聖賢氣象不是一幅畫：二程、朱子與錢穆論學為聖賢的實路 

——二程與朱子如何理解在工夫中養成的“聖賢氣象”

The Moral spiritual Aura of Sages Is Not a Painting: Cheng Brothers, Zhu Xi, and Qian Mu on the Practical Path of Learning to Become a Sage——How Zhu Xi and the Cheng Brothers Understood Moral-Spiritual Aura (Qixiang)in Cultivation Efforts

“聖賢氣象”四字，聽起來高遠，卻最容易被人誤會成一種好看的光景。本文從二程與朱熹的原始論述出發，結合錢穆《朱子新學案》的提醒，指出聖賢氣象並非供人懸想的人格畫像，而是從格物致知、誠意正心、修身齊家、治國平天下的一路實做中自然透出的德性光輝。文章儘力用淺近語言，說明氣象是什麼、何以不能空想、又該怎樣在日用常行中一步步養成。

The phrase “the moral spiritual aura of sages” (shengxian qixiang 聖賢氣象) sounds lofty, yet it is most easily mistaken for a pleasing spectacle. This paper begins with the original discussions of the Cheng brothers and Zhu Xi, and draws on Qian Mu’s reminders in A New Study of Zhu Xi (Zhuzi xinxue’an 朱子新學案) to argue that the moral spiritual aura of sages is not a portrait held up for idle contemplation. Rather, it is the radiance of virtue that naturally shines through from a path of concrete practice—investigating things to extend knowledge, making the will sincere, rectifying the mind, cultivating oneself, regulating the family, governing the state, and bringing peace to the world. The paper strives to use plain language to explain what this aura is, why it cannot be conjured by mere imagination, and how one may gradually cultivate it in daily life.

一、從“吾與點也”說起：氣象是一種什麼感覺？  

 1. Starting from “I am with Dian”: What Does This Aura Feel Like?

我們讀《論語》，讀到曾點說“莫春者，春服既成，冠者五六人，童子六七人，浴乎沂，風乎舞雩，詠而歸”，心裡常會跟着一輕。孔子那時喟然一嘆，說“吾與點也”。這“一輕”從何而來？朱子注此章，有一段極有名的話：

When we read the Analects and come to Zeng Dian’s words—“In late spring, when the spring clothes are ready, I would go with five or six young men and six or seven boys to bathe in the Yi River, enjoy the breeze at the Rain Altar, and return home singing”—our hearts often feel a sudden lightness. At that moment Confucius sighed deeply and said, “I am with Dian.” Where does this “lightness” come from? In his commentary on this passage, Zhu Xi wrote a very famous note:

曾點之學，蓋有以見夫人慾盡處，天理流行，隨處充滿，無少欠闕。故其動靜之際，從容如此。而其言志，則又不過即其所居之位，樂其日用之常，初無捨己為人之意。而其胸次悠然，直與天地萬物上下同流，各得其所之妙，隱然自見於言外。（朱熹《論語集注》卷六）

 Zeng Dian’s learning seems to have reached the point where human desires have been utterly dissolved and the Principle of Heaven (tianli 天理) flows freely, filling every place without the slightest deficiency. Therefore, in his movement and stillness he is so at ease. When he speaks of his aspiration, he does nothing more than abide in his own position and delight in the constancy of daily life, with no intention of abandoning himself to please others. His heart is so expansive that it flows together with Heaven, Earth, and all things, each attaining its proper place—a subtle wonder that faintly reveals itself beyond his words. (Zhu Xi, Collected Commentaries on the Analects, juan 6)

這句話的意思是：曾點的學問，大概是見到了人慾盡處、天理流行的境界，隨處充滿，沒有欠缺。所以他動靜之間能這樣從容。他說志向，也不過是就自己所在的位置，安樂於日常本分，並沒有舍掉自己、去討好別人的意思。他的胸襟悠然，簡直與天地萬物上下同流，各得其所的妙處，隱隱然從話外透出來。

This means: Zeng Dian’s learning had evidently reached the state where human desires are exhausted and the Principle of Heaven flows everywhere, filling all places without lack. That is why he could be so composed in both movement and stillness. When he spoke of his aspiration, he simply rested in his own position and found joy in the ordinary routines of daily life, with no thought of giving himself up to please others. His heart was so expansive that it seemed to flow together with Heaven, Earth, and all things, each finding its proper place—a subtle wonder faintly visible beyond his words.

