When Zhuangzi was walking in the mountains, he saw a large tree with lush branches and leaves. Woodcutters stopped beside it but did not cut it down. He asked them the reason, and they said, “It has no useful purpose.” Zhuangzi said, “This tree is able to live out its natural span precisely because it is useless.”
After coming out of the mountains, Zhuangzi stayed at the house of an old friend. The friend was delighted and ordered his servant to kill a goose and prepare it for a meal. The servant asked, “One can cackle, and the other cannot. Which one should I kill?” The master said, “Kill the one that cannot cackle.”
The next day, a disciple asked Zhuangzi, “Yesterday, the tree in the mountains was able to live out its natural span because it was useless. Today, our host’s goose was killed because it was useless. Where, then, will you take your stand, Master?”
Zhuangzi laughed and said, “I will take my stand between usefulness and uselessness. But between usefulness and uselessness seems right but is not, and thus one cannot avoid entanglement. If, however, one rides upon the Way and its Virtue and wanders freely, it is not so. There is no praise and no blame. At one moment a dragon, at the next a snake, changing with the times, unwilling to be fixed in one place. At times rising, at times falling, taking harmony as the measure, wandering in the source of all things. To master things without being mastered by things – how could one then be entangled? This is the rule of the Yellow Emperor and Shennong.
But as for the nature of things and the customs of human society, it is not so: what joins will separate, what succeeds will be destroyed, what is sharp will be blunted, what is honored will be criticized, what acts will be impaired, what is wise will be plotted against, what is unworthy will be deceived. How can anything be certain? How sad! Disciples, remember this: is it not only the realm of the Way and Virtue that is worthy of return?”
Shinan Yiliao visited the Marquis of Lu, and the Marquis had a troubled expression. Shinan Zi said, “Your lordship has a troubled expression. Why is this?”
The Marquis said, “I study the Way of the former kings, continue the work of my predecessors, respect the spirits and honor the worthy, and personally carry these out without departing from them for even a moment. Yet I cannot avoid calamity. This is why I am troubled.”
Shinan Zi said, “Your method of removing calamity is shallow. The great fox and the patterned leopard dwell in the mountains and forests and hide in caves and cliffs – this is their stillness. They travel by night and rest by day – this is their caution. Even when hunger and thirst press upon them, they keep far from people and seek food near the rivers and lakes – this is their steadiness. Yet they still cannot avoid the danger of nets, traps, and snares. What crime have they committed? It is their fur that brings them disaster. Is not the State of Lu now your fur? I wish you to strip away your form and cast off your fur, cleanse your heart and discard your desires, and wander in the wilderness where no one dwells.
In the southern Yue region there is a place called the Land of Established Virtue. Its people are simple and unadorned, with little selfishness and few desires. They know how to work but not how to store; they give but do not seek reward. They do not know where righteousness ought to go, nor how ritual should be conducted. Acting freely and without restraint, they nevertheless walk the great Way. Their lives are joyful, and their deaths are properly buried. I wish you to leave your state and abandon your customs, and walk together with the Way.”
The Marquis said, “The road is distant and dangerous, with rivers and mountains between us, and I have no boat or carriage. What can I do?”
Shinan Zi said, “Do not be arrogant in manner, and do not cling to any fixed dwelling. Let this be your carriage.”
The Marquis said, “The road is remote and desolate, with no people. Who will be my companion? I have no grain and no food. How can I reach it?”
Shinan Zi said, “Reduce your expenditures and lessen your desires. Then, even without grain, you will have enough. Cross the rivers and float upon the sea. Look and you will not see its shore; the further you go, the less you will know its end. Those who see you off will all turn back from the shore, and you will go far from them.
Thus, to possess others brings entanglement; to be possessed by others brings sorrow. Therefore, Yao neither possessed others nor was possessed by others. I wish to remove your entanglements and dispel your sorrows, so that you may wander alone with the Way in the vast land of emptiness.
When two boats are tied together to cross a river, if an empty boat bumps into yours, even a hot-tempered person will not become angry. But if there is a person in that boat, you will call out for them to steer away. If you call once and they do not hear, and call again and still they do not hear, then on the third call you will surely shout at them in anger. Before you were not angry, but now you are. Before the boat was empty, but now it is occupied. If a person can empty themselves and wander through the world, who can harm them?”
