又曰：「孟子[1]病源，从性无善无不善上见来。性无善无不善，虽如此说，亦无大差。但告子执定看了，便有个无善无不善的性在内。有善有恶又在物感上看，便有个物在外，却做两边看了，便会差。无善无不善，性原是如此。悟得及时，只此一句便尽了，更无有内外之间。告子见一个性在内，见一个物在外；便见他于性有未透彻处。」
又说：「孟子的病源，是从『性无善无不善』上看出来的。性无善无不善，虽这样说也没有大错，但告子执着地看，便有一个无善无不善的性在内心；有善有恶又从物感上看，便有一个物在外——分作两边看，就要出偏差。无善无不善，性原本如此。悟得及时，只此一句便说尽了，更没有内外的分别。告子见一个性在内、一个物在外，便见他对于性有未透彻处。」
He also said: 'Mencius traced the disease to viewing nature as neither good nor not-good. So stated, no great error; but Gaozi clung to the view, and there was a nature neither-good-nor-not within; good and evil were then read from the stirring of things, and a thing without — seeing two sides, he went astray. Neither good nor not-good: nature is thus from the first. Rightly wakened to, this one phrase exhausts it, with no seam of inner and outer. Gaozi saw a nature within and a thing without: therein his sight of nature fell short.'
- 闾东本、德安府南本等，「孟子」作「告子」。