朱子這段話，句句說的是曾點，句句也在描畫一種“氣象”。程子讀《論語》時，更明白提醒人：

Zhu Xi’s words describe Zeng Dian sentence by sentence, and in doing so they also paint a kind of “moral spiritual aura” (qixiang 氣象). When Cheng Yi read the Analects, he gave an even clearer reminder:

 先觀二子之言、後觀聖人之言，分明天地氣象。凡看《論語》，非但欲理會文字，須要識得聖賢氣象。（朱熹《論語集注》卷三引程子）

 First observe the words of the two disciples, then observe the words of the Sage—one is clearly the aura of Earth, the other of Heaven. Whenever one reads the Analects, one must not only grasp the literal meaning; one must also recognize the moral spiritual aura of the sages. (Cheng Yi, quoted in Zhu Xi, Collected Commentaries on the Analects, juan 3)

這句話的意思是：先看子路、顏回兩人的話，再看孔子的話，一個如地，一個如天，氣象分明。凡讀《論語》，不只要弄懂文字，還要認得聖賢的氣象。

This means: First look at the words of Zilu and Yan Hui, then look at the words of Confucius—one has the aura of Earth, the other of Heaven; the difference is unmistakable. Whenever you read the Analects, do not just figure out the literal meaning; you must also recognize the moral spiritual aura of the sages.

這便引出一個問題：所謂“聖賢氣象”，究竟是什麼？

This brings us to a question: What exactly is this “moral spiritual aura of sages” (shengxian qixiang 聖賢氣象)?

術語注釋 / Terminology Note  

 聖賢氣象 (shengxian qixiang)：The overall moral spiritual atmosphere, bearing, and personality radiance of a sage or worthy. It is not a single trait but the total impression of virtue made visible in one’s conduct, speech, aspirations, and inner expansiveness. 指聖賢人物在言行、志趣、胸襟等方面透露出來的整體德性光輝與人格風貌。  

 天理 (tianli) / 人慾 (renyu)：In Neo Confucian thought, Heavenly Principle is the universal moral order inherent in all things and in the human heartmind; human desires are selfish inclinations that obscure this principle. 天理指宇宙萬物及人心本具的普遍道德秩序；人慾指遮蔽此天理的私慾。  

 氣象 (qixiang)：A term borrowed from weather and landscape, meaning the visible “atmosphere” or “aura” of a person’s whole moral character. 本指天氣景象，後借指人物整體德性透露出的風貌與氣度。

 二、氣象不是一種神秘的光環  

 2. This Aura Is Not a Mysterious Halo

若問二程與朱子，他們大概會答：氣象是人格的全體透露。它不是一個人才華、一句話的漂亮，而是內在德性充盈之後，自然顯現在言行、舉止、志趣、胸襟上的整體風貌。程顥說：

If we ask the Cheng brothers and Zhu Xi, they would probably answer: this aura is the full disclosure of a person’s character. It is not one’s talent or the cleverness of a single phrase, but the overall bearing that naturally appears in speech, conduct, aspirations, and breadth of heart once inner virtue has become full. Cheng Hao said:

 仁者以天地萬物為一體，莫非己也。認得為己，何所不至？（《二程遺書》卷二上）

 The person of humaneness (ren 仁) regards Heaven, Earth, and all things as one body; nothing is not oneself. If one truly recognizes all things as oneself, what could one not reach? (Surviving Works of the Cheng Brothers, juan 2, part 1)

這句話的意思是：仁者把天地萬物看作一個整體，沒有不是自己的；認得這是自己，還有什麼事做不到？

This means: A person of humaneness sees Heaven, Earth, and all things as one body—nothing is not oneself. If you truly recognize all things as yourself, what is there that you cannot accomplish?

