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曾子曰：君子之务盖有矣。夫华繁而实寡者，天也。言多而行寡者，人也。鹰隼以山为庳而巢其上，鱼鳖鼋鼍以川为浅而窟穴其中，卒其所以得者，饵也。是故君子苟毋以利害义，则辱何由至哉。亲戚不悦，不敢外交，近者不亲，不敢来远，小者不审，不敢言大，故人之生也。百岁之中，有疾病焉。故君子思其不可复者而先施焉。 |
| | Zengzi said: The duties of a junzi certainly exist. Those that have many flowers but few fruits are determined by Heaven. Those who speak much but act little are human nature. Hawks and kites consider mountains low and make their nests on them; fish, turtles, soft-shelled turtles, and giant tortoises regard rivers as shallow and dig holes in them. In the end, what they obtain is bait. Therefore, if a junzi does not let profit harm righteousness, how could disgrace ever come to him? If relatives are not pleased, one dares not engage in external dealings; if those nearby are not close, one dares not seek out the distant , and if small matters are not carefully considered, one dares not speak of great ones. Thus is a person's life. Within a hundred years, there will be illness and disease. Therefore, a junzi considers those things that cannot be restored and takes action first.
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亲戚既没，虽欲孝，谁为孝乎。年既耆艾，虽欲悌，谁为悌乎。故孝有不及，悌有不时，其此之谓与，言不远身，言之主也。行不远身，行之本也。言有主，行有本，谓之有闻也。 |
| | After relatives have passed away, even if one wishes to show filial piety, for whom would one show it? When one's years are already advanced, even if one desires to be respectful toward elders, for whom would one do so? Therefore, filial piety may not reach its full measure, and respect toward elders may not be timely—this is what it means. Words should not go far from oneself; this is the essence of speech. Actions should not stray far from oneself; this is the foundation of conduct. Words have a focus, actions have a foundation—this is called having reputation.
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君子尊其所闻，则高明矣。行其所闻，则广大矣。高明广大，不在于他，加之志而已矣。与君子游，苾乎如入兰芷之室，久而不闻，则与之化矣。与小人游，腻乎如入鱼次之室，久而不闻，则与之化矣。是故君子慎其所去就，与君子游，如长日加益，而不自知也。与小人游，如履薄冰，每履而下，几何而不陷乎哉。 |
| | A junzi respects what he hears; thus he becomes lofty and enlightened. He practices what he has heard; thus his conduct becomes broad and great. Being lofty, enlightened, broad, and great does not lie elsewhere—it is merely the result of adding one's aspirations. To associate with a junzi is like entering a room filled with orchids and sweet-scented grass; after a long time, one no longer notices the fragrance, for one has been transformed by it. To associate with a xiaoren is like entering the room of preserved fish ; after a long time, one ceases to notice the stench, for one has been transformed by its influence. Therefore, a junzi must be cautious about whom he associates with and whom he avoids; associating with a junzi brings gradual benefit day by day without one's being aware of it. To associate with xiaoren is like walking on thin ice; each step brings the risk of falling—how long before one falls through?
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