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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.