這是說，仁者的心量開闊到與天地萬物不相隔。這樣的心量表現在人身上，便有了一種溫和、廣大、安定的光景。二程形容顏回：

This means that the humane person’s heart is so broad that there is no barrier between oneself and all things. When such a heart shows itself in a person, there appears a gentle, expansive, and serene disposition. The Cheng brothers described Yan Hui this way:

 顏子，和風慶雲也。（《二程遺書》卷五）

 Yan Hui is a gentle breeze and an auspicious cloud. (Surviving Works of the Cheng Brothers, juan 5)

這句話的意思是：顏回，好比溫和的風、祥瑞的雲。

This means: Yan Hui is like a warm breeze and an auspicious cloud.

朱子又引程子的話，把孔子、顏回、孟子三種氣象放在一起：

Zhu Xi further quoted Cheng Yi, placing the three different auras of Confucius, Yan Hui, and Mencius side by side:

 程子雲：“孔子元氣也，顏子和風慶雲也，孟子泰山岩岩之氣象也。”此程夫子之善想像者也。今人想像聖賢氣象，只是想像不得，若見得，便須做將去。豈徒想像而已哉！必還以驗之吾身者如何也。（《朱子語類》卷九十三）

 Master Cheng said: “Confucius is the primal vital force (yuanqi 元氣) itself; Yan Hui is a gentle breeze and an auspicious cloud; Mencius has the towering, rocky aura of Mount Tai.” This shows Master Cheng’s skill at imaginative description. But people today try to imagine the aura of the sages and simply cannot. If one truly sees it, one must then go and do it. How could it be only a matter of imagining? One must bring it back and test it against one’s own person. (Classified Conversations of Master Zhu, juan 93)

這句話的意思是：程子說：“孔子像天地元氣，顏回像和風慶雲，孟子像泰山岩石那般高峻。”這是程夫子善於形容。今天的人想象聖賢氣象，只是想不出來；如果真見到了，就必須照着去做。難道只是想象嗎？必須拿它回到自己身上檢驗。

This means: Master Cheng said: “Confucius is like the primal vital force of Heaven and Earth; Yan Hui is like a gentle breeze and an auspicious cloud; Mencius has the towering rocky aura of Mount Tai.” This shows Master Cheng’s skill at vivid description. People today try to imagine the aura of the sages but simply cannot. If you truly see it, then you must go and practice it. Is it merely a matter of imagining? You must bring it back and test it on your own person.

這裡有一層意思很要緊：氣象可以形容，卻不可以只當作一幅畫來賞玩。朱子尤其不喜歡人把顏回看成一個柔善的人。他說：

There is an important point here: the aura can be described, but it must not be treated as a painting to be admired. Zhu Xi particularly disliked people treating Yan Hui as a soft and mild person. He said:

 如今人多將顏子做個柔善底人看，殊不知顏子乃是大勇，反是他剛果得來細密不發露。如個有大氣力底人，都不使出，只是無人抵得他。（《朱子語類》卷五十二）

 People today mostly regard Yan Hui as a gentle and kind person. They do not realize that Yan Hui possessed great courage; rather, his fortitude and decisiveness were refined to such a fine degree that they did not show on the surface. He was like a person of enormous strength who never exerts it, simply because no one can withstand him. (Classified Conversations of Master Zhu, juan 52)

這句話的意思是：現在的人多把顏回看成一個柔善的人，殊不知顏回是大勇，反而他是剛毅果決得來細密，不露出來。好比一個極有氣力的人，力氣都不使出來，只是沒人抵得過他。

This means: People today mostly see Yan Hui as a soft and kind person. They do not know that Yan Hui had great courage; his strength and decisiveness were refined so finely that they did not show. He was like a person of tremendous strength who never uses it, simply because no one can withstand him.

所以，“聖賢氣象”在朱子那裡，不是軟綿綿的和氣，不是飄然物外的瀟灑。它裡面藏着剛健、弘毅、認真的力量。錢穆先生《朱子新學案》里也反覆叮嚀，讀朱子書，最要懂得他這一番“實”字。朱子講氣象，從不脫離功夫。

Thus, for Zhu Xi, the moral spiritual aura of sages is not a soft and limp geniality, nor an otherworldly carefreeness. It contains inner strength, firm resolve, and seriousness. In A New Study of Zhu Xi, Qian Mu repeatedly reminds us that when reading Zhu Xi’s works, the most important thing is to grasp his emphasis on the word “concrete” (shi 實). Zhu Xi never spoke of this aura apart from practical effort.

