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;
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