尝闻之有所云天心者。仰而观之。浩浩焉。邈邈焉天之大不可测也。而何
从见其心。素问曰。南方赤色。入通于心。则疑以离为天之心矣。心果若是
之虚且明乎。子思作中庸。首揭天命之谓性。而子舆氏则曰。尽其心者。知
其性也。知其性则知天矣。则是又以天心即人心矣。可见心之为物。存者
其诚。而发者其明也。忠者其体。而怒者其用也。若易诚而妄。则心之病一。
易明而昧。则心之病二。易忠而欺。则心之病三。易恕而忍。则心之病四。试
思天之所以贵乎人。与人之所殊乎物者。非此心乎。存之为君子。去之则
异类。苟或不克操之。任其出入。而莫知其乡。将何以立于天坏间耶。盖天
理者。人之所以为心也。惟在摄之正之。公之平之。以之立身。以之垂后。无
不由于此中。人盖可忽乎哉。
喜怒者情之常。使必有喜而无怒。则矫矣。虽然。人情贵于坦适。尤贵于安
和。苟乘一时之忤。执一己之偏。则未有不悔于事后者。经曰。肝者将军之
官。其病善怒。毋论乖违谋虑。伤于拂郁。尤可言也。愤乱机务。败于经纬。不
可言也。故古来大怒必出于大忍。则有济。轻怒必出于不忍。则多暌。任情
一往。不审从违者。妇寺之见也。从容不迫。按节而动者。大度之举也。是以
器识宏远之流。见天下无可怒之事。见天下无可嫉之人。及其怒且嫉也。
如天之雷霆。然偶一发焉。而天下莫不慑服者。有以畏其不测也。然则人
之喜怒不常者。其亦可以自反矣。
我曾听说，所谓“天心”，抬头仰望天空，浩瀚无边，遥远深邃，天的广大是不可测度的，那么从哪里能看见它的心呢？《素问》说：“南方赤色，入通于心。”因此怀疑离卦（象征火与心）是天的心。心果真像这样虚空且明亮吗？子思撰写《中庸》，开篇提出“天命之谓性”；而孟子（子舆氏）则说：“尽其心者，知其性也；知其性，则知天矣。”这又是将天心等同于人心了。由此可见，心作为事物，保持它是靠“诚”，发挥它是靠“明”。忠诚是它的本体，愤怒是它的作用。如果把“诚”变为虚伪，这是心的第一种病；把“明”变为昏暗，这是心的第二种病；把“忠”变为欺骗，这是心的第三种病；把“恕”变为残忍，这是心的第四种病。试着思考，天之所以看重人，以及人与万物的不同之处，难道不是这颗心吗？保有它就能成为君子，失去它就沦为异类。如果不能操持修养，任凭它出入无常，不知道它的归宿，那将凭什么立于天地之间呢？大概天理，就是人之所以为心的根本。只在于端正它、纠正它、公正它、公平它，用它来立身处世，用它来流传后世，没有不源于此中的。人难道可以忽视它吗？
喜怒是情感的常态，如果只有喜而没有怒，那就是矫揉造作了。虽然如此，人情贵在坦荡舒适，尤其贵在安宁平和。如果凭借一时的违逆，固执于一己的偏见，就没有不在事后后悔的。医经说：“肝者，将军之官，其病善怒。”不论违背谋略，因抑郁而受伤，尚且可以说得过去；若是愤恨扰乱事务，败坏经纬秩序，那就不可言说了。所以自古以来，大怒往往出于极大的忍耐之后，这样才能有所成就；轻率的愤怒往往出于不能忍耐，结果多是背离正道。放纵情感一味向前，不审时度势的人，是妇孺般的见识；从容不迫，按节律行动的人，才是气度宏大的举动。因此，器识宏大深远的人，认为天下没有可怒的事，没有可嫉的人。等到他们发怒和嫉妒时，就像天上的雷霆一样，偶尔一发，而天下没有人不敬畏服从的，这是因为人们畏惧他们的深不可测。然而，人的喜怒无常，也应该自我反省了。
I have heard it said that the "Heart of Heaven" (Tianxin), when looked up at, is vast and boundless, distant and profound; the greatness of Heaven is unfathomable, so how can one see its Heart? The *Suwen* states: "The red color of the South enters into communication with the Heart." Thus, one might suspect that the Li trigram (symbolizing Fire and the Heart) represents the Heart of Heaven. Is the Heart truly as empty and bright as this? Zisi, in writing the *Zhongyong* (Doctrine of the Mean), first elucidates that "What Heaven confers is called Nature." Mencius (Ziyu Shi) then said, "One who exhausts their Heart knows their Nature; knowing their Nature, they know Heaven." This equates the Heart of Heaven with the human Heart. It can be seen that for the Heart as an entity, preserving it relies on Sincerity (Cheng), while expressing it relies on Clarity (Ming). Loyalty (Zhong) is its substance, while Anger (Nu) is its function. If Sincerity is changed to falsehood, this is the first disease of the Heart; if Clarity is changed to obscurity, this is the second disease; if Loyalty is changed to deception, this is the third disease; if Forgiveness (Shu) is changed to cruelty, this is the fourth disease. Consider why Heaven values humans and what distinguishes humans from other beings—is it not this Heart? Preserving it makes one a Junzi (gentleman); losing it makes one akin to beasts. If one cannot cultivate and control it, allowing it to enter and exit without knowing its direction, by what means can one stand between Heaven and Earth? Essentially, Heavenly Principle (Tianli) is that which constitutes the human Heart. One must only rectify it, correct it, make it public, and make it fair. Using it to establish oneself and to leave a legacy for posterity, nothing does not originate from within this center. Can humans neglect it?
Joy and anger are normal manifestations of emotions. If there were necessarily joy but no anger, it would be artificial. Nevertheless, human emotion values openness and comfort, and especially values peace and harmony. If one acts upon a momentary grievance or clings to personal bias, one will inevitably regret it after the fact. The Classics state: "The Liver is the official of the General; its pathology involves frequent anger." Regardless of whether it contradicts strategy or causes injury through frustration and depression, this can still be discussed. However, if indignation disrupts affairs and ruins order, this is beyond discussion. Therefore, since ancient times, great anger often follows great forbearance, leading to success; light anger often stems from an inability to endure, leading to discord. Acting impulsively based on emotion without considering compliance or opposition is the view of women and eunuchs (metaphor for narrow-mindedness). Acting calmly and unhurriedly, moving according to rhythm, is the act of a person of broad mind. Thus, those with profound insight and vision see nothing in the world worth being angry about, and no one worth envying. When they do feel anger or envy, it is like thunder in the sky; occasionally released, yet all under heaven fear and submit, because people dread their unpredictability. Therefore, regarding the irregularity of human joy and anger, one should also engage in self-reflection.