Beigong She collected taxes for Duke Ling of Wei in order to cast a bell. He set up an altar outside the outer gate of the city. In three months, the upper and lower sets of bells were completed. Prince Qingji saw this and asked him, “What method did you employ?”
She said, “In maintaining unity, I dared not employ any scheme. I have heard it said: ‘After carving and polishing, return to simplicity.’ I appeared ignorant and without knowledge, relaxed and unhurried. Gathered yet indistinct, I sent off those who came and welcomed those who arrived. Those who came, I did not forbid; those who left, I did not detain. I followed the strong in their forcefulness, accompanied the compliant in their yielding, and allowed each to exhaust their own capacity. Thus, although I collected taxes morning and evening, not a hair was harmed. How much more so for one who possesses the great Way!”
Confucius was surrounded between Chen and Cai, and for seven days he ate no cooked food. Taigong Ren went to console him and said, “Are you near death?”
Confucius said, “Yes.”
Taigong Ren said, “Do you dislike death?”
Confucius said, “Yes.”
Taigong Ren said, “Let me speak to you of the way to avoid death. In the Eastern Sea there is a bird named Yidai. As a bird, it flutters weakly and seems incapable. It flies by relying on others and roosts pressed close among them. It does not dare to go forward in front, nor dare to stay behind. When eating, it does not dare to taste first, but always takes what remains. Thus, it is not rejected from the flock, and outsiders cannot harm it. In this way, it avoids calamity.
Straight trees are cut down first; sweet wells are drained first. You, I fear, decorate your wisdom to startle the foolish, and cultivate yourself to reveal the corruption of others. You shine brightly, as if carrying the sun and moon as you walk, and therefore you cannot avoid disaster.
In the past, I heard a man of great attainment say: ‘Those who boast of themselves achieve no merit; when achievement is complete, it declines; when fame is established, it is diminished.’ Who can cast aside achievement and fame and return to the common people? The Way flows but does not dwell in brightness; Virtue acts but does not rest in reputation. Pure and ordinary, one may even be compared to a madman. Erase your traces, abandon your influence, and do not strive for fame or achievement. Thus, you will blame no one, and no one will blame you. The Perfect Person is not known by name. Why do you delight in being known?”
Confucius said, “Excellent!”
He dismissed his companions, left his disciples, and fled to a great marsh. He wore coarse fur garments and ate acorns and chestnuts. When he entered among animals, he did not disturb their herds; when he entered among birds, he did not disrupt their rows. Birds and beasts did not dislike him, so how much less would humans!
Confucius asked Sang Hu, “I was driven out of Lu twice; in Song, a tree was cut down near me; in Wei, my traces were erased; I was reduced to poverty in Shang and Zhou; and I was surrounded between Chen and Cai. I have encountered these many calamities. My relatives and friends have grown more distant, and my disciples and companions have scattered. Why is this?”
Sang Hu said, “Have you not heard of the flight of Jia Ren? Lin Hui abandoned a jade disc worth a thousand pieces of gold and fled, carrying a young child on his back. Someone said, ‘Was it for his wealth? A child has little wealth. Was it to avoid burden? A child brings much burden. Why did you abandon a jade disc worth a thousand pieces of gold and flee with a child on your back?’
Lin Hui said, ‘The jade disc was joined by profit, but the child is bound by Heaven.’
Those who are joined by profit will abandon each other when pressed by poverty, disaster, and harm. Those who are bound by Heaven will draw together when pressed by poverty, disaster, and harm. The difference between drawing together and abandoning one another is indeed great.
Moreover, the friendship of the noble person is bland like water, while the friendship of the petty person is sweet like wine. The noble person’s blandness leads to closeness, while the petty person’s sweetness leads to separation. Those who come together without cause will also separate without cause.”
Confucius said, “I respectfully receive your instruction.”
He returned home walking slowly and freely. He abandoned his studies and cast aside his books. His disciples no longer stood formally before him, yet their affection for him increased all the more.
On another day, Sang Hu said, “When Shun was about to die, he earnestly instructed Yu, saying: ‘Be cautious! In form, nothing is better than following; in feeling, nothing is better than being natural. If you follow, you will not depart; if you are natural, you will not be weary. If you do not depart and are not weary, you need not seek ornament to present your form. If you do not seek ornament to present your form, you will certainly not depend on external things.’”
