先生曰：「孟子不动心与告子不动心，所异只在毫厘间。告子只在不动心上著功，孟子便直从此心原不动处分晓。心之本体原是不动的；只为所行有不合义，便动了。孟子不论心之动与不动，只是『集义』；所行无不是义，此心自然无可动处。若告子只要此心不动，便是把捉此心，将他生生不息之根反阻桡了。此非徒无益，而又害之。孟子『集义』工夫：自是养得充满，并无馁歉；自是纵横自在，活泼泼地。此便是浩然之气。」
先生说：「孟子的不动心与告子的不动心，差异只在毫厘之间。告子只在『不动心』上着功，孟子却直接从此心原本不动的根源处着眼。心的本体原是不动的，只因所行有不合义的，便动了。孟子不论心之动与不动，只是『集义』；所行无不是义，此心自然无可动处。告子只要此心不动，便是把捉此心，反把它生生不息之根阻挠了。这不仅无益，而且害了它。孟子的『集义』功夫，自然养得充满，并无亏歉；自然纵横自在，活泼泼地。这便是浩然之气。」
The Master said: 'Between Mencius's unmoved mind and Gaozi's the difference is a hairspread. Gaozi worked at not-being-moved; Mencius went straight to the root where the mind never moves. The mind's substance never moves; it moves only when conduct misses rightness. Mencius, regardless of moving or not, simply accumulated rightness: with all conduct right, the mind has nowhere to move. Gaozi, willing only stillness, gripped the mind and choked its unending root of life — not merely useless, but harmful. Mencius's accumulating rightness filled him without lack, free and easy, quick and alive: that is the flood-like qi.'