Section EIGHTEEN - PERFECT HAPPINESS
IS THERE SUCH A THING as perfect happiness in the world or isn't there? Is there some way to keep yourself alive or isn't there? What to do, what to rely on, what to avoid, what to stick by, what to follow, what to leave alone, what to find happiness in, what to hate?
This is what the world honors: wealth, eminence, long life, a good name. This is what the world finds happiness in: a life of ease, rich food, fine clothes, beautiful sights, sweet sounds. This is what it looks down on: poverty, meanness, early death, a bad name. This is what it finds bitter: a life that knows no rest, a mouth that gets no rich food, no fine clothes for the body, no beautiful sights for the eye, no sweet sounds for the ear.
People who can't get these things fret a great deal and are afraid ‑ this is a stupid way to treat the body. People who are rich wear themselves out rushing around on business, piling up more wealth than they could ever use ‑ this is a superficial way to treat the body. People who are eminent spend night and day scheming and wondering if they are doing right - this is a shoddy way to treat the body. Man lives his life in company with worry, and if he lives a long while, till he's dull and doddering, then he has spent that much time worrying instead of dying, a bitter lot indeed! This is a callous way to treat the body.
Men of ardor1 are regarded by the world as good, but their goodness doesn't succeed in keeping them alive. So I don't know whether their goodness is really good or not. Perhaps I think it's good ‑ but not good enough to save their lives. Perhaps I think it's no good ‑ but still good enough to save the lives of others. So I say, if your loyal advice isn't heeded, give way and do not wrangle. Tzu‑hsu wrangled and lost his body.2 But if he hadn't wrangled, he wouldn't have made a name. Is there really such a thing as goodness or isn't there?
What ordinary people do and what they find happiness in ‑ I don't know whether such happiness is in the end really happiness or not. I look at what ordinary people find happiness in, what they all make a mad dash for, racing around as though they couldn't stop ‑ they all say they're happy with it. I'm not happy with it and I'm not unhappy with it. In the end is there really happiness or isn't there?
I take inaction to be true happiness, but ordinary people think it is a bitter thing. I say: perfect happiness knows no happiness, perfect praise knows no praise. The world can't decide what is right and what is wrong. And yet inaction can decide this. Perfect happiness, keeping alive ‑ only inaction gets you close to this!
Let me try putting it this way. The inaction of Heaven is its purity, the inaction of earth is its peace. So the two inactions combine and all things are transformed and brought to birth. Wonderfully, mysteriously, there is no place they come out of. Mysteriously, wonderfully, they have no sign. Each thing minds its business and all grow up out of inaction. So I say, Heaven and earth do nothing and there is nothing that is not done. Among men, who can get hold of this inaction?
Chuang Tzu's wife died. When Hui Tzu went to convey his condolences, he found Chuang Tzu sitting with his legs sprawled out, pounding on a tub and singing. "You lived with her, she brought up your children and grew old," said Hui Tzu. "It should be enough simply not to weep at her death. But pounding on a tub and singing ‑ this is going too far, isn't it?"
Chuang Tzu said, "You're wrong. When she first died, do you think I didn't grieve like anyone else? But I looked back to her beginning and the time before she was born. Not only the time before she was born, but the time before she had a body. Not only the time before she had a body, but the time before she had a spirit. In the midst of the jumble of wonder and mystery a change took place and she had a spirit. Another change and she had a body. Another change and she was born. Now there's been another change and she's dead. It's just like the progression of the four seasons, spring, summer, fall, winter.
"Now she's going to lie down peacefully in a vast room. If I were to follow after her bawling and sobbing, it would show that I don't understand anything about fate. So I stopped."
Uncle Lack‑Limb and Uncle Lame‑Gait were seeing the sights at Dark Lord Hill and the wastes of K'un‑lun, the place where the Yellow Emperor rested.3. Suddenly a willow sprouted out of Uncle Lame‑Gait's left elbow.4 He looked very startled and seemed to be annoyed.
"Do you resent it?" said Uncle Lack‑Limb.
"No‑what is there to resent?" said Uncle Lame‑Gait. "To live is to borrow. And if we borrow to live, then life must be a pile of trash. Life and death are day and night. You and I came to watch the process of change, and now change has caught up with me. Why would I have anything to resent?"
When Chuang Tzu went to Ch'u, he saw an old skull, all dry and parched. He poked it with his carriage whip and then asked, "Sir, were you greedy for life and forgetful of reason, and so came to this? Was your state overthrown and did you bow beneath the ax, and so came to this? Did you do some evil deed and were you ashamed to bring disgrace upon your parents and family, and so came to this? Was it through the pangs of cold and hunger that you came to this? Or did your springs and autumns pile up until they brought you to this?"
