy; when it reaches an extreme, they use many strange tricks. Those who drink wine according to rites begin in order but usually end in chaos; when it reaches an extreme, they use many strange amusements. All affairs are like this: they begin with simplicity but end with grossness.
“Words are like wind and waves; actions involve the loss of reality. Wind and waves are easily stirred; the loss of reality is easily endangered. Therefore, anger arises from no other cause than biased words and crafty speech. When a beast is dying, it makes all sorts of sounds, breathing fiercely and producing a vicious heart. If you press too hard, surely an unwholesome heart will respond, and you will not know how it happened. If you do not know how it happened, who knows how it will end! Therefore, the maxim says: ‘Do not alter the mandate; do not urge success. Excess is adding to it.’ Altering the mandate and urging success endanger the affair. Beauty in achievement takes time; evil in achievement cannot be amended in time. Can one not be cautious? Moreover, to ride on things and let the mind roam, to entrust oneself to the inevitable to nourish the center – this is the ultimate. Why make a report! Nothing is better than to fulfill the mandate. Is this not difficult?”
Yan He was about to become the tutor to the Crown Prince of Wei, the son of Duke Ling, and asked Qu Boyu, “There is a man here whose natural disposition is murderous. If I deal with him without principles, I endanger my state; if I deal with him with principles, I endanger myself. His wisdom is only sufficient to see the faults of others, but not to know the cause of their faults. If this is the case, what shall I do?”
Qu Boyu said, “Excellent question! Be cautious, be careful, and correct your own person! In form, nothing is better than compliance; in heart, nothing is better than harmony. However, these two have their dangers. Compliance should not go so far as to enter (his faults); harmony should not go so far as to come out (to display your own virtue). If you comply and enter, you will be overturned and destroyed, collapsed and ruined. If you harmonize and come out, you will be associated with fame and reputation, becoming a monster and a curse. If he acts like a baby, act like a baby with him; if he acts without boundaries, act without boundaries with him; if he acts without limits, act without limits with him. Reach him by entering the state of no fault.
“Do you not know the mantis? It angrily stretches out its arms to block the carriage track, not knowing it is unequal to the task. This is because it thinks so highly of its own talent. Be cautious, be careful! If you constantly praise your own beauty to offend him, you are in danger!
“Do you not know the tiger keeper? He does not dare to give the tiger living animals, for fear of the anger aroused by killing them; he does not dare to give them whole animals, for fear of the anger aroused by tearing them apart. He watches their hunger and fullness and understands their angry hearts. Tigers are a different species from men, yet they fawn on their keepers because they are compliant/submissive to them. Those they kill are the ones who go against them.
“The lover of horses uses a basket to catch their dung and a shell to catch their urine. If a gadfly or mosquito lands on them and he slaps it at the wrong time, the horse will break the bit, crush the headrest, and smash the chest harness. The intention may be love, but the love is lost. Can one not be cautious?”
Craftsman Shi, traveling to Qi, arrived at Quyuan and saw the sacred oak tree. It was large enough to shade several thousand oxen; its girth was a hundred spans; it towered over the mountain for eighty feet before it had branches; and enough branches to make ten boats could be cut from its side. The spectators were like a marketplace, but Master Craftsman Shi did not look at it and continued walking without stopping.
His disciples, having seen their fill, ran to catch up with him and said, “Since I took up the axe to follow you, Master, I have never seen timber so beautiful. Yet you would not look at it and walked on without stopping. Why?”
Shi said, “Enough! Do not speak of it! It is a useless tree. If used for a boat, it would sink; if used for a coffin, it would rot quickly; if used for a vessel, it would break quickly; if used for a door, it would ooze sap; if used for a pillar, it would be eaten by worms. It is a tree of no timber. Because it is of no use, it has been able to attain such longevity.”
When Craftsman Shi returned, the sacred oak appeared to him in a dream and said, “What will you compare me to? Will you compare me to a useful tree? The hawthorn, pear, orange, pomelo, and gourds – when their fruit is ripe, they are stripped; when stripped, they are insulted. The large branches are broken; the small branches are torn off. This is because their ability causes suffering to their lives. Therefore, they do not complete their natural years but die halfway, striking themselves in the vulgar world. There is nothing that is not like this. Moreover, I have long sought to be of no use! I nearly died, but now I have attained it. This is my great use. If I had been useful, could I have attained this greatness? Moreover, you and I are both things; why should you judge me as a thing? You, a dying scattered man, how can you know the scattered tree!”