Zhuangzi wore a coarse cloth robe with patches on it. He tied his hemp shoes with a string and went to see the King of Wei. The King of Wei said, “Why is my master so worn out?”
Zhuangzi said, “This is poverty, not weariness. When a scholar possesses the Way and Virtue but cannot put them into practice, that is weariness. Worn clothes and broken shoes are poverty, not weariness. This is what is meant by not meeting the right time.
Has your majesty not seen the leaping gibbons? When they are among nan, zi, yuzhang, and other tall, straight trees, they grasp the branches and move freely among them as kings. Even Yi and Pang Meng could not take aim at them. But when they come among thorny bushes such as zhe, ji, zhi, and gou, they move cautiously and look sideways, trembling with fear. This is not because their sinews and bones have become tight and inflexible, but because they are in an unfavorable position and cannot display their abilities.
Now I live in an age of a dim ruler and chaotic ministers, and wish to avoid weariness – how can this be possible? This is precisely what happened to Bi Gan, whose heart was cut out as evidence!”
Confucius was reduced to poverty between Chen and Cai, and for seven days he ate no cooked food. Leaning on a withered tree with his left hand and striking a dry branch with his right, he sang the songs of the Yan clan. He had the instruments but not their proper rhythm; he had the sound but not the proper musical notes. Yet the sound of wood and the sound of his voice struck clearly and fittingly upon the human heart.
Yan Hui stood respectfully with folded hands and turned his eyes to observe him. Confucius, fearing that Yan Hui might broaden his understanding and reach grand conclusions, or cherish himself and fall into sorrow, said, “Hui, it is easy not to receive harm from Heaven, but difficult not to receive benefit from men. There is no beginning that is not also an end. The human and the Heavenly are one. Who, then, is the one singing now?”
Yan Hui said, “May I ask what it means that it is easy not to receive harm from Heaven?”
Confucius said, “Hunger and thirst, cold and heat, poverty and constraint that prevent one from proceeding – these are the movements of Heaven and Earth and the outflow of the transformation of things. It means speaking of moving along with them. A minister serving his ruler does not dare to reject his commands. If holding to the way of a minister is like this, how much more so in how one should respond to Heaven?”
Yan Hui asked, “What does it mean that it is difficult not to receive benefit from men?”
Confucius said, “When one first enters service and reaches everywhere, rank and salary arrive together without end. The benefits that things bring do not belong to oneself; one’s destiny has aspects that lie outside. The noble person does not steal, and the worthy person does not take what is not his. If I were to take them, what would that be? Therefore it is said: No bird is wiser than the swallow. If its eyes see a place that is not suitable, it does not even look twice. Even if it drops the fruit it is carrying, it abandons it and flies away. It fears humans, yet it enters among them, because its nest is there.”
Yan Hui asked, “What does it mean that there is no beginning that is not also an end?”
Confucius said, “The transformations of all things proceed, and we do not know which gives way to which. How can we know where they end? How can we know where they begin? One can only remain upright and await them.”
Yan Hui asked, “What does it mean that the human and the Heavenly are one?”
Confucius said, “That there is the human is from Heaven; that there is the Heavenly is also from Heaven. That humans cannot possess Heaven fully is their nature. The Perfect Person rests peacefully, embodies the passing of things, and comes to his end.”
Zhuang Zhou was wandering in the park of Diaoling when he saw a strange magpie coming from the south. Its wings were seven feet wide, and its eyes were an inch in circumference. It brushed against Zhou’s forehead and settled in a chestnut grove.
Zhuang Zhou said, “What kind of bird is this? Its wings are large, yet it does not fly far; its eyes are big, yet it does not see clearly.”
He lifted his robe, took quick steps, and held his slingshot, waiting to shoot it. He saw a cicada that had just found pleasant shade and had forgotten its own body. A mantis, hiding behind a leaf, was about to seize it. Seeing its gain, the mantis forgot its own form. The strange magpie followed and sought profit from this. Seeing profit, it forgot its true nature.
Zhuang Zhou was startled and said, “Ah! Things indeed entangle one another; each kind calls forth the next.”
He dropped his slingshot and turned to run back, but the forester of the park chased after him, scolding him.
