進德修業：儒家聖賢之道的修養次第與道德境域

—以二程、朱熹為中心的儒家涵養與踐履貫通的聖賢之路

Advancing Virtue and Refining Undertakings: The Sequential Stages of Self-Cultivation and the Moral Horizon of the Confucian Way of Sages

——Cheng Brothers and Zhu Xi’s Confucian Path of Integrating Inner Cultivation and Outer Practice of the Confucian Way of Sages

"進德修業"語出《易傳·乾·文言》，是儒家人生論與德性論的核心命題之一。這一命題經二程（程顥、程頤）的闡發與朱熹的系統建構，成為宋明理學中貫通"內聖外王"的根本修養工夫。本文以"學為聖賢"為錨點，以達到聖賢的道德修養境域為目標，系統梳理從格物致知、誠意正心、修身齊家，到治國理政、平治天下這一整套踐履聖賢之道的進德修業次第。本文深入解析"涵養德性"這一重要命題，回答兩個根本性理論問題：其一，進德修業何以能成為儒家的人生論、德性論的重要命題？其二，進德修業何以能成為朱熹在教育實踐中所提倡的精神？通過對《二程遺書》《朱文公文集》《朱子語類》以及錢穆《朱子新學案》等文獻的深度解讀，本文揭示出"進德修業"不僅是一種個人道德修養的方法，更是一套貫通天人、內外、知行的完整生命實踐體系，其核心精神在於剛健不息、日新又新，最終指向"人皆可以為堯舜"的聖賢理想。

The phrase "advancing virtue and refining undertakings" (jin de xiu ye) originates from the Wenyan Commentary on the Qian hexagram in the Commentary on the Book of Changes (Yizhuan), and stands as one of the core propositions of Confucian philosophy of life and virtue theory. Through the elucidation of the Cheng brothers (Cheng Hao and Cheng Yi) and the systematic construction of Zhu Xi, this proposition became the fundamental selfcultivation practice that unifies "inner sageliness and outer kingliness" in SongMing NeoConfucianism. Taking "learning to become a sage" as its anchor and the moral horizon of sages as its goal, this article systematically traces the complete sequence of advancing virtue and refining undertakings in practicing the way of sages—from investigating things and extending knowledge, making the will sincere and rectifying the mind, cultivating the self and regulating the family, to governing the state and bringing peace to all under heaven. The article offers an indepth analysis of the important proposition of "nurturing moral character," and addresses two fundamental theoretical questions: First, why can advancing virtue and refining undertakings become an important proposition of Confucian philosophy of life and virtue theory? Second, why can advancing virtue and refining undertakings become the spirit advocated by Zhu Xi in his educational practice? Through a close reading of texts such as the Surviving Works of the Cheng Brothers, the Collected Works of Master Zhu, the Classified Conversations of Master Zhu, and Qian Mu's A New Scholarly Account of Master Zhu, this article reveals that "advancing virtue and refining undertakings" is not merely a method of personal moral cultivation, but a comprehensive system of life practice that integrates heaven and humanity, inner and outer, knowledge and action. Its core spirit lies in unceasing vigor and daily renewal, ultimately pointing toward the Confucian ideal that "all people can become Yao and Shun."

 一個古老命題的當代迴響

 The Contemporary Resonance of an Ancient Proposition

"君子進德修業。"這六個字，出自《周易·乾卦·文言傳》，看似簡單，卻蘊含著儒家對人生根本問題的深邃回答。什麼是真正的進步？人應當如何度過自己的一生？什麼樣的人生才是有價值、有意義的？儒家的回答不是追求外在的功名利祿，而是"進德修業"——在道德上日新又新，在事業上腳踏實地。

"The superior person advances virtue and refines undertakings." These six characters, from the Wenyan Commentary on the Qian hexagram in the Book of Changes, appear simple yet contain a profound Confucian answer to the fundamental questions of human life. What constitutes true progress? How should one live one's life? What kind of life is valuable and meaningful? The Confucian answer is not the pursuit of external fame, wealth, and status, but rather "advancing virtue and refining undertakings"—daily renewal in moral character and down to earth diligence in one's undertakings.

這一命題之所以重要，是因為它觸及了儒家思想的核心：人之所以為人，在於人有道德自覺的能力，有自我完善的可能。儒家從不認為人是固定不變的，而是相信人可以通過持續的修養工夫，不斷提升自己的精神境界，最終達到聖賢的高度。"進德修業"正是這種生命自我完善的總綱領。

This proposition is important because it touches the very core of Confucian thought: what makes a person human is the capacity for moral self-awareness and the possibility of self-perfection. Confucianism never regards human beings as fixed and unchanging; rather, it believes that through continuous cultivation practice, one can constantly elevate one's spiritual realm and ultimately reach the height of the sages. "Advancing virtue and refining undertakings" is precisely the overarching program for this kind of life self-perfection.

然而，"進德修業"並非一句空洞的口號。從《易傳》提出這一命題，到二程將其與"涵養須用敬，進學則在致知"的為學宗旨相貫通，再到朱熹將其系統化為從小學到大學、從格物到平天下的完整修養次第，這一命題經歷了一個不斷深化、不斷豐富的發展過程。特別是朱熹，他不僅在理論上對"進德修業"進行了精微的闡發，更在教育實踐中將其貫徹始終，從《童蒙須知》到《大學章句》，從白鹿洞書院到滄州精舍，朱熹用一生的時間踐行和傳播着"進德修業"的精神。

Yet "advancing virtue and refining undertakings" is by no means an empty slogan. From its initial formulation in the Commentary on the Book of Changes, to the Cheng brothers' integration of it with the learning principle that "nurturing requires reverence, and advancing learning lies in extending knowledge," to Zhu Xi's systematization of it into a complete sequence of cultivation from primary learning to great learning, from investigating things to bringing peace to all under heaven—this proposition has undergone a process of continuous deepening and enrichment. Zhu Xi in particular not only offered subtle theoretical elucidations of "advancing virtue and refining undertakings," but also implemented it consistently throughout his educational practice. From the Rules for Children to the Commentary on the Great Learning, from the White Deer Grotto Academy to the Cangzhou Academy, Zhu Xi devoted his entire life to practicing and spreading the spirit of "advancing virtue and refining undertakings."

