问：「孔子正名，先儒说『上告天子，下告方伯，废辄立郢』，此意如何？」
先生曰：「恐难如此。岂有一人致敬尽礼，待我而为政，我就先去废他？岂人情天理？孔子既肯与辄为政，必已是他能倾心委国而听。圣人盛德至诚，必已感化卫辄，使知无父之不可以为人，必将痛哭奔走，往迎其父。父子之爱，本于天性，辄能悔痛真切如此，蒯聩岂不感动底豫？蒯聩既还，辄乃致国请戮。聩已见化于子，又有夫子至诚调和其间，当亦决不肯受，仍以命辄。群臣百姓又必欲得辄为君。辄乃自暴其罪恶，请于天子，告于方伯诸侯，而必欲致国于父。聩与群臣百姓亦皆表辄悔悟仁孝之美，请于天子，告于方伯诸侯，必欲得辄而为之君。于是集命于辄，使之复君卫国。辄不得已，乃如后世上皇故事[1]，率群臣百姓尊聩为太公，备物致养，而始退复其位焉。则君君、臣臣、父父、子子，名正言顺，一举而可为政于天下矣。孔子正名，或是如此[2]。」
有人问：「孔子在卫国主张正名，先儒说是『上告天子，下告方伯，废黜辄而拥立郢』，这个意见如何？」
先生说：「恐怕难以如此。哪有一个人对我致敬尽礼、等着我去执政，我却先去废掉他的？这合乎人情天理吗？孔子既然肯为辄主持政事，必定是辄已经能倾心托国而听命于他。圣人盛德至诚，必定已经感化了卫辄，使他明白没有父亲的人不配为人，辄必将痛哭奔走，去迎回他的父亲。父子之爱本于天性，辄能悔恨痛切到这个地步，蒯聩岂能不感动而顺从？蒯聩回来后，辄就把国家交还给父亲，并请死罪。蒯聩既已被儿子感化，又有孔夫子至诚调和其间，也决不肯接受，仍然把君位命给辄。群臣百姓又必定要辄做国君。辄于是自己揭露罪恶，禀告天子，通告方伯诸侯，一定要把国家交给父亲。蒯聩与群臣百姓也都表彰辄悔悟仁孝的美德，禀告天子，通告方伯诸侯，一定要辄做他们的国君。于是天命集于辄，让他重新做卫国的国君。辄不得已，便照后世上皇的先例，率群臣百姓尊蒯聩为太公，备办用品、尽心奉养，然后自己退回复位。这样君像君、臣像臣、父像父、子像子，名正言顺，一举而可以把政事推行于天下。孔子正名，或许是这样的。」
Someone asked: "On Confucius's rectification of names in Wei, earlier scholars said he would 'report above to the Son of Heaven and below to the regional lords, depose Zhe and install Ying.' What of that view?"
The Master said: "Hardly so. Would one who honors me with utmost respect and awaits my governance be deposed by me first? Where are human feeling and heavenly principle in that? Since Confucius was willing to govern for Zhe, Zhe must already have entrusted the state to him wholeheartedly. The sage's abundant virtue and utmost sincerity would have transformed Zhe, making him see that a man without a father cannot be a man; Zhe would weep bitterly and run to welcome his father back. The love of father and son is rooted in nature; with such genuine remorse from Zhe, how could Kuai Kui fail to be moved and yielded? When Kuai Kui returned, Zhe would restore the state to him and ask for punishment. Kuai Kui, transformed by his son, with Confucius's utmost sincerity mediating, would surely refuse and re-entrust the throne to Zhe. The ministers and people would insist on Zhe as ruler. Zhe would expose his own crimes, petition the Son of Heaven and proclaim to the lords his resolve to yield the state to his father. Kuai Kui, the ministers and people would likewise extol Zhe's repentance, filial goodness, and petition that Zhe rule. Thus the mandate would settle on Zhe, restoring him as ruler of Wei. Compelled, Zhe would follow the later precedent of the retired sovereign: leading ministers and people to honor Kuai Kui as Grand Duke, providing fully for him, then resume his place. Then ruler as ruler, minister as minister, father as father, son as son — names rectified, words following smoothly, and in one stroke good governance could spread through the world. Perhaps this is what Confucius meant by rectifying names."
- 言刘邦诏尊其父太公为太上皇一事，见《汉书·卷一高帝纪》。
- 王守仁不同意胡瑗及朱熹正名则必须废辄立郢之说，故揣测或是如此，以求符合孔子原意。