Supreme Joy
Text
English translation
Original Chinese text
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?
English translation
Is there supreme joy in the world or not? Is there a way to keep oneself alive or not? Now what should one do, and what should one rely on? What should one avoid, and what should one abide in? What should one approach, and what should one leave? What should one delight in, and what should one dislike?
Original Chinese text
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!
English translation
What the world honors is wealth, high rank, long life, and good name; what it delights in is bodily ease, rich flavors, fine clothes, beautiful colors, and pleasing sounds; what it despises is poverty, low status, early death, and bad name; what it suffers is that the body does not get ease, the mouth does not get rich flavors, the body does not get fine clothes, the eyes do not get beautiful colors, and the ears do not get sounds. If they do not get these, they are greatly anxious and fearful—as a way of caring for the body, is this not foolish!
Original Chinese text
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。寿者惛惛,久忧不死,何之苦也!其为形也亦远矣!烈士为天下见善矣,未足以活身。
English translation
The wealthy tire their bodies and work hard; they accumulate much wealth but cannot use it all—their way of caring for the body is also outward. The noble ponder day and night whether things are good or bad—their way of caring for the body is also neglectful. When people are born, worry is born along with them. The long-lived are muddled; long worried, they do not die—how bitter this is! Their way of caring for the body is also far off. A man of ardent resolve is regarded as good by the world, but that is not enough to keep his body alive.
Original Chinese text
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。”
English translation
I do not know whether what is called good is truly good, or truly not good. If one deems it good, it is not enough to keep oneself alive; if one deems it not good, it is enough to keep others alive. Hence it is said: “When loyal remonstrance is not heeded, withdraw and do not contend.”
Original Chinese text
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,誙誙然如将不得已,而皆曰乐者,吾未之乐也,亦未之不乐也。
English translation
Thus Zixu contended over it and had his body mutilated; had he not contended, his name would not have been made. Is there truly good or not? As for what the vulgar do and enjoy, I in turn do not know whether their joy is really joy, or really not joy. When I observe what the vulgar enjoy—the whole crowd rushing after it, pressing forward as if driven by necessity—and all saying it is joy, I do not find it joyful, nor do I find it not joyful.
Original Chinese text
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。”
English translation
Is there really joy or not? I regard non-action as truly joyful, and yet it is what the vulgar consider great suffering. Therefore it is said: “Supreme joy is without joy; supreme renown is without renown.”
Original Chinese text
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!
English translation
The right and wrong of the world are indeed not yet determinable. Even so, through non-action one can settle right and wrong. Supreme joy enlivens the body; only through non-action can it perhaps be preserved. Let me try to speak of it: heaven through non-action is clear; earth through non-action is tranquil. Thus when the two non-actions unite, all things are transformed and born. How dim and indistinct—yet there is no discernible source from which it comes forth! How indistinct and dim—yet there is no form or manifestation!
Original Chinese text
万物职职,皆从无为殖。故曰:“天地无为也而无不为也。”
English translation
The myriad things proliferate; all grow from non-action. Therefore it is said, ‘Heaven and earth practice non-action, and yet nothing is left undone.’
Original Chinese text
人也孰能得无为哉!
English translation
Among humans, who can attain non-action!
Original Chinese text
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!”
English translation
Zhuangzi’s wife died. Huizi went to offer condolences. Zhuangzi, however, was sitting with his legs sprawled out, beating a basin and singing. Huizi said, “She lived with you, raised children, grew old, and died. Not to weep would already be enough; to beat a basin and sing—is that not going too far?”
Original Chinese text
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;非徒无形也,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。
English translation
Zhuangzi said, “Not so. When she first died, how could I alone be without grief? But examining her beginning, originally she had no life. Not only no life—originally she had no form. Not only no form—originally she had no qi. Mingled within the indistinct and blurred, a change produced qi; qi changed and produced form; form changed and produced life. Now again a change has come and she has gone to death. This is together the movement of spring, autumn, winter, and summer, the four seasons.”
Original Chinese text
人且偃然寝于巨室,而我噭噭然随而哭之,自以为不通乎命,故止也。”
English translation
She now sleeps peacefully in the great chamber—the great house of Heaven and Earth—while I wail and cry after her. I judged myself not to comprehend fate, and so I stopped.”
Original Chinese text
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?”
English translation
Zhilishu and Huajieshu were viewing the hill of Mingbo and the open waste of Kunlun, where the Yellow Emperor had rested. Before long a tumor grew on his left elbow; his mind was startled and he disliked it. Zhilishu said, 'Do you dislike it?'
Original Chinese text
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!”
English translation
Gu Jieshu said, 'No—why should I dislike it? Life is something borrowed; that which, by borrowing it, gives rise to and sustains life is mere dust and dirt. Death and life are like day and night. Moreover, you and I were observing transformation, and transformation has reached me; why then should I dislike it?'
Original Chinese text
庄子之楚,见空髑髅,髐然有形。撽以马捶,因而问之,曰:“夫子贪生失理而为此乎?将子有亡国之事、斧钺之诛而为此乎?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?
English translation
Zhuangzi was on his way to Chu when he saw an empty skull, its dry bones still retaining their form. He tapped it with a horsewhip and then asked it, saying: 'Sir, was it because you clung to life and lost the principle that you came to this? Or did you come to this through the destruction of your state and execution by axes and halberds? Or did you come to this because of some bad conduct, ashamed to leave the disgrace to your parents, wife, and children? Or did you come to this because of the affliction of cold and hunger?'