錢穆先生在《朱子新學案》中指出，朱子之學，"主敬以立其本，窮理以進其知"，這兩句話可以說是對"進德修業"精神的最好概括。敬是涵養德性的根本，窮理是格物致知的路徑，二者交相養、循環無端，最終成就的是一個完整的聖賢人格。

Qian Mu points out in A New Scholarly Account of Master Zhu that Zhu Xi's learning can be summarized as "upholding reverence to establish the foundation, and exhausting principle to advance knowledge." These two phrases can be said to offer the best summary of the spirit of "advancing virtue and refining undertakings." Reverence is the foundation of nurturing moral character, while exhausting principle is the path of investigating things and extending knowledge. The two nurture each other in an endless cycle, ultimately bringing to fruition a complete sage personality.

本文將沿着這一思路，從"學為聖賢"的終極目標出發，逐層解析進德修業的修養次第，深入探討"涵養德性"的核心命題，並試圖回答那兩個根本性的理論問題。我們將盡量用平實親切的語言，像講道理一樣，把這些古代聖賢的智慧講清楚、說明白，讓今天的讀者也能從中獲得啟發。

Following this line of thought, this article will, starting from the ultimate goal of "learning to become a sage," analyze layer by layer the sequential stages of self-cultivation in advancing virtue and refining undertakings, deeply explore the core proposition of "nurturing moral character," and attempt to answer those two fundamental theoretical questions. We will strive to use plain and accessible language, explaining things as one would reason through a matter, so that these ancient sages' wisdom can be made clear and understandable, and contemporary readers can also draw inspiration from it.

 第一章 進德修業何以成為儒家的人生論與德性論

 Chapter 1: Why Advancing Virtue and Refining Undertakings Became a Core Proposition of Confucian Philosophy of Life and Virtue Theory

 一、《易傳》的源頭：健動不息的人生態度

 1. The Source in the Commentary on the Book of Changes: A Life Attitude of Unceasing Vigor

要理解"進德修業"何以成為儒家的人生論，首先要回到它的原始出處——《周易·乾卦·文言傳》。

To understand why "advancing virtue and refining undertakings" became a Confucian philosophy of life, we must first return to its original source—the Wenyan Commentary on the Qian hexagram in the Book of Changes.

《文言傳》在解釋乾卦九三爻辭"君子終日乾乾，夕惕若，厲無咎"時，借孔子之口說出了這段著名的話：

In explaining the third line statement of the Qian hexagram—"The superior person is diligent and vigorous all day long, and remains vigilant even at night; in this way, though in a dangerous position, he suffers no blame"—the Wenyan Commentary puts these famous words into the mouth of Confucius:

 "君子進德修業。忠信所以進德也，修辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。"（《易傳·乾·文言》）

 "The superior person advances virtue and refines undertakings. Loyalty and trustworthiness are the means by which virtue is advanced; refining one's words and establishing sincerity is the means by which undertakings are maintained. Knowing when the time has come and acting accordingly, one can be entrusted with matters of subtlety. Knowing when to stop and stopping accordingly, one can preserve what is right. Thus, occupying a high position without arrogance, and a low position without anxiety, one remains diligent and vigilant according to the times, and even in danger suffers no blame." (Wenyan Commentary on the Qian Hexagram, Yizhuan)

這段話的意思是說：君子要不斷增進自己的品德，修鍊自己的事業。忠誠信實，是用來增進品德的；修飾言辭、確立誠意，是用來守住事業的。知道時機到了就去做，可以跟他討論幾微的道理；知道該終止就終止，可以跟他一起守住道義。所以居於上位而不驕傲，處於下位而不憂愁，終日勤勉努力、隨時警惕，即使面臨危險也不會有災禍。

This passage means: the superior person must constantly improve his moral character and cultivate his undertakings. Loyalty and trustworthiness are used to advance virtue; refining speech and establishing sincerity are used to maintain undertakings. Knowing when the time is right and acting, one can discuss subtle principles with him; knowing when to stop and stopping, one can preserve righteousness with him. Thus, one is not arrogant in high position, not anxious in low position, remains diligent and vigilant all day, and even when facing danger suffers no misfortune.

在《文言傳》的另一處，又補充說："君子進德修業，欲及時也，故無咎。"（《易傳·乾·文言》）這句話的意思是：君子進德修業，是想要及時努力，所以沒有災禍。

In another passage of the Wenyan Commentary, it adds: "The superior person advances virtue and refines undertakings, desiring to do so in a timely manner; thus he suffers no blame." (Wenyan Commentary on the Qian Hexagram, Yizhuan)This means: the superior person advances virtue and refines undertakings because he desires to make timely efforts, and therefore suffers no misfortune.

這兩段話有幾個關鍵點值得注意。

Several key points in these two passages are worth noting.

第一，"進德修業"是與"終日乾乾"聯繫在一起的。"乾乾"就是剛健不息、勤勉努力的樣子。乾卦的核心精神是"天行健，君子以自強不息"（《周易·乾卦·象傳》）。天道的運行是剛健不息的，人作為天地所生的萬物之靈，也應當效法天道，剛健有為、積極進取。所以"進德修業"首先代表的是一種健動不息、積極有為的人生態度。它不是消極避世，不是無所作為，而是要在人生的每一個階段都努力向上。

First, "advancing virtue and refining undertakings" is connected with "being diligent and vigorous all day long." "Diligent and vigorous" (qianqian) describes a state of unceasing vigor and earnest effort. The core spirit of the Qian hexagram is "The movement of heaven is full of vigor; the superior person thereby unceasingly strengthens himself" (Xiang Commentary on the Qian Hexagram, Book of Changes). The way of heaven operates with unceasing vigor, and human beings, as the most intelligent of all creatures born of heaven and earth, should emulate the way of heaven—being vigorous, active, and enterprising. Thus, "advancing virtue and refining undertakings" first and foremost represents a life attitude of unceasing vigor and active engagement. It is not passive withdrawal from the world, nor doing nothing, but striving upward at every stage of life.

第二，"進德"與"修業"是兩件事，但又是一體的兩面。"德"是就內心而言的，是品德的提升；"業"是就外在行事而言的，是事業的成就。儒家從來不主張只修心而不做事，也不主張只做事而不修心。真正的儒者，是要在做事中修心，在修心中成事。內聖與外王，從來不是割裂的。

Second, "advancing virtue" and "refining undertakings" are two things, yet they are two sides of the same coin. "Virtue" refers to the inner dimension—the elevation of moral character; "undertakings" refers to the outer dimension—the achievement of one's work. Confucianism never advocates only cultivating the mind without doing things, nor only doing things without cultivating the mind. A true Confucian cultivates the mind through doing things, and accomplishes things through cultivating the mind. Inner sageliness and outer kingliness have never been separated.