這氣象也不是憑空懸在歷史上的幾個名字。朱子門人黃榦在《徽州朱文公祠堂記》里，把這條人格的譜系說得很清楚：

Nor is this aura something suspended in history attached to a few famous names. Zhu Xi’s disciple Huang Gan, in his “Record of the Shrine to Master Zhu in Huizhou,” set forth this genealogy of personality very clearly:

 堯、舜、湯、文、武、周公生而道始行，孔子、孟子生而道始明。孔孟之道，周、程、張子繼之；周、程、張子之道，文公朱先生又繼之，此道統之傳歷萬世而可考也。（黃榦《黃勉齋集》卷五）

 When Yao, Shun, Tang, King Wen, King Wu, and the Duke of Zhou lived, the Way first began to be put into practice. When Confucius and Mencius lived, the Way first began to be illuminated. The Way of Confucius and Mencius was carried on by Zhou Dunyi, the Cheng brothers, and Zhang Zai; the Way of Zhou, the Chengs, and Zhang was in turn carried on by Master Zhu. This transmission of the lineage of the Way (daotong 道統) can be traced through ten thousand generations. (Huang Gan, Collected Works of Huang Mianzhai, juan 5)

這句話的意思是：堯、舜、湯、文王、武王、周公在世時，大道開始實行；孔子、孟子在世時，大道開始彰明。孔孟之道，由周敦頤、二程、張載接續；周、程、張子的道，又由朱先生接續。這個道統的傳承歷經萬世而可以考證。

This means: When Yao, Shun, Tang, King Wen, King Wu, and the Duke of Zhou lived, the Way first began to be practiced. When Confucius and Mencius lived, the Way first began to be illuminated. The Way of Confucius and Mencius was carried on by Zhou Dunyi, the Cheng brothers, and Zhang Zai; the Way of Zhou, the Chengs, and Zhang was in turn carried on by Master Zhu. This transmission of the lineage of the Way can be verified through ten thousand generations.

可見，聖賢氣象不是某一個人的孤高影子，而是一條大道上的人格光輝。二程與朱子所講的“學為聖賢”，正是要人走上這條路，自己也透出一點光來。

Clearly, the moral spiritual aura of sages is not the solitary shadow of any single individual, but the radiance of personality along a great Way. What the Cheng brothers and Zhu Xi meant by “learning to become a sage” (xue wei shengxian 學為聖賢) is precisely to have people step onto this path and let a little of that light shine through themselves.

術語注釋 / Terminology Note  

 仁 (ren)：Often translated as “humaneness” or “benevolence”; in Neo Confucianism it means the virtue of being one body with all things, the unblocked flow of life and moral awareness. 仁即與天地萬物為一體、生命與道德意識暢通無阻的根本德性。  

 元氣 (yuanqi)：The primal, undifferentiated vital force of the cosmos; here used to describe Confucius’s all-embracing and lifegiving moral influence. 元氣指宇宙本始的生命力，此處形容孔子包容萬有、化育眾生的德性力量。  

 道統 (daotong)：The orthodox lineage or transmission of the Way from ancient sages through Confucius and later Neo Confucian masters. 道統指自古聖先賢經孔子及後世理學宗師相傳的儒家正道統緒。  

 學為聖賢 (xue wei shengxian)：The fundamental Neo Confucian conviction that the goal of learning is not merely to acquire knowledge but to become a sage through moral transformation. 學為聖賢是理學的基本信念：學習的終極目的不在求知，而在通過道德轉化成為聖賢。

三、氣象不可空想，須從“做起處”入手  

 3. This Aura Cannot Be Imagined; One Must Start from Where Sages Began

有人或許要問：既然氣象如此高妙，我是不是該天天默想聖人的樣子？朱子連忙搖頭。他說：

Someone might ask: Since this aura is so exalted, should I perhaps spend my days silently picturing the appearance of the sages? Zhu Xi would quickly shake his head. He said:

 今不理會聖賢做起處，卻只去想他氣象，則精神卻只在外，自家不曾做得著實工夫。須是“切問而近思”。（《朱子語類》卷二十九）

 If one does not understand where the sages started, but only thinks about their aura, then one’s spirit is merely outside oneself, and one has never done any concrete inner work. One must “inquire earnestly and reflect on what is near at hand.” (Classified Conversations of Master Zhu, juan 29)

這句話的意思是：現在不去理會聖賢從何處做起，卻只去想他們的氣象，精神就跑到外面去了，自己卻沒下着實功夫。必須“切問而近思”。

This means: If you do not try to understand where the sages began, but only think about their aura, your spirit is running outside yourself, and you have not done any real inner work. You must “inquire earnestly and reflect on what is close at hand.”

