黄诚甫问：「先儒以孔子告颜渊为邦之问，是立万世常行之道，如何？」
先生曰：「颜子具体圣人，其于为邦的大本、大原都已完备。夫子平日知之已深，到此都不必言，只就制度、文为上说。此等处亦不可忽略，须要是如此方尽善。又不可因自己本领是当了，便于防范上疏阔，须是要『放郑声、远佞人』，盖颜子是个克己向里德上用心的人，孔子恐其外面末节或有疏略，故就他不足处帮补说。若在他人，须告以『为政在人，取人以身，修身以道，修道以仁』，『达道』、『九经』及『诚身』许多功夫，方始做得，这个方是万世常行之道。不然，只去行了夏时，乘了殷辂，服了周冕，作了《韶》舞，天下便治得？后人但见颜子是孔门第一人，又问个『为邦』，便把做天大事看了。」
黄诚甫问：「先儒认为孔子回答颜渊问治国之道，是确立万世常行之道，如何？」
先生说：「颜子已具备圣人的全体，对治国的大本大原都已完备。夫子平日了解已深，到这时都不必再说，只在制度文为上讲。这类地方也不可忽略，必须如此才尽善。又不可因为自己的根本已经妥当，便在防范上疏阔，必须『放逐郑声、远离佞人』。因为颜子是个克己向内、在德上用心的人，孔子怕他外面末节或有疏略，所以就在他不足的地方帮补着说。若是对别人，必须告诉他『为政在人，取人以身，修身以道，修道以仁』、『达道』『九经』以及『诚身』的许多功夫，才做得到，这才是万世常行之道。不然，只去行了夏代历法、乘了殷代车、戴了周代帽、作了《韶》舞，天下就治得好吗？后人只见颜子是孔门第一人，又问了个『治国』，便把这当作天大的事看了。」
Huang Chengfu asked: 'Earlier scholars held that Confucius' answer to Yan Hui on governing set the way for all ages. How so?'
The Master said: 'Yan Hui had the sage's whole body; the great root and source of governance were already complete in him. The Master knew this well and needed say nothing of it, speaking only of institutions and forms — matters not to be slighted either, for only so is it wholly good. Yet one whose own foundation stands must not grow careless in defense: banish the airs of Zheng, keep far the flatterers. Yan Hui was one who mastered himself, turned within, intent on virtue; Confucius feared some outer detail might slip and supplied what lacked. For anyone else he would have had to say: governing lies in men, choosing men lies in one's self, cultivating the self by the Way, cultivating the Way by humaneness — with the reached Way, the nine standards, and making the self sincere: a whole body of work. Only that is the way for all ages. Otherwise — use the Xia calendar, ride the Yin carriage, wear the Zhou cap, dance to the Shao, and would the world thereby be governed? Later ages, seeing Yan Hui first of the school and asking about governance, made of it a matter of heaven's magnitude.'