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Introductory Notes

BOOK XVIII. KIH LO.

The title of this Book, Kih Lo, or 'Perfect Enjoyment,' may also be received as describing the subject-matter of it. But the author does not tell us distinctly what he means by 'Perfect Enjoyment.' It seems to involve two elements, freedom from trouble and distress, and freedom from the fear of death. What men seek for as their chief good would only be to him burdens. He does not indeed altogether condemn them, but his own quest is the better and more excellent way. His own enjoyment is to be obtained by means of doing nothing; that is, by the Tâo; of which passionless and purposeless action is a chief characteristic; and is at the same time the most effective action, as is illustrated in the operation of heaven and earth.

Such is the substance of the first paragraph. The second is interesting as showing how his principle controlled Kwang-dze on the death of his wife. Paragraph 3 shows us two professors of Tâoism delivered by it from the fear of their own death. Paragraph 4 brings our author before us talking to a skull, and then the skull's appearance to him in a dream and telling him of the happiness of the state after death. Paragraph 5 is occupied with Confucius and his favourite disciple Yen Hui. It stands by itself, unconnected with the rest of the Book, and its genuineness is denied by some Commentators. The last paragraph, found in an enlarged form in the Books ascribed to Lieh-dze, has as little to do as the fifth with the general theme of the Book, and is a strange anticipation in China of the transrotation or transformation system of Buddhism.

Indeed, after reading this. Book, we cease to wonder that Tâoism and Buddhism should in many practices come so near each other.

Book XVIII
Part II Section XI

Kih Lo, or 'Perfect Enjoyment¹.'

1. Under the sky is perfect enjoyment to be found or not? Are there any who can preserve themselves alive or not? If there be, what do they do? What do they maintain? What do they avoid? What do they attend to? Where do they resort to? Where do they keep from? What do they delight in? What do they dislike?

What the world honours is riches, dignities, longevity, and being deemed able. What it delights in is rest for the body, rich flavours, fine garments, beautiful colours, and pleasant music. What it looks down on are poverty and mean condition, short life and being deemed feeble². What men consider bitter experiences are that their bodies do not get rest and case, that their mouths do not get food of rich flavour, that their persons are not finely clothed, that their eyes do not see beautiful colours, and that their ears do not listen to pleasant music. If they do not get these things, they are very sorrowful, and go on to be troubled with fears. Their thoughts are all about the body;—are they not silly?

Now the rich embitter their lives by their incessant labours; they accumulate more wealth than they can use:—while they act thus for the body, they make it external to themselves³. Those who seek for honours carry their pursuit of them from the day into the night, full of anxiety about their methods whether they are skilful or not:—while they act thus for the body they treat it as if it were indifferent to them⁴. The birth of man is at the same time the birth of his sorrow; and if he live long he becomes more and more stupid, and the longer is his anxiety that he may not die; how great is his bitterness!—while he thus acts for his body, it is for a distant result. Meritorious officers are regarded by the world as good; but (their goodness) is not sufficient to keep their persons alive. I do not know whether the goodness ascribed to them be really good or really not good. If indeed it be considered good, it is not sufficient to preserve their persons alive; if it be deemed not good, it is sufficient to preserve other men alive. Hence it is said, 'When faithful remonstrances are not listened to, (the remonstrant) should sit still, let (his ruler) take his course, and not strive with him.' Therefore when Dze-hsü⁵ strove with (his ruler), he brought on himself the mutilation of his body. If he had not so striven, he would not have acquired his fame:—was such (goodness) really good or was it not?

As to what the common people now do, and what they find their enjoyment in, I do not know whether the enjoyment be really enjoyment or really not. I see them in their pursuit of it following after all their aims as if with the determination of death, and as if they could not stop in their course; but what they call enjoyment would not be so to me, while yet I do not say that there is no enjoyment in it. Is there indeed such enjoyment, or is there not? I consider doing nothing (to obtain it) to be the great enjoyment⁶, while ordinarily people consider it to be a great evil. Hence it is said, 'Perfect enjoyment is to be without enjoyment; the highest praise is to be without praise⁷.' The right and the wrong (on this point of enjoyment) cannot indeed be determined according to (the view of) the world; nevertheless, this doing nothing (to obtain it) may determine the right and the wrong. Since perfect enjoyment is (held to be) the keeping the body alive, it is only by this doing nothing that that end is likely to be secured. Allow me to try and explain this (more fully):—Heaven does nothing, and thence comes its serenity; Earth does nothing, and thence comes its rest. By the union of these two inactivities, all things are produced. How vast and imperceptible is the process!—they seem to come from nowhere! How imperceptible and vast!—there is no visible image of it! All things in all their variety grow from this Inaction. Hence it is said, 'Heaven and Earth do nothing, and yet there is nothing that they do not do⁸.' But what man is there that can attain to this inaction?

