问：“静时亦觉意思好，才遇事便不同，如何？”Question: "When I'm in a state of tranquility, I feel my thoughts are good. But as soon as I encounter something, it's a different story. Why is that?"
陆澄问：“安静时我觉得自己的想法很好，一旦碰到事情，就不是那么回事了，这是什么缘故？”
先曰：“是徒如静养，而不用克己工夫也。如此，临事便要倾倒。人须在事上磨，方立得住，方能'静亦定，动亦定’。”The master said, "This is because you only know how to cultivate tranquility but don't practice the discipline of self-denial. Thus, when facing affairs, you'll easily lose your footing. One must temper oneself in the face of affairs so as to stand firm and be able to remain calm and composed both in stillness and in motion."
先生说：“这是因为你只知在静中涵养，却没有下克己功夫。如此碰到事倩，脚跟势必站不稳。人应该在事情上磨炼自己，才能立足沉稳，才能达到'静亦定，动亦定’的境界。”
问上达工夫。Lu Cheng asked the master about the practice of "reaching the higher level of understanding (shangda)".
陆澄向先生请教“上达”的功夫。
先生曰：“后儒教人，才涉精微，便谓上达未当学，且说下学。是分下学上达为二也。The master said, "Later Confucian scholars, when teaching people, as soon as they touch on the subtleties, they claim that reaching the higher level of understanding is something that one shouldn't study for the time being and instead focus on the basic learning (xiaxue). This is to divide basic learning and reaching the higher level of understanding into two separate things.
先生说：“后儒教人，初涉精细微妙处，便说是上达而不便学，而只去讲下学。如此一来，就把下学和上达一分为二了。
夫目可得见，耳可得闻，口可得言，心可得思者，皆下学也；目不可得见，耳不可得闻，口号不可得言，心不可得思者，上达也。What can be seen by the eyes, heard by the ears, spoken by the mouth, and thought by the mind are all aspects of basic learning. What cannot be seen by the eyes, heard by the ears, spoken by the mouth, and thought by the mind pertains to reaching the higher level of understanding. For example, the cultivation and irrigation of a tree are part of basic learning.
凡是眼睛能看到的，耳朵能听到的，口中能讲的，心中能想的，都是下学；眼睛不能看的，耳朵不能听的，口中不能讲的，心中不能想的，就是上达。
如木之栽培灌溉，是下学也；至于日夜之所息，条达畅茂，乃是上达。人安能预其力哉？As for the growth of the tree day and night, with its branches stretching out and being lush and flourishing, that is reaching the higher level of understanding. How can a person intervene with such natural growth?
比如，栽培一棵树，灌溉是下学，树木昼夜生长，枝繁叶茂就是上达。人怎能在上达方面加以干预呢？
故凡可用功，可告语者，皆下学。上达只在下学里。凡圣人所说，虽极精微，俱是下学。Therefore, all that one can put effort into and that can be described are aspects of basic learning. Reaching the higher level of understanding is actually contained within basic learning. All that the sages have said, even if extremely subtle, are all part of basic learning.
因此，只要是可以下功夫，可以言说的，都是下学。上达包含在下学里。大凡圣人之说，虽精细入微，也都为下学。
学者只从下学里用功，自然上达去，不必别寻个上达的工夫。” Scholars only need to put in effort in basic learning (xiaxue), and they will naturally reach the higher level of understanding (shangda). There is no need to seek another way of reaching the higher level of understanding separately.
学者只需从下学上用功，自然可以上达，不必另寻求得上达的途径。”
“持志如心痛，一心在痛上，岂有工夫说闲话，管闲事？”"Maintaining one's aspiration is like having a heartache. With one's mind focused solely on the pain, how could there be time to gossip or meddle in other people's affairs?"
“持守志向犹如心痛，疼痛时只在心上，哪里有时间讲闲话、管闲事呢？”
问：“'惟精’、'惟一’是如何用功？”Question: "How should one practice 'focusing on the essence and being single-minded (wei jing wei yi)'?"
陆澄问：“怎样才能做到'惟精’、'惟一’呢？”
先生曰：“'惟一’是'惟精’主意，'惟精’是'惟一’功夫，非'惟精’之外复有'惟一’也。'精’字从'米’，姑以米譬之。The master said, "Being single-minded is the intention of focusing on the essence, and focusing on the essence is the practice of being single-minded. There is no such thing as being single-minded apart from focusing on the essence. The character 'jing' (essence) has the radical'mi' (rice). Let's use rice as an example.
先生说：“'惟一’是'惟精’的主意，'惟精’是'惟一’的功夫，并非在'惟精’之外又有一个'惟一’。'精’的部首为'米’，就以米来作比吧！
要得此米纯然洁白，便是'惟一’意。然非加春簸筛拣'惟精’之工，则不能纯然洁白也。To make this rice completely pure and white is the meaning of being single-minded. However, without the processes of husking, winnowing, sifting, and sorting - the work of focusing on the essence - it cannot be completely pure and white.
要使米纯净洁白，这便是'惟一’的意思。如果没有舂簸筛拣这些'惟精’的工夫，米就不可能纯净洁白。
春簸筛拣是'惟精’之功，然亦不过要此米到纯然洁白而已。Husking, winnowing, sifting, and sorting are the work of focusing on the essence. And their purpose is nothing more than to make the rice completely pure and white.
