word he had already used for 倫 lun in line 96. [The difficulty is to make out the ten. Wang Hsiang in his commentary enumerates them as follows:—2 in line 97, 2 in 98, 1 in 99, 1 in 100, 2 in 101, 102, 1 in 103, 1 in 104, which taken in groups of two are known as the 五倫 wu lun five moral relationships of man. That is to say, he blends lines 101, 102, and extracts two obligations therefrom. Any other course is fatal. Père Zottoli assigns one obligation to elders and youngers (line 101) and one to friends (line 102). But "friends" is one of the wu lun, and requires two obligations all to itself. Eitel has only eight obligations to show, including the two spurious ones mentioned under line 102.]
| 106. | 人 | 所 | 同 | are common to all men. | |
| Jen2 | so3 | t'ung2 | |||
| Man | what | together |
Jen see line 1.
So see line 22.
T'ung is composed of 口 k'ou mouth, now its radical, and an obsolete word which formerly played that part. It originally meant to come together; hence, with, same, identical, etc.
| 107. | 凡 | 訓 | 蒙 | In the education of the young, | |
| Fan2 | hsün4 | mêng2 | |||
| All | teach | dull |
Fan is composed of 二 êrh two, a pair, and an old form of 及 chi to reach, to arrive. It originally meant to embrace fully, hence all, mankind, the world, earthly, etc.; and it is now classed under radical 几 chi a table or bench. Its literal sense may be allowed to vanish here, though of course its influence remains.
Hsün is composed of 言 yen words as radical, and 川 ch'uan streams (四川 ssŭ ch'uan the province of that name) as phonetic.
