Page:Sacred Books of the East - Volume 39.djvu/147

From Wikisource
Jump to navigation Jump to search
This page needs to be proofread.


,r r` ,` V _.`, `r,~`' r`r`

,¢;iQii$Y iisf$0f$ulsation.i *The reader» can judgcwfor himself of the con- S <<%% is    

fQ* A`%j%% summation that would be arrived at ;—a people rude J ff

 ° and uninstructed, using quippos, abstaining from war and  
’f oi< . s all travelling, kept aloof from intercourse even with their J by
 neighbours, and without the appliances of what we call J f¢<`  
 is%i‘i s civilisation; ‘y M Y     s,s »j gi

Q} vplsipl ‘ i'I`he text is nearly all found in Sze-ma Kkien and A, ilig

 i Kwangqze. The first member of par. 1, however, is very A iis,  
 puzzling. The old Jesuit translators, Julien, Chalmers,   2* tii  

gf siiisi J if and V. von Strauss, all differ in their views of it. Wu nrii sii‘ ] iiis K hang and Siao Hung take what I have now rendered by ifi ‘ abilities] as meaning ‘ implements of agriculturef but their J Q ,ii·ii Q is J view is based on a custom of the Han dynasty, which is not p

 iipi * remote enough for the purpose, and on the suppression, s islpiilaf, *{f§
 s after Wang Pi, of a A in Ho-shang Kung’s text. so   ,ns>  
 81. 1. Sincere words are not fine; line words are   srsi ,,,s { rff isri  
 not sincere. Those who are skilled (inethe Tao) isii  
 i`ns do not dispute (about it); the disputatious are not  
 skilled in it. Those who know (the Tao) are not . sfrv  
 extensively learned; the extensively learned do not   i»,ii if
 know it.   i r 
 2. The sage does not accumulate (for himself). Y   r,‘f»i2 E}
 The more that he expends for others, the more does    

s iipl he possess of his own; the more that he gives to

 others, the more does he have himself. Q  
 3. VVith all the sharpness of the Way of Heaven, it rsff  
is it injures not; with all the doing in the way of the ,,,.,y.

f;.§, sage he does not strive. iQy;f?

 j J @ Q, ‘The Manifestation of Simplicity.’ The chapter  
he shows how quietly and effectively the Tao proceeds, and syis J yiry
 yjsii i by contraries in a way that only the master of it can  
 understand. The author, says Wu K izang, ‘ sums up in  

i.‘. this the subject-matter of the two Parts of his Treatise, J

 showing that in all its five thousand characters, there is    
 nothing b<·:Y ond what is here said.' JY; iissigi