| | 脩政語下: |
周文王問於粥子曰：「敢問君子將入其職，則其於民也何如？」粥子對曰：「唯，疑。請以上世之政詔於君王。政曰：君子將入其職，則其於民也，旭旭然如日之始出也。」周文王曰：「受命矣。」曰：「君子既入其職，則其於民也何若？」對曰：「君子既入其職，則其於民也暯暯然如日之正中。」周文王曰：「受命矣。」曰：「君子既去其職，則其於民也何若？」對曰：「君子既去其職，則其於民也暗暗然如日之已入也。故君子將入而旭旭者，義先聞也；既入而暯暯者，民保其福也；既去而暗暗者，民失其教也。周文王曰：「受命矣。」 |
| | Zhou Wenwang asked Zhuzi, "I dare to ask: when a gentleman is about to assume his official duties, how should he treat the people?" Zhuzi replied, "Yes, I have some doubts." Please enlighten the king with the policies of previous generations. The policy states: "When a gentleman is about to assume his duties, he should treat the people with warmth and brightness, just as the sun rises at dawn." Zhou Wenwang said, "I have received your instruction." It was asked: "When a gentleman has already assumed his duties, how should he then treat the people?" The reply was: "When a gentleman has already assumed his official duties, he should be bright and resolute toward the people, just as the sun is at its zenith." Zhou Wenwang said, "I have received your instruction." It was asked: "When a gentleman has left his official duties, how should he then relate to the people?" The reply was: "When a gentleman has left his duties, his relationship with the people should be quiet and subdued, just as the sun has already set." Therefore, when a gentleman is about to take office and radiates warmth like the rising sun, it is because righteousness comes first. When in office and shining brightly like the midday sun, it is so that the people may preserve their blessings; When he has left office and becomes quiet like the setting sun, it means the people have lost his guidance. Zhou Wenwang said, "I have received your instruction."
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| | 脩政語下: |
周武王問於粥子曰：「寡人願守而必存，攻而必得，戰而必勝，則吾為此柰何？」粥子曰：「唯，攻守而勝乎同器，而和與嚴其備也。故曰：和可以守，而嚴可以守，而嚴不若和之固也；和可以攻，而嚴可以攻，而嚴不若和之得也；和可以戰，而嚴可以戰，而嚴不若和之勝也，則唯由和而可也。故諸侯發政施令，政平於人者，謂之文政矣；諸侯接士而使吏，禮恭於人者，謂之文禮矣；諸侯聽獄斷刑，仁於治，陳於行，其由此守而不存，攻而不得，戰而不勝者，自古而至于，今自天地之辟也，未之嘗聞也。今也君王欲守而必存，攻而必得，戰而必勝，則唯由此也為可也。」周武王曰：「受命矣。」 |
| | Zhou Wuwang asked Zhuzi, "I wish to defend and always be secure, attack and always succeed, and fight and always win. How should I achieve this?" Zhuzi said: "Yes, success in both attack and defense depends on the same instruments; harmony and strictness must be fully prepared." Therefore it is said: Harmony can defend, and strictness can defend, but strictness is not as solid as harmony; Harmony can enable attack, and strictness can enable attack, but strictness does not achieve success as effectively as harmony; Harmony can lead to victory in battle, and strictness can also lead to victory in battle, but strictness does not bring about victory as effectively as harmony. Therefore, only through harmony is it possible. Therefore, when feudal lords issue policies and decrees that are fair to the people, this is called "wen zheng," or humane governance. When feudal lords receive scholars and appoint officials with courtesy toward the people, it is called "wen li," or courteous ritual. When feudal lords hear lawsuits and administer punishments with benevolence in governance and clarity in execution, there has never been a case from ancient times until now—since the beginning of heaven and earth—that such rulers have failed to defend successfully, failed to achieve success through attack, or failed to win in battle. This has never been heard of. Therefore, if the king wishes to defend and be secure, attack and succeed, and fight and win, then only by following this path is it possible." Zhou Wuwang said, "I have received your instruction."