Craftsman Shi woke up and pondered the dream.
His disciple said, “If it seeks to be useless, why does it serve as the altar?”
Shi said, “Hush! Say no more! It merely lodges there! It is reviled by those who do not know it. If it did not serve as the altar, would it not have been cut down? Moreover, the way it preserves itself is different from the common way; if you judge it by conventional standards, are you not far from the truth?”
Nanbo Ziqi was wandering in the hills of Shang and saw a great tree, which was extraordinary: a team of a thousand chariots could have hidden in the shade of its foliage. Ziqi said, “What kind of tree is this? It must have extraordinary timber!” Looking up at its fine branches, they were twisted and could not be used for beams; looking down at its great roots, the wood was loose and could not be used for coffins; licking its leaves made the mouth sore; smelling it made one drunk for three days without ceasing. Ziqi said, “This is truly a tree of no timber, and that is why it has grown so large. Alas! The Spiritually Perfect Man shows his lack of timber in this way.”
In the state of Song, there was a place called Jingshi, suitable for catalpa, cypress, and mulberry trees. Those a handspan or so thick were cut down by those seeking stakes for monkeys; those three or four spans thick were cut down by those seeking beams for high houses; those seven or eight spans thick were cut down by noble families and rich merchants seeking coffins. Therefore, they did not complete their natural years but died halfway under the axe. This is the trouble of being useful timber. Therefore, oxen with white foreheads, pigs with high noses, and men with hemorrhoids are not suitable to be sacrificed to the River. This is known by the shamans and priests, who consider them inauspicious. But this is what the Spiritually Perfect Man considers great auspiciousness.
There was a man named Zhili Shu. His chin was hidden in his navel, his shoulders were higher than the top of his head, the bun of his hair pointed to the sky, his five organs were on top, and his thighs were like ribs. By mending clothes and washing, he could feed his mouth; by winnowing grain and sifting rice, he could feed ten people. When the ruler conscripted soldiers, Zhili would roll up his sleeves among them (and be ignored); when the ruler had great corvee labor, Zhili was exempted due to chronic illness; when the ruler distributed grain to the sick, he received three zhong of grain and ten bundles of firewood. Though Zhili Shu was deformed in body, he was still able to nourish his person and complete his natural years – how much more so for those who are deformed in virtue (i.e., hide their virtue)!
Confucius went to Chu. The madman Jie Yu wandered by his gate, singing:
“O Phoenix, O Phoenix! How is your virtue thus decayed?
The future cannot be awaited; the past cannot be recalled.
When the world has Dao, the sage succeeds;
When the world is without Dao, the sage survives.
In the present time, one can only hope to escape punishment!
Good fortune is lighter than a feather, yet no one knows how to carry it;
Misfortune is heavier than the earth, yet no one knows how to avoid it.
Enough! Enough! Do not confront men with virtue!
Danger! Danger! Do not draw a line on the ground and walk within it!
Thorns! Thorns! Do not hurt my walking!
Twisting and turning! Do not hurt my feet!”
The tree on the mountain brings about its own ruin; the grease in the lamp burns itself out. The cinnamon tree is edible, so it is cut down; the lacquer tree is useful, so it is tapped. Men all know the use of the useful, but no one knows the use of the useless.
Note
Yan Hui (颜回) & Zhongni (Confucius):
Yan Hui was Confucius’ favorite disciple, known for his virtue. Zhongni is the courtesy name of Confucius. In Zhuangzi, Confucius is often used as a mouthpiece for Daoist philosophy, sometimes appearing confused or being taught by Daoist figures, subverting his traditional Confucian role.
The State of Wei (卫国):
A state during the Spring and Autumn and Warring States periods. In this context, it represents a chaotic state ruled by a tyrant, serving as a backdrop to discuss the dangers of political intervention.
Jie & Zhou:
The infamous last rulers of the Xia and Shang dynasties, respectively. They are archetypes of tyranny in Chinese history.
Guan Longfeng (关龙逄 – Guan Long Pang) & Prince Bi Gan:
Guan Longpan and Bi Gan are loyal ministers who were executed by Jie and Zhou for their remonstrance. They represent the Confucian ideal of dying for righteousness, which Zhuangzi critiques as futile and dangerous in a chaotic world.
