Chapter 13.
The path of the Mean is not far to seek. Each man has the law of it in himself, and it is to be pursued with earnest sincerity.
1. The Master said "The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered THE PATH.
2. "In the Book of Poetry, it is said, 'In hewing an ax-handle, in hewing an ax-handle, the pattern is not far off.' We grasp one ax handle to hew the other; and yet, if we look askance from the one to the other, we may consider them as apart. Therefore, the superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops.
3. "When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others.
4. "In the way of the superior man there are four things, to not one of which have I as yet attained.-- To serve my father, as I would require my son to serve me: to this I have not attained; to serve my prince, as I would require my minister to serve me: to this I have not attained; to serve my elder brother, as I would require my younger brother to serve me: to this I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained. Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?"
Chapter 14.
How the superior man, in every varying situation, pursues the Mean, doing what is right, and finding his rule in himself.
1. The superior man does what is proper to the station in which he is; he does not desire to go beyond this.
2. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself.
3. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men.
4. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.
5. The Master said, "In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself."
Chapter 15.
In the practice of the Mean there is an orderly advance from step to step.
1. The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground.
2. It is said in the Book of Poetry, "Happy union with wife and children is like the music of lutes and harps. When there is concord among brethren, the harmony is delightful and enduring. Thus may you regulate your family, and enjoy the pleasure of your wife and children."
3. The Master said, "In such a state of things, parents have entire complacence!"
Chapter 16.
An illustration, from the operation and influence of spiritual beings, of the way of the Mean.
1. The Master said, "How abundantly do spiritual beings display the powers that belong to them!
2. "We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them.
3. "They cause all the people in the kingdom to fast and purify themselves, and array themselves in their richest dresses, in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the right and left of their worshippers.
4. "It is said in the Book of Poetry, 'The approaches of the spirits, you cannot surmise;-- and can you treat them with indifference?'
5. "Such is the manifestness of what is minute! Such is the impossibility of repressing the outgoings of sincerity!"
Chapter 17.
The virtue of filial piety, exemplified in Shun as carried to the highest point, and rewarded by Heaven.
1. The Master said, "How greatly filial was Shun! His virtue was that of a sage; his dignity was the throne; his riches were all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants preserved the sacrifices to himself.
2. "Therefore having such great virtue, it could not but be that he should obtain the throne, that he should obtain those riches, that he should obtain his fame, that he should attain to his long life.
3. "Thus it is that Heaven, in the production of things, is sure to be bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows.
4. "In the Book of Poetry, it is said, 'The admirable, amiable prince displayed conspicuously his excelling virtue, adjusting his people, and adjusting his officers. Therefore, he received from Heaven his emoluments of dignity. It protected him, assisted him, decreed him the throne; sending from Heaven these favors, as it were repeatedly.'
5. "We may say therefore that he who is greatly virtuous will be sure to receive the appointment of Heaven."