春簸筛拣是'惟精’的工夫，其目的也不过是为了让米纯净洁白。
博学、审问、慎思、明辨、笃行者，皆所以为'惟精’而求'惟一’也。Broad learning, careful questioning, prudent thinking, clear discrimination, and sincere practice are all means of focusing on the essence in order to achieve being single-minded.
博学、审问、慎思、明辨、笃行，都是为了获得'惟一’而进行的'惟精’功夫。
他如'博文’者即'约礼’之功，'格物’'致知’者即'诚意’之功，'道问学’即'尊德性’之功，'明善’即'诚身’之功。无二说也。”Other examples are that 'extensive learning (bowen)' is the work of 'abiding by propriety (yueli)'. 'Investigating things and extending knowledge (gewu zhizhi)' is the work of'sincerity in intention (chengyi)'. 'Seeking knowledge through inquiry (dao wenxue)' is the work of'revering moral nature (zun dexing)'. 'Clarifying goodness (mingshan)' is the work of'sincerity in the self (chengshen)'. There is no other explanation."
其他的比如，'博文’是'约礼’的功夫，'格物’'致知’是'诚意’的功夫，'道问学’是'尊德性’的功夫，'明善’是'诚身’的功夫，除此而外别无解释。”
“知者行之始， 行者知之成。圣学只一个工夫， 知行不可分作两事。”Knowledge is the beginning of action, and action is the accomplishment of knowledge. The learning of the sages involves only one kind of practice. Knowledge and action cannot be separated into two different things.
“知为行的开始，行为知的结果。圣学只有一个功夫，知行不能分开当作两码事。”
“漆雕开曰：'吾斯之未能信。’夫子说之。子路使子羔为费宰，子曰：'贼夫人之子。’曾点言志，夫子许之。圣人之意可见矣。”Qi Diao Kai said, "I'm not confident about this yet." The Master was pleased with his words. Zilu sent Zigao to be the governor of Fei. The Master said, "You're harming the son of that man." Zeng Dian stated his aspirations, and the Master approved of them. The intentions of the sages can be clearly seen from these examples.
“漆雕开说：'吾斯之未能信’，孔子听后十分满意。子路指使子羔做费城的邑宰，孔子认为是害人子弟。曾点谈论自己的志向，得到孔子的称赞，圣人之意一目了然啊！”
问：“宁静存心时，可为未发之中否？”Question: "When one's mind is in a state of tranquility, can it be regarded as 'the state of equilibrium before emotions are aroused (weifa zhi zhong)'?"
陆澄问：“宁心静气之时，可否称为'未发之中’？”
注：“未发之中” 这个概念来源于儒家的心性哲学，特别是宋明理学对《中庸》“喜怒哀乐之未发，谓之中” 这一理念的深入阐释。《中庸》被认为是儒家经典中阐述心性修养的重要文献。“未发” 是指人的情绪，如喜怒哀乐等尚未被激发出来的状态。在这种状态下，内心处于一种平静、平衡的境界，没有被外在的事物所扰动。“中” 在这里表示一种不偏不倚、恰到好处的状态。它不是简单的没有情绪，而是一种在情绪未起之时，内心本然的中正、和谐状态。就像平静的湖水，没有受到风（外界刺激）的干扰，呈现出一种自然的平静与平衡。
先生曰：“今人存心，只定得气。当其宁静时，亦只是气宁静、不可以为未发之中。”The master said, "Today's people when they calm their minds, they only manage to calm their qi. When they are in a state of tranquility, it is only the qi that is calm. It cannot be regarded as the state of 'the mean before arousal'." The questioner said, "Isn't the state before arousal the mean? Isn't tranquility also a way to seek the mean?"
先生说：“现在人的宁心，也只是为了静气。在他安静之时，也只是气的宁静，不可妄称为未发之中。”
曰：“未便是中，莫亦是求中功夫？”Lu Cheng asked, "Isn't the state before arousal the mean? Isn't tranquility also a way to seek the mean?"
陆澄说：“未发就是中，宁静是求中的功夫吗？”
曰：“只要去人欲、存天理，方是功夫。静时念念去人欲、存天理，动时念念去人欲、存天理，不管宁静不宁静。The master replied, "Only by eliminating human desires and preserving the principles of heaven can it be regarded as practice. When in a state of stillness, constantly keep in mind to eliminate human desires and preserve the principles of heaven. When in a state of motion, also constantly keep in mind to eliminate human desires and preserve the principles of heaven, regardless of whether it is a state of tranquility or not.
先生说：“只要去人欲、存天理，就可称为功夫。静时念念不忘去人欲、存天理，动时也念念不忘去人欲、存天理，无论宁静与否。
若靠那宁静，不惟渐有喜静厌动之弊，中间许多病痛，只有潜伏在，终不能绝去，遇事依旧滋长。If one relies on that tranquility, not only will there gradually be the drawback of preferring stillness and disliking motion, but also many problems will just lurk there. They will never be completely eradicated, and when encountering affairs, they will still grow.
如果依靠宁静，不仅渐渐会有喜静厌动的毛病，而且其中诸多毛病，只是暗藏下来，最终不能铲除，遇事随时而生。
以循理为主，何尝不宁静？以宁静为主，未必能循理。”If one takes following the principles as the main focus, how could one not be in a state of tranquility? If one takes tranquility as the main focus, it is not certain that one can follow the principles."
如果以遵循天理为重，怎么会不宁静？以宁静为主，但不一定能遵循天理。”
