《傳習錄》上卷第三十五條向來被中韓日英譯並詮釋為與「理」有關的內容，於是該條成為了陽明專門說明理之特色的唯一言論。但此詮釋存在以下問題：其一、使問和答互不相關——陸澄問及的朱熹之語與理無關，陽明之答卻說及理；其二、使陽明之答文理不通——陽明提及理之特色後隨即卻以惟精惟一的修養工夫作結。提問中的朱熹之語實則涉及到明明德與新民之關係，而陽明回答中的「惟精惟一」乃去人欲存天理的工夫，與明明德同義。陽明針對朱熹之語提出明明德和親民不容分析和綜合，故此條應以「明明德」與「親民」之關係為中心進行詮釋。陽明直到晚年一貫強調明明德與親民乃一事，故第三十五條可謂通向其晚年定論的前奏曲，為緊扣陽明核心思想的重要資料。

Chuanxilu section 35 has long been interpreted in Chinese, English, Korean and Japanese as an Q&A about “li” (理). However, this interpretation appears to be logically inconsistent. By re-examining Zhu Xi’s words quoted in the disciple’s question and the context of Yangming mentioning “weijing weiyi” (惟精惟一) in his answer, we found that this section actually discusses the relationship between “ming mingde” (明明德) and “qinmin” (親民) in the Great Learning. Yangming believes that one can only manifest his/her “mingde” when practicing in human relations. For him, “ming mingde” and “qinmin” take place at the same time. On the other hand, Zhu Xi proposes that “qinmin” comes after “ming mingde”. Eventually, in section 35, Yangming criticizes Zhu Xi for splitting “ming mingde” and “qinmin” up. The relationship between “ming mingde” and “qinmin” is one of the crucial issues in Yangming’s established theory. Consequently, being a record in Yangming’s early career that deals with the relationship of the two, Chuanxilu section 35 can be seen as a prelude to his established theory and is therefore significant enough to be worth studying.