這便好比我等看山。遠遠望去，雲霧繚繞，氣象萬千，自然好看；但若只站在山外指指點點，一輩子也識不得山的真面目。要識得，須得走進山去，一步一步，踩在石頭上，才知道山的高低冷熱。朱子又說：

This is like us looking at a mountain. From a distance, with clouds and mist swirling around it, the mountain appears in countless magnificent aspects—naturally beautiful. But if you only stand outside the mountain and point, you will never know its true face in a lifetime. To know it, you must walk into the mountain, step by step, feet on the rocks, before you learn its heights and depths, its cold and warmth. Zhu Xi also said:

 曾氏父子二人極不同。世間自有一樣人如此高灑，見得底，學不得也。學者須是學曾子逐步做將去，方穩實。（《朱子語類》卷四十）

 Zeng Dian and his son Zeng Shen were utterly different. There are indeed people in the world so lofty and free that one can glimpse them but cannot imitate them. Students must learn from Zeng Shen and do things step by step; only then will they be steady and substantial. (Classified Conversations of Master Zhu, juan 40)

這句話的意思是：曾皙、曾參父子兩人很不一樣。世間確有一種人這樣高超灑脫，看得見卻學不來。求學的人須學曾參一步步做去，才穩當實在。

This means: Zeng Dian and his son Zeng Shen were extremely different. There are indeed people in the world so lofty and freespirited that you can see them but cannot learn from them. Students must learn from Zeng Shen and proceed step by step; only then will they be stable and solid.

曾皙的“浴乎沂，風乎舞雩”固然高妙，但朱子怕人只學那高妙的樣子，反而落空。他勸人學曾參，從“吾日三省吾身”那樣的笨功夫做起。氣象不是憑空跳出，而是從實地里長出來。

Zeng Dian’s “bathe in the Yi, enjoy the breeze at the Rain Altar” is certainly wonderful, but Zhu Xi feared that people would imitate only that wonderful appearance and end up with nothing. He urged people to learn from Zeng Shen, starting with the “clumsy” effort of “I daily examine myself on three points.” The aura does not jump out of thin air; it grows from solid ground.

術語注釋 / Terminology Note  

 切問而近思 (qiewen er jinsi)：From the Analects; means to ask earnest, practical questions and reflect on things close to one’s own life, rather than indulging in distant speculation. 切問而近思：出自《論語》，指懇切地發問、從切近處思考，不馳心於玄遠。  

 做起處 (zuoqi chu)：Literally “the place where one begins”; Zhu Xi uses this to emphasize that one must find the concrete starting point of moral practice rather than admiring its finished result. 做起處：指道德實踐的具體入手處，而非只仰慕已成之境。

 四、格物致知與誠意正心：養氣象的下手處  

 4. Investigating Things, Extending Knowledge, Making the Will Sincere, and Rectifying the Mind: Where the Aura Is Cultivated

那麼，這“實地”在哪裡？《大學》把路子開得很清楚：

So where is this “solid ground”? The Great Learning lays out the path very clearly:

 古之欲明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者，先修其身；欲修其身者，先正其心；欲正其心者，先誠其意；欲誠其意者，先致其知；致知在格物。（《大學》）

 The ancients who wished to illuminate their bright virtue throughout the world first ordered their states. Wishing to order their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their minds. Wishing to rectify their minds, they first made their wills sincere. Wishing to make their wills sincere, they first extended their knowledge. Extension of knowledge lies in investigating things. (Great Learning)

這句話的意思是：古來想要在天下彰明光明德性的人，先要治好他的國；要治好國，先要整齊他的家；要整齊家，先要修養自身；要修養自身，先要端正自心；要端正自心，先要誠實自己的意念；要誠實意念，先要推極自己的知；推極知在於窮究事物之理。

This means: The ancients who wanted to illuminate their bright virtue throughout the world first brought order to their states. To bring order to their states, they first regulated their families. To regulate their families, they first cultivated their persons. To cultivate their persons, they first rectified their minds. To rectify their minds, they first made their wills sincere. To make their wills sincere, they first extended their knowledge. Extending knowledge lies in investigating things.