第三，"進德修業"有明確的方法路徑。"忠信所以進德"——要靠忠誠信實來增進品德；"修辭立其誠所以居業"——要靠言辭的真誠來守住事業。這裡的"忠信"和"立誠"，核心都是一個"誠"字。儒家認為，道德的提升不是靠外在的偽裝，而是靠內心的真實無妄。只有真正誠實地面對自己、面對他人，品德才能真正進步。

Third, "advancing virtue and refining undertakings" has a clear methodological path. "Loyalty and trustworthiness are the means by which virtue is advanced"—one relies on loyalty and trustworthiness to improve moral character; "refining one's words and establishing sincerity is the means by which undertakings are maintained"—one relies on sincere speech to maintain one's undertakings. The core of both "loyalty and trustworthiness" and "establishing sincerity" is the single character "sincerity" (cheng). Confucianism holds that moral improvement does not come from external pretense, but from inner truthfulness and freedom from selfdeception. Only by being truly honest with oneself and with others can moral character genuinely progress.

第四，"進德修業"有智慧的指引。"知至至之"是說知道該做的時候就去做，"知終終之"是說知道該停的時候就停。這不是盲目的努力，而是有判斷力、有分寸感的努力。儒家的積極有為，不是蠻幹，而是"時行則行，時止則止"的智慧。

Fourth, "advancing virtue and refining undertakings" is guided by wisdom. "Knowing when the time has come and acting accordingly" means doing what should be done when the time is right; "knowing when to stop and stopping accordingly" means stopping when one should stop. This is not blind effort, but effort guided by judgment and a sense of propriety. Confucian active engagement is not reckless action, but the wisdom of "acting when the time calls for action, stopping when the time calls for stopping."

正因為"進德修業"包含了這樣豐富的內涵——剛健的態度、內外的統一、誠的方法、時的智慧——它才能夠成為儒家人生論的核心命題。它回答的是"人應當如何活"這個根本問題，答案就是：像天道運行一樣，剛健不息地提升自己的品德，成就自己的事業。

Precisely because "advancing virtue and refining undertakings" contains such rich connotations—a vigorous attitude, the unity of inner and outer, the method of sincerity, and the wisdom of timeliness—it could become a core proposition of Confucian philosophy of life. It answers the fundamental question of "how should one live," and the answer is: like the operation of the way of heaven, unceasingly and vigorously elevating one's moral character and accomplishing one's undertakings.

 二、德性論的根基：人皆可以為堯舜

 2. The Foundation of Virtue Theory: All People Can Become Yao and Shun

"進德修業"不僅是一種人生態度，更是儒家德性論的重要命題。這涉及到儒家對人性的根本看法。

"Advancing virtue and refining undertakings" is not only a life attitude, but also an important proposition of Confucian virtue theory. This involves the fundamental Confucian view of human nature.

儒家相信，人性中有向善的可能。孔子說"性相近也，習相遠也"（《論語·陽貨》），孟子說"人皆可以為堯舜"（《孟子·告子下》），都肯定了人在道德上自我完善的可能性。但這種可能性不是自動實現的，它需要人主動地去"進"、去"修"。"進德修業"正是將這種可能性轉化為現實性的根本途徑。

Confucianism believes that human nature contains the possibility of tending toward goodness. Confucius said, "By nature, people are similar; through practice, they become far apart" (Analects, Yanghuo), and Mencius said, "All people can become Yao and Shun" (Mencius, Gaozi Xia). Both affirm the possibility of moral self-perfection. But this possibility does not realize itself automatically; it requires active human effort to "advance" and to "refine." "Advancing virtue and refining undertakings" is precisely the fundamental path by which this possibility is transformed into actuality.

為什麼說"進德修業"是德性論的命題呢？因為它涉及到德性的來源、德性的內容、德性的修養方法等一系列根本問題。

Why is "advancing virtue and refining undertakings" a proposition of virtue theory? Because it touches upon a series of fundamental questions: the source of virtue, the content of virtue, and the methods of cultivating virtue.

首先，關於德性的來源。儒家認為，德性不是外在強加的，而是內在於人的本性之中的。朱熹說："蓋自天降生民，則既莫不與之以仁義禮智之性矣。"（《四書章句集注·大學章句序》）這句話的意思是說，上天降生萬民，都賦予了他們仁義禮智的本性。既然德性是內在的，為什麼還需要"進德"呢？因為人雖然有仁義禮智之性，但由於"氣質之稟或不能齊"，也就是每個人的氣質稟賦不同，所以不能都充分認識和保全自己的本性。這就需要通過修養工夫，把內在的德性充分地開發出來、彰顯出來。"進德"的"進"，不是從外面拿一個東西進來，而是把本有的東西發揚光大。

First, regarding the source of virtue. Confucianism holds that virtue is not externally imposed, but is inherent in human nature. Zhu Xi said, "Since heaven gave birth to the people, it has endowed all of them with the nature of humaneness, righteousness, propriety, and wisdom" (Collected Commentaries on the Four Books, Preface to the Commentary on the Great Learning). This means that when heaven gave birth to the multitude, it endowed them all with the nature of humaneness, righteousness, propriety, and wisdom. Since virtue is inherent, why is "advancing virtue" still necessary? Because although people possess the nature of humaneness, righteousness, propriety, and wisdom, due to "the endowment of physical nature may not be uniform"—that is, each person's physical endowment differs—not everyone can fully recognize and preserve their own nature. This requires cultivation practice to fully develop and manifest the inherent virtue. The "advance" in "advancing virtue" does not mean bringing something in from outside, but rather developing and expanding what is already there.

其次，關於德性的內容。"進德"的"德"具體指什麼？從《文言傳》的"忠信"來看，首先是忠信之德。但忠信只是一個切入點，完整的德性包括仁義禮智信等諸多方面。朱熹在解釋"進德"時說："德者，得之於心者也。"（《朱子語類》卷六十九）這句話的意思是說，德是得之於心的東西。比如孝之德，是真正在心裡得到了孝的道理，然後在行孝的事情上表現出來。所以"進德"就是要在心上做工夫，讓各種美德真正成為自己的東西，而不是外在的表演。

Second, regarding the content of virtue. What specifically does the "virtue" in "advancing virtue" refer to? From the "loyalty and trustworthiness" in the Wenyan Commentary, it first refers to the virtue of loyalty and trustworthiness. But loyalty and trustworthiness are only a starting point; complete virtue includes many aspects such as humaneness, righteousness, propriety, wisdom, and trustworthiness. In explaining "advancing virtue," Zhu Xi said, "Virtue is what is attained in the mind" (Classified Conversations of Master Zhu, juan 69). This means that virtue is something attained in the mind. For example, the virtue of filial piety means truly attaining the principle of filial piety in one's mind, and then manifesting it in the practice of filial conduct. Thus, "advancing virtue" means working on the mind, so that the various virtues truly become one's own, rather than external performance.

