若得朋友讲习，则此志才精健阔大，才有生意：若三五日不得朋友相讲，便觉微弱，遇事便会困，亦时会忘。
＃1 However, it is necessary that I discuss it with friends, for thus my purpose becomes firm, capacious, and active. ＃2 If I meet any affairs under such circumstances, I am apt to be in difficulty or even to forget my purpose entirely.
乃今无朋友相讲之日，还只静坐，或看书，或游衍经行，凡寓目、措身，悉取以培养志，颇觉意思和适：然终不如朋友讲聚，精神流动，生意更多也。
＃1 However, if I meet with these on a day when there are no friends to discuss it with me, and I sit quiet and read or move about, knowing that when I look at anything or use my body I use this to cultivate my purpose +(will), then I realize fully t
离群索居之人，当更有何法以处之？”
＃1 Since I have left my many friends and live isolated, what better method is there of accomplishing this?”
此段足验道通日用工夫所得，工夫大略亦只是如此用，只要无间断，到得纯熟后，意思又自不同矣。
＃1 This paragraph testifies to your accomplishment in efforts of daily application.＃2 This is just about the way the effort should be applied.＃3 The main thing is to have no interruption.＃4 When the practice has become familiar and smooth one's feeling will be quite different.
大抵吾人为学，紧要大头脑，只是“立志”所谓“困、忘”之病，亦只是志欠真切。
＃1 Generally speaking, the great basis in our task of learning consists only in making up the mind.＃2 What you say about its being troubled and forgetful is due purely to its lack of earnestness.
今好色之人，未尝病于困忘，只是一真切耳。
＃1 People who love sex do not have trouble or forget, because their minds are earnest.
自家痛庠，自家须会知得，自家须会搔摩得；既自知得痛痒，自家须不能不搔摩得。
＃1 Knowing his own itch, one must feel that he must scratch it.―
佛家谓之“方便法门”，须是自家调停斟酌，他人总难与力，亦更无别法可设也。
＃1 One must weigh and consider for himself what the Buddhists call the convenient way. ＃2 Other people can hardly help.
And there is no other way.
〔2〕来书云：“上蔡常问‘天下何思何虑’。
＃1 Your letter says: “Shang Ts'ai often asked, ‘Why is it necessary to reflect or be anxious?”
伊川云；“有此理，只是发得太早。”
＃1 I-ch'uan answered, ‘This attitude is reasonable, but it is manifested too soon in the work of the student.'
在学者工夫，固是“必有事焉而勿忘”，然亦须识得“何思何虑”底气象，一并看为是。
＃1 The task of a student consists of course in always doing something and not forgetting his objectives.＃2 Nevertheless he must also recognize and at the same time take into consideration the condition in which there is nothing to think about or to deliberate about.
若不识得这气象，便有正与助长之病；若认得“何思何虑”，而忘“必有事焉”工夫，恐人堕于“无”也。
＃1 If he does not recognize this situation, he will have the defect of making an artificial effort to help things grow.＃2 But if he realizes that there is nothing to think about or to deliberate about and forgets that one must always be doing something, he will be in danger of falling into nothingness.
须是不滞于“有”，不堕于“无”。
＃1 It is necessary that one should not be precipitated into them nor be free from them.
所论亦相去不远矣，只是契悟未尽。
＃1 What you say is approximately correct. ＃2 But you have not fully analyzed and realized Shang Ts'ai's question and I-ch'uan's answer.
上蔡之问，与伊川之答，亦只是上蔡、伊川之意，与孔子“系辞”原旨稍有不同。
＃1 Shang-ts'ai's question and I- ch'uan's answer represent their own opinions.＃2 The original purpose of Confucius' saying in the “Appended Remarks” of the Book of Changes is somewhat different.
“系”言“何思何虑”，是言所思所虑只是一个天理，更无别思别虑耳，非谓无思无虑也。
＃1 The Hsi Tz'u in speaking of the manner of thinking and deliberating asserts that heaven-given principles are the only things concerning which thought and deliberation +(anxiety) are permissible, and that they are allowable under no other circumst
故曰：“同归而殊途，一致而百虑，天下何思何虑。”
＃1 ^+1 It does not say that there is to be no thought and no anxiety, but that these have reference to heaven-given principles in various ways. ＃2 There is one effect from many deliberations. ＃3 Does answering the question, How must the individual think a
云“殊途”，云“百虑”，则岂谓无思无虑邪？
＃1 by saying ： There are different ways； and, There are a hundred different things to deliberate about, imply that there is to be neither thought nor deliberation?
心之本体即是天理。
＃1 The original substance of the mind is the Principle of Nature.
天理只是一个，更有何可思虑得？
＃1 It is this and no more.＃2 How can there be anything else to think about or to deliberate on?
天理原自寂然不动，原自感而遂通，学者用功，虽千思万虑，只是要复他本来体用而已，不是以私意去安排思索出来。
＃1 In its own nature, it is in the state of absolute quiet and inactivity, and when acted on it immediately penetrates all things.＃2 Although in his task a student may engage in a thousand thoughts and ten thousand deliberations, they should be directed at nothing but restoring its original substance and function.＃3 This is not to be brought about by pondering or manipulation.
故明道云：“君子之学，莫若廓然而大公，物来而顺应。”
＃1 Therefore Ming-tao +[Ch'eng Hao] said, “For the training of the superior man there is nothing better than to become broad and extremely impartial and to respond spontaneously to all things as they come.”
若以私意去安排思索便是用智自私矣。
＃1 If one ponders and manipulates according to his personal wishes, that is “the exercise of cunning and selfishness.”
“何思何虑”正是工夫。
＃1 Having nothing to think about or to deliberate about is precisely the task.