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.

        Priing up a bullock. Every blo of    fles rhe harmonious chords of g Shou.

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

        "Sire," 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 stitution of t even tous of muscle and tendon, still less attempt to cut through large bones.

        "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 i o sucerstice. Iy of room for to move about. It is t I    my    years as tstone.

        "y 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 d up, and look around, and pause riump it carefully a;

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

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

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

        A p of to go teo 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?"

        "I ; replied    Yi.

        "And if so, do you sider t a suffit expression of grief at ; added the disciple.

        "I do," said C;I    al) man, but no .    in to mourn, I found old persons , t ears    any iion. (to cry t ones deato evade tural principles (of life aacs, fetting 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 bo be able to supply all t transmitted, and    o an end."

        t to take leave of fucius. "; asked ter.

        "I am going to tate of ei," he reply.

        "And o do t; tinued fucius.

        "I ; ans ture age, but of an unmanageable disposition. , and    see s.    like so muourn for    if a state be    may be passed over; but t if it be badly gover it. At test my k state."

        "Alas!" cried fucius, "you o your doom. For tao must not bustle about. If it does it    aims e restlessness; from restlessness es rengter before tried tt of ter, tend to to ue evaporates by motion and es by motion into desire for fame and kions. In truggle for fame men crus provokes rivalry. Botruments of evil, and are not proper principles of living.

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

        "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.

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

        "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 ot overe terial objects (in rulers)? Are you to succeed? But of course you ell it to me."

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

        "; (replied Yen ;I    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;

        "No! ?" replied fucius. "Your plans are too many. You are firm, but lag in prudence.    you    get into trouble; but t is all. You ill be far from influeng ill tid."

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

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

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

        "t is a fast acc to t; ans;but not ting of t."

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

        "trate your        . Let your op    your mind stop s images. Let your spirit, o externals. In sucivity only    tao abide. And t opeivity is ting of t."

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

        "Exactly so," replied ter. "Let me tell you. E    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    touan, it is easy to use artificial devices; but not as a of God. You ures flying. You    ;Look at t emptiness. tness in ay room. Good luck d (inner) repose, your mind    tting still. Let your ears and eyes unicate    s out all knos o d to mention man. transformation (influeng) 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, "Ever since I imber.    t you, Master, did not care to stop and look at it?"

        "Fet about it. Its not alking about," replied er. "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 ais present age."

        er reac t t of tree appeared to o ; is it you io pare 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 eager of deat person to talk of a good-for-notree?" er Sold ice said, "If tree aimed at uselessness,    t it became a sacred tree?"

        "; replied er. "Keep quiet. It merely te in temple to escape from t appreciate it.    not bee 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 us s; tree is t; cried tsec;Surely it must be unusually fiimber." t its brancoo crooked for rafters; and looking dorunks ting loose grain made it valueless for coffins. asted a leaf, but it took ts od t it oxicated fet;A; said tsec;tree is really good for not is    taiual man migs example of uselessness."

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

        toucuck out tourned upside doocks    a family of ten. ion, t uned among t scription for public o gover 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 os    principles prevail not, t preserve t t day, t trying to keep out of jail! tunes of t as feat imates 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!" {22}

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