再次，關於德性的修養方法。"進德"的方法是"忠信"，"修業"的方法是"修辭立其誠"。這裡的核心是"誠"。二程特別重視"誠"的工夫。程顥說："誠者，天之道；敬者，人事之本。"（《二程遺書》卷十一）這句話的意思是說，誠是天道的根本，敬是人事的根本。人要進德，就要從誠敬入手。誠是不欺騙自己，敬是不放鬆自己。有了誠敬，德性才能真正進步。

Third, regarding the methods of cultivating virtue. The method of "advancing virtue" is "loyalty and trustworthiness," and the method of "refining undertakings" is "refining one's words and establishing sincerity." The core here is "sincerity." The Cheng brothers paid special attention to the practice of sincerity. Cheng Hao said, "Sincerity is the way of heaven; reverence is the foundation of human affairs" (Surviving Works of the Cheng Brothers, juan 11). This means that sincerity is the foundation of the way of heaven, and reverence is the foundation of human affairs. To advance virtue, one must begin with sincerity and reverence. Sincerity means not deceiving oneself; reverence means not relaxing one's efforts. With sincerity and reverence, virtue can genuinely progress.

最後，關於德性的境界。"進德修業"的終極目標是什麼？是達到聖賢的境界。聖賢不是天生的，而是通過不斷的進德修業成就的。二程說："聖人可學而至歟？曰：然。"（《二程文集》卷八《顏子所好何學論》）這句話的意思是說，聖人是可以通過學習達到的。怎麼學？就是進德修業。所以"進德修業"不是一個沒有終點的盲目過程，而是有明確方向的——指向聖賢的道德境域。

Finally, regarding the realm of virtue. What is the ultimate goal of "advancing virtue and refining undertakings"? It is to reach the realm of the sages. Sages are not born, but are achieved through continuous advancement of virtue and refinement of undertakings. The Cheng brothers said, "Can one become a sage through learning? The answer is: Yes" (Collected Works of the Cheng Brothers, juan 8, On What Yanzi Loved to Learn). This means that sages can be attained through learning. How does one learn? By advancing virtue and refining undertakings. Thus, "advancing virtue and refining undertakings" is not a blind process without an endpoint, but one with a clear direction—pointing toward the moral realm of the sages.

正因為"進德修業"深入到了德性的來源、內容、方法和境界等根本問題，它才成為儒家德性論的重要命題。它不是在講具體的某一條德目，而是在講德性如何可能、如何成就的根本道理。

Precisely because "advancing virtue and refining undertakings" penetrates to such fundamental questions as the source, content, methods, and realm of virtue, it has become an important proposition of Confucian virtue theory. It is not discussing one specific virtue, but rather the fundamental principle of how virtue is possible and how it is achieved.

 三、二程的闡發：從"涵養須用敬"到"進學在致知"

 3. The Elucidation of the Cheng Brothers: From "Nurturing Requires Reverence" to "Advancing Learning Lies in Extending Knowledge"

"進德修業"雖然出自《易傳》，但真正把它闡發為系統的修養理論的，是北宋的二程兄弟——程顥（明道先生）和程頤（伊川先生）。

Although "advancing virtue and refining undertakings" originates from the Commentary on the Book of Changes, it was the Cheng brothers of the Northern Song—Cheng Hao (Master Mingdao) and Cheng Yi (Master Yichuan)—who truly elucidated it into a systematic theory of self-cultivation.

二程對"進德修業"的貢獻，主要體現在他們把這一命題與"敬"和"致知"聯繫起來，提出了"涵養須用敬，進學則在致知"的著名論斷。

The Cheng brothers' contribution to "advancing virtue and refining undertakings" is mainly reflected in their connection of this proposition with "reverence" and "extending knowledge," and their formulation of the famous dictum: "Nurturing requires reverence, and advancing learning lies in extending knowledge."

這句話出自《二程遺書》卷十八，原文是："涵養須用敬，進學則在致知。"這句話的意思是：涵養德性需要用敬的工夫，進修學業則在於推極知識。

This statement comes from Surviving Works of the Cheng Brothers, juan 18, and the original text is: "Nurturing requires reverence, and advancing learning lies in extending knowledge." (Surviving Works of Bequeathed Teachings of the Cheng Brothers, juan 18) This means: nurturing moral character requires the practice of reverence, and advancing one's learning lies in extending one's knowledge to the fullest.

這短短兩句話，為什麼如此重要？因為它把"進德"和"修業"（進學）的具體方法講清楚了。進德的方法是"敬"，修業（進學）的方法是"致知"。

Why are these two short sentences so important? Because they clarify the specific methods of "advancing virtue" and "refining undertakings" (advancing learning). The method of advancing virtue is "reverence," and the method of refining undertakings (advancing learning) is "extending knowledge."

先看"涵養須用敬"。什麼是"敬"？程頤說："主一之謂敬，無適之謂一。"（《二程遺書》卷十五）這句話的意思是說，心專註於一處就是敬，不胡思亂想就是一。簡單說，敬就是心不放逸、不懶散，時時刻刻保持清醒和專註。

First, consider "nurturing requires reverence." What is "reverence"? Cheng Yi said, "Maintaining unity is called reverence; not being diverted is called unity" (Surviving Works of the Cheng Brothers, juan 15). This means that focusing the mind on one point is reverence, and not letting thoughts wander is unity. Simply put, reverence means the mind is not undisciplined or lazy, but remains alert and focused at all times.

為什麼涵養德性要用敬？因為人的心很容易被外物牽引，很容易散亂。如果心不在焉，再好的道理也聽不進去，再對的事情也做不下去。只有把心收住，保持敬的狀態，德性才能在心中生根發芽。程顥說："敬勝百邪。"（《二程遺書》卷十一）這句話的意思是說，只要有敬的工夫，各種邪念就自然消退了。

Why does nurturing moral character require reverence? Because the human mind is easily pulled by external things and easily becomes scattered. If the mind is absentminded, even the best principles cannot be heard, and even the right things cannot be done. Only by gathering the mind and maintaining a state of reverence can virtue take root and sprout in the mind. Cheng Hao said, "Reverence overcomes a hundred evils" (Surviving Works of the Cheng Brothers, juan 11). This means that with the practice of reverence, all kinds of unwholesome thoughts naturally subside.