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| | 脩政語下: |
周武王問於王子旦曰：「敢問治有必成，而戰有必勝乎？攻有必得，而守有必存乎？」王子旦對曰：「有。政曰：諸侯政平於內，而威於外矣。君子行脩於身，而信於輿人矣，治民民治，而榮於名矣。故諸侯凡有治心者，必脩之以道，而與之以敬，然後能以成也。凡有戰心者，必脩之以政，而興之以義，然後能以勝也。凡有攻心者，必結之以約，而諭之以信，然後能以得也。凡有守心者，必固之以和，而諭之以愛，然後能有存也。」周武王曰：「受命矣。」師尚父曰：「吾聞之於政也，曰：天下壙壙，一人有之；萬民藂藂，一人理之。故天下者，非一家之有也，有道者之有也。故夫天下者，唯有道者理之，唯有道者紀之，唯有道者使之，唯有道者宜處而久之。故夫天下者，難得而易失也，難常而易亡也。故守天下者，非以道則弗得而長也。故夫道者，萬世之寶也。」周武王曰：「受命矣。」 |
| | Zhou Wuwang asked Wangzi Dan, "I dare to ask: is there a certain way to ensure success in governance and victory in battle?" Is there a guaranteed method for successful attack and secure defense?" Wangzi Dan replied, "Yes." The policy states: When a feudal lord governs with fairness internally and exerts authority externally, he achieves stability within and dominance beyond. A gentleman cultivates virtue in himself and gains the trust of the people; when he governs the people well, they in turn support him, and thus his reputation becomes honored. Therefore, any feudal lord who wishes to govern effectively must cultivate the Way and treat others with respect; only then can he achieve success. Anyone who wishes to wage war successfully must govern through proper policies and inspire through righteousness; only then can victory be achieved. Anyone who wishes to succeed in attack must unite others through agreements and instruct them with trust; only then can success be attained. Anyone who wishes to defend successfully must consolidate through harmony and instruct through love; only then can security be ensured." Zhou Wuwang said, "I have received your instruction." Shi Shangfu said: "I have heard in the policies that it is said: The world is vast and empty, yet one person possesses it; the people are numerous and gathered together, yet one person governs them." Therefore, the world does not belong to a single family; it belongs to those who possess the Way. Therefore, the world can only be governed by one who possesses the Way, only be organized by one who possesses the Way, and only be directed by one who possesses the Way. Only such a person is fit to hold power and remain in it for a long time. Therefore, the world is hard to obtain but easy to lose; it is difficult to maintain permanently and easily lost. Thus, one who wishes to preserve dominion over the world must do so through the Way; otherwise, he cannot attain lasting success. Therefore, the Way is the treasure of all generations." Zhou Wuwang said, "I have received your instruction."
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| | 脩政語下: |
周成王年二十歲，即位享國。親以其身見於粥子之家而問焉。曰：「昔者先王與帝脩道而道脩，寡人之望也，亦願以教。敢問興國之道柰何？」粥子對曰：「唯，疑。請以上世之政詔於君王。政曰：興國之道，君思善則行之，君聞善則行之，君知善則行之。位敬而常之，行信而長之，則興國之道也。」周成王曰：「受命矣。」 |
| | King Cheng of Zhou was twenty years old when he ascended the throne and began to rule the kingdom. He personally visited Zhuzi's home to see him and ask questions. He said, "In the past, the former kings and emperors cultivated the Way and thus perfected it. This is my aspiration as well; I wish to be instructed in this." He asked, "I dare to ask: what is the way to revitalize a nation?" Zhuzi replied, "Yes, I have some doubts." Please enlighten the king with the governance of previous generations. The policy states: The way to revitalize a nation is for the ruler, when he thinks of goodness, to act upon it; when he hears of goodness, to put it into practice; and when he understands goodness, to carry it out. Maintain reverence in one's position and uphold it consistently; act with trustworthiness and sustain it over time—this is the way to revitalize a country." King Cheng of Zhou said, "I have received your instruction."
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| | 脩政語下: |
周成王曰：「敢問於道之要柰何？」粥子對曰：「唯，疑，請以上世之政詔於君王。政曰：為人下者敬而肅，為人上者恭而仁，為人君者敬士愛民，以終其身，此道之要也。」周成王曰：「受命矣。」 |
| | King Cheng of Zhou asked, "I dare to ask: what is the essence of the Way?" Zhuzi replied, "Yes, I have some doubts. Please enlighten the king with the governance practices of previous generations." The policy states: One who is in a subordinate position should be respectful and solemn; one who is superior should be courteous and benevolent; one who rules as a sovereign should honor scholars and love the people throughout his life—this is the essence of the Way." King Cheng of Zhou said, "I have received your instruction."
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| | 脩政語下: |
周成王曰：「敢問治國之道若何？」粥子曰：「唯，疑。請以上世之政詔於君王。政曰：治國之道，上忠於主，而中敬其士，而下愛其民。故上忠其主者，非以道義，則無以入忠也；而中敬其士，不以禮節，無以諭敬也；下愛其民，非以忠信，則無以諭愛也。故忠信行於民，禮節諭於士，道義入於上，則治國之道也。雖治天下者，由此而已。」周成王曰：「受命矣。」 |
| | King Cheng of Zhou asked, "I dare to ask: what is the way to govern a country?" Zhuzi said, "Yes, I have some doubts." Please enlighten the king with the political practices of previous generations. The policy states: The way to govern a country is for those above to be loyal to their ruler, those in the middle to respect scholars, and those below to love the people. Therefore, for those above to be loyal to the ruler, if they do not follow the Way and righteousness, there is no way to achieve true loyalty; those in the middle who respect scholars must do so with proper rites and etiquette, otherwise they cannot convey genuine respect; those below who love the people must do so through loyalty and trustworthiness, otherwise they cannot demonstrate true affection. Therefore, when loyalty and trustworthiness are practiced among the people, rites and etiquette are conveyed to scholars, and the Way and righteousness are upheld by those above, this is the way to govern a nation. Even one who governs the entire world must do so in this manner alone." King Cheng of Zhou said, "I have received your instruction."
