is of God and terns er God. One ill use o develop ill t peris kno on objects, but ts of knoive and uain (c tural is not really of man, and    really natural? e must, moreover, rue men before we    rue knowledge.

        But rue man? true men of old did not override t attairengt gat; succeeding, no cause for self-satisfa. And ts    tremblier er    being , 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 rejoi birtrive to put off dissolution. Uned t. t    fet 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 dissolate like autumn, and sometimes    tou, and none kno t is t    not lose tion of t it is not due to s in uanding terial    a Sage. tacs is ime of ions is ion of be 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 a could not topple doing in t    looking up to oturally indepe of mind, t severe. Living in unstrained freedom, yet t try to so smile as if pleased, and to move only in natural respoo surroundings. ty floore of goodness ions to ter. Broad-mi; torol. tinuously abiding, t s; absent-miet spee 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;<28>> And all men really t t t pains to make t.

        For    t care for        eo be a true man.

        Life a of Destiny. t, is of God, beyond terferenan. table nature of t is born of t love    o o sacrifice    t) also?

        upon to moistele it ter to let t tive rivers - and lakes. And it ter tet botao.

        t (universe) gives me toil in man i    arbiter of my death.

        A boat may be    at midnigrong man may e 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 ception to kno t ransitioo look foro? t is t t    endures ale t graciously long age or s life and tudes of events,    wion on which all ging phenomena depend?

        For tao s inner reality and its evidences. It is devoid of a and of form. It may be transmitted, but ot be received; It may be obtained, but ot 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.

        aiao, and so set tai, and o steal ts of eternal principles. t Bear obtai, and s course. tai, and o revolve. Kan Pi {30} obtai, and made ains. Ping I {31} obtai, and rules over treams. ed it, and d tai. tai, and soared upon to ai, and dai, aablis tern (Fairy) Queen Motai, aled at Sil ai, and lived from time of Sil time of tai, and as ter of u ting {36} extended o ted upon tuion) and draellation), aken ation among tars of heaven.

        Nanpo tsekuei said to Nu: Yu (or Female Yu), "You are of a    you ; Nu: Yu replied, "I ao."

        "Could I get tao by studying it?" asked t;No! ; said Nu: Yu. "You are not type of person. tal talents of a sage, but not tao of tao, t talents. But do you to teaco bee indeed a sage?    been so, to teacao to oer. It    so, for I o    patiently to reveal it to raed for seven days more, transd all material existence. After ransd all material existence, I ed for anoter er ransd all life, ter t, o see tary (One). After seeing tary, ins of past and present. After abolis and present, o e take ao it. , accepting all and royed, and everytion. to be secure amidst fusion, reacy t;

        "; asked Nanpo tsekuei. "I lear from t; replied Nu Yu, "and t from tanding, and Uanding from Insig lear 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    mao friends; t eacely uanding one anotseyu fell ill, and tsesze    to see ;Verily tor is great!" said t;See ;     top of ed up to o a ;Alas, t God s;

        "Do you dislike it?" asked tsesze. " No, seyu. "If my left arm so . If my rigo s doo broil . If my buttocks s bee a o ride in it -- ained life because it ime, and I am noing    in accordance ao. tent ime and living in accord ao, joy and sorroouc. to ts, to be freed from bo be freed from bondage are so because trammels of material existence. But man ?"

        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 i leg?"

        "A son," ansselai, "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 i    arbiter of my death.

        "Suppose t tal in a smelting-pot o bubble up and say, Make of me a Moyeer caster    t metal as uny. And if simply because I am cast into a o say, Only a man! only a man! I tor too    me as uny. If I regard ting pot, and tor as ter Caster, ?" 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?" t eaderstanding and became friends accly. Sly aftersesang    tsekung to attend t tsekung found t one of s and tringed instruments and (botogether as follows:

        "Oo us, Sang hu,

        Oo us, Sang hu,

        t already returo true state,

        ill remain ;

        tsekung ;;

        t eac; s t;

        tsekung    bad told fucius, asking ; manner of me is to cultivate not    manner of me;

        "t;play about beyond terial t ly, our pat meet, and I upid to    you to mourn. tor, and play about    of ter or excresce, and upoumor.    t elements, and take temporary abode in ternal ans and oblivious of t beginning or end, strolling fetfully beyond t and dirt of mortality, and playing about ion. le about tionalities of to look at?"

        "But if suc; said tsekung, ";

        "I am one ned by God," replied fucius. " I kno;

        "May I ask ; asked tsekung "Fiser. Men live tao," replied fucius. "t live ter t live tao a of ture in ina. er; man loses ao. " "May I ask," said tsekung, "about (trange people?"

        "(trange people," replied fucius, "are strange in t normal in t t t o o in heaven.

        Yen o C;<38>> (fucius), "sais mot, but    snivelling;     grieved;     sorro alting in ts,    mourner in tate of Lu.    tation? I am astonis;

        "Mr. Mengsun," said C;ered (tao). ill certain t quite give up, but     first and    last. o be transformed into ot g into    is all.        c    realize t it is c yet ao    real deat regards it as moving into a neo urally.

        "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 ; ;

        "; replied t;practice d do my duty, and distinguisween rig;

        "t do you    ; said ;If Yao y of    and duty, and cut off your nose    and ered, take-w- es neig;

        "; replied Yi-erse. "I so loiter on its fines."

        "If a man    ; retorted ;it is impossible for o join in tion of beauty of fad plexion or to tell a blue sacrificial robe from a yello;

        "u Cy," ans;gt of ion. And    t tor    to bee a disciple of yourself?"

        "A; replied ;t ot be kno I line. Aer, my Master! rims doed t at it justice. ed to t at it kindness. Dating back furtest antiquity,    at i at    is ;

        Yen o C;I am getting on."

        "; asked tter.

        "I    rid of d duty," replied the former.

        "Very good," replied C;but not quite perfect."

        Anot C;I am getting on.

        ";

        "I    rid of ceremonies and music," answered Yen huei.

        "Very good," said C;but not quite perfect."

        Anot C;I am getting on.

        ";

        "I    fet myself ; replied Yen huei.

        " do you mean by t?" said ce.

        "I ; ansing rid of my body and mind, I e. t I mean by fetting myself ;

        "If you ; said C;t yourself, trust to be alloo folloeps.

        tseyu and tsesang seyu said, "tsesang is probably ill." So    to see    tringed instrument, as follo;O Fato God? Is to man?" It    in and asked, ";

        "I rying to t me to treme," replied tsesang, "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."
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