← Home
The Writings of Chuang Tzu (Inner Chapters) · 29 of 57 · tr. James Legge

Book 126 (part 7)

People came to see it in crowds as in a market place, but the mechanic did not look round at it, but held on his way without stopping. One of his workmen, however, looked long and admiringly at it, and then ran on to his master, and said to him, 'Since I followed you with my axe and bill, I have never seen such a beautiful mass of timber as this. Why would you, Sir, not look round at it, but went on without stopping?' 'Have done,' said Mr. Shih, 'and do not speak about it. It is quite useless. A boat made from its wood would sink; a coffin or shell would quickly rot; an article of furniture would soon go to pieces; a door would be covered with the exuding sap; a pillar would be riddled by insects; the material of it is good for nothing, and hence it is that it has attained to so great an age 2 .' p. 218 When Mr. Shih was returning, the altar-oak appeared to him in a dream, and said, I What other tree will you compare with me? Will you compare me to one of your ornamental trees? There are hawthorns, pear-trees, orange-trees, pummelo-trees, gourds and other low fruit-bearing plants. When their fruits are ripe, they are knocked down from them, and thrown among the dirt 1 . The large branches are broken, and the smaller are torn away. So it is that their productive ability makes their lives bitter to them; they do not complete their natural term of existence, but come to a premature end in the middle of their time, bringing on themselves the destructive treatment which they ordinarily receive. It is so with all things. I have sought to discover how it was that I was so useless;--I had long done so, till (the effort) nearly caused my death; and now I have learned it:--it has been of the greatest use to me. Suppose that I had possessed useful properties, should I have become of the great size that I am? And moreover you and I are both things;--how should one thing thus pass its judgment on another? how is it that you a useless man know all this about me a useless tree?' When Mr. Shih awoke, he kept thinking about his dream, but the workman said, 'Being so taken with its uselessness, how is it that it yet acts here as the altar for the spirits of the land?' 'Be still,' was the master's reply, 'and do not say a word. It simply happened to grow here; and thus those who do not know it do not speak ill of it as an evil thing. If it were not used as the altar, would it be in danger of p. 219 being cut down? Moreover, the reason of its being preserved is different from that of the preservation of things generally; is not your explaining it from the sentiment which you have expressed wide of the mark?' 7. Nan-po Dze-khî 1 in rambling about the Heights of Shang 2 , saw a large and extraordinary tree. The teams of a thousand chariots might be sheltered under it, and its shade would cover them all! Dze-khî said, 'What a tree is this! It must contain an extraordinary amount of timber! When he looked up, however, at its smaller branches, they were so twisted and crooked that they could not be made into rafters and beams; when he looked down to its root, its stem was divided into so many rounded portions that neither coffin nor shell could be made from them. He licked one of its leaves, and his mouth felt torn and wounded. The smell of it would make a man frantic, as if intoxicated, for more than three whole days together.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The altar-oak speaks to Mr. Shih in a dream, attributing human communicative capacity to a natural object.

All passages →
Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

Mr. Shih commands his workman to be still and not speak, valuing silence over discursive explanation.

All passages →
Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The tree describes its own process of discovering why it was useless and how that understanding preserved its life.

All passages →
Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The tree asserts 'you and I are both things,' implying a shared ontological status between the human observer and the natural object.

All passages →
Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

[auto] The binary distinction between useful and useless is subverted as the tree's lack of material function becomes its means of preservation.

All passages →
Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The passage centers on the reversal of value where uselessness ensures survival, destabilizing ordinary judgments of utility.

All passages →
Wu Weipraxis

Effortless action aligned with the spontaneous flow of the Dao; non-coercive, non-striving conduct that yields results without forcing — the sage acts without acting.

[auto] The passage illustrates the Daoist principle of non-striving and effortless action, where the tree's 'uselessness' allows it to survive and thrive without human interference.

All passages →