2. When Kwang-dze's wife died, Hui-dze went to condole with him, and, finding him squatted on the ground, drumming on the basin⁹, and singing, said to him, 'When a wife has lived with her husband, and brought up children, and then dies in her old age, not to wail for her is enough. When you go on to drum on this basin and sing, is it not an excessive (and strange) demonstration?' Kwang-dze replied, 'It is not so. When she first died, was it possible for me to be singular and not affected by the event? But I reflected on the commencement of her being¹⁰. She had not yet been born to life; not only had she no life, but she had no bodily form; not only bad she no bodily form, but she had no breath. During the intermingling of the waste and dark chaos¹⁰, there ensued a change, and there was breath; another change, and there was the bodily form; another change, and there came birth and life. There is now a change again, and she is dead. The relation between these things is like the procession of the four seasons from spring to autumn, from winter to summer. There now she lies with her face up, sleeping in the Great Chamber¹¹; and if I were to fall sobbing and going on to wail for her, I should think that I did not understand what was appointed (for all). I therefore restrained myself¹²!'

3. Mr. Deformed¹³ and Mr. One-foot¹³ were looking at the mound-graves of the departed in the wild of Khwän-lun, where Hwang-Tî had entered into his rest. Suddenly a tumour began to grow on their left wrists, which made them look distressed as if they disliked it. The former said to the other, 'Do you dread it?' 'No,' replied he, 'why should I dread it? Life is a borrowed thing. The living frame thus borrowed is but so much dust. Life and death are like day and night. And you and I were looking at (the graves of) those who have undergone their change. If my change is coming to me, why should I dislike it?'

4. When Kwang-dze went to Khû, he saw an empty skull, bleached indeed, but still retaining its shape. Tapping it with his horse-switch, he asked it, saying, 'Did you, Sir, in your greed of life, fail in the lessons of reason, and come to this? Or did you do so, in the service of a perishing state, by the punishment of the axe? Or was it through your evil conduct, reflecting disgrace on your parents and on your wife and children? Or was it through your hard endurances of cold and hunger? Or was it that you had completed your term of life?'

Having given expression to these questions, he took up the skull, and made a pillow of it when he went to sleep. At midnight the skull appeared to him in a dream, and said,' What you said to me was after the fashion of an orator. All your words were about the entanglements of men in their lifetime. There are none of those things after death. Would you like to hear me, Sir, tell you about death?' 'I should,' said Kwang-dze, and the skull resumed: 'In death there are not (the distinctions of) ruler above and minister below. There are none of the phenomena of the four seasons. Tranquil and at ease, our years are those of heaven and earth. No king in his court has greater enjoyment than we have.' Kwang-dze did not believe it, and said, 'If I could get the Ruler of our Destiny¹⁴ to restore your body to life with its bones and flesh and skin, and to give you back your father and mother, your wife and children, and all your village acquaintances, would you wish me to do so?' The skull stared fixedly at him, knitted its brows, and said, 'How should I cast away the enjoyment of my royal court, and undertake again the toils of life among mankind?'

5. When Yen Yüan went eastwards to Khî, Confucius wore a look of sorrow¹⁵. Dze-kung left his mat, and asked him, saying, 'Your humble disciple ventures to ask how it is that the going eastwards of Hui to Khî has given you such a look of sadness.' Confucius said, 'Your question is good. Formerly Kwan-dze¹⁶ used words of which I very much approve. He said, "A small bag cannot be made to contain what is large; a short rope cannot be used to draw water from a deep well¹⁶." So it is, and man's appointed lot is definitely determined, and his body is adapted for definite ends, so that neither the one nor the other can be augmented or diminished. I am afraid that Hui will talk with the marquis of Khî about the ways of Hwang-Tî, Yâo, and Shun, and go on to relate the words of Sui-zän and Shän Näng. The marquis will seek (for the correspondence of what he is told) in himself; and, not finding it there, will suspect the speaker; and that speaker, being suspected, will be put to death. And have you not heard this?—Formerly a sea-bird alighted in the suburban country of Lû¹⁷. The marquis went out to meet it, (brought it) to the ancestral temple, and prepared to banquet it there. The Kiû-shâo¹⁸ was performed to afford it music; an ox, a sheep, and a pig were killed to supply the food. The bird, however, looked at everything with dim eyes, and was very sad. It did not venture to eat a single bit of flesh, nor to drink a single cupful; and in three days it died.