這是一條從內到外、從近到遠的路。朱子注《大學》，補了一章格物致知，說：

This is a path from inner to outer, from near to far. In his commentary on the Great Learning, Zhu Xi supplemented a chapter on investigating things and extending knowledge, saying:

 所謂致知在格物者，言欲致吾之知，在即物而窮其理也。……至於用力之久，而一旦豁然貫通焉，則眾物之表裡精粗無不到，而吾心之全體大用無不明矣。（朱熹《大學章句》）

 What is meant by “extension of knowledge lies in investigating things” is this: if we wish to extend our knowledge, we must go to things and exhaustively investigate their principles. … When we have exerted effort for a long time, one day there will be a sudden breakthrough and all things, inner and outer, subtle and coarse, will be understood, and the whole substance and great function of our mind will be fully illuminated. (Zhu Xi, Commentary on the Great Learning)

這句話的意思是：所謂致知在格物，是說要想推極自己的知，就要在事物上窮究它的理。……用力久了，一旦豁然貫通，那麼萬物外表內里、精微粗淺的道理沒有不到的，我心的全體大用也沒有不明的了。

This means: “Extension of knowledge lies in investigating things” means that if you want to extend your knowledge, you must go to things and exhaustively investigate their principles. … After long effort, one day there is a sudden breakthrough, and then the outer and inner, subtle and coarse principles of all things are all reached, and the whole substance and great function of your mind is fully illuminated.

可見，朱子講的氣象，不是閉目靜坐想出來的光景。它先要人在事事物物上窮理，把心裡弄得明白。心裡明白了，私慾少了，天理流行，氣象才慢慢透出來。程頤說得好：

Clearly, the aura Zhu Xi speaks of is not a vision produced by sitting with eyes closed. It requires first exhausting principles in every affair and thing until the mind becomes clear. When the mind is clear, selfish desires diminish, and the Principle of Heaven flows freely—only then does the aura gradually shine through. Cheng Yi put it well:

 涵養須用敬，進學則在致知。（《二程遺書》卷十八）

 To nourish one’s inner virtue, one must use reverence (jing 敬); to advance in learning, one must extend knowledge. (Surviving Works of the Cheng Brothers, juan 18)

這句話的意思是：涵養心性須用敬，求取學問在於致知。

This means: To nourish your inner nature you must use reverence; to advance in learning you must extend knowledge.

“敬”是收束身心，“致知”是推展見識。一收一推，氣象便在其中漸漸養成。

“Reverence” gathers in the mind and body; “extending knowledge” expands one’s understanding. One gathers, the other pushes outward—through this, the aura is gradually formed.

誠意正心也不是空話。《大學》說：

Making the will sincere and rectifying the mind are also not empty words. The Great Learning says:

 所謂誠其意者，毋自欺也。如惡惡臭，如好好色。（《大學》）

 What is meant by “making the will sincere” is allowing no selfdeception. It is like hating a bad smell or loving a beautiful sight. (Great Learning)

這句話的意思是：所謂誠實自己的意念，就是不要欺騙自己。好比厭惡惡臭，好比喜好美色，要發自內心。

This means: “Making the will sincere” means not deceiving yourself. It is like hating a bad odor or loving a beautiful appearance—it must come from the heart.

一個人若在獨處時也能不欺騙自己，心裡便有了一個“誠”字。這“誠”字積得久了，眉宇之間自然有一種安靜可信的氣象。所以朱子教人，從不離開這些日用間的實功去談高妙。

If a person can avoid deceiving himself even when alone, then there is a word “sincerity” (cheng 誠) in his heart. When this sincerity accumulates over time, a calm and trustworthy aura naturally appears in his bearing. That is why Zhu Xi never spoke of lofty matters apart from these concrete daily efforts.

