问：「名物度数，亦须先讲求否？」
先生曰：「人只要成就自家心体，则用在其中。如养得心体，果有『未发之中』，自然『有发而中节之和』，自然无施不可。茍无是心，虽预先讲得世上许多名物度数，与己原不相干，只是装缀，临时自行不去。亦不是将名物度数全然不理，只要『知所先后，则近道』。」
又曰：「人要随才成就，才是其所能为。如夔之乐、稷之种，是他资性合下便如此。成就之者，亦只是要他心体纯乎天理。其运用处，皆从天理上发来，然后谓之才。到得纯乎天理处，亦能『不器』。使夔、稷易艺而为，当亦能之。」
又曰：「如『素富贵行乎富贵，素患难行乎患难』，皆是『不器』。此惟养得心体正者能之。」
有人问：「名物度数，也须预先讲求吗？」
先生说：「人只要成就自家心体，运用便包含在其中。如涵养得心体真有『未发之中』，自然有『发而中节之和』，自然做什么都行。假如没有这个心，即使预先讲得了世上许多名物度数，与自己原本不相干，只是摆设装点，事到临头自行不通。当然也不是对名物度数全然不理，只是『知道先后次序，就接近道了』。」
又说：「人要随才具成就，才是他所能做的。如夔的音乐、稷的种植，是他们的资质禀性本来如此。所谓成就他，也只是要他的心体纯乎天理。其运用处都从天理上发出来，然后才叫作才。到了纯乎天理的境地，也能『不器』。假使让夔与稷互换技艺，应当也做得到。」
又说：「如『平素富贵便行富贵之事，平素患难便行患难之事』，都是『不器』。这只有养得心体中正的人才能做到。」
Someone asked: 'Must names, things and measures also be studied beforehand?'
The Master said: 'Perfect the substance of your own mind, and their use is included. If the mind truly holds the equilibrium before arousal, then feelings issue in due-measure harmony, and nothing undertaken fails. Without that mind, all the world's names and measures studied in advance remain foreign to you — mere ornament, useless when the moment comes. Not that they should be wholly ignored: knowing what comes first and last, one is near the Way.'
He added: 'Each is perfected according to his talent, for talent is what one can do. Kui's music, Ji's husbandry — their endowments were thus from the start. To perfect them means only making their mind-substance pure in heavenly principle; whatever flows from principle is then called talent. Brought to purity, one is also no mere vessel: let Kui and Ji exchange arts, and they could still do it.'
He added: 'In wealth doing as wealth demands, in hardship doing as hardship demands — all this is being no mere vessel. Only one whose mind-substance is kept correct can do so.'