Zhuang Zhou returned home and for three days did not appear in the courtyard. Lin Qie followed and asked him, “Master, why have you been so absent from the courtyard recently?”
Zhuang Zhou said, “I guarded my form and forgot my body. I gazed into muddy water and became confused in the clear deep. Moreover, I have heard my teacher say: ‘When you enter a land, follow its customs.’ Now I wandered in Diaoling and forgot my body. The strange magpie brushed my forehead; I wandered in the chestnut grove and forgot my true nature. The forester of the chestnut grove took me for a thief. This is why I did not appear in the courtyard.”
Yangzi went to Song and stayed at an inn. The innkeeper had two concubines, one beautiful and one plain. The plain one was honored, while the beautiful one was treated as lowly. Yangzi asked the reason, and the innkeeper’s servant replied, “The beautiful one considers herself beautiful, and so I do not see her beauty. The plain one considers herself plain, and so I do not see her plainness.”
Yangzi said, “Disciples, remember this: Act with virtue, but discard the consciousness of your own virtue. Wherever you go, will you not be loved?”
Note
The chaotic era in which these texts were written. The constant warfare and political instability explain the text’s focus on self-preservation and avoiding the dangers of political service.
The protagonist and a foundational Daoist philosopher (c. 4th century BCE). He advocates for spiritual freedom and living in harmony with the Dao (the Way), often using humor and paradox to challenge conventional logic.
The founder of Confucianism. In Zhuangzi, he is frequently used as a literary character – a “straight man” to Daoist sages – to illustrate the limitations of rigid morality and social ambition.
Yan Hui:
Yan Hui is Confucius’ favorite disciple, known for his virtue and poverty. Here, he represents the sincere seeker learning to accept fate.
The Yellow Emperor & Shennong:
Mythological sage-kings of ancient China. They symbolize the golden age of Daoist rule, where leaders governed by following nature rather than imposing laws.
A historical figure from the Shang Dynasty. Bi Gan was a loyal minister executed by having his heart cut out by his nephew, a tyrant. Zhuangzi uses him as a grim example of the dangers of serving a corrupt government.
Yang Zhu (Yangzi):
A philosopher often associated with egoism or self-preservation. Yang Zhu’s story at the inn in Song highlights the value of humility over superficial beauty.
The Siege of Chen and Cai:
A famous historical hardship where Confucius and his disciples were trapped by hostile forces and ran out of food for seven days. While Confucians view this as a test of moral fortitude, Zhuangzi reinterprets it as a consequence of being too “useful” and conspicuous in a chaotic world.
The Paradox of Usefulness (The Tree and the Goose):
The Story: A tree survives because it is “useless” (bad wood), but a goose is killed because it is “useless” (can’t cackle).
The Meaning: This challenges the binary of “useful vs. useless.” Zhuangzi suggests that rigidly sticking to one role is dangerous. The solution is “riding the Dao” – adapting to circumstances like a dragon or a snake, rather than being defined by a single utility.
The Empty Boat:
The Story: If an empty boat hits yours, you don’t get angry. If a person is in it, you shout.
The Meaning: This is a metaphor for Ego. If you can “empty yourself” of ego and self-importance while navigating the world, no one will attack or harm you.
The Mantis Stalks the Cicada, Unaware of the Oriole Behind:
The Story: A cicada forgets danger for shade; a mantis forgets its body to catch the cicada; a bird forgets its true nature to catch the mantis.
The Meaning: A warning against tunnel vision. Greed and focusing solely on immediate gain make one vulnerable to greater dangers. It illustrates how “things entangle each other.”
Friendship of Gentlemen (Junzi):
The Quote: “The friendship of gentlemen is insipid as water; the friendship of petty men is sweet as wine.”
The Meaning: True connections are natural, unforced, and enduring (like water), whereas relationships based on profit or flattery (wine) may seem sweet but will eventually sour and break.
Jade Disc vs. The Infant:
The Story: A man flees disaster carrying a baby, leaving behind a valuable jade disc.
The Meaning: The jade represents connections based on profit (abandoned in crisis), while the baby represents connections based on Heaven/Nature (preserved in crisis).
