或问「至诚前知」。
先生曰：「诚是实理，只是一个良知。实理之妙用流行就是神，其萌动处就是几。诚神几，曰圣人。圣人不贵前知；祸福之来，虽圣人有所不免，圣人只是知几，遇变而通耳。良知无前后，只知得见在的几，便是一了百了。若有个前知的心，就是私心，就有趋避利害的意。邵子必于前知[1]，终是利害心未尽处。」
有人问「至诚前知」。
先生说：「诚是实理，只是一个良知。实理的妙用流行就是神，其萌动处就是几。诚、神、几，就是圣人。圣人不贵前知。祸福之来，虽圣人有所不免，圣人只是知几，遇变而通罢了。良知无前后，只知得当下的几，便是一了百了。若有个前知的心，就是私心，就有趋避利害之意。邵尧夫必求前知，终究是利害心未尽处。」
Someone asked about the utmost-sincere knowing beforehand.
The Master said: 'Sincerity is solid principle — one innate knowledge alone. Its solid principle's wondrous working flowing is spirit; its first stirring is the spring of change. Sincerity, spirit, spring — the sage. The sage sets no store by foreknowledge. Fortune and misfortune come; even the sage is not exempt — the sage only knows the spring and threads through change. Innate knowledge has no before-or-after: know the spring at hand, and all is settled at once. A heart of foreknowing is a private heart, carrying intent to dodge harm and court gain. Shao Yong's insisting on foreknowledge is, at bottom, the profit-heart not yet spent.'
- 邵雍主象数，以为人能前知。