I. C. They were au flit in 威儀容節 manners and deportment, but these are 小學之末 the twigs of primary education. 推其本, 如大學正心誠意之事則無有 But when enquiry was extended to things radical, such as rectification of the heart, and the development on the mind in sincerity, belonging to the higher education, then these were found absent in the school of Tzu Hsia. L The disciples and "followers etc. in sprinkling etc., in answering and replying, in advancing, and receding, are sufficiently accomplished. But these are only the branches etc. left ignorant of what is essential. How can they be acknowledged as sufficiently taught? Z. respondent aequalibus vel superioribus etc. at vero accessoria haec ; principale autem deest ; quomodo id stabit. Couv. repondre a ceux qui les appellant ou les interrogent, etc., acccssoires. Peut-on les considerer comme les viais disciples etc. 

2. 倦 Weak, weaken upon. C, 區猶類也Sort, species, 君子之道非以其末為先而傳之, 非以其本為後而倦教.The wise man's system of education is not to put the minor branches foremost in his teaching, nor to put radical principles behind and neglect to teach them, 君子教人有序, 先傳以小者近者後教以大者遠者; The wise man's teaching is orderly, first in minor and more apprehensible matters, afterwards in major and more advanced subjects. L. According to the way of the superior man in teaching, what departments etc. prime importance and delivers? secondary importance and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of etc. make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning? 

十二 一 子游曰, 子夏之門人小子, 當灑掃應對進退,則可矣, 抑末也.本之則無如之何.

二 子夏聞之曰, 噫, 言游過矣, 君子之道, 孰先傳焉, 孰後倦焉, 譬諸草木, 區以別矣, 焉可誣也.有始有卒者,其惟聖人乎?

CHAPTER XII.--TZU Yu remarked: "Tzu Hsia's disciples and scholars in sprinkling and sweeping floors, in answering calls and replying to questions, and in advancing and retiring are all right, but these are only the minor branches of education; what is their use when radical principles are absent?" 

2. When Tzu Hsia heard of it he said: "Ah! Yen Yu is indeed astray. What is there in the wise man's teaching that is of first importance for propagation, and what is there that is secondary and may be neglected? Disciples are just like the various species of plants, which are classified so as to distinguish them. For can the wise man allow his teaching to befool his disciples? Moreover does anyone but a Sage embrace in himself the whole beginning and end of learning?