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【Doctrine of the Mean, Chapter 31】\n\nWhat Heaven has conferred is called the nature; an accordance with this nature is called the path of duty; the regulation of this path is called instruction. The path of duty cannot be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, even when he is alone. When there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.\nZhongni said, "The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean. The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution."\nThe Master said, "Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it!"\nThe Master said, "I know how it is that the path of the Mean is not walked in—The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood—The worthy go beyond it, and the unworthy do not come up to it. There is no one but eats and drinks, but they are few who can distinguish flavors."\nThe Master said, "Alas! How is the path of the Mean untrodden!"\nThe Master said, "There was Shun: He indeed was greatly wise! Shun liked to ask others, and to study their words, though they might be shallow. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was this which made Shun what he was!"\nThe Master said, "Men all say, 'We are wise'; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, 'We are wise'; but happening to choose the course of the Mean, they are not able to keep it for a round month."\nThe Master said, "This was the manner of Hui:—he made choice of the Mean, and whenever he obtained anything good, he clasped it firmly, as if wearing it on his breast, and did not lose it."\nThe Master said, "The kingdom, its states, and its families, may be perfectly ruled; dignity and emolument may be declined; naked weapons may be trodden under the feet; but the course of the Mean cannot be attained to."\nZilu asked about strength. The Master said, "Do you mean the strength of the South, the strength of the North, or the strength which you should make your own? To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct—this is the strength of the South, and the good man makes it his own. To lie under arms; and meet death without regret—this is the strength of the North, and the forceful make it their own. Therefore, the superior man cultivates a friendly harmony, without being weak.—How firm is he in his strength! He stands erect in the middle, without inclining to either side.—How firm is he in his strength! When good government prevails in the state, he does not change from what he was in retirement.—How firm is he in his strength! When bad government prevails, he will maintain his course to death without changing.—How firm is he in his strength!"\nThe Master said, "To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future generations—this is what I do not do. The good man tries to walk according to the right path, but when he has gone halfway, he abandons it—I cannot give up. The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret.—It is only the sage who is able for this."\nThe way of the superior man is extensive, and yet secret. Simple folk, even the ignorant, may know something of it; but in its utmost reaches, there is that which even the sage does not know. Simple folk, even the unworthy, may be able to practice it; but in its utmost reaches, there is that which even the sage is not able to practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, when the superior man speaks about great matters, the world is unable to contain them; when he speaks about small matters, the world is unable to divide them. The Book of Poetry says, "The hawk flies up to heaven; the fishes leap in the deep." This expresses how its influence reaches above and below. The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through heaven and earth.\nThe 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. The Book of Poetry says, 'In hewing an axe handle, in hewing an axe handle, the pattern is not far off.' We grasp one axe handle to hew the other; and yet, if we look askance from the one to the other, we may consider the pattern as still remote. 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. 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. 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 ruler, 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 cautious in speaking about them; if there be something not attained to in his practice, he dare not but exert himself; if there be something redundant in his words, he dare not allow himself to speak it. 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?"\nThe superior man does what is proper to the station in which he is, and does not wish to go beyond it. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and humble position, he does what is proper to a poor and humble position. In a situation of barbarian tribes, he does what is proper to a situation of barbarian tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. He can find no situation in which he is not himself. 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. 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. 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."\nThe 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. The Book of Poetry says, "Happy union with wife and children, is like the music of lutes and harps. When brothers live in concord and at peace, the harmony is delightful and lasting. Thus may you regulate your family, and enjoy the pleasure of your wife and children." The Master said, "In such a state of things, parents have entire complacence!"\nThe Master said, "How abundant and glorious are the powers of spiritual beings! We look for them, but do not see them; we listen to, but do not hear them; yet they are inherent in all things, and there is nothing which is without them. 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. Like the overflowing water, they seem to be above our heads, and on our right and left. The Book of Poetry says, 'The approaches of the spirits, you cannot surmise;—and can you treat them with indifference?' Such is the manifestation of what is minute! Such is the impossibility of repressing the outgoings of sincerity!"\nThe 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 the ancestral temple, and his descendants preserved the sacrifices to himself. 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. 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. The Book of Poetry says, 'The admirable, amiable prince, displayed conspicuously his excelling virtue, adjusting his people, and adjusting his officers. Therefore he received from Heaven his emoluments, and Heaven protected him, and appointed him, and renewed his prosperity, sending it down upon him from Heaven.' Therefore he who possesses great virtue will certainly receive the appointment of Heaven."\n……