is of God and terns er God. One ill use o develop ill t peris kno on objects, but ts of knoive and uncertain (c tural is not really of man, and really natural? e must, moreover, rue men before we can rue knowledge.
But rue man? true men of old did not override t attain te strengt gat; succeeding, no cause for self-satisfaction. And ts trembling, enter er becoming , and go t feeling . t is to tao.
true men of old slept dreams and e o flavour, and drerue men dras. Out of tc. tacs are deep, ts are shallow.
true men of old did not kno o love life or to e deat rejoice in birtrive to put off dissolution. Unconcerned t. t forget o inquire turn ted life, ing patiently for toration (t is called not to lead t astray from tao, and not to supplement tural by rue man. Sucimes disconsolate like autumn, and sometimes toucion, and none kno t is t not lose tion of t it is not due to s in understanding terial a Sage. tacs is not es time of ions is not eraction of benefit and a superior man. t a sc true to er of man. tse, o, and Su ti, s of rulers, and did ts of ot their own. {27}
true men of old appeared of toature and yet could not topple doing in t looking up to oturally independent of mind, t severe. Living in unconstrained freedom, yet t try to so smile as if pleased, and to move only in natural response to surroundings. ty floore of goodness ions to ter. Broad-minded, t; torol. Continuously abiding, t s; absent-minded, to forget speecain means; in knoools of expediency; in morality, a guide. It for t a merciful administration; social ceremonies, a means to get along t avoid; and morality, a guide t t o reac;lt;28gt;gt; And all men really t t t pains to make t.
For t care for
ensued. to be a true man.
Life and Deat of Destiny. t, is of God, beyond terference of man. table nature of t is born of t love o o sacrifice t) also?
upon to moisten eactle it ter to let t tive rivers - and lakes. And it ter to forget botao.
t (universe) gives me toil in man in deat arbiter of my death.
A boat may be at midnigrong man may come and carry it a perceive t if you entrust t o t t lahings.
to in to us already a source of joy. er joy beyond our conception to kno t ransitions, e to look foro? t is t t endures ale t graciously long age or s life and tudes of events, wion on which all changing phenomena depend?
For tao s inner reality and its evidences. It is devoid of action and of form. It may be transmitted, but cannot be received; It may be obtained, but cannot be seen. It is based in itself, rooted in itself. Before ao existed by itself from all time. It gave ts and rulers tual poao, t in time is long ago, nor by t grown old.
ained tao, and so set tained it, and o steal ts of eternal principles. t Bear obtained it, and s course. tained it, and o revolve. Kan Pi {30} obtained it, and made ains. Ping I {31} obtained it, and rules over treams. Cained it, and d tai. tained it, and soared upon to ained it, and dained it, and establis tern (Fairy) Queen Motained it, and settled at Sil ained it, and lived from time of Sil time of tained it, and as ter of u ting {36} extended o ted upon tungellation) and draellation), aken ation among tars of heaven.
Nanpo tsekuei said to Nu: Yu (or Female Yu), quot;You are of a you ; Nu: Yu replied, quot;I ao.quot;
quot;Could I get tao by studying it?quot; asked t;No! ; said Nu: Yu. quot;You are not type of person. tal talents of a sage, but not tao of tao, t talents. But do you to teaco become indeed a sage? been so, to teacao to one s ter. It so, for I o patiently to reveal it to ranscend ted for seven days more, transcend all material existence. After ranscend all material existence, I ed for anoter er ranscend all life, ter t, o see tary (One). After seeing tary, inctions of past and present. After abolis and present, o enter t take ao it. , accepting all and royed, and everytion. to be secure amidst confusion, reacy t;
quot;; asked Nanpo tsekuei. quot;I learned it from t; replied Nu Yu, quot;and t from tanding, and Understanding from Insig learned it from Practice, Practice from Folk Song, and Folk Song from Silence, Silence from t from t;
Four men: tsesze, tseyu, tseli, and tselai, oget;-being tail, and man sted to friends; t eacely understanding one anotseyu fell ill, and tsesze to see ;Verily tor is great!quot; said t;See ; top of ed up to o a ;Alas, t God s;
quot;Do you dislike it?quot; asked tsesze. quot; No, seyu. quot;If my left arm so . If my rigo s doo broil . If my buttocks s become a o ride in it -- ained life because it ime, and I am noing in accordance ao. Content ime and living in accord ao, joy and sorroouc. to ts, to be freed from bondage. t be freed from bondage are so because trammels of material existence. But man ?quot;
By-and-by, tselai fell ill, and lay gasping for breatood seli to see o t;Go a; t t;Verily, God is great! I s liver or into an insect leg?quot;
quot;A son,quot; ansselai, quot;must go , Norts. If Yin and Yang bid me die quickly, and I demur, t is mine, not t (universe) gives me toil in man in deat arbiter of my death.
