101, 長幼序

Chang3 yu4 hsu4 

Grow young series

precedence between elders and youngers, 

Chang see line 39. 

Yu see line 23. 

Hsu is composed of 广 yen a shelter, a house, as radical, with 予 yu to give, to yield, as phonetic. It originally meant the eastern and western walls in a house, which separated the inner from the outer portions. It then came to mean a school or asylum, and also the preface to a book. 

102. 友與朋

Yu 3 yu 3 p'eng 2 

Friend with friend 

as between friend and friend, 

Yu see line 31. 

Yu see line 87. 

P'eng is composed of two 月 yueh moons, and is explained as "those who have the same principles in conduct" (line 31). According to the Shuo Wen it is said to have been a form of 鳳 feng phoenix, because the latter is the leader which all other birds follow. It is defined as "of the same bent," recalling the "idem velle atque idem nolle" of Cicero. The p'eng, who is here regarded as the elder, should be kindly, and the yu should be trustful. The colloquial for friend is 朋友 p'eng yu. [For the above two lines Eitel gives 長則惠, 幼則順 chang2 tse2 hui i 1 yu4 tse2 shun4, kindliness on the part of elders, submissiveness on the part of youngers, which words he rightly says are omitted in ordinary editions. But he himself omits the lines here given, which will be found in the textus receptus of 王相 Wang Hsiang and also in that of 賀興思 Ho Hsing-ssu.] 

103. 君則敬

Chun1 tse2 ching4

Prince then respect 

respect on the part of the sovereign, 

Chun see line 54. 

Tse see line 99. 

Ching is composed of the obsolete radical 攴 p'u to tap, and an obsolete character which looks like 苟 kou (line 5) but is really distinct. It means reverent; hence, the respectful attention which is due from a Prince to the representations of his Ministers and to the wishes of his subjects. 

104. 臣則忠

Ctien2 tse2 chung 1

Minister then loyal 

loyalty on the part of the subject.

Ch'en see line 54. The scope of this character need not be restricted here, as by Eitel, to officials.

 

Tse see line 99. 

Chung is composed of 中 (line 64) as phonetic and 心 hsin heart as radical, from which an idea of the sense may be deduced. 

105 此十義 

Tz3 shih2 i4

This ten duty 

These ten obligations 

Tz'u see line 59. 

Shih see line 45. 

I see line 14. Pere Zottoli here translates i by "relationes," which 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. Pere 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

Jen2 so3 t'ung2

Man what together

are common to all men. 

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.