21. Take the case of the sovereign and his
son and heir. Looked at from the standpoint of
affection, the former is father; from that of honour,
he is ruler. If the son can give the affection due to
the father, and the honour due to the ruler, hereafter
he will (be fit to) be the lord of all under the
sky. On this account the training of crown princes
ought to be most carefully attended to.
22. It is only in the case of the crown prince that by the doing of one thing three excellent things are realised; and it is with reference to his taking his place in the schools according to his age that this is spoken. Thus it is that when he takes his place in them in this way, the people observing it, one will say, "He is to be our ruler, how is it that he gives place to us in the matter of years?" and it will be
replied, "While his father is alive, it is the rule that
Kâu returned, took the regency and made his expedition to the east,—it was impossible for Khǎng and Po-khin to be always together. Perhaps the duke made them keep so, while king Wû was alive; and the account in the text was an erroneous tradition." To this the Khien-lung editors reply;—"Immediately on the death of king Wû, the duke of Kâu must have adopted the method described in the text Thâi Kung was Grand master; the duke of Shâo, Grand guardian; and the duke of Kâu himself Grand tutor. They, no doubt, made Po-khin, Kün Khǎn, Lü Kî, Wang-sun Mâu, and others associate with the young king. In the winter of his first year, the duke removed to the eastern capital, while the other two continued in their places, and Po-khin was daily with Khǎng, and there was no change in the rules for a son and heir. Next year happened the storm which changed the king's views about the duke, who returned to the court. The third year saw the removal of the people of Yen, and Po-khin proceeded to his jurisdiction in Lû. But by this time king Khǎng's virtue and ability were matured, Wû's objections to the ordinary view of the text are without foundation."