再看"進學則在致知"。什麼是"致知"？致知就是推極自己的知識，把事物的道理弄明白。程頤說："格，至也，如祖考來格之格。凡一物上有一理，須是窮致其理。"（《二程遺書》卷十八）這句話的意思是說，格就是到的意思，每一件事物上都有一個道理，必須窮究到它的極致。

Next, consider "advancing learning lies in extending knowledge." What is "extending knowledge"? It means extending one's knowledge to the fullest and understanding the principles of things. Cheng Yi said, "'Ge' means 'to arrive,' as in 'the ancestors come and arrive.' Everything has its principle, and one must exhaust that principle" (Surviving Works of the Cheng Brothers, juan 18). This means that "ge" means arriving; everything has a principle, and one must exhaust that principle to its limit.

為什麼進學要在致知？因為儒家的學習不是死記硬背，而是要明白道理。只有道理明白了，行為才能自覺。如果道理不明白，即使做了好事，也是偶然的、不自覺的。程頤說："智識明，則力量自進。"（《二程遺書》卷十八）這句話的意思是說，智慧見識明白了，實踐的力量自然就會進步。

Why does advancing learning lie in extending knowledge? Because Confucian learning is not rote memorization, but understanding principles. Only when principles are understood can action become conscious. If principles are not understood, even if one does good deeds, it is accidental and unconscious. Cheng Yi said, "When wisdom and insight are clear, the power of practice naturally advances" (Surviving Works of the Cheng Brothers, juan 18).

"涵養須用敬，進學則在致知"這兩句話，把"進德修業"的工夫具體化了。進德不是空談，要落實在"敬"上；修業不是盲幹，要落實在"致知"上。而且這兩方面不是割裂的，而是互相促進的。朱熹後來對此有很好的發揮，他說："主敬窮理雖二端，其實一本。"（《朱子語類》卷九）這句話的意思是說，持敬和窮理雖然是兩件事，但根本上是一回事。持敬是窮理的根本，窮理明了又是養心的幫助。

These two phrases—"nurturing requires reverence, and advancing learning lies in extending knowledge"—concretize the practice of "advancing virtue and refining undertakings." Advancing virtue is not empty talk; it must be grounded in reverence. Refining undertakings is not reckless action; it must be grounded in extending knowledge. Moreover, these two aspects are not separate but mutually reinforcing. Zhu Xi later developed this well, saying, "Although maintaining reverence and exhausting principle are two things, they are fundamentally one" (Classified Conversations of Master Zhu, juan 9). This means that although maintaining reverence and exhausting principle appear to be two things, they are fundamentally the same. Maintaining reverence is the foundation of exhausting principle, and clear understanding of principle is in turn a help to nurturing the mind.

二程還特彆強調"進德修業"的剛健精神。程顥說："君子之學必日新，日新者日進也。不日新者必日退，未有不進而不退者。"（《二程遺書》卷二十五）這句話的意思是說，君子的學習必須每天都有新進步，每天有新進步就是每天都在前進。不每天進步的人必然每天退步，從來沒有不前進也不退步的人。這句話把"進德修業"的"進"字講活了——道德修養如逆水行舟，不進則退，沒有中間狀態。

The Cheng brothers also particularly emphasized the vigorous spirit of "advancing virtue and refining undertakings." Cheng Hao said, "The learning of the superior person must be daily renewed; daily renewal means daily advancement. Those who do not daily renew will necessarily daily decline; there has never been one who neither advances nor declines" (Surviving Works of Bequeathed Teachings of the Cheng Brothers, juan 25). This means that the superior person's learning must make new progress every day; daily new progress means daily advancement. Those who do not make daily progress will necessarily decline daily; there is never a state of neither advancing nor declining. This phrase brings to life the "advance" in "advancing virtue and refining undertakings"—moral cultivation is like rowing a boat against the current: if you do not advance, you retreat; there is no middle ground.

程頤在《伊川易傳》中對"進德修業"有更詳細的解釋。他說： "內積忠信，所以進德也；擇言篤志，所以居業也。知至至之，致知也。求知所至而後至之，知之在先，故可與幾。所謂始條理者，知之事也。知終終之，力行也。既知所終，則力進而終之，守之在後，故可與存義。所謂終條理者，聖之事也，此學之始終也。"（《伊川易傳》卷一）這句話的意思是：內心積累忠信，是用來增進品德的；選擇言辭、堅定志向，是用來守住事業的。知道該做就去做，這是致知。先知道要達到什麼目標然後去達到它，知在前面，所以可以參與幾微的事理。這就是所謂的開始有條理，是知的事情。知道該終止就終止，這是力行。既然知道了終點，就努力前進去完成它，守在後面，所以可以存養道義。這就是所謂的終結有條理，是聖人的事情，這就是為學的始終。

Cheng Yi offered a more detailed explanation of "advancing virtue and refining undertakings" in his Commentary on the Book of Changes by Master Yichuan. He said: "Accumulating loyalty and trustworthiness within is the means by which virtue is advanced; choosing words carefully and firming one's will is the means by which undertakings are maintained. Knowing when the time has come and acting accordingly is extending knowledge. Seeking to know what is to be attained and then attaining it—knowledge comes first, so one can participate in subtle matters. What is called 'the beginning of order' is the work of knowledge. Knowing when to stop and stopping accordingly is earnest practice. Having known the endpoint, one vigorously advances to complete it; maintaining comes after, so one can preserve righteousness. What is called 'the completion of order' is the work of the sage. This is the beginning and end of learning." (Commentary on the Book of Changes by Master Yichuan, juan 1)This means: accumulating loyalty and trustworthiness within is used to advance virtue; choosing words carefully and firming one's will is used to maintain undertakings. Knowing what should be done and doing it is extending knowledge. First knowing what goal to reach and then reaching it—knowledge comes first, so one can participate in subtle matters. This is what is called "the beginning of order," the work of knowledge. Knowing when to stop and stopping is earnest practice. Having known the endpoint, one vigorously advances to complete it; maintaining comes after, so one can preserve righteousness. This is what is called "the completion of order," the work of the sage. This is the beginning and end of learning.

