澄曰：「好色、好利、好名等心，固是私欲。如闲思杂虑，如何亦谓之私欲？」
先生曰：「毕竟从好色、好利、好名等根上起，自寻其根便见。如汝心中决知是无有做劫盗的思虑，何也？以汝元无是心也。汝若于货[1]、色、名、利等心，一切皆如不做劫盗之心一般，都消灭了，光光只是心之本体，看有甚闲思虑？此便是『寂然不动』，便是『未发之中』，便是『廓然大公』。自然『感而遂通』，自然『发而中节』，自然『物来顺应』。」
陆澄说：「好色、好利、好名等心，固然是私欲。像那些闲思杂虑，为什么也称作私欲？」
先生说：「它们毕竟是从好色、好利、好名这些根子上起来的，自己寻它的根便看得见。比如你心中肯定知道没有去做强盗的思虑，为什么？因为你原没有这个心。你若对于货、色、名、利等心，一切都像不做强盗的心一样全都消灭了，光光只是心的本体，看还有什么闲思杂虑？这便是『寂然不动』，便是『未发之中』，便是『廓然大公』，自然『感而遂通』，自然『发而中节』，自然『物来顺应』。」
Lu Cheng said: 'Lust, greed, love of fame are indeed selfish desire. But why are idle thoughts and stray fancies also called selfish desire?'
The Master said: 'They rise, after all, from those very roots of lust, greed and fame — search for the root and you will see. You know for certain there is no thought in you of becoming a robber — why? Because you originally have no such mind. Were your desires for wealth, beauty, fame and gain all extinguished like the absent thought of robbery, leaving the mind's substance bare and alone, what idle thoughts would remain? That is 'still and unmoving', the equilibrium before arousal, the 'vast impartiality' — then naturally 'stirred, it penetrates all', feelings issue in due measure, and things are met as they come.'
- 施本、俞本，「货」作「好」。