tion of Life

    ed, but knoless. to drive ted in pursuit of tless is fatal; and to presume t one really knoal indeed!

    In doing good, avoid fame. In doing bad, avoid disgrace. Pursue a middle course as your principle. ties by your parents, and live your allotted span of life.

    Prince ting up a bullock. Every blo of  fles rhe harmonious chords of Ching Shou.

    quot;ell done!quot; cried t;Yours is skill indeed!quot;

    quot;Sire,quot; replied t;I ed myself to tao, o cut up bullocks, I saice, I sa trol of ternal principles, I glide t joints or cavities as to tural constitution of t even toucions of muscle and tendon, still less attempt to cut through large bones.

    quot;A good cook cs. An ordinary cook, one a mont I een years, and alt up many ts edge is as if fresstone. For at ts terstices, and t t remains only to insert t o sucerstice. Indeed ty of room for to move about. It is t I  my ceen years as tstone.

    quot;Nevertty part o tackle, I am all caution. Fixing my eye on it, I stay my ly apply my blade, until  yields like earto take out my cand up, and look around, and pause riump it carefully a;

    quot;Bravo!quot; cried t;From to take care of my life.quot;

    ain official, ; man? o lose a leg? Is t;

    quot; is t of man,quot; ;God made t is clear t God and not man made  ;

    A p of to go ten steps to get a peck, a o get a drink. Yet ps do not  to be fed in a cage. For alt  like it. se died, C to ttered ted. A disciple asked ;ere you not our Masters friend?quot;

    quot;I ; replied Chin Yi.

    quot;And if so, do you consider t a sufficient expression of grief at ; added the disciple.

    quot;I do,quot; said C;I  al) man, but no .  in to mourn, I found old persons , t ears  any intention. (to cry t ones deato evade tural principles (of life and deattacs, forgetting ts called tribution of er came, because it o be born; , because it o go a tural course and sequence of to it are beyond joy and sorros spoke of tion from bondage. t be able to supply all t transmitted, and  o an end.quot;

    t to take leave of Confucius. quot;; asked ter.

    quot;I am going to tate of ei,quot; he reply.

    quot;And o do t; continued Confucius.

    quot;I ; ans ture age, but of an unmanageable disposition. , and  see s.  like so muc knourn for  if a state be  may be passed over; but t if it be badly governed, t it. At test my kno perc t state.quot;

    quot;Alas!quot; cried Confucius, quot;you o your doom. For tao must not bustle about. If it does it  aims come restlessness; from restlessness comes rengter before tried to strengt of otrengter, tend to to ue evaporates by motion and es by motion into desire for fame and knoentions. In truggle for fame men crus provokes rivalry. Botruments of evil, and are not proper principles of living.

    quot;Besides, if before ones oegrity become an influence among men and before ones oy and t on , alas! will be your end.

    quot;On tes evil,  y to  tory from you. Your eyes  ook fire to quell fire, er to quell er, o t talk too muc t violent man.

    quot;Of old, Cims ivated t rid of t of their love for fame.

    quot;Of old, Yao attacked tsung-cries, and Ya attacked tries e, tants slaug t  ceasing, and strove for material objects to t. tances of striving for fame or for material objects.   even Sages cannot overcome terial objects (in rulers)? Are you to succeed? But of course you ell it to me.quot;

    quot;Gravity of demeanor and y; persistence and singleness of purpose, -- ; replied Yen ;Alas, no,quot; said Confucius, quot;? ty person, filled o take actual pleasure in trampling upon tice of routine virtues, do you expect t ake readily to  in . ;

    quot;; (replied Yen ;I can be inraigiate o antiquity. raig of God. And  of God kno trouble  of God.  of man. er.  all men do, s do also?  all men do, none o be a servant of man. antiates o antiquity is a servant of tter take o task, it is t I. t receive tness. to be t of t;

    quot;No! ?quot; replied Confucius. quot;Your plans are too many. You are firm, but lacking in prudence.  you  get into trouble; but t is all. You ill be far from influencing ill too rigid.quot;

    quot;t; said Yen ;I can go no furture to ask for a met;

    Confucius said, quot;Keep fast, and I sell you. ill it be easy for you s t be approved by t ;

    quot;My family is poor,quot; replied Yen ;and for many montasted neit not fasting?quot;

    quot;t is a fast according to t; ans;but not ting of t.quot;

    quot;And may I ask,quot; said Yen ;in s ting of t?quot;

    quot;Concentrate your

    . Let your op  your mind stop s images. Let your spirit, o externals. In sucivity only can tao abide. And t open receptivity is ting of t.quot;

    quot;t; said Yen ;t use tion of a self ive state?quot;

    quot;Exactly so,quot; replied ter. quot;Let me tell you. Enter t  idea of alk en, and stop  any sort of labels or self- advertisements. Keep to t take tural course. t is easy to stop rouble is to  touc of man, it is easy to use artificial devices; but not as an agent of God. You ures flying. You  ;Look at t emptiness. tness in an empty room. Good luck d (inner) repose, your mind  tting still. Let your ears and eyes communicate  s out all knos o d to mention man. transformation (influencing) of all Creation. It o t of t;

    [tions are omitted or]

    A certain carpenter Sravelling to tate. On reacree in temple to t  its stle. It op, before it branc. A dozen boats could be cut out of it. Croood gazing at it, but ter took no notice, and  on  even casting a look beice ook a good look at it, and er, said, quot;Ever since I imber.  t you, Master, did not care to stop and look at it?quot;

    quot;Forget about it. Its not alking about,quot; replied er. quot;Its good for noto a boat, it o a coffin, it ; into furniture, it o a door, it ; into a pillar, it en. It is y, and of no use. t is ained its present age.quot;

    er reac t t of tree appeared to o ; is it you intend to compare me   t bearers? As soon as t ripens tripped and treated y. t bougtered abroad. trees by t fulfil tted span of years, but perisurely because troy tion of) t is ried for a long period to be useless. Many times I  do at lengto myself.  be able to groo t. Moreover, you and I are boted ticism of eac danger of deat person to talk of a good-for-notree?quot; er Sold ice said, quot;If tree aimed at uselessness,  t it became a sacred tree?quot;

    quot;; replied er. quot;Keep quiet. It merely took refuge in temple to escape from t appreciate it.  not become sacred, ed to cut it do adopts for safety is different from t of oto criticize it by ordinary standards ;

    tsecravelling on tree eams of four er under its s; tree is t; cried tsec;Surely it must be unusually fine timber.quot; t its brancoo crooked for rafters; and looking dorunks ting loose grain made it valueless for coffins. asted a leaf, but it took ts odor rong t it oxicated for toget;A; said tsec;tree is really good for not is  tained tual man migs example of uselessness.quot;

    In tate of Sung to talpa, t do do spans are cut doed) sides of ric fulfil tted span of years, but perisune o te fores, nor men suffering from piles, can be used. to all tremely auspicious (to themselves).

    toucuck out tourned upside doocks  a family of ten. ion, t unconcerned among t conscription for public o government donations of grain for ten faggots. And if py o preserve il tal deformity avail!

    ate, tric C;O pue fallen! ait not for to t.  principles prevail on earts  principles prevail not, t preserve t t day, t trying to keep out of jail! tunes of t as feat none estimates t true value. tunes of ty as t none kno of tue. Beiously on! O brambles, O brambles,  my steps! I pick my ,  not my feet!quot; {22}

    tain trees invite tting does its oen; tree is cut doree is scraped. All men knoility of useful t t knoility of futility.