Yao & Yu:
Legendary sage kings of ancient China. Zhuangzi references their military campaigns to show that even “sages” sought fame and gain through war.
Fasting of the Mind (心斋):
A core Daoist concept introduced here. Unlike ritual fasting (abstaining from food/alcohol), it refers to emptying the mind of desires, prejudices, and ego to achieve a state of “emptiness” (Xu) where the Dao can reside.
Ye Zigao:
Ye Zigao (Lord Ye, Shen Zhuliang, 沈诸梁, 叶公, 子高) was a high official of Chu, and Zhuliang was his personal name. His anxiety about his diplomatic mission illustrates the psychological toll of serving in the “human world.”
After suppressing the rebellion led by Bai Gong Sheng, he was appointed Prime Minister (Lingyin) and Minister of War (Sima) for his meritorious service, holding both civil and military power. Later, he voluntarily yielded his position to younger men and returned to Ye to spend his remaining years in peace.
Destiny & Duty:
Two inescapable laws of human existence according to the text. Loving parents is natural (Destiny); serving the ruler is a social obligation (Duty). The text advises accepting these with equanimity (“安之若命”).
Lord Zigao of Ye’s Mission to Qi
Exploring how to achieve the state of “riding on things to let the mind wander” (乘物以游心) amidst the immense pressure of an “inescapable duty” (不得已). It highlights the wisdom of preserving one’s inner peace and safety within the complex cracks of interpersonal and political struggles.
Yan He (颜阖) Tutoring the Crown Prince of Duke Ling of Wei
Facing a tutoring subject with a naturally cruel disposition, this section illustrates the survival strategy of “outwardly complying, inwardly harmonizing”. It advises maintaining external compliance to avoid conflict, while keeping an inner peace to gently guide, without losing oneself.
Zhi Li Shu (支离疏, Zhili Shu)
Through the story of a man with severe physical deformities who manages to live out his natural lifespan and avoid conscription, this fable further elucidates the profound survival wisdom of “the usefulness of uselessness” (无用之用).
