问「有所忿懥」一条。
先生曰：「忿懥几件[1]，人心怎能无得，只是不可『有』耳。凡人忿懥，著了一分意思便怒得过当，非廓然大公之体了。故有所忿懥，便不得其正也。如今于凡忿懥等件，只是个物来顺应，不要著一分意思，便心体廓然大公，得其本体之正了。且如出外见人相鬬，其不是的，我心亦怒；然虽怒，却此心廓然，不曾动些子气。如今怒人，亦得如此，方才是正。」
有人问「有所忿懥」一条。
先生说：「忿懥这几样，人心怎能没有？只是不可『有』罢了。凡人忿懥，著了一分意思便怒得过头，就不是廓然大公的本体了。所以有所忿懥，便不得其正。如今对一切忿懥之类，只是物来顺应，不添一分意思，便心体廓然大公，得其本体之正了。比如出外见人打架，错的那方，我心里也怒；然而虽怒，此心却廓然，不曾动些子气。如今对人发怒，也得如此，才是正。」
Someone asked about the passage on clinging anger.
The Master said: 'Anger and the rest — how should the heart be without them? Only it must not cling. When anger is layered with a scrap of intent, rage overruns the mark, and the vast impartial substance is gone; hence with clinging anger the mind loses its rectitude. Toward all anger: things come, respond in kind, adding not a scrap — then the substance stays vast and impartial, rectified of itself. Seeing men brawl outside, one burns at the wrongdoer; yet burning, the heart stays wide, not a wisp of breath stirred. Even in anger at others, be thus — that is rectitude.'
- 几件：指忿懥、恐惧、好乐、忧患。