以方问「尊德性」一条。
先生曰：「『道问学』即所以『尊德性』也。晦翁言子静以『尊德性』诲人，某教人岂不是『道问学』处多了些子？是分『尊德性』、『道问学』作两件，且如今讲习讨论下许多工夫，无非只是存此心，不失其德性而已。岂有『尊德性』只空空去尊，更不去问学？问学只是空空去问学，更与德性无关涉？如此，则不知今之所以讲习讨论者，更学何事？」
问「致广大」二句。
曰：「『尽精微』即所以『致广大』也，『道中庸』即所以『极高明』也。盖心之本体自是广大底，人不能『尽精微』，则便为私欲所蔽，有不胜其小者矣。故能细微曲折，无所不尽，则私意不足以蔽之，自无许多障碍遮隔处，如何广大不致？」
又问：「精微还是念虑之精微？是事理之精微？」
曰：「念虑之精微，即事理之精微也。」
以方问「尊德性」一条。
先生说：「『道问学』正是所以『尊德性』。晦翁说陆子静以尊德性教人，自己教人岂不是道问学处多了些？这是把尊德性和道问学分作两件。如今讲习讨论下了许多功夫，无非只是存此心、不失其德性罢了。哪有尊德性只是空空去尊、更不去问学的？问学只是空空去问学、更与德性无关涉的？这样，就不知如今讲习讨论的究竟学的是什么事。」
问「致广大」二句。
答：「『尽精微』正是所以『致广大』，『道中庸』正是所以『极高明』。心的本体本是广大的，人不能尽精微，便被私欲所蔽，就会陷在小处不可胜数了。所以能细微曲折无所不尽，私意便不足以蔽它，自然没有许多障碍遮隔，怎能不广大？」
又问：「精微是念虑的精微，还是事理的精微？」
答：「念虑的精微，就是事理的精微。」
Yifang asked about honoring the moral nature.
The Master said: 'Pursuing inquiry is itself honoring the nature. Zhu said Zilu taught by honoring the nature, while he himself surely gave more to inquiry — splitting the two. All the labor of today's lecture and discussion is only preserving this mind, not losing its nature. Where is honoring the nature done by honoring in a void, without inquiry? Or inquiry done in a void, nothing to do with the nature? — then one knows not what all this lecturing studies.'
Asked on extending to breadth and greatness: 'Exhausting the subtle is itself extending the breadth; walking the mean is itself reaching the highest light. The mind's substance is vast of itself; failing the subtle, one is veiled by private desire, swallowed in the countless small. Exhaust every fine winding, and private opinion cannot veil it — no barriers or screens left: how not vast?'
'Subtle of thought, or of affairs and principles?'
'The subtlety of thought is the subtlety of affairs and principles.'