问：「圣人生知、安行，是自然的，如何有甚功夫？」
先生曰：「知、行二字，即是功夫，但有浅深难易之殊耳。良知原是精精明明的，如欲孝亲，生知、安行的只是依此良知实落尽孝而已，学知、利行者只是时时省觉，务要依此良知尽孝已；至于困知、勉行者，蔽锢已深，虽要依此良知去孝，又为私欲所阻，是以不能，必须加人一己百、人十己千之功，方能依此真知以尽其孝。圣人虽是生知、安行，然其心不敢自是，肯做困知、勉行的功夫。困知、勉行的却要思量做生知、安行的事，怎生成得？」
问：「圣人生知安行，是自然的，还有什么功夫？」
先生说：「『知』『行』二字，本身就是功夫，只是有浅深难易的差别罢了。良知原是精精明明的。比如要孝亲，生知安行的人只是依这良知切实尽孝而已；学知利行的人只是时时省觉，务要依这良知尽孝；至于困知勉行的人，遮蔽锢闭已深，虽要依这良知去行孝，又被私欲阻隔，所以做不到，必须加人一己百、人十己千的功夫，才能依这真知尽孝。圣人虽是生知安行，但他的心不敢自是，肯做困知勉行的功夫。困知勉行的人却要想着去做生知安行的事，怎么成得了？」
Asked: 'The sage's born-knowing, acting-at-ease is natural — what work is there?'
The Master said: 'The two words knowing and acting are themselves the work, differing only in depth and ease. Innate knowledge is bright and bright. In filial piety, the born-knowing simply follow it and fulfill filialness solidly; the learning-knowing keep ever waking watch, bent on following it; the hardship-knowing, deeply sealed and locked, though they would follow it, are blocked by private desire, and cannot — they must put in a hundredfold where others give one, a thousandfold where others give ten, before they can follow this true knowledge to the full. The sage, born-knowing, acting-at-ease, yet does not presume; he is willing to do the hardship-knowing work. The hardship-knowing who aspire to leap straight into the born-knowing's ease — how could they succeed?'