在這段解釋中，程頤把"進德修業"與"致知"和"力行"聯繫起來了。"知至至之"是致知的工夫，"知終終之"是力行的工夫。為學有始有終，始是致知，終是力行。但致知和力行又不是截然分開的，而是互相包含的。這就把"進德修業"納入了"知行"的框架中，使其內涵更加豐富。

In this explanation, Cheng Yi connects "advancing virtue and refining undertakings" with "extending knowledge" and "earnest practice." "Knowing when the time has come and acting accordingly" is the practice of extending knowledge; "knowing when to stop and stopping accordingly" is the practice of earnest practice. Learning has a beginning and an end: the beginning is extending knowledge, the end is earnest practice. But extending knowledge and earnest practice are not sharply separated; they mutually contain each other. This incorporates "advancing virtue and refining undertakings" into the framework of "knowledge and action," enriching its connotations.

二程對"進德修業"的闡發，為朱熹後來的系統建構奠定了基礎。朱熹正是在二程的基礎上，把"進德修業"發展為一套從小學到大學、從格物到平天下的完整修養體系。

The Cheng brothers' elucidation of "advancing virtue and refining undertakings" laid the foundation for Zhu Xi's later systematic construction. It was precisely on the basis of the Cheng brothers that Zhu Xi developed "advancing virtue and refining undertakings" into a complete system of cultivation from primary learning to great learning, from investigating things to bringing peace to all under heaven.

 第二章 進德修業何以成為朱熹教育實踐的精神

 Chapter 2: Why Advancing Virtue and Refining Undertakings Became the Spirit of Zhu Xi's Educational Practice

 一、朱熹對"進德修業"的總體把握

 1. Zhu Xi's Overall Understanding of "Advancing Virtue and Refining Undertakings"

朱熹對"進德修業"這四個字情有獨鍾。他在《朱子語類》中反覆討論這一命題，給出了許多精闢的見解。

Zhu Xi had a special fondness for the four characters "advancing virtue and refining undertakings." He repeatedly discussed this proposition in the Classified Conversations of Master Zhu, offering many penetrating insights.

朱熹首先指出，"進德修業"這四個字內涵極其豐富。他說： "'進德修業'這四個字煞包括道理。德是就心上說，業是就事上說，忠信是自家心中誠實。'修辭立其誠'，是說處有真實底道理。'進德修業'最好玩味。"（《朱子語類》卷六十九）這句話的意思是："進德修業"這四個字非常能包括道理。德是就心上說的，業是就事上說的，忠信是自己心中的誠實。"修辭立其誠"，是說在言辭上有真實的道理。"進德修業"最好仔細體會。

Zhu Xi first pointed out that these four characters contain extremely rich connotations. He said: "'Advancing virtue and refining undertakings'—these four characters truly encompass the principles. Virtue is spoken of in terms of the mind; undertakings are spoken of in terms of affairs. Loyalty and trustworthiness are the sincerity in one's own mind. 'Refining one's words and establishing sincerity' means that in speech there is genuine principle. 'Advancing virtue and refining undertakings' is most worth pondering." (Classified Conversations of Master Zhu, juan 69)This means: these four characters "advancing virtue and refining undertakings" truly encompass the principles. Virtue is spoken of in terms of the mind; undertakings in terms of affairs. Loyalty and trustworthiness are the sincerity in one's own mind. "Refining one's words and establishing sincerity" means that in speech there is genuine principle. "Advancing virtue and refining undertakings" is most worth pondering carefully.

在這裡，朱熹明確區分了"德"和"業"的不同面向：德是內心的，業是外在的。但二者又不是割裂的，內心的誠實（忠信）要通過外在的言辭（修辭立誠）表現出來。這是一種內外合一的修養觀。

Here, Zhu Xi clearly distinguishes the different dimensions of "virtue" and "undertakings": virtue is inner, undertakings are outer. But the two are not separate; inner sincerity (loyalty and trustworthiness) must be manifested through outer speech (refining words and establishing sincerity). This is a view of cultivation that unites inner and outer.

朱熹還進一步解釋了"進"和"居"的區別。他說： "進德修業，進是要日新又新，德須是如此，業卻須著居，修業便是要居他。"（《朱子語類》卷六十九）這句話的意思是說：進德修業，"進"是要日新又新，德必須這樣；"業"卻需要"居"，修業就是要守住它。

Zhu Xi further explained the difference between "advance" and "maintain." He said: "In advancing virtue and refining undertakings, 'advance' means daily renewal upon renewal; virtue must be like this. Undertakings, however, must be 'maintained'; refining undertakings means maintaining them." (Classified Conversations of Master Zhu, juan 69)This means: in advancing virtue and refining undertakings, "advance" means daily renewal upon renewal; virtue must be like this. Undertakings, however, require "maintenance"; refining undertakings means holding onto them.

為什麼德要"進"而業要"居"呢？因為德是內心的品質，需要不斷地提升、不斷地更新，永遠不能滿足。而業是外在的事業，需要腳踏實地去做、去守，不能好高騖遠。朱熹用了一個很形象的比喻："業如屋宇，未修則當修之，既修則居之。"（《朱子語類》卷六十九）這句話的意思是說，業就像房屋，沒修好的時候要去修，修好了就要住進去。這個比喻很生動——事業不是用來炫耀的，而是用來安身立命的。

Why must virtue be "advanced" while undertakings be "maintained"? Because virtue is an inner quality that requires constant elevation and renewal, never to be satisfied with. Undertakings, by contrast, are external endeavors that require down to earth effort and maintenance, not reaching for what is beyond one's grasp. Zhu Xi used a vivid metaphor: "Undertakings are like a house: when not yet built, one should build it; when built, one should live in it" (Classified Conversations of Master Zhu, juan 69). This metaphor is vivid—undertakings are not for showing off, but for establishing one's place in life.

朱熹還特彆強調"進德修業"的剛健精神。他說："忠信所以進德，是乾健工夫，蓋是剛健粹精，兢兢業業，日進而不自已，如活龍然，精彩氣焰自有不可及者。"（《朱子語類》卷六十九）這句話的意思是：忠信用來進德，是乾卦剛健的工夫，因為它剛健純粹精密，兢兢業業，每天進步而不停止，就像活龍一樣，精彩的氣焰自然有別人趕不上的地方。

Zhu Xi also particularly emphasized the vigorous spirit of "advancing virtue and refining undertakings." He said: "Loyalty and trustworthiness are the means by which virtue is advanced; this is the vigorous practice of the Qian hexagram. For it is vigorous, pure, and refined, cautious and earnest, daily advancing without stopping, like a living dragon—its spirit and energy are naturally beyond the reach of others." (Classified Conversations of Master Zhu, juan 69) This means: loyalty and trustworthiness are used to advance virtue; this is the vigorous practice of the Qian hexagram, because it is vigorous, pure, and refined, cautious and earnest, daily advancing without stopping, like a living dragon—its spirit and energy are naturally beyond what others can reach.