'The marquis was trying to nourish the bird with what he used for himself, and not with the nourishment proper for a bird. They who would nourish birds as they ought to be nourished should let them perch in the deep forests, or roam over sandy plains; float on the rivers and lakes; feed on the eels and small fish; wing their flight in regular order and then stop; and be free and at ease in their resting-places. It was a distress to that bird to hear men speak; what did it care for all the noise and hubbub made about it? If the music of the Kiû-shâo¹⁹ or the Hsien-khih¹⁹ were performed in the wild of the Thung-thing²⁰ lake, birds would fly away, and beasts would run off when they heard it, and fishes would dive down to the bottom of the water; while men, when they hear it, would come all round together, and look on. Fishes live and men die in the water. They are different in constitution, and therefore differ in their likes and dislikes. Hence it was that the ancient sages did not require (from all) the same ability, nor demand the same performances. They gave names according to the reality of what was done, and gave their approbation where it was specially suitable. This was what was called the method of universal adaptation and of sure success.'

6. Lieh-dze (once) upon a journey took a meal by the road-side. There he saw a skull a hundred years old, and, pulling away the bush (under which it lay), he pointed to it and said, 'It is only you and I who know that you are not dead, and that (aforetime) you were not alive. Do you indeed really find (in death) the nourishment (which you like)? Do I really find (in life my proper) enjoyment? The seeds (of things) are multitudinous and minute. On the surface of the water they form a membranous texture. When they reach to where the land and water join they become the (lichens which we call the) clothes of frogs and oysters. Coming to life on mounds and heights, they become the plantain; and, receiving manure, appear as crows' feet. The roots of the crow's foot become grubs, and its leaves, butterflies. This butterfly, known by the name of hsü, is changed into an insect, and comes to life under a furnace. Then it has the form of a moth, and is named the khü-to. The khü-to after a thousand days becomes a bird, called the kan-yü-kû. Its saliva becomes the sze-mî, and this again the shih-hsî (or pickle-eater). The î-lo is produced from the pickle-eater; the hwang-kwang from the kiû-yû; the mâu-zui from the pû-khwan. The ying-hsî uniting with a bamboo, which has long ceased to put forth sprouts, produces the khing-ning; the khing-ning, the panther; the panther, the horse; and the horse, the man. Man then again enters into the great Machinery (of Evolution), from which all things come forth (at birth), and which they enter at death²¹.'

庄子·外篇·至乐第十八

天下有至乐无有哉？有可以活身者无有哉？今奚为奚据？奚避奚处
？奚就奚去？奚乐奚恶？夫天下之所尊者，富贵寿善也；所乐者，身
安厚味美服好色音声也；所下者，贫贱夭恶也；所苦者，身不得安逸
，口不得厚味，形不得美服，目不得好色，耳不得音声。若不得者，
则大忧以惧，其为形也亦愚哉！夫富者，苦身疾作，多积财而不得尽
用，其为形也亦外矣！夫贵者，夜以继日，思虑善否，其为形也亦疏
矣！人之生也，与忧俱生。寿者囗囗（左“忄”右“昏”），久忧不
死，何苦也！其为形也亦远矣！烈士为天下见善矣，未足以活身。吾
未知善之诚善邪？诚不善邪？若以为善矣，不足活身；以为不善矣，
足以活人。故曰：“忠谏不听，蹲循勿争。”故夫子胥争之，以残其
形；不争，名亦不成。诚有善无有哉？今俗之所为与其所乐，吾又未
知乐之果乐邪？果不乐邪？吾观夫俗之所乐，举群趣者，囗囗（“泾
字以“讠”代“氵”音ｋｅｎｇ１）然如将不得已，而皆曰乐者，吾
未之乐也，亦未之不乐也。果有乐无有哉？吾以无为诚乐矣，又俗之
所大苦也。故曰：“至乐无乐，至誉无誉。”天下是非果未可定也。
虽然，无为可以定是非。至乐活身，唯无为几存。请尝试言之：天无
为以之清，地无为以之宁。故两无为相合，万物皆化生。芒乎芴乎，
而无从出乎！芴乎芒乎，而无有象乎！万物职职，皆从无为殖。故曰
：“天地无为也而无不为也。”人也孰能得无为哉！