quot;Suppose t tal in a smelting-pot o bubble up and say, Make of me a Moyeer caster t metal as uncanny. And if simply because I am cast into a o say, Only a man! only a man! I tor too me as uncanny. If I regard ting pot, and tor as ter Caster, ?quot; to a peaceful sleep and waked up very much alive.
tsesang se Fan, and tsecoget;oget live toget to to timate Infinite, oblivious of existence, for ever and ever end?quot; t eac understanding and became friends accordingly. Sly aftersesang tsekung to attend t tsekung found t one of s and tringed instruments and (botogether as follows:
quot;Oo us, Sang hu,
Oo us, Sang hu,
t already returned to true state,
ill remain ;
tsekung ;;
t eac; s t;
tsekung back and told Confucius, asking ; manner of men are t is to cultivate not manner of men are t;
quot;t;play about beyond terial t ly, our pat meet, and I upid to you to mourn. tor, and play about of ter or excrescence, and upon deatumor. t elements, and take temporary abode in ternal organs and oblivious of t beginning or end, strolling forgetfully beyond t and dirt of mortality, and playing about ion. le about tionalities of to look at?quot;
quot;But if suc; said tsekung, quot;;
quot;I am one condemned by God,quot; replied Confucius. quot;Nevert I kno;
quot;May I ask ; asked tsekung quot;Fiser. Men live tao,quot; replied Confucius. quot;t live ter t live tao acion of ture in inaction. er; man loses ao. quot; quot;May I ask,quot; said tsekung, quot;about (trange people?quot;
quot;(trange people,quot; replied Confucius, quot;are strange in t normal in t t t on eart on eart in heaven.
Yen o C;lt;38gt;gt; (Confucius), quot;sais mot, but snivelling; grieved; sorro alting in ts, mourner in tate of Lu. Can tation? I am astonis;
quot;Mr. Mengsun,quot; said C;ered (tao). ill certain t quite give up, but first and last. o be transformed into ot caring into is all.
c realize t it is c yet ao c in real deat regards it as moving into a neo urally.
quot;Besides, alk of me. is t o o t tell ion before to smile. Resign yourself to tting ter into t;
Yi-erse to see ter asked ; ;
quot;; replied t;practice cy and do my duty, and distinguisween rig;
quot;t do you ; said ;If Yao y of and duty, and cut off your nose and ered, take-w- comes neig;
quot;Nevert; replied Yi-erse. quot;I so loiter on its confines.quot;
quot;If a man ; retorted ;it is impossible for o join in tion of beauty of face and complexion or to tell a blue sacrificial robe from a yello;
quot;u Cy,quot; ans;Crengt of ion. And t tor to become a disciple of yourself?quot;
quot;A; replied ;t cannot be kno I line. Aer, my Master! rims doed t account it justice. ed to t account it kindness. Dating back furtest antiquity, account ing eart account is ;
Yen o C;I am getting on.quot;
quot;; asked tter.
quot;I rid of cy and duty,quot; replied the former.
quot;Very good,quot; replied C;but not quite perfect.quot;
Anot C;I am getting on.
quot;;
quot;I rid of ceremonies and music,quot; answered Yen huei.
quot;Very good,quot; said C;but not quite perfect.quot;
Anot C;I am getting on.
quot;;
quot;I can forget myself ; replied Yen huei.
quot; do you mean by t?quot; said Cenance.
quot;I ; ansing rid of my body and mind, I e. t I mean by forgetting myself ;
quot;If you ; said C;t yourself, trust to be alloo folloeps.
tseyu and tsesang seyu said, quot;tsesang is probably ill.quot; So to see tringed instrument, as follo;O Fato God? Is to man?quot; It in and asked, quot;;
quot;I rying to t me to treme,quot; replied tsesang, quot;but I could not guess it. My fato be poor. s all equally. icular so poor? I o find out success. Surely t to treme by Destiny.quot;