術語注釋 / Terminology Note  

 格物致知 (gewu zhizhi)：A core Neo Confucian method: to investigate the principles in things one by one until one’s knowledge is extended and one’s mind becomes fully clear. 格物致知：理學核心方法，即逐一窮究事物之理，推極吾心之知，使心體大明。  

 誠意正心 (chengyi zhengxin)：Two stages in the Great Learning: making the will sincere means no selfdeception; rectifying the mind means freeing the mind from emotional distortions. 誠意正心：《大學》修身的兩個環節：誠意即不自欺，正心即不受情緒偏蔽。  

 敬 (jing)：Not merely politeness but inner attentiveness, seriousness, and reverent concentration that keeps the mind focused and composed. 敬：非僅禮貌，而是內心專註、莊重、收斂的修養態度。  

 涵養 (hanyang)：Nourishing one’s moral nature through quiet, reverent preservation before acting. 涵養：未發時以敬存養心性的功夫。  

 致知 (zhizhi)：Extending or pushing one’s knowledge to its utmost through contact with things and principles. 致知：即物窮理以推極吾知。

 五、從修身齊家到治國平天下：氣象在人間煙火里  

 5. From Self-Cultivation and Family Regulation to Ordering the State and Bringing Peace to the World: The Aura in the Midst of Human Life

氣象既不是離群索居的光景，便一定落在人倫日用、家國天下之中。《大學》接着講：

Since this aura is not a scene of solitary retreat from the world, it must be found in daily human relationships, in family, state, and the whole world. The Great Learning continues:

 身修而後家齊，家齊而後國治，國治而後天下平。（《大學》）

 Only after the person is cultivated is the family regulated; only after the family is regulated is the state ordered; only after the state is ordered is the world at peace. (Great Learning)

這句話的意思是：自身修養好了，家才能整齊；家整齊了，國才能治理；國治理了，天下才能太平。

This means: Only after you cultivate your own person can your family be regulated. Only after your family is regulated can the state be well ordered. Only after the state is well ordered can the world be at peace.

這“平天下”三字，說來極大，卻從“修身”二字起步。朱子與呂祖謙編《近思錄》，後序里說：

The phrase “bringing peace to the world” sounds extremely grand, yet it begins from the two words “cultivating oneself.” In the postface to Reflections on Things at Hand (Jinsilu 近思錄), which Zhu Xi compiled with Lü Zuqian, we read:

 循是而進，自卑升高，自近及遠。（《近思錄》後序）

 If you proceed along this path, you will ascend from the low to the high, and move from the near to the far. (Postface to Reflections on Things at Hand)

這句話的意思是：順着這條路走，從低處升到高處，從近處走到遠處。

This means: Follow this path, and you will rise from the low to the high and go from the near to the far.

聖賢氣象不是忽然從天而降，而是這樣一個“自卑升高、自近及遠”的過程。一個人在家庭里侍奉父母、與兄弟相處，若能誠敬不欺，氣象自然溫厚；到了治理一方、面對天下，若能把這份誠敬推擴出去，氣象自然廣大。古人所謂“天下”，放到今天，已是一個地球村。全球治理的理想，若不在身心上立根，也只是一句空話。朱子教人從格物做起，正是要我們先把自家弄得明白，再去理會天下。

The moral spiritual aura of sages does not descend from heaven all at once; it is precisely this process of “rising from the low to the high, moving from the near to the far.” If a person serves his parents and gets along with his siblings with sincerity and reverence, his aura will naturally be warm and generous. If he can extend this sincerity and reverence when governing a region or facing the world, his aura will naturally become broad and farreaching. What the ancients called “the world” is today already a global village. If the ideal of global governance is not rooted in one’s own body and mind, it is only empty talk. Zhu Xi taught people to begin with investigating things precisely because he wanted us first to make ourselves clear before we go on to deal with the world.

