「圣人无所不知，只是知个天理；无所不能，只是能个天理。圣人本体明白，故事事知个天理所在，便去尽个天理；不是本体明后，却于天下事物都便知得，便做得来也。天下事物，如名物度数、草木鸟兽之类，不胜其烦，圣人须[1]是本体明了，亦何缘能尽知得？但不必知的，圣人自不消求知，其所当知的，圣人自能问人；如『子入太庙，每事问』之类。先儒谓『虽知亦问，敬谨之至』；此说不可通。圣人于礼乐名物，不必尽知。然他知得一个天理，便自有许多节文度数出来。不知能问，亦即是天理节文所在。」
「圣人无所不知，只是知个天理；无所不能，只是能个天理。圣人本体明白，所以事事知道天理之所在，便去尽个天理；并不是本体明后，对天下的事物便都知道、都做得来。天下的事物，如名物度数、草木鸟兽之类，烦不胜烦，圣人纵然本体明了，又怎能尽知？但不必知的，圣人自不必去求；所当知的，圣人自能问人，如『子入太庙，每事问』之类。先儒说『虽知亦问，敬谨之至』，这讲不通。圣人于礼乐名物，不必尽知；然而他知得一个天理，便自然有许多节文度数出来。不知能问，也即是天理节文所在。」
'The sage knows all — that is, knows heavenly principle; can do all — that is, can heavenly principle. His substance clear, he knows principle in each affair and carries it out; it is not that, substance clear, he knows and can do everything under the sun. The world's things — names, measures, plants, birds, beasts — weary past counting: how should even the clear-souled sage know them all? What need not be known, he does not seek to know; what should be, he can ask — as entering the Grand Temple, asking at every thing. The earlier scholars' though knowing, still asking — reverence at its utmost does not parse. Of rites, music, names and things the sage need not know all; knowing the one heavenly principle, the proper forms and measures come forth of themselves. Not knowing and able to ask — that too is where principle's forms reside.'
- 闾东本，「须」作「虽」。