或问「未发、已发」。
先生曰：「只缘后儒将未发、已发分说了，只得劈头说个无未发、已发，使人自思得之。若说有个已发、未发，听者依旧落在后儒见解。若真见得无未发、已发，说个有未发、已发原不妨，原有个未发、已发在。」
问曰：「未发未尝不和，已发未尝不中。譬如钟声未扣，不何谓无，即扣不可谓有，毕竟有个扣与不扣，何如？」
先生曰：「未扣时原是惊天动地，即扣时也只是寂天寞地。」
有人问「未发、已发」。
先生说：「只因后世儒者把未发已发分开来讲，我只得劈头说个没有未发已发，让人自己思考而得。若说有个已发未发，听的人依旧落在后世儒者的见解里。若真见得没有未发已发，说个有未发已发原也无妨，本来就有未发已发在。」
问：「未发未尝不和谐，已发未尝不中正。譬如钟声，未敲时不能说无，敲响时不能说有，毕竟有个敲与不敲，怎样？」
先生说：「未敲时原是惊天动地，敲响时也只是寂天寞地。」
Someone asked about the not-yet-aroused and the already-aroused.
The Master said: 'Only because later scholars split them in speech must I say head-on that there is no not-yet and no already, and let men think it out themselves. Say there is a not-yet and already, and hearers fall back into the later scholars' view. Truly seeing that there is none, one may say there is — for there is one after all.'
Asked: 'Before arousal never lacking harmony; after, never lacking due measure. As a bell: unstuck, one cannot say it is nothing; struck, one cannot say it is something — yet the struck and unstruck remain.'
The Master said: 'Unstruck, it was ever heaven-startling, earth-shaking; struck, it is only silent heaven, still earth.'