術語注釋 / Terminology Note  

 修身齊家治國平天下 (xiushen qijia zhiguo pingtianxia)：The progressive sequence of moral and political practice in the Great Learning: from Self-Cultivation outward to family, state, and the whole world. 修身齊家治國平天下：《大學》所列由內而外、由近及遠的道德政治實踐次第。  

 近思錄 (Jinsilu)：Reflections on Things at Hand, an anthology of Neo Confucian sayings compiled by Zhu Xi and Lü Zuqian, designed to guide beginners in moral learning. 《近思錄》：朱熹與呂祖謙合編的理學語錄選集，為初學者指示進學門徑。  

 全球治理 (quanqiu zhili)：A modern extension of the traditional ideal of “bringing peace to the world,” applied to contemporary international and planetary concerns. 全球治理：傳統“平天下”理想的現代延伸，面向當今國際與全球性議題。

 六、結語：聖賢氣象是走出來的  

 6. Conclusion: The Aura of Sages Is Walked Into Being

說到這裡，我們可以回答了：二程講“聖賢氣象”，是教人從聖人言行里認得一種人格的全體；朱子講“聖賢氣象”，則更重在教人自己去做，不許人只做看客。錢穆先生提醒我們，朱子之學是實學，氣象是實做功夫之後自然透出的光景。

Having come this far, we can now answer: When the Cheng brothers spoke of the “moral spiritual aura of sages,” they were teaching people to recognize in the words and deeds of the sages a whole personality. When Zhu Xi spoke of it, he placed even greater emphasis on teaching people to go and do it themselves; he would not allow anyone to remain a mere spectator. Qian Mu reminds us that Zhu Xi’s learning is a learning of concrete practice, and that the aura is a radiance that naturally appears after genuine effort.

程子說“必還以驗之吾身者如何也”，這句話最親切。我們讀《論語》，看孔子、顏回、曾點、孟子，覺得氣象萬千；但若只停在讚歎，氣象仍是他人的，不是自己的。要成就自己的氣象，須從今日眼前一事做起：讀書時切問近思，處家時孝悌忠信，為學時格物窮理，接人時誠意正心。如此一步步走，自卑升高，自近及遠，聖賢氣象，才真是我們自己的。

Master Cheng said, “One must bring it back and test it against one’s own person.” This sentence is the most intimate. When we read the Analects and look at Confucius, Yan Hui, Zeng Dian, and Mencius, we feel that their auras are magnificent. But if we stop at admiration, the aura still belongs to them, not to us. To cultivate our own aura, we must begin with one thing right before us today: when reading, ask earnest questions and reflect on what is near; when at home, practice filial piety, fraternal respect, loyalty, and trustworthiness; when learning, investigate things and exhaust their principles; when meeting others, make the will sincere and rectify the mind. Step by step, rising from the low to the high, moving from the near to the far—only then will the moral spiritual aura of sages truly become our own.

參考文獻 / References

1. 程顥、程頤：《二程集》，北京：中華書局，2004年。  

   Cheng Hao and Cheng Yi. Collected Works of the Cheng Brothers (Er Cheng ji). Beijing: Zhonghua Book Company, 2004.

2. 朱熹：《四書章句集注》，北京：中華書局，1983年。  

   Zhu Xi. Collected Commentaries on the Four Books (Sishu zhangju jizhu). Beijing: Zhonghua Book Company, 1983.

3. 黎靖德編：《朱子語類》，北京：中華書局，1986年。  

   Li Jingde, ed. Classified Conversations of Master Zhu (Zhuzi yulei). Beijing: Zhonghua Book Company, 1986.

4. 朱熹、呂祖謙編：《近思錄》，上海：上海古籍出版社，2000年。  

   Zhu Xi and Lü Zuqian, eds. Reflections on Things at Hand (Jinsilu). Shanghai: Shanghai Classics Publishing House, 2000.

5. 黃榦：《黃勉齋集》，影印文淵閣四庫全書本。  

   Huang Gan. Collected Works of Huang Mianzhai (Huang Mianzhai ji). Photographic reprint of the Wenyuange Siku Quanshu edition.

6. 錢穆：《朱子新學案》，北京：九州出版社，2011年。  

   Qian Mu. A New Study of Zhu Xi (Zhuzi xinxue’an). Beijing: Jiuzhou Press, 2011.

7. 張立文主編：《朱熹大辭典》，上海：上海辭書出版社，2013年。  

   Zhang Liwen, ed. A Comprehensive Dictionary of Zhu Xi (Zhu Xi da cidian). Shanghai: Shanghai Lexicographical Publishing House, 2013.

圣贤气象；二程；朱熹；钱穆；格物致知；修身  

moral spiritual aura of sages; Cheng brothers; Zhu Xi; Qian Mu; investigating things and extending knowledge; Self-Cultivation