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| | 脩政語下: |
周成王曰：「寡人聞之：有上人者，有下人者，有賢人者，有不肖人者，有智人者，有愚人者。敢問上下之人何以為異？」粥子對曰：「唯，疑，請以上世之政詔於君王。政曰：凡人者，若賤若貴，若幼若老。聞道志而藏之，知道善而行之，上人矣。聞道而弗取藏也，知道而弗取行也，則謂之下人也。故夫行者善，則謂之賢人矣；行者惡，則謂之不肖矣。故夫言者善，則謂之智矣；言者不善，則謂之愚矣。故智愚之人有其辭矣，賢不肖之人別其行矣，上下之人等其志矣。」周成王曰：「受命矣。」 |
| | King Cheng of Zhou said: "I have heard that there are those who are superior, those who are inferior, the virtuous, the unworthy, the wise, and the foolish. I dare to ask: what makes these people different from one another?" Zhuzi replied, "Yes, I have some doubts; please enlighten the king with the practices of previous generations." The policy states: All people, whether lowly or noble, young or old, when they hear of the Way and cherish it in their hearts, and when they understand goodness and act upon it—these are superior people. When one hears of the Way but does not cherish it, and understands goodness but does not act upon it, such a person is called an inferior individual. Therefore, those who act with virtue are called the virtuous; those who act with wickedness are called unworthy. those whose words are virtuous are considered wise; those whose words are not virtuous are called foolish. Therefore, wise and foolish people differ in their words; the virtuous and unworthy distinguish themselves through their actions; and superior and inferior individuals are differentiated by their aspirations." King Cheng of Zhou said, "I have received your instruction."
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| | 脩政語下: |
周成王曰：「寡人聞之：聖王在上位，使民富且壽云。若夫富，則可為也；若夫壽，則不在天乎？」粥子曰：「唯，疑。請以上世之政詔於君王。政曰：聖王在上位，則天下不死軍兵之事，故諸侯不私相攻，而民不私相鬥，鬩不私相煞也。故聖王在上位，則民免於一死，而得一生矣。聖王在上，則君積於道，而吏積於德，而民積於用力，故婦為其所衣，丈夫為其所食，則民無凍餒矣。聖王在上，則民免於二死，而得二生矣。聖王在上，則君積於仁，而吏積於愛，而民積於順，則刑罰廢矣，而民無夭遏之誅。故聖王在上，則民免於三死，而得三生矣。聖王在上，則使民有時，而用之有節，則民無厲疾。故聖王在上，則民免於四死，而得四生矣。故聖王在上，則使盈境內，興賢良，以禁邪惡。故賢人必用，而不肖人不作，則已得其命矣。故夫富且壽者，聖王之功也。」周成王曰：「受命矣。」 |
| | King Cheng of Zhou said: "I have heard that when a sage king holds the highest position, he makes his people prosperous and long-lived." As for wealth, it is something that can be achieved; as for longevity, does it not depend on Heaven?" Zhuzi said: "Yes, I have some doubts." Please enlighten the king with the politics of previous generations. The policy states: When a sage king holds the supreme position, there are no wars of death and destruction in the world. Therefore, feudal lords do not privately attack one another, the people do not engage in private brawls, and quarrels do not lead to private killings. Therefore, when a sage king is in the highest position, the people are saved from one death and granted another life. When a sage king is in power, the ruler accumulates virtue through the Way, officials accumulate virtue through benevolence, and the people accumulate virtue through labor. Thus, women produce what they wear, men provide for their food, and the people suffer neither cold nor hunger. When a sage king is in power, then the people are saved from a second death and granted a second life. When a sage king is in office, the ruler accumulates virtue in benevolence, officials accumulate virtue in love, and the people cultivate harmony. Thus, punishments are abolished, and the people suffer no premature or unjust executions. Therefore, when a sage king rules, the people are saved from a third death and granted a third life. When a sage king is in power and ensures that the people work according to seasons and use resources with restraint, then the people suffer no epidemics or diseases. Therefore, when a sage king governs, the people are saved from a fourth death and granted a fourth life. When a sage king is in charge, he ensures that virtue fills the realm, promotes the virtuous and capable, and suppresses wickedness. Therefore, when the virtuous are necessarily employed and the unworthy do not act recklessly, then people have already attained harmony with Heaven's will. Thus, prosperity and longevity—these are the achievements of a sage king." King Cheng of Zhou said: "I have received your instruction."
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