黄勉之问：「『无适也，无莫也，义之与比』，事事要如此否？」
先生曰：「固是事事要如此，须是识得个头脑乃可，『义』即是良知，晓得良知是个头脑，方无执著。且如受人餽送，也有今日当受的，他日不当受的；也有今日不当受的，他日当受的。你若执著了今日当受的，便一切受去；执著了今日不当受的，便一切不受去，便是『适』、『莫』，便不是良知的本体，如何唤得做『义』？」
黄勉之问：「『无适也，无莫也，义之与比』，事事都要如此吗？」
先生说：「固然事事要如此，但必须识得个头脑才行。『义』就是良知。晓得良知是个头脑，才不执着。比如受人馈赠，也有今天当受、他日不当受的；也有今天不当受、他日当受的。你若执着了今天当受的，便一切受下；执着了今天不当受的，便一切不受，那便是『适』与『莫』，便不是良知的本体，怎么叫作『义』？」
Huang Mianzhi asked: 'Neither rigidly this nor rigidly that, but with rightness for neighbor — is every affair to be so?'
The Master said: 'Every affair indeed — but the head must be known. Rightness is innate knowledge. Know innate knowledge as the head, and there is no clinging. Take gifts: some fit to take today, unfit another day; unfit today, fit another. Cling to today's fitting, and you take all; to today's unfitting, and you refuse all — that is rigid this and rigid that, no longer the substance of innate knowledge: how call it rightness?'