问：「孔子所谓远虑，周公夜以继日，与将迎不同何如？」
先生曰：「远虑不是茫茫荡荡去思虑，只是要存这天理。天理在人心，亘古亘今，无有终始。天理即是良知，千思万虑，只是要致良知。良知愈思愈精明，若不精思，漫然随事应去，真知便粗了。若只著在事上茫茫荡荡去思，教做[1]远虑，便不免有毁誉得丧，人欲搀入其中，就是将迎了。周公终夜以思，只是『戒慎不睹，恐惧不闻』的功夫；见得时，其气象与将迎自别。」
问：「孔子所谓远虑，周公夜以继日，与将迎不同在哪里？」
先生说：「远虑不是茫茫荡荡去思虑，只是要存这天理。天理在人心，亘古亘今，无有终始。天理即是良知，千思万虑，只是要致良知。良知越思越精明；若不精思，漫然随事应过去，真知便粗了。若只着在事上茫茫荡荡地思，叫作远虑，便不免有毁誉得丧、人欲搀入其中，就是将迎了。周公终夜以思，只是『戒慎不睹、恐惧不闻』的功夫；见得时，其气象与将迎自然不同。」
Asked: 'Confucius's far-reaching thought, the Duke of Zhou's night-into-day thinking — how do they differ from forestalling and clinging?'
The Master said: 'Far thought is not drifting boundless speculation: it is preserving this heavenly principle. Principle in the human mind runs through all ages, without end or beginning. Principle is innate knowledge: ten thousand thoughts only extend it. The more thought, the finer and brighter it shines; think thinly, drift with affairs, and true knowledge goes coarse. To hang boundless musing upon affairs and call it far thought lets praise-and-blame, gain-and-loss, human desire slip in — that is forestalling and clinging. The Duke's thinking through the night was only the work of vigilance over the unseen and fear over the unheard; rightly seen, its air differs of itself from forestalling.'
- 「教做」，闾东本、陈本作「叫做」。