這段話把"進德修業"的精神氣質講得非常生動。它不是死氣沉沉的，不是循規蹈矩的，而是像活龍一樣，充滿了生命力和創造力。這種剛健不息的精神，正是朱熹一生追求的寫照。

This passage vividly captures the spiritual ethos of "advancing virtue and refining undertakings." It is not lifeless, nor merely following rules, but like a living dragon, full of vitality and creativity. This spirit of unceasing vigor is precisely the portrait of Zhu Xi's lifelong pursuit.

 二、挽救學風士風的現實關懷

 2. The Practical Concern of Remedying the Decline of Scholarly and Official Ethos

朱熹之所以大力提倡"進德修業"，與他所處的時代背景密切相關。南宋時期，學風和士風都存在很多問題。朱熹對此有深刻的觀察和憂慮。

The reason Zhu Xi vigorously advocated "advancing virtue and refining undertakings" is closely related to the historical context in which he lived. During the Southern Song dynasty, there were many problems in the scholarly ethos and the ethos of the scholar-official class. Zhu Xi had deep observations and concerns about this.

當時的學者，有兩種偏向。一種是向外追逐，把學問當作獲取功名利祿的工具，讀書只是為了科舉考試，根本不關心道德修養。另一種是偏向空疏，受禪學影響，喜歡空談心性，不務實際，認為不需要讀書、不需要做事，只要"頓悟"就可以了。

At that time, scholars had two tendencies. One was the outward pursuit, treating learning as a tool for obtaining fame, wealth, and status; reading was only for the civil service examination, with no concern for moral cultivation. The other was a tendency toward emptiness, influenced by Chan Buddhism, fond of empty talk about nature and mind, not engaging with practical matters, believing that there was no need to read books or do things—only "sudden enlightenment" was needed.

朱熹對這兩種偏向都提出了批評。他在給朋友劉子澄的信中說："居官無修業之益。若以俗學言之，誠是如此。若論聖門所謂德業者，卻初不在日用之外。只押文字，便是進德修業地頭。不必編綴異聞，乃為修業也。近覺向來為學，實有向外浮泛之弊。不惟自誤，而誤人亦不少。方別尋得一頭緒，似差簡約端的。"（《朱文公文集·答劉子澄》，參見《朱子晚年定論》）這句話的意思是：做官沒有修業的益處。如果從世俗學問的角度說，確實是這樣。但如果論聖人門下所說的德業，卻本來不在日常生活之外。只是處理公文，就是進德修業的地方。不必編集各種奇聞異事，才叫做修業。近來覺得過去做學問，實在有向外浮泛的毛病。不僅耽誤了自己，耽誤別人也不少。才另外找到一個頭緒，似乎比較簡約端正。

Zhu Xi criticized both tendencies. In a letter to his friend Liu Zicheng, he wrote: "Holding office brings no benefit in refining undertakings. If speaking in terms of vulgar learning, this is indeed so. But if speaking of what the sage school calls virtue and undertakings, they are originally not beyond daily life. Simply handling documents is the very place for advancing virtue and refining undertakings. One need not compile strange anecdotes to call it refining undertakings. Recently I have felt that my past learning indeed had the fault of being outward and superficial. Not only did it mislead myself, it misled others not a little. Now I have found another thread, which seems somewhat simpler and more correct." (Collected Works of Master Zhu, Reply to Liu Zicheng, cf. Zhu Xi's Final Conclusions in His Later Years)This means: holding office brings no benefit in refining undertakings. If speaking from the perspective of vulgar learning, this is indeed so. But if discussing what the sage school calls virtue and undertakings, they are originally not beyond daily life. Simply handling official documents is the very place for advancing virtue and refining undertakings. One need not compile various strange anecdotes to call it refining undertakings. Recently I have felt that my past learning indeed had the fault of being outward and superficial. Not only did it mislead myself, it misled others not a little. Now I have found another thread, which seems somewhat simpler and more correct.

這段話有幾層意思。第一，朱熹批評了"俗學"把修業理解為外在的功名利祿。第二，他指出真正的"德業"就在日常生活之中，不需要到外面去找。第三，他反思自己過去為學也有"向外浮泛"的毛病，現在找到了更根本的路徑。

This passage has several layers of meaning. First, Zhu Xi criticizes "vulgar learning" for understanding the refinement of undertakings as external fame, wealth, and status. Second, he points out that true "virtue and undertakings" are found in daily life, with no need to seek them elsewhere. Third, he reflects that his own past learning also had the fault of being "outward and superficial," and now he has found a more fundamental path.

朱熹還說： "聖門所謂德業，初不在日用之外，不必偏綴異聞，乃為修業也。"（《朱文公文集》卷三十五《答劉子澄》）這句話的意思是說：聖人門下所說的德業，本來不在日常生活之外，不必拼湊各種異聞，才叫做修業。

Zhu Xi also said: "What the sage school calls virtue and undertakings is originally not beyond daily use; one need not piece together strange anecdotes to call it refining undertakings." (Collected Works of Master Zhu, juan 35, Reply to Liu Zicheng)This means: what the sage school calls virtue and undertakings is originally not beyond daily life; one need not piece together various strange anecdotes to call it refining undertakings.

這是針對當時學者喜歡獵奇、喜歡標新立異的風氣而發的。朱熹認為，真正的修業不是去追求那些稀奇古怪的知識，而是在日常的人倫日用中腳踏實地地做工夫。

This was directed against the prevailing風氣 among scholars of seeking novelty and eccentricity. Zhu Xi believed that true refinement of undertakings is not the pursuit of exotic knowledge, but down-to-earth practice in daily human relationships and everyday affairs.

朱熹還指出，當時學者的根本問題在於"志不立"。他說： "今之朋友，固有樂聞聖賢之學，而終不能去世俗之陋者，無他，只是志不立爾。學者大要立志，才學，便要做聖人是也。"（《朱子語類》卷八）這句話的意思是：現在的朋友中，固然有喜歡聽聖賢學問的，但終究不能去掉世俗的陋習，沒有別的原因，只是志向沒有確立罷了。學者最重要的是立志，才開始學習，就要以做聖人為目標。

Zhu Xi also pointed out that the fundamental problem of scholars at that time was "the will not being established." He said: "Among today's friends, there are those who enjoy hearing the learning of the sages, yet ultimately cannot rid themselves of vulgarity. There is no other reason—it is simply that the will is not established. The most important thing for a learner is to establish the will: as soon as one begins to learn, one must aim to become a sage." (Classified Conversations of Master Zhu, juan 8)This means: among today's friends, there are those who enjoy hearing the learning of the sages, yet ultimately cannot rid themselves of vulgar habits. There is no other reason—it is simply that the will is not established. The most important thing for a learner is to establish the will: as soon as one begins to learn, one must aim to become a sage.

