In order to know what the real master of the Way is like, you should first have a very clear understanding of what the sage is like. The sage, according to the prevailing notion among conventional scholars, is one who has a mien of moral superiority -- a distinctive personality, remarkably conspicuous in a crowd of men. His inner excellence being so eloquent of itself, the fact that he is no ordinary man is sensed immediately. Endowed as he is with supernatural and superhuman qualities, his speech and conduct are anything but human. Amidst whatever sensations tions of sound or sight, his emotions remain unmoved just as if he were a dead tree or burnt ashes. To him personal gain and a fat salary are more fleeting attractions than a snowflake on a red-hot stove. And in scholarship, he is versed in almost everything. Therefore, when entrusted with the government of the land, he will sweep away in an instant evils that have festered and bred for years; sweet dewdrops will gather on earth, while [such lucky omens as] giraffes and phoenixes will be constant visitors; all the people will follow the Way, practicing humanity and righteousness. just one interview with the sage, and a man of plain mediocrity will shine with intelligence; overnight he will become un selfish and pure in body and mind-or so it is thought.

Now this indicates a lack of real knowledge concerning the sages. Upon studying the utterances, the actions, and the political ordinances of the Duke of Zhou and Confucius we find that they were not at all like this. The sage represents only the best of humankind and is not a bit different from other men. He is fully accomplished in those things which make a man a Man, is well-informed of things and affair perplexed by them at all. As to his personality and character amicable, humble, frugal, and self-sacrificing. Toward the model of decorum; to parents he is filially pious in wholesome measure. In liberal arts he can express himself well when writing; in military affairs he is preparedness itself, being warm-hearted but not hot-headed, commanding respect without being violent, working hard when at work but relaxing fully when at rest. He takes what is due to him, gives to others what is due them, is generous when liberality is called for and sparing when to be sparing is in order. His sayings and actions are hard to characterize in simple terms. Those who do not know him well call him unselfish at the sight of his charity; but take him for a miser when he is sparing. They think him flattering when he is merely and consider him arrogant when he is not -flattering. Their fail because they are ignorant of what the sage is really like. . . .

The business of the samurai consists in reflecting upon his own station in life, in discharging loyal service to his master if he has one, in deepening his fidelity in associations with friends, and, with due consideration of his own position, in devoting himself above all to duty. However, in one’s own life, one becomes unavoidably involved in obligation between father and child, older and younger brother, and husband and wife. Though these are also the fundamental moral obligations of everyone in the land, the farmers, artisans, and merchants have no leisure from their occupations, and so they cannot exemplify the Way. The samurai dispenses with the business of the farmer, artisan and merchants and confines himself to practicing this Way; should there be someone in the three classes of the common people who transgresses against these moral principles, the samurai summarily punishes him and thus upholds proper moral principles in the land.