The madman Jie Yu
Lu Tong, courtesy name Jieyu (Jie Yu), was a native of the State of Chu during the Spring and Autumn Period. Since King Zhao of Chu neglected state affairs, Lu Tong disdained allying with treacherous ministers to serve such an unenlightened ruler. Therefore he feigned madness to stay away from politics, and people called him “the Madman of Chu”. His story is recorded in both The Analects and Biographies of Lofty Scholars.
内篇·人间世第四
颜回见仲尼，请行。曰：“奚之？”曰：“将之卫。”曰：“奚为焉？”曰：“回闻卫君，其年壮，其行独。轻用其国而不见其过。轻用民死，死者以国量，乎泽若蕉，民其无如矣！回尝闻之夫子曰：‘治国去之，乱国就之。医门多疾。’愿以所文，思其所行，则庶几其过有瘳乎！”
仲尼曰：“嘻，若殆往而刑耳！夫道不欲杂，杂则多，多则扰，扰则忧，忧而不救。古之至人，先存诸己而后存诸人。所存于己者未定，何暇至于暴人之所行！且若亦知夫德之所荡而知之所为出乎哉？德荡乎名，知出乎争。名也者，相轧也；知也者，争之器也。二者凶器，非所以尽行也。
且德厚信矼，未达人气；名闻不争，未达人心。而强以仁义绳墨之言術暴人之前者，是以人恶有其美也，命之曰灾人。灾人者，人必反灾之。若殆为人灾夫。
且苟为人悦贤而恶不肖，恶用而求有以异？若唯无诏，王公必将乘人而斗其捷。而目将荧之，而色将平之，口将营之，容将形之，心且成之。是以火救火，以水救水，名之曰益多。顺始无穷，若殆以不信厚言，必死于暴人之前矣！
且昔者桀杀关龙逄，纣杀王子比干，是皆修其身以下伛拊人之民，以下拂其上者也，故其君因其修以挤之。是好名者也。
昔者尧攻丛枝、胥、敖，禹攻有扈。国为虚厉，身为刑戮。其用兵不止，其求实无已，是皆求名实者也，而独不闻之乎？名实者，圣人之所不能胜也，而况若乎！虽然，若必有以也，尝以语我来。”
颜回曰：“端而虚，勉而一，则可乎？”曰：“恶！恶可！夫以阳为充孔扬，采色不定，常人之所不违，因案人之所感，以求容与其心，名之曰日渐之德不成，而况大德乎！将执而不化，外合而内不訾，其庸讵可乎！”
“然则我内直而外曲，成而上比。内直者，与天为徒。与天为徒者，知天子之与己，皆天之所子，而独以己言蕲乎而人善之，蕲乎而人不善之邪？若然者，人谓之童子，是之谓与天为徒。外曲者，与人之为徒也。擎跽曲拳，人臣之礼也。人皆为之，吾敢不为邪？为人之所为者，人亦无疵焉，是之谓与人为徒。成而上比者，与古为徒。其言虽教，谪之实也，古之有也，非吾有也。若然者，虽直而不病，是之谓与古为徒。若是则可乎？”仲尼曰：“恶！恶可！大多政法而不谍。虽固，亦无罪。虽然，止是耳矣，夫胡可以及化！犹师心者也。”
颜回曰：“吾无以进矣，敢问其方。”仲尼曰：“斋，吾将语若。有心而为之，其易邪？易之者，皞天不宜。”颜回曰：“回之家贫，唯不饮酒不茹荤者数月矣。如此则可以为斋乎？”曰：“是祭祀之斋，非心斋也。”
回曰：“敢问心斋。”仲尼曰：“若一志，无听之以耳而听之以心；无听之以心而听之以气。听止于耳，心止于符。气也者，虚而待物者也。唯道集虚。虚者，心斋也”
颜回曰：“回之未始得使，实自回也；得使之也，未始有回也，可谓虚乎？”夫子曰：“尽矣！吾语若：若能入游其樊而无感其名，入则鸣，不入则止。无门无毒，一宅而寓于不得已则几矣。绝迹易，无行地难。为人使易以伪，为天使难以伪。闻以有翼飞者矣，未闻以无翼飞者也；闻以有知知者矣，未闻以无知知者也。瞻彼阕者，虚室生白，吉祥止止。夫且不止，是之谓坐驰。夫徇耳目内通而外于心知，鬼神将来舍，而况人乎！是万物之化也，禹、舜之所纽也，伏羲、几蘧之所行终，而况散焉者乎！”
叶公子高将使于齐，问于仲尼曰：“王使诸梁也甚重。齐之待使者，盖将甚敬而不急。匹夫犹未可动也，而况诸侯乎！吾甚栗之。子常语诸梁也曰：‘凡事若小若大，寡不道以欢成。事若不成，则必有人道之患；事若成，则必有阴阳之患。若成若不成而后无患者，唯有德者能之。’吾食也执粗而不臧，爨无欲清之人。今吾朝受命而夕饮冰，我其内热与！吾未至乎事之情而既有阴阳之患矣！事若不成，必有人道之患，是两也。为人臣者不足以任之，子其有以语我来！”