外篇·山木第二十
庄子行于山中，见大木，枝叶盛茂。伐木者止其旁而不取也。问其故，曰：“无所可用。”庄子曰：“此木以不材得终其天年。”夫子出于山，舍于故人之家。故人喜，命竖子杀雁而烹之。竖子请曰：“其一能鸣，其一不能鸣，请奚杀？”主人曰：“杀不能鸣者。”明日，弟子问于庄子曰：“昨日山中之木，以不材得终其天年；今主人之雁，以不材死。先生将何处？”庄子笑曰：“周将处乎材与不材之间。材与不材之间，似之而非也，故未免乎累。若夫乘道德而浮游则不然，无誉无訾，一龙一蛇，与时俱化，而无肯专为。一上一下，以和为量，浮游乎万物之祖。物物而不物于物，则胡可得而累邪！此黄帝、神农之法则也。若夫万物之情，人伦之传则不然：合则离，成则毁，廉则挫，尊则议，有为则亏，贤则谋，不肖则欺。胡可得而必乎哉！悲夫，弟子志之，其唯道德之乡乎！”
市南宜僚见鲁侯，鲁侯有忧色。市南子曰：“君有忧色，何也？”鲁侯曰：“吾学先王之道，修先君之业；吾敬鬼尊贤，亲而行之，无须臾离居。然不免于患，吾是以忧。”市南子曰：“君之除患之术浅矣！夫丰狐文豹，栖于山林，伏于岩穴，静也；夜行昼居，戒也；虽饥渴隐约，犹且胥疏于江湖之上而求食焉，定也。然且不免于罔罗机辟之患，是何罪之有哉？其皮为之灾也。今鲁国独非君之皮邪？吾愿君刳形去皮，洒心去欲，而游于无人之野。南越有邑焉，名为建德之国。其民愚而朴，少私而寡欲；知作而不知藏，与而不求其报；不知义之所适，不知礼之所将。猖狂妄行，乃蹈乎大方。其生可乐，其死可葬。吾愿君去国捐俗，与道相辅而行。”君曰：“彼其道远而险，又有江山，我无舟车，奈何？”市南子曰：“君无形倨，无留居，以为君车。”君曰：“彼其道幽远而无人，吾谁与为邻？吾无粮，我无食，安得而至焉？”市南子曰：“少君之费，寡君之欲，虽无粮而乃足。君其涉于江而浮于海，望之而不见其崖，愈往而不知其所穷。送君者皆自崖而反。君自此远矣！故有人者累，见有于人者忧。故尧非有人，非见有于人也。吾愿去君之累，除君之忧，而独与道游于大莫之国。方舟而济于河，有虚舩来触舟，虽有惼心之人不怒。有一人在其上，则呼张歙之。一呼而不闻，再呼而不闻，于是三呼邪，则必以恶声随之。向也不怒而今也怒，向也虚而今也实。人能虚己以游世，其孰能害之！”
北宫奢为卫灵公赋敛以为钟，为坛乎郭门之外。三月而成上下之县。王子庆忌见而问焉，曰：“子何术之设？”奢曰：“一之间无敢设也。奢闻之：‘既雕既琢，复归于朴。’侗乎其无识，傥乎其怠疑。萃乎芒乎，其送往而迎来。来者勿禁，往者勿止。从其强梁，随其曲傅，因其自穷。故朝夕赋敛而毫毛不挫，而况有大途者乎！”
孔子围于陈蔡之间，七日不火食。大公任往吊之，曰：“子几死乎？”曰：“然。”“子恶死乎？”曰：“然。”任曰：“予尝言不死之道。东海有鸟焉，其名曰意怠。其为鸟也，翂翂翐翐，而似无能；引援而飞，迫胁而栖；进不敢为前，退不敢为后；食不敢先尝，必取其绪。是故其行列不斥，而外人卒不得害，是以免于患。直木先伐，甘井先竭。子其意者饰知以惊愚，修身以明汙，昭昭乎如揭日月而行，故不免也。昔吾闻之大成之人曰：‘自伐者无功，功成者堕，名成者亏。’孰能去功与名而还与众人！道流而不明居，得行而不名处；纯纯常常，乃比于狂；削迹捐势，不为功名。是故无责于人，人亦无责焉。至人不闻，子何喜哉！”孔子曰：“善哉！”辞其交游，去其弟子，逃于大泽，衣裘褐，食杼栗，入兽不乱群，入鸟不乱行。鸟兽不恶，而况人乎！
