| | 修政语下: |
周文王问于粥子曰：“敢问君子将入其职，则其于民也何如？”粥子对曰：“唯，疑。请以上世之政诏于君王。政曰：君子将入其职，则其于民也，旭旭然如日之始出也。”周文王曰：“受命矣。”曰：“君子既入其职，则其于民也何若？”对曰：“君子既入其职，则其于民也暯暯然如日之正中。”周文王曰：“受命矣。”曰：“君子既去其职，则其于民也何若？”对曰：“君子既去其职，则其于民也暗暗然如日之已入也。故君子将入而旭旭者，义先闻也；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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| | 修政语下: |
周武王问于粥子曰：“寡人愿守而必存，攻而必得，战而必胜，则吾为此柰何？”粥子曰：“唯，攻守而胜乎同器，而和与严其备也。故曰：和可以守，而严可以守，而严不若和之固也；和可以攻，而严可以攻，而严不若和之得也；和可以战，而严可以战，而严不若和之胜也，则唯由和而可也。故诸侯发政施令，政平于人者，谓之文政矣；诸侯接士而使吏，礼恭于人者，谓之文礼矣；诸侯听狱断刑，仁于治，陈于行，其由此守而不存，攻而不得，战而不胜者，自古而至于，今自天地之辟也，未之尝闻也。今也君王欲守而必存，攻而必得，战而必胜，则唯由此也为可也。”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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| | 修政语下: |
周武王问于王子旦曰：“敢问治有必成，而战有必胜乎？攻有必得，而守有必存乎？”王子旦对曰：“有。政曰：诸侯政平于内，而威于外矣。君子行修于身，而信于舆人矣，治民民治，而荣于名矣。故诸侯凡有治心者，必修之以道，而与之以敬，然后能以成也。凡有战心者，必修之以政，而兴之以义，然后能以胜也。凡有攻心者，必结之以约，而谕之以信，然后能以得也。凡有守心者，必固之以和，而谕之以爱，然后能有存也。”周武王曰：“受命矣。”师尚父曰：“吾闻之于政也，曰：天下圹圹，一人有之；万民藂藂，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，唯有道者纪之，唯有道者使之，唯有道者宜处而久之。故夫天下者，难得而易失也，难常而易亡也。故守天下者，非以道则弗得而长也。故夫道者，万世之宝也。”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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| | 修政语下: |
周成王年二十岁，即位享国。亲以其身见于粥子之家而问焉。曰：“昔者先王与帝修道而道修，寡人之望也，亦愿以教。敢问兴国之道柰何？”粥子对曰：“唯，疑。请以上世之政诏于君王。政曰：兴国之道，君思善则行之，君闻善则行之，君知善则行之。位敬而常之，行信而长之，则兴国之道也。”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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| | 修政语下: |
周成王曰：“敢问于道之要柰何？”粥子对曰：“唯，疑，请以上世之政诏于君王。政曰：为人下者敬而肃，为人上者恭而仁，为人君者敬士爱民，以终其身，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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| | 修政语下: |
周成王曰：“敢问治国之道若何？”粥子曰：“唯，疑。请以上世之政诏于君王。政曰：治国之道，上忠于主，而中敬其士，而下爱其民。故上忠其主者，非以道义，则无以入忠也；而中敬其士，不以礼节，无以谕敬也；下爱其民，非以忠信，则无以谕爱也。故忠信行于民，礼节谕于士，道义入于上，则治国之道也。虽治天下者，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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| | 修政语下: |
周成王曰：“寡人闻之：有上人者，有下人者，有贤人者，有不肖人者，有智人者，有愚人者。敢问上下之人何以为异？”粥子对曰：“唯，疑，请以上世之政诏于君王。政曰：凡人者，若贱若贵，若幼若老。闻道志而藏之，知道善而行之，上人矣。闻道而弗取藏也，知道而弗取行也，则谓之下人也。故夫行者善，则谓之贤人矣；行者恶，则谓之不肖矣。故夫言者善，则谓之智矣；言者不善，则谓之愚矣。故智愚之人有其辞矣，贤不肖之人别其行矣，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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| | 修政语下: |
周成王曰：“寡人闻之：圣王在上位，使民富且寿云。若夫富，则可为也；若夫寿，则不在天乎？”粥子曰：“唯，疑。请以上世之政诏于君王。政曰：圣王在上位，则天下不死军兵之事，故诸侯不私相攻，而民不私相斗，阋不私相煞也。故圣王在上位，则民免于一死，而得一生矣。圣王在上，则君积于道，而吏积于德，而民积于用力，故妇为其所衣，丈夫为其所食，则民无冻馁矣。圣王在上，则民免于二死，而得二生矣。圣王在上，则君积于仁，而吏积于爱，而民积于顺，则刑罚废矣，而民无夭遏之诛。故圣王在上，则民免于三死，而得三生矣。圣王在上，则使民有时，而用之有节，则民无厉疾。故圣王在上，则民免于四死，而得四生矣。故圣王在上，则使盈境内，兴贤良，以禁邪恶。故贤人必用，而不肖人不作，则已得其命矣。故夫富且寿者，圣王之功也。”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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