惟干问：「知如何是心之本体？」
先生曰：「知是理之灵处。就其主宰处说，便谓之心；就其禀赋处说，便谓之性。孩提之童，无不知爱其亲，无不知敬其兄，只是这个灵能不为私欲遮隔，充拓得尽，便完；完是他本体，便与天地合德。自圣人以下，不能无蔽，故须『格物』以致其知。」
惟干问：「知为什么是心的本体？」
先生说：「知是理的灵明处。就其主宰处说，便叫作心；就其禀赋处说，便叫作性。孩提之童无不知道爱他的父母，无不知道敬他的兄长，只是这个灵明不被私欲遮隔，扩充得尽，便完全；完全是他的本体，便与天地合德。自圣人以下，不能没有遮蔽，所以必须『格物』以致其知。」
Weiqian asked: 'How is knowledge the original substance of the mind?'
The Master said: 'Knowledge is principle's numinous point. As the commanding aspect, it is called the mind; as the endowed aspect, nature. The child in arms knows none better to love than its parents, none better to honor than its elders — it is this numinous brightness, unblocked by selfish desire, expanded to the full, that is complete; complete, it is its own substance, of one virtue with heaven and earth. Below the sage none are without blockage — hence the need to investigate things and so extend knowledge.'