When he had finished speaking, he dragged the skull over and, using it for a pillow, lay down to sleep.
In the middle of the night, the skull came to him in a dream and said, "You chatter like a rhetorician and all your words betray the entanglements of a living man. The dead know nothing of these! Would you like to hear a lecture on the dead?"
"Indeed," said Chuang Tzu.
The skull said, "Among the dead there are no rulers above, no subjects below, and no chores of the four seasons. With nothing to do, our springs and autumns are as endless as heaven and earth. A king facing south on his throne could have no more happiness than this!"
Chuang Tzu couldn't believe this and said, "If I got the Arbiter of Fate to give you a body again, make you some bones and flesh, return you to your parents and family and your old home and friends, you would want that, wouldn't you?"
The skull frowned severely, wrinkling up its brow. "Why would I throw away more happiness than that of a king on a throne and take on the troubles of a human being again?" it said.
When Yen Yuan went east to Ch'i, Confucius had a very worried look on his face.5 Tzu‑kung got off his mat and asked, "May I be so bold as to inquire why the Master has such a worried expression now that Hui has gone east to Ch'i?"
"Excellent‑this question of yours," said Confucius. "Kuan Tzu6 had a saying that I much approve of: `Small bags won't hold big things; short well ropes won't dip up deep water.' In the same way I believe that fate has certain forms and the body certain appropriate uses. You can't add to or take away from these. I'm afraid that when Hui gets to Ch'i he will start telling the marquis of Ch'i about the ways of Yao, Shun, and the Yellow Emperor, and then will go on to speak about Sui Jen and Shen Nung.7 The marquis will then look for similar greatness within himself and fail to find it. Failing to find it, he will become distraught, and when a man becomes distraught, he kills.
"Haven't you heard this story? Once a sea bird alighted in the suburbs of the Lu capital. The marquis of Lu escorted it to the ancestral temple, where he entertained it, performing the Nine Shao music for it to listen to and presenting it with the meat of the T'ai‑lao sacrifice to feast on. But the bird only looked dazed and forlorn, refusing to eat a single slice of meat or drink a cup of wine, and in three days it was dead. This is to try to nourish a bird with what would nourish you instead of what would nourish a bird. If you want to nourish a bird with what nourishes a bird, then you should let it roost in the deep forest, play among the banks and islands, float on the rivers and lakes, eat mudfish and minnows, follow the rest of the flock in flight and rest, and live any way it chooses. A bird hates to hear even the sound of human voices, much less all that hubbub and to‑do. Try performing the Hsien‑ch'ih and Nine Shao music in the wilds around Lake Tung‑t'ing when the birds hear it they will fly off, when the animals hear it they will run away, when the fish hear it they will dive to the bottom. Only the people who hear it will gather around to listen. Fish live in water and thrive, but if men tried to live in water they would die. Creatures differ because they have different likes and dislikes. Therefore the former sages never required the same ability from all creatures or made them all do the same thing. Names should stop when they have expressed reality, concepts of right should be founded on what is suitable. This is what it means to have command of reason, and good fortune to support you."
Lieh Tzu was on a trip and was eating by the roadside when he saw a hundred‑year‑old skull. Pulling away the weeds and pointing his finger, he said, "Only you and I know that you have never died and you have never lived. Are you really unhappy? 8 Am I really enjoying myself?"
The seeds of things have mysterious workings. In the water they become Break Vine, on the edges of the water they become Frog's Robe. If they sprout on the slopes they become Hill Slippers. If Hill Slippers get rich soil, they turn into Crow's Feet. The roots of Crow's Feet turn into maggots and their leaves turn into butterflies. Before long the butterflies are transformed and turn into insects that live under the stove; they look like snakes and their name is Ch'u‑t'o. After a thousand days, the Ch'u‑t'o insects become birds called Dried Leftover Bones. The saliva of the Dried Leftover Bones becomes Ssu‑mi bugs and the Ssu‑mi bugs become Vinegar Eaters. I‑lo bugs are born from the Vinegar Eaters, and Huang‑shuang bugs from Chiu‑yu bugs. Chiu‑yu bugs are born from Mou‑jui bugs and Mou‑jui bugs are born from Rot Grubs and Rot Grubs are born from Sheep's Groom. Sheep's Groom couples with bamboo that has not sprouted for a long while and produces Green Peace plants. Green Peace plants produce leopards and leopards produce horses and horses produce men. Men in time return again to the mysterious workings. So all creatures come out of the mysterious workings and go back into them again.9