庄子妻死，惠子吊之，庄子则方箕踞鼓盆而歌。惠子曰：“与人居
，长子、老、身死，不哭亦足矣，又鼓盆而歌，不亦甚乎！”庄子曰
：“不然。是其始死也，我独何能无概！然察其始而本无生；非徒无
生也，而本无形；非徙无形也，而本无气。杂乎芒芴之间，变而有气
，气变而有形，形变而有生。今又变而之死。是相与为春秋冬夏四时
行也。人且偃然寝于巨室，而我囗囗（“激”字以“口”代“氵”音
ｊｉａｏ４）然随而哭之，自以为不通乎命，故止也。”

支离叔与滑介叔观于冥伯之丘，昆仑之虚，黄帝之所休。俄而柳生
其左肘，其意蹶蹶然恶之。支离叔曰：“子恶之乎？”滑介叔曰：“
亡，予何恶！生者，假借也。假之而生生者，尘垢也。死生为昼夜。
且吾与子观化而化及我，我又何恶焉！”

庄子之楚，见空髑髅，囗（左“骨”右“尧”音ｘｉａｏ１）然有
形。囗（“激”字以“扌”代“氵”音ｑｉａｏ４）以马捶，因而问
之，曰：“夫子贪生失理而为此乎？将子有亡国之事、斧铖之诛而为
此乎？将子有不善之行，愧遗父母妻子之丑而为此乎？将子有冻馁之
患而为此乎？将子之春秋故及此乎？”于是语卒，援髑髅，枕而卧。
夜半，髑髅见梦曰：“向子之谈者似辩士，视子所言，皆生人之累也
，死则无此矣。子欲闻死之说乎？”庄子曰：“然。”髑髅曰：“死
，无君于上，无臣于下，亦无四时之事，从然以天地为春秋，虽南面
王乐，不能过也。”庄子不信，曰：“吾使司命复生子形，为子骨肉
肌肤，反子父母、妻子、闾里、知识，子欲之乎？”髑髅深颦蹙额曰
：“吾安能弃南面王乐而复为人间之劳乎！”

颜渊东之齐，孔子有忧色。子贡下席而问曰：“小子敢问：回东之
齐，夫子有忧色，何邪？”孔子曰：“善哉汝问。昔者管子有言，丘
甚善之，曰‘褚小者不可以怀大，绠短者不可以汲深。’夫若是者，
以为命有所成而形有所适也，夫不可损益。吾恐回与齐侯言尧、舜、
黄帝之道，而重以燧人、神农之言。彼将内求于己而不得，不得则惑
，人惑则死。且女独不闻邪？昔者海鸟止于鲁郊，鲁侯御而觞之于庙
，奏九韶以为乐，具太牢以为膳。鸟乃眩视忧悲，不敢食一脔，不敢
饮一杯，三日而死。此以己养养鸟也，非以鸟养养鸟也。夫以鸟养养
鸟者，宜栖之深林，游之坛陆，浮之江湖，食之鳅鲦，随行列而止，
逶迤而处。彼唯人言之恶闻，奚以夫囗囗（左“讠”右“尧”音ｎａ
ｏ２）为乎！咸池九韶之乐，张之洞庭之野，鸟闻之而飞，兽闻之而
走，鱼闻之而下入，人卒闻之，相与还而观之。鱼处水而生，人处水
而死。彼必相与异，其好恶故异也。故先圣不一其能，不同其事。名
止于实，义设于适，是之谓条达而福持。”

