tting mankind alone and tolerance; tting alone Springs from t mens natural dispositions be perverted and tolerance springs from t ter be corrupted. But if tural dispositions be not perverted, nor ter corrupted,  for government?

    Of old, ruggled to be less. ly tented. Restlessness and discontent are subversive of virtue; and  virtue tability.

    ly, ates toive pole).  anger, ates toive pole). If tive and negative is disturbed, t, and t and cold is destroyed, man  causes men to rejoice and sorroely, to live disorderly lives, to be vexed in ts, and to lose t.   and discontent, and en ts of tire  is still insufficient (to reform tly, ire  furnis inducements or deterrents to action. From ties doer-skelter of promotions and puniss.  c for living tenor of their lives?

    Besides, love (over-refinement) of vision leads to debauco debaucy leads to confusion in virtue; love of duty leads to perversion of principles; love of ceremonies (li) leads to a common faseco common le; love of o a fass; and love of knoo a fasicism If to live out tenor of t may or may not be; it matters not. But if t alloo live out tenor of t cause discontent and contention and strife, and to chaos.

    Yet ted is tal c merely a passing mistake t can be simply removed? Yet ts before to practise t to celebrate t can I do about it?

    tleman is unavoidably compelled to take c of tter tion (letting alone). By means of inaction only can o live out tenor of trusted  of trusted leman can refrain from disturbing ternal economy of man, and from glorifying t and  still like a corpse or spring into action like a dragon, be silent as talk s of  calling fortural mec to maturity and t need to set about governing the world?

    tsui Can {57} , saying, quot;If t to be governed, s to be kept good?quot;

    quot;Be careful,quot; replied Lao tan, quot;not to interfere ural goodness of t of man. Mans  may be forced doirred up. In eacal. By gentleness, t  may be softened. But try to cut and polis, and it  s of t is profoundly still; in motion, it flies up to t cannot be .quot;

    Of old, t interfered ural goodness of t of man, by means of cy and duty. In consequence, Yao and So feed tortured ternal economy in order to conform to cy and duty. ted to live in accordance atutes. Even t succeed. to) confine ou on Mount tsung, exile to ter of orks to Yutu, o times of tate of foment. Among tseng and Ss and tseanists arose; and tion betuous and t and t virtue lost its unity, mens lives rated.  beyond t to invent axes and sao kill by laatutes, to disfigure by cent, ts upon terfere ural goodness of t of man.

    In consequence, virtuous men sougain caves, ates sat trembling in tral  pilloseanists bustled about and rolled up t of gyves and fetters! Alas, t s it is to blush!

    Until I can say t t a fastener of cangues, and t cy of  and duty to ones neig bolts for gyves,  tseng and S ters) C is said, quot;Abandon  peace.quot;

    t on teen years, and ained all over t Kuangcse  Kungtung,  to see ;I am told t you are in possession of perfect tao. May I ask  tao? I desire to obtain to secure good s and feed my people. I so control to fulfil t;

    quot; you are asking about,quot; replied Kuangcse, quot;is merely t you rol are tegrated factors trees urning yelloness of talker.  to speak of perfect tao?quot;

    t ary , and sat upon ra again to see Kuangcse.

    tter oo;I am told t you are in possession of perfect tao. May I ask o order ones life so t one may ;

    Kuangcse jumped up art. quot;A good question indeed!quot; cried ;Come, and I o you of perfect tao. t tao is profoundly mysterious; its extent is lost in obscurity. quot;See not in quietude and your body will go rigs own accord.

    quot;Be quiet, be pure; toil not your body, perturb not your vital essence, and you will live for ever.

    quot;For if t ay in your body, and thereby live for ever.

    quot;C  w for much knowledge is a curse.

    quot;take you to t abode of Great Ligo reaceau of Absolute Yang. I o teau of te Yin.

    quot;te functions. t. Guard carefully your body, and material themselves.

    quot;I guard t in ernals. to live for t;

    to;Kuangcse is surely God.

    quot;Come,quot; said Kuangcse, quot;I ell you. t ternal; yet all men t mortal. t te; yet all men t finite. tao are princes in ter. t possess my tao be of day in ter.

    quot;No and to t return. But I als of Eternity to  y. My lig of sun and moon. My life is t I endure for ever.quot;

    Great Nebulous. tter  and stood still, saying, quot; are you doing ;

    quot;Strolling!quot; replied Great Nebulous, still slapping .

    quot;I  to ask about somet; said General Clouds.

    quot;Oug; uttered Great Nebulous.

    quot;ts of  of ; said General Clouds; quot;ts of t ogeto blend t am I to do?quot;

    quot;I do not kno kno; cried Great Nebulous, sill slapping .

    So General Clouds did not press ion. ter,  Nebulous. t;ten me? ten me?quot; oo be alloo interrogate Great Nebulous; but tter said, quot;I  kno. I rus  kno, ced events.  s;

    quot;I too regard myself as rus,quot; ans;but ts. I cannot escape t I do t;

    quot;t t; said Great Nebulous, quot;t tions of life are violated, t t accomplis ts of ttered, t t nig bligrikes trees and  destruction spreads among t of t;

    quot;true,quot; replied General Clouds, quot;but o do?quot;

    quot;A; cried Great Nebulous, quot;keep quiet and go ;

    quot;It is not often,quot; urged General Clouds, quot;t I meet ;

    quot;A; said Great Nebulous, quot;nouris. Rest in inaction, and tself. Forget your body and spit fortelligence. Ignore all differences and become one e. Release your mind, and free your spirit. Be vacuous, be devoid of soul. turn to t. Returning to t  t, t o kno is to cut it up. Ask not about its name, inquire not into its nature, and all t;

    quot;Your ; said General Clouds, quot;aug I , I ; toook leave.

    t to ot from t make friends o be above t o be above t on t eacer  to govern kingdoms clutc tages of (tems of) t seeing troubles involved. In fact, trusting tunes of a country to luck, but ry ruction? t do not amount to one in ten troying it are ten to nothe ignorance of rulers.

    For to erritory is to .  must not regard terial terial t regarding material terial t material t real t confined to mere government of t s of space or travel over tinents uno be t among men.

    trine of t man is (fluid) as so form, as eco sound. Ask and it responds, fulfilling its abilities as te of y. Noiseless in repose, objectless in motion,  of to e. Formless in s, ernal  of ence, o tandards. to tandards, s y. But if s y,  possessions as possessions are th.

    t  be let alone, is matter. t ill must be follo ill o be attended to, is affairs. t  still o be set fort ao, but still claims our attention, is duty. t  be broadened, is cy. trivial, but requiring to be strengt is ceremony. Contained  requiring to be uplifted, t is virtue. One, but not to be  modification, t is tao. Spiritual, yet not to be devoid of action, t is God. to God, but does not offer to aid. s ue, but does not involve ao, but makes no plans. ifies y, but does not rely on it. ies to set store by to ceremony,  avoiding it. akes affairs  declining tes out la confusion.  make liges o matter and does not ignore it. t tending to, yet to be attended to.  understand God  be pure in cer.  clear appreao  knoao? tao of God, and tao of man. ion comes from tao of God: entanglement tion comes from tao of man. tao of God is fundamental: tao of man is accidental. tance . Let us all take o!