仲尼曰：“天下有大戒二：其一命也，其一义也。子之爱亲，命也，不可解于心；臣之事君，义也，无适而非君也，无所逃于天地之间。是之谓大戒。是以夫事其亲者，不择地而安之，孝之至也；夫事其君者，不择事而安之，忠之盛也；自事其心者，哀乐不易施乎前，知其不可奈何而安之若命，德之至也。为人臣子者，固有所不得已。行事之情而忘其身，何暇至于悦生而恶死！夫子其行可矣！
丘请复以所闻：凡交近则必相靡以信，远则必忠之以言。言必或传之。夫传两喜两怒之言，天下之难者也。夫两喜必多溢美之言，两怒必多溢恶之言。凡溢之类妄，妄则其信之也莫，莫则传言者殃。故法言曰：‘传其常情，无传其溢言，则几乎全。’且以巧斗力者，始乎阳，常卒乎阴，泰至则多奇巧；以礼饮酒者，始乎治，常卒乎乱，泰至则多奇乐。凡事亦然，始乎谅，常卒乎鄙；其作始也简，其将毕也必巨。
言者，风波也；行者，实丧也。夫风波易以动，实丧易以危。故忿设无由，巧言偏辞。兽死不择音，气息勃然于是并生心厉。剋核太至，则必有不肖之心应之而不知其然也。苟为不知其然也，孰知其所终！故法言曰：‘无迁令，无劝成。过度益也。’迁令劝成殆事。美成在久，恶成不及改，可不慎与！且夫乘物以游心，托不得已以养中，至矣。何作为报也！莫若为致命，此其难者？”
颜阖将傅卫灵公大子，而问于蘧伯玉曰；“有人于此，其德天杀。与之为无方则危吾国，与之为有方则危吾身。其知适足以知人之过，而不知其所以过。若然者，吾奈之何？”
蘧伯玉曰：“善哉问乎！戒之，慎之，正女身哉！形莫若就，心莫若和。虽然，之二者有患。就不欲入，和不欲出。形就而入，且为颠为灭，为崩为蹶；心和而出，且为声为名，为妖为孽。彼且为婴儿，亦与之为婴儿；彼且为无町畦，亦与之为无町畦；彼且为无崖，亦与之为无崖；达之，入于无疵。
汝不知夫螳螂乎？怒其臂以当车辙，不知其不胜任也，是其才之美者也。戒之，慎之，积伐而美者以犯之，几矣！
汝不知夫养虎者乎？不敢以生物与之，为其杀之之怒也；不敢以全物与之，为其决之之怒也。时其饥饱，达其怒心。虎之与人异类，而媚养己者，顺也；故其杀者，逆也。
夫爱马者，以筐盛矢，以蜃盛溺。适有蚊虻仆缘，而拊之不时，则缺衔毁首碎胸。意有所至而爱有所亡。可不慎邪？”
匠石之齐，至于曲辕，见栎社树。其大蔽数千牛，絜之百围，其高临山十仞而后有枝，其可以舟者旁十数。观者如市，匠伯不顾，遂行不辍。弟子厌观之，走及匠石，曰：‘自吾执斧斤以随夫子，未尝见材如此其美也。先生不肯视，行不辍，何邪？”曰：“已矣，勿言之矣！散木也。以为舟则沉，以为棺椁则速腐，以为器则速毁，以为门户则液樠，以为柱则蠹，是不材之木也。无所可用，故能若是之寿。”
匠石归，栎社见梦曰：“女将恶乎比予哉？若将比予于文木邪？夫楂梨橘柚果蓏之属，实熟则剥，剥则辱。大枝折，小枝泄。此以其能苦其生者也。故不终其天年而中道夭，自掊击于世俗者也。物莫不若是。且予求无所可用久矣！几死，乃今得之，为予大用。使予也而有用，且得有此大也邪？且也若与予也皆物也，奈何哉其相物也？而几死之散人，又恶知散木！”匠石觉而诊其梦。弟子曰：“趣取无用，则为社何邪？”曰：“密！若无言！彼亦直寄焉！以为不知己者诟厉也。不为社者，且几有翦乎！且也彼其所保与众异，而以义喻之，不亦远乎！”
南伯子綦游乎商之丘，见大木焉，有异：结驷千乘，隐将芘其所藾。子綦曰：“此何木也哉！此必有异材夫！”仰而视其细枝，则拳曲而不可以为栋梁；俯而视其大根，则轴解而不可以为棺椁；咶其叶，则口烂而为伤；嗅之则使人狂酲三日而不已。子綦曰“此果不材之木也，以至于此其大也。嗟乎神人，以此不材。”
宋有荆氏者，宜楸柏桑。其拱把而上者，求狙猴之杙斩之；三围四围，求高名之丽者斩之；七围八围，贵人富商之家求椫傍者斩之。故未终其天年而中道之夭于斧斤，此材之患也。故解之以牛之白颡者，与豚之亢鼻者，与人有痔病者，不可以适河。此皆巫祝以知之矣，所以为不祥也。此乃神人之所以为大祥也。
支离疏者，颐隐于齐，肩高于顶，会撮指天，五管在上，两髀为胁。挫针治繲，足以餬口；鼓筴播精，足以食十人。上征武士，则支离攘臂于其间；上有大役，则支离以有常疾不受功；上与病者粟，则受三锺与十束薪。夫支离者其形者，犹足以养其身，终其天年，又况支离其德者乎！
孔子适楚，楚狂接舆游其门曰：“凤兮凤兮，何如德之衰也。来世不可待，往世不可追也。天下有道，圣人成焉；天下无道，圣人生焉。方今之时，仅免刑焉！福轻乎羽，莫之知载；祸重乎地，莫之知避。已乎，已乎！临人以德。殆乎，殆乎！画地而趋。迷阳迷阳，无伤吾行。吾行郤曲，无伤吾足。”
山木，自寇也；膏火，自煎也。桂可食，故伐之；漆可用，故割之。人皆知有用之用，而莫知无用之用也。
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