圣贤论学，多是随时就事，虽言若人殊，而要其工夫头脑若合符节。缘天地之间，原只有此性，只有此理，只有此良知，只有此一件事耳。故凡就古人论学处说工夫，更不必搀和兼搭而说，自然无不脗合贯通者；才须搀和兼搭而说，即是自己工夫未明彻也。近时有谓「集义」之功，必须兼搭个「致良知」而后备者，则是「集义」之功尚未了彻也。「集义」之功尚未了彻，适足以为「致良知」之累而已矣。谓「致良知」之功必须兼搭一个「勿忘、勿助」而后明者，则是「致良知」之功尚未了彻也；「致良知」之功尚未了彻，适足以为「勿忘、勿助」之累而已矣。若此者，皆是就文义上解释牵附，以求混融凑泊，而不曾就自己实工夫上体验，是以论之愈精，而去之愈远。
文蔚之论，其于大本达道既已沛然无疑，至于「致知」、「穷理」及「忘、助」等说，时亦有搀和兼搭处，却是区区所谓康庄大道之中，或时横斜迂曲者，到得工夫熟后，自将释然矣。
文蔚谓「致知」之说，求之事亲、从兄之间，便觉有所持循者，此段最见近来真切笃实之功。但以此自为不妨，自有得力处，以此遂为定说教人，却未免又有因药发病之患，亦不可不一讲也。
圣贤论学，多是随时就事，言语虽各人不同，而其功夫头脑若合符节。因为天地之间，原只有此性、此理、此良知、此一件事。所以凡就古人论学处说功夫，更不必搀和兼搭着说，自然无不吻合贯通；一需要搀和兼搭，就是自己的功夫还未明彻。近来有说「集义」之功必须兼搭个「致良知」而后完备的，那是「集义」之功尚未透彻；「集义」之功尚未透彻，恰恰足以成为「致良知」的拖累。说「致良知」之功必须兼搭一个「勿忘勿助」而后明白的，那是「致良知」之功尚未透彻；不透彻，恰恰足以成为「勿忘勿助」的拖累。诸如此类，都是在文义上解释牵附，以求混融凑泊，而不曾就自己实在功夫上体验；所以论之越精，去之越远。
文蔚之论，于大本达道已沛然无疑；至于「致知」「穷理」及「忘助」等说，时而也有搀和兼搭处，那就是我所说的康庄大道之中偶有横斜迂曲，到功夫纯熟后，自将释然。
文蔚说「致知」之说，在事亲从兄之间求得，便觉有所持循，这段最见近来真切笃实之功。但拿它自修不妨，自有得力处；拿它作为定说去教人，却未免又有因药发病之患，也不可不一讲。
The sages and worthies discussed learning each to its hour and affair: the words differ, the head of the work tallies like the two halves of a tally. For within heaven and earth there are only this nature, this principle, this innate knowledge, this one affair. Hence, taking the ancients' discussions of learning as stating the work, one need not blend and tack pieces together — all accords and threads of itself; the moment blending and tacking seem needed, one's own work is not yet clear. Of late someone says the work of accumulating rightness must be tacked onto extending innate knowledge to be complete — that is accumulating rightness not yet thorough; unthorough, it can only weigh upon extension. Another says extension must be tacked onto neither-forgetting-nor-forcing to be clear — that is extension not yet thorough; unthorough, it only weighs upon the not-forgetting-not-forcing. All such is glossing and forced fitting upon the letter, seeking a stirred blend never tasted in one's own real work — the finer argued, the farther it strays.
Your discussion, Wenwei, on the great root and reached Way already sweeps on without doubt; on extension, exhausting principle, and forgetting-forcing there is still some tacking — the swerve in the highway I spoke of; once the work ripens, it will ease of itself.
Your finding the doctrine of extension within serving parents and elders, giving you something to hold and follow, best shows your recent true and solid work. For your own practice, unobjectionable, and strength-giving; as a fixed doctrine to teach others, it risks the sickness bred by the medicine — and this too must be spoken.