来书云：「但恐立说太高，用功太捷；后生师傅，影响谬误；未免坠于佛氏明心见性、定慧顿悟之机。无怪闻者见疑。」
区区格、致、诚、正之说，是就学者本心、日用事为间。体究践履，实地用功，是多少次第、多少积累在？正与空虚顿悟之说相反。闻者本无求为圣人之志，又未尝讲究其详；遂以见疑，亦无足怪。若吾子之高明，自当一语之下便了然矣。乃亦谓「立说太高，用功太捷」，何邪？
来信说：「只恐立论太高，用功太快捷，后生们辗转师传，误会谬误，未免堕入佛家明心见性、定慧顿悟的套路。难怪听的人起疑。」
我的格物、致知、诚意、正心之说，是就学者的本心、日常应事接物之间讲的。体究践履、在实处用功，其中有多少次第、多少积累！正与空虚顿悟之说相反。听的人本来没有做圣人的志向，又不曾细究其详，因此见疑，也不足怪。像您这样高明的人，本该一句话之下便了然，却也说「立论太高、用功太捷」，为什么呢？
Your letter says: 'I only fear the doctrine is set too high and the work too swift; young students, learning through intermediaries, may slip into the Buddhists' shortcut of illuminating the mind, seeing one's nature, sudden awakening. No wonder hearers doubt.'
My teaching of investigating things, extending knowledge, sincerity and rectification addresses the learner's own mind amid daily affairs. Investigating and practicing, working on solid ground — how many stages, how much accumulation are there in it! It is the direct opposite of empty sudden awakening. Hearers who have no resolve to become sages and have never examined it in detail doubt it — no wonder. But one of your penetration should see at a single word; yet you too say the doctrine is too high, the work too swift — why?