列子行，食于道，从见百岁髑髅，囗（左“扌”右“蹇”音ｊｉａ
ｎ３）蓬而指之曰：“唯予与汝知而未尝死、未尝生也。若果养乎？
予果欢乎？”种有几，得水则为继，得水土之际则为蛙囗（左“虫”
右“宾”）之衣，生于陵屯则为陵舄，陵舄得郁栖则为乌足，乌足之
根为蛴螬，其叶为胡蝶。胡蝶胥也化而为虫，生于灶下，其状若脱，
其名为鸲掇。鸲掇千日为鸟，其名为干余骨。干余骨之沫为斯弥，斯
弥为食醯。颐辂生乎食醯，黄囗（左“车”右“兄”音ｋｕａｎｇ４
生乎九猷，瞀芮生乎腐囗（“灌”字以“虫”代“氵”音ｑｕａｎ２
），羊奚比乎不囗（上“竹”中“旬”下“子”音ｓｕｎ３），久竹
生青宁，青宁生程，程生马，马生人，人又反入于机。万物皆出于机
，皆入于机。”

Footnotes

back ¹ See vol. xxxix, pp. 149, 150.

back ² Of riches, dignities, longevity, and their opposites, enough is said, while the other two qualities are lightly passed over, and referred to only in connexion with 'meritorious officers.' I can only understand them as in the translation.

back ³ If they did not do so, they would be content when they had enough.

back ⁴ Wishing to attach it more closely to them.

back ⁵ Wû Dze-hsü, the scourge of Khû; and who perished miserably at last, when the king of Wû would no longer listen to his remonstrances;—in about B.C. 475.

back ⁶ This is the secret of the Tâo.

back ⁷ The last member of this sentence is the reading adopted by Wû Khäng towards the conclusion of the thirty-ninth chapter of the Tâo Teh King, instead of the common ###.

back ⁸ Compare similar statements in the Tâo Teh King, ch. 48, et al.

back ⁹ The basin or tub, not 'a basin.' The reference is, no doubt, to the basin of ice put down near or under the couch on which the body was laid. I suppose that Kwang-dze was squatting so as to have this between his legs.

back ¹⁰ Is the writer referring to the primal creation as we may call it, or development of things out of the chaos, or to some analogous process at the birth of his wife? However that be, birth and death appear to him to be merely changes of the same kind in the perpetual process of evolution.

back ¹¹ Between heaven and earth.

back ¹² 2. Was it necessary he should fall singing to his drumming on the basin? But I subjoin a note here, suggested by the paragraph, which might have found, perhaps, a more appropriate place in the notice of this Book in vol. xxxix, pp. 149, 150.

In Sir John F. Davis' 'Description of the Empire of China and its Inhabitants (edition of 1857),' vol. ii, pp. 74-90, we have the amusing story of 'The Philosopher and his Wife.' The philosopher is Kwang-dze, who plays the part of a magician; and of his wife it might be said, 'Frailty, thy name is woman!' Sir John Davis says, 'The story was translated into French by Père d'Entrecolles, and supplied the materials of Voltaire's Zadig.' I have not met in Chinese with Father d'Entrecolles' original. All of Zadig which can be supposed to have been borrowed from his translator is only a few sentences. The whole story is inconsistent with the account in paragraph 2 of the death of Kwang-dze's wife, and with all which we learn from his writings of his character.

back ¹³ We know nothing of these parties but what we are told here. They are called Shû, meaning 'uncle,' often equivalent in China to our 'Mr.' The lesson taught by them is that of submission to pain and death as merely phenomena in the sphere of change. For the phraseology of their names, see Bk. III, par. 3, and Bk. IV, par. 8.

back ¹⁴ I suppose the Tâo; but none of the commentators, so far as I have seen, say anything about the expression.

back ¹⁵ Compare the long discourse of Confucius with Yen Hui, on the latter's proposing to go to Wei, in Bk. IV.

back ¹⁶ Kwan Î-wû or Kwan Kung, the chief minister of duke Hwan of Khî, whom he is supposed to have in view in his 'small bag and short rope.'

back ¹⁷ Perhaps another and more ridiculous version of the story told in 'the Narratives of the States,' II, i, art. 7.

back ¹⁸ The name of Shun's music;—see the Shû (in vol. iii), par. 2.

back ¹⁹ Called also Tâ Shâo, in Book XXXIII, par. 2.

back ²⁰ Hwang-Tî's music;—see Bk. XIV, par. 3—But the genuineness of the whole paragraph is called in question.

back ²¹ A much larger paragraph from which this must have been abbreviated, or which must have been enlarged from this, is found in the first Book of Lieh-dze's works (pp. 4, 5). In no Buddhist treatise is the transrotation of births more fully, and, I must add, absurdly stated.