Wang Yinglin

“ Yu is composed of 月 yüeh moon as radical, below 又 yu a hand (line 18) as phonetic. The latter portion is said to have been the original character, moon being added as a differentia when the written language began to grow. Yu is the root idea of being and possession, q.d. to exist, to have, which senses have been fancifully derived from the moon present, not eclipsed. Read yu4, it means plus.
I is composed of 羊 yang sheep (line 77) above 我 wo I (line 147) = my sheep, and points towards a great obligation in primitive ages. ”

“ Chin is composed of 斤 chin an axe-head, a Chinese pound weight (= 11⁄3 lb. av., probably adopted from the weight of the axe-head) as phonetic, and the contraction of an obsolete word 辵 cho (辶 in composition) meaning to go on and stop as radical. The latter is commonly seen in characters dealing with movement, and is popularly known as the walking radical.
Hsi is composed of 羽 yü feathers as radical and 白 pai white, and seems to have been associated with young birds practising flight. ”

“ Hu is composed of 肉 jou flesh as radical and 古 ku ancient (line 261) as phonetic. It originally meant dewlap, and having the same sound as the common word for beard, was applied contemptuously to the large beards of the Mongols. ”

“ Fu was originally an ideogram, being composed of 又 yu again, which anciently meant a hand with three fingers stretched out and was the original form of the more modern 右 yu right hand, and a ferule. A common name for a father is 家嚴 chia yen (lines 19, 192) the family severe one, while a mother is called 家慈 chia tz'ŭ the family gentle one. In the mouth of the child fu becomes 爹 tieh daddy (line 9) . Fu sometimes = male (line 210) .
Chih see line 1.
Kuo is composed of the walking radical and a common phonetic. It means to pass by or over ”

“ There the young philosopher began to imitate the ceremonial observances in which the students were instructed, to the great joy and satisfaction of his mother. In modern China, more attention is paid to neighbours than to neighbourhood, every householder being held responsible for the doings of those on each side of him. ”

“ It was coupled with music in the ancient educational system of China as an important factor in the art of government. Lao Tzŭ (line 7) explained ceremonies as "the outward expression of inward feelings," while admitting in another utterance that they are but "the veneer of loyalty and good faith." For the Book of Rites, see line 136.
I is simply i duty towards one's neighbour (line 28) as phonetic, with 人 jen man as radical. It originally meant a limit; then usages, observances, etc.
Hsiang is a corruption of 黍 shu millet (line 74) over 甘 kan sweet. ”

“ It has come by extension to mean young, and when preceding a man's name is used in the sense of the Younger So-and-So, as opposed to 老 (line 24) the Elder. Its original meaning was few as opposed to 多 to many (line 302) , in which sense it is now read shao3.
Shih has 日 jih the sun (line 52) as radical, pointing towards the meaning, and 寺 ssŭ a temple as phonetic. The latter is composed of 寸 ts'un inch as radical, which seems to refer to regulations, below an abbreviation of 之 chih (line 1) as phonetic, and is used in several important characters (line 135) . ”

“ Jen is a picture of the object,—Shakespeare's forked radish. Like all Chinese characters, it is the expression of a root idea, humanity, collectively and individually; and its grammatical functions vary in accordance with its position in a sentence and the exigencies of logic. The context, lines 3 and 4, here calls for a plural.
Chih originally meant to issue forth as grass from the ground; and by extension, to meet, to arrive at. It has come to be used conventionally as a sign of the possessive case, a particle of subtle influence, and a demonstrative pronoun ”

“ It can be best rendered in philosophy by duty towards one's neighbour (line 69) . Thus it came to mean something provided from a sense of duty, as a burying-ground for the poor, troops to defend the people's liberties (line 240) , etc. ”

“ Kuo see line 155.
Ta see line 127.
Ming see line 110. [The famous founder of the Ming dynasty raised himself to the throne from the obscure position of a tender of cattle; hence he is sometimes spoken of as the Beggar King, and also as the Golden Youth. He was for a time a novice in a Buddhist temple, and altogether led a very chequered life.] ”

“ The structure of this line is 以 to take 專 thoroughness (為 to be, understood) 貴 the valuable thing. Few couplets in the San Tzŭ Ching have been so widely misunderstood as the above. Dr. Bridgman (Chinese Repository for 1836, p. 107, reproduced by Williams in The Middle Kingdom, 1883) : "A course of education, is made valuable by close attention."
The Rev. S. C. Malan, 1856: "But in the way of education, the principal-thing is undivided attention."
Stanislas Julien, 1864: "Teaching takes all its value from an entire application of mind of the master"
Rév. ”

“ San Tzu Ching — San Tzu Ching
San Tzu Ching — San Tzu Ching Wang Yinglin
Exported from Wikisource on April 5, 2024
San (see line 49) is an ideogram, as also are 一 i one (line 45) , 二 êrh two (line 116) , and the archaic 亖 ssŭ four, for which 四 (line 114) was substituted at an early date. Odd numbers are regarded as male, even numbers as female.
Tzŭ is composed of 子 tzŭ child and 宀 mien an obsolete character meaning shelter, the former having here the double function of radical or indicator of sense, and of phonetic or indicator of sound. ”

“ Chieh is composed of 立 li to establish as radical with 曷 ho how? what? etc. as phonetic.
254s. 大 兵 至 Then valiant soldiers came on the scene, Ta4 ping1 chih4 Great soldier arrive
Ta see line 127.
Ping is composed of 斤 chin an axe grasped by 廾 kung folded hands. It originally meant a weapon, and is now classed under radical 八 pa eight. ”

“ Kung3 chiu3 ti4 Together nine rulers
Kung is composed of 廿 ju or nien two tens joined together, with 廾 kung3 the hands folded in salutation. It was a radical in the Shuo Wên, but is now classed under radical 八 pa eight. ”