孔子问子桑雽曰：“吾再逐于鲁，伐树于宋，削迹于卫，穷于商周，围于陈蔡之间。吾犯此数患，亲交益疏，徒友益散，何与？”子桑雽曰：“子独不闻假人之亡与？林回弃千金之璧，负赤子而趋。或曰：‘为其布与？赤子之布寡矣；为其累与？赤子之累多矣。弃千金之璧，负赤子而趋，何也？’林回曰：‘彼以利合，此以天属也。’夫以利合者，迫穷祸患害相弃也；以天属者，迫穷祸患害相收也。夫相收之与相弃亦远矣，且君子之交淡若水，小人之交甘若醴。君子淡以亲，小人甘以绝，彼无故以合者，则无故以离。”孔子曰：“敬闻命矣！”徐行翔佯而归，绝学捐书，弟子无挹于前，其爱益加进。异日，桑雽又曰：“舜之将死，真泠禹曰：‘汝戒之哉！形莫若缘，情莫若率。’缘则不离，率则不劳。不离不劳，则不求文以待形。不求文以待形，固不待物。”
庄子衣大布而补之，正絜系履而过魏王。魏王曰：“何先生之惫邪？”庄子曰：“贫也，非惫也。士有道德不能行，惫也；衣弊履穿，贫也，非惫也，此所谓非遭时也。王独不见夫腾猿乎？其得楠梓豫章也，揽蔓其枝而王长其间，虽羿、逢蒙不能眄睨也。及其得柘棘枳枸之间也，危行侧视，振动悼栗，此筋骨非有加急而不柔也，处势不便，未足以逞其能也。今处昏上乱相之间而欲无惫，奚可得邪？此比干之见剖心征也夫！”
孔子穷于陈蔡之间，七日不火食。左据槁木，右击槁枝，而歌猋氏之风，有其具而无其数，有其声而无宫角。木声与人声，犁然有当于人之心。颜回端拱还目而窥之。仲尼恐其广己而造大也，爱己而造哀也，曰：“回，无受天损易，无受人益难。无始而非卒也，人与天一也。夫今之歌者其谁乎！”回曰：“敢问无受天损易。”仲尼曰：“饥渴寒暑，穷桎不行，天地之行也，运物之泄也，言与之偕逝之谓也。为人臣者，不敢去之。执臣之道犹若是，而况乎所以待天乎？”“何谓无受人益难？”仲尼曰：“始用四达，爵禄并至而不穷。物之所利，乃非己也，吾命有在外者也。君子不为盗，贤人不为窃，吾若取之何哉？故曰：鸟莫知于鷾鸸，目之所不宜处不给视，虽落其实，弃之而走。其畏人也而袭诸人间。社稷存焉尔！”“何谓无始而非卒？”仲尼曰：“化其万物而不知其禅之者，焉知其所终？焉知其所始？正而待之而已耳。”“何谓人与天一邪？”仲尼曰：“有人，天也；有天，亦天也。人之不能有天，性也。圣人晏然体逝而终矣！”
庄周游于雕陵之樊，睹一异鹊自南方来者。翼广七尺，目大运寸，感周之颡，而集于栗林。庄周曰：“此何鸟哉！翼殷不逝，目大不睹。”蹇裳躩步，执弹而留之。睹一蝉方得美荫而忘其身。螳螂执翳而搏之，见得而忘形。异鹊从而利之，见利而忘其真。庄周怵然曰：“噫！物固相累，二类相召也。”捐弹而反走，虞人逐而谇之。庄周反入，三日不庭。蔺且从而问之，“夫子何为顷间甚不庭乎？”庄周曰：“吾守形而忘身，观于浊水而迷于清渊。且吾闻诸夫子曰：‘入其俗，从其令。’今吾游于雕陵而忘吾身，异鹊感吾颡，游于栗林而忘真。栗林虞人以吾为戮，吾所以不庭也。”
阳子之宋，宿于逆旅。逆旅人有妾二人，其一人美，其一人恶。恶者贵而美者贱。阳子问其故，逆旅小子对曰：“其美者自美，吾不知其美也；其恶者自恶，吾不知其恶也。”阳子曰：“弟子记之：行贤而去自贤之行，安往而不爱哉！”
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