澄问「操存舍亡」章。
曰：「『出入无时，莫知其乡』，此虽就常人心说，学者亦须是知得心之本体亦元是如此，则操存功夫，始没病痛。不可便谓出为亡，入为存。若论本体，元是无出无入的。若论出入，则其思虑运用是出。然主宰常昭昭在此，何出之有？既无所出，何入之有？程子所谓『腔子』[1]，亦只是天理而已。虽终日应酬而不出天理，即是在腔子里。若出天理，斯谓之放，斯谓之亡。」
又曰：「出入亦只是动静，动静无端，岂有乡邪？」
陆澄问《孟子》『操存舍亡』一章。
先生说：「『出入无定时，不知去向』，这虽然是就常人心说的，学者也须知心的本体原本就是如此，操存的功夫才没有毛病。不可径直说出是亡失、入是存养。若论本体，原本是没有出没有入的。若论出入，那思虑运用便是出。然而主宰常昭然在此，有什么出？既然没有出，又哪来的入？程子所说的『腔子』，也只是天理而已。虽终日应酬而不出天理，便是在腔子里。若是出了天理，这才叫放失，这才叫亡失。」
又说：「出入也只是动静，动静没有开端，哪里有个固定的去处？」
Lu Cheng asked about the passage 'hold it fast and it remains; let go and it is lost.'
The Master said: 'Going out and coming in without fixed time, none knowing its dwelling — though said of the ordinary mind, the learner too must know that the mind's original substance is originally thus, and only then is the work of holding fast without defect. One must not say outright that going out is loss and coming in preservation. In terms of the original substance there is no going out or coming in at all. If one speaks of out and in, then thinking and engagement are its going out; yet the master of it stays brightly here — out to where? And with no going out, what coming in? What Chengzi called the bodily frame is nothing but heavenly principle. Busy with engagements all day yet never departing from heavenly principle — one is within the frame. Depart from principle, and that alone is letting go, that alone is loss.'
He added: 'Out and in are but movement and stillness, and movement and stillness have no beginning — what fixed dwelling could there be?'
- 语本程颢：「心要在腔子里。」（《二程集·遗书》卷三）