為什麼"進德修業"能夠挽救學風士風的偏弊？因為它把學問的方向拉回到了正確的軌道上——不是向外追逐知識，而是向內修養德性；不是空談性理，而是在日用倫常中實踐。朱熹說"聖賢之言，平鋪放着，自有無窮之味"（《朱文公文集》卷三十五《答劉子澄》），這句話的意思是說聖賢的話，平平淡淡地放在那裡，自然有無窮的意味。不需要故弄玄虛，不需要標新立異，只要老老實實去做，自然能體會到其中的深意。

Why can "advancing virtue and refining undertakings" remedy the biases of the scholarly and official ethos? Because it pulls the direction of learning back to the correct track—not outwardly chasing knowledge, but inwardly cultivating virtue; not empty talk about nature and principle, but practice in daily human relationships. Zhu Xi said, "The words of the sages, laid out plainly, naturally contain inexhaustible meaning" (Collected Works of Master Zhu, juan 35, Reply to Liu Zicheng). This means that the sages' words, placed there plainly, naturally contain inexhaustible meaning. There is no need for mystification or novelty; as long as one honestly practices, one will naturally understand the deep meaning within.

 三、小學與大學的教育次第

 3. The Educational Sequence of Primary Learning and Great Learning

朱熹把"進德修業"的精神貫徹到了他的教育實踐中，特別是他設計的"小學"與"大學"兩個階段的教育體系。

Zhu Xi implemented the spirit of "advancing virtue and refining undertakings" in his educational practice, particularly in the educational system he designed with two stages: "primary learning" (xiaoxue) and "great learning" (daxue).

朱熹認為，人的教育應該分為兩個階段：小學和大學。小學階段（大約十五歲以前）主要是"教之以事"，就是教孩子具體的禮儀規範、行為習慣；大學階段（十五歲以後）主要是"教之以理"，就是教學生窮理、正心、修己、治人的道理。

Zhu Xi believed that human education should be divided into two stages: primary learning and great learning. The primary learning stage (roughly before age fifteen) mainly involves "teaching through affairs"—teaching children specific rituals, norms, and behavioral habits. The great learning stage (after age fifteen) mainly involves "teaching through principle"—teaching students the principles of exhausting principle, rectifying the mind, cultivating oneself, and governing others.

關於小學教育，朱熹編了《童蒙須知》和《小學》兩本書。在《童蒙須知》的序言中，他說： "夫童蒙之學，始於衣服冠履，次及言語步趨，次及灑掃涓潔，次及讀書寫文字，及有雜細事宜，皆所當知。今逐目條列，名曰《童蒙須知》。若其修身治心、事親接物、與夫窮理盡性之要，自有聖賢典訓，昭然可考。"（《童蒙須知·序》）這句話的意思是：兒童的學習，從衣服鞋帽開始，然後是言語行動，然後是灑掃清潔，然後是讀書寫字，以及各種瑣碎的事情，都是應當知道的。現在逐條列出，名叫《童蒙須知》。至於修身治心、事親接物，以及窮理盡性的要點，自然有聖賢的經典訓誡，明明白白可以考證。

Regarding primary education, Zhu Xi compiled two books: Rules for Children and Primary Learning. In the preface to Rules for Children, he wrote: "The learning of young children begins with clothing, hats, and shoes; then extends to speech and walking; then to sweeping and cleaning; then to reading and writing; and various miscellaneous matters that should all be known. Now I have listed them item by item, calling it Rules for Children. As for the essentials of cultivating the self and regulating the mind, serving parents and dealing with people, and exhausting principle and fulfilling nature, there are the canonical teachings of the sages, which are clearly available for reference." (Preface to Rules for Children)This means: children's learning begins with clothing, hats, and shoes; then extends to speech and movement; then to sweeping and cleaning; then to reading and writing; and various miscellaneous matters that should all be known. Now I have listed them item by item, calling it Rules for Children. As for the essentials of cultivating the self and regulating the mind, serving parents and dealing with people, and exhausting principle and fulfilling nature, there are the canonical teachings of the sages, clearly available for reference.

在《童蒙須知》的最後，朱熹說： "若能遵守不違，自不失為謹願之士，必又能讀聖賢之書，恢大此心，進德修業，入於大賢君子之域。"（《童蒙須知》）這句話的意思是說：如果能遵守不違背，自然不失為一個謹慎老實的人，又一定能讀聖賢的書，擴大這個心，進德修業，進入大賢君子的領域。

At the end of Rules for Children, Zhu Xi wrote: "If one can observe these rules without violation, one will naturally not fail to be a prudent and honest person. And one will surely be able to read the books of the sages, expand this mind, advance virtue and refine undertakings, and enter the realm of great worthies and superior persons." (Rules for Children)This means: if one can observe these rules without violation, one will naturally not fail to be a prudent and honest person. And one will surely be able to read the books of the sages, expand this mind, advance virtue and refine undertakings, and enter the realm of great worthies and superior persons.

這段話很重要。它說明小學教育雖然只是教一些具體的行為規範，但目的是為了培養孩子的基本德性，為將來的"進德修業"打下基礎。小學不是終極目標，而是通往大學、通往聖賢的起點。

This passage is very important. It shows that although primary education only teaches specific behavioral norms, its purpose is to cultivate children's basic virtue and lay the foundation for future "advancing virtue and refining undertakings." Primary learning is not the ultimate goal, but the starting point leading to great learning and to the sages.

關於大學教育，朱熹在《大學章句序》中說： "及其十有五年，則自天子之元子、眾子，以至公、卿、大夫、元士之適子，與凡民之俊秀，皆入大學，而教之以窮理、正心、修己、治人之道。"（《四書章句集注·大學章句序》）這句話的意思是：到了十五歲，從天子的長子、眾子，到公卿大夫元士的嫡子，以及普通百姓中的優秀人才，都進入大學，教他們窮理、正心、修己、治人的道理。

Regarding great learning education, Zhu Xi wrote in the Preface to the Commentary on the Great Learning: "When they reach the age of fifteen, from the eldest son and other sons of the Son of Heaven, down to the eldest sons of dukes, ministers, grand masters, and senior officers, and the outstanding talents among the common people—all enter the great learning, where they are taught the way of exhausting principle, rectifying the mind, cultivating oneself, and governing others." (Collected Commentaries on the Four