Original Chinese text
将子之春秋故及此乎?”
English translation
Or was it simply that your allotted years had reached this point?
Original Chinese text
于是语卒,援髑髅,枕而卧。夜半,髑髅见梦曰:“子之谈者似辩士,诸子所言,皆生人之累也,死则无此矣。子欲闻死之说乎?”
English translation
Thereupon, when the conversation ended, he drew the skull over, pillowed his head on it, and lay down. At midnight the skull appeared in his dream and said: 'Your manner of talking makes you seem like a skilled debater. All the things you said are burdens of the living; in death there are none of these. Would you like to hear an account of death?'
Original Chinese text
庄子曰:“然。”
English translation
Zhuangzi said, 'Yes.'
Original Chinese text
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。”
English translation
The skull said: “In death there is no ruler above and no subject below, nor any affairs of the four seasons. Calmly taking heaven and earth as spring and autumn, even the joy of a south-facing king cannot surpass it.”
Original Chinese text
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?”
English translation
Zhuangzi did not believe it and said: “I will have the Master of Destinies bring your form back to life, give you bones, flesh, and skin, and return you to your parents, wife and children, neighbors, and acquaintances. Would you want this?”
Original Chinese text
髑髅深颦蹙额曰:“吾安能弃南面王乐而复为人间之劳乎!”
English translation
The skull frowned deeply and wrinkled its brow, saying: “How could I cast aside the joy of a south-facing king and again take on the toil of the human world!”
Original Chinese text
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?”
English translation
Yan Yuan was going east to Qi, and Confucius looked worried. Zigong left his mat and asked, "I venture to ask, young student that I am: Hui is going east to Qi, and you, Master, look worried—why is that?"
Original Chinese text
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。’
English translation
Confucius said, "Your question is good. Formerly Guanzi had a saying that I, Qiu, greatly approve: 'A small bag cannot hold something large; a short rope cannot draw water from a deep well.'"
Original Chinese text
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?
English translation
In cases like this, one holds that one’s allotted destiny has its fixed limits, and one’s bodily form has its proper suitability; these cannot be increased or diminished. I fear that Hui will speak to the Marquis of Qi of the Way of Yao, Shun, and the Yellow Emperor, and follow it with the words of Suiren and Shennong. The Marquis will seek it within himself and not find it; not finding it, he will be confused; when a person is confused, he dies. Moreover, have you alone not heard of this?
Original Chinese text
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。
English translation
In former times, a sea bird stopped in the outskirts of Lu. The Marquis of Lu welcomed it and toasted it in the ancestral temple, had the Nine Shao performed as music, and prepared the Great Sacrifice as its meal. The bird then grew dizzy and distressed, did not dare eat a single morsel or drink a single cup, and died after three days. This is nurturing a bird by what nourishes oneself, not nurturing a bird by what nourishes a bird.
Original Chinese text
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,委蛇而处。彼唯人言之恶闻,奚以夫譊譊为乎!
English translation
To nurture a bird by what nurtures birds, one should let it perch in deep forests, roam over open land, float on rivers and lakes, feed on mudfish and minnows, settle according to the ranks of its flock, and dwell at ease. It only dislikes hearing human speech; why make all that clamor?
Original Chinese text
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。
English translation
When the music of Xianchi and the Nine Shao is played in the wilds of Dongting, birds hear it and fly away, beasts hear it and run off, fish hear it and dive beneath the water; people hear it and gather round to watch. Fish live in water, while people die in water. They differ from one another, so their likes and dislikes also differ. Thus the sages of old did not require all beings to have the same abilities or perform the same tasks.
Original Chinese text
名止于实,义设于适,是之谓条达而福持。”
English translation
Names stop at actuality; meanings are established according to what is fitting. This is called being orderly and penetrating while fortune is maintained.
Original Chinese text
列子行,食于道,从见百岁髑髅,攓蓬而指之曰:“唯予与汝知而未尝死、未尝生也。若果养乎?予果欢乎?”
English translation
Liezi was traveling and eating by the roadside. He then saw a hundred-year-old skull; parting the fleabane, he pointed at it and said, 'Only you and I know that there has never truly been death or birth. Are you truly troubled? Am I truly joyful?'
Original Chinese text
种有几,得水则为继,得水土之际则为鼃蠙之衣,生于陵屯则为陵舃,陵舃得郁栖则为乌足,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。
English translation
How many kinds of transformation are there? In water a thing becomes Ji; at the meeting of water and soil it becomes Wa-bin-zhi-yi; on a high mound it becomes Lingxi. When Lingxi meets Yuqi, it becomes Wuzu; the root of Wuzu becomes a grub, and its leaves become a butterfly. The butterfly soon transforms into an insect born beneath the stove, looking as if it had just shed its skin; it is called Quduo.
Original Chinese text
鸲掇千日为鸟,其名为乾馀骨。乾馀骨之沫为斯弥,斯弥为食醯。颐辂生乎食醯,黄軦生乎九猷,瞀芮生乎腐蠸,羊奚比乎不箰,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。”
English translation
Quduo, after a thousand days, becomes a bird; its name is Ganyu Gu. The foam of Ganyu Gu becomes Simi; Simi becomes Shixi. Yilu is born from Shixi; Huang Kuang is born from Jiuyou; Maorui is born from Fuquan; Yangxi resembles, or is comparable to, Busun; old bamboo produces Qingning; Qingning produces Cheng; Cheng produces the horse; the horse produces man; and man in turn returns to the workings of transformation. All things come forth from these workings and return to them.