澄在鸿胪寺仓居[1]，忽家信至，言儿病危，澄心甚忧闷，不能堪。
先生曰：「此时正宜用功。若此时放过，闲时讲学何用？人正要在此等时磨炼。父之爱子，自是至情，然天理亦自有个中和处，过即是私意。人于此处多认做天理当忧，则一向忧苦，不知已是『有所忧患不得其正』。大抵七情所感，多只是过，少不及者。才过，便非心之本体，必须调停适中始得。就如父母之丧，人子岂不欲一哭便死，方快于心？然却曰『毁不灭性』，非圣人强制之也，天理本体自有分限，不可过也。人但要识得心体，自然增减分毫不得。」
陆澄在鸿胪寺的仓房里居住，忽然家信送到，说儿子病危，陆澄心里非常忧闷，几乎承受不住。
先生说：「此时正宜用功。若此时放过，闲时讲学有什么用？人正要在这类时刻磨练。父亲爱儿子，自然是至情，然而天理也自有个中和的分寸，超过了就是私意。人们多在这种地方错认作天理、认为应当忧愁，于是一味忧苦，不知已经是『有所忧患不得其正』。大抵七情的感发，多是过度，很少有不及的。一过度，便不是心的本体，必须调理到适中才好。就像父母去世，做儿子的难道不想一哭而死才痛快？然而却说『哀毁不可灭性』，这并不是圣人强行制约，天理本体自有分寸限度，不可超过。人只要识得心体，自然一分一毫都增减不得。」
Lu Cheng, lodging in the Honglu Temple quarters, received a letter saying his son was gravely ill; he was so distressed he could hardly bear it.
The Master said: "This is precisely the moment for the work. If you let it pass now, what use is lecturing in leisure? It is on such hours that one must be tempered. A father's love for his son is the truest feeling, yet even heavenly principle has its due measure; beyond that measure it is private sentiment. Most men mistake this for principle's own demand for grief and give way to unrelenting anguish, not knowing this is already 'the mind unsettled by anxious care.' Broadly, the seven feelings mostly err by excess, rarely by deficiency. Once excessive, it is no longer the mind's original substance; it must be brought back to due measure. At a parent's death, would the son not wish to weep himself to death for satisfaction? Yet it is said 'grief must not destroy life' — not the sage's forced restraint: the original substance of heavenly principle has its own limits not to be exceeded. Only know the substance of the mind, and one can neither add nor subtract a hair's breadth."
- 王守仁于正德九年（1514）升南京鸿胪寺卿。陆澄等从学于此时。鸿胪寺乃掌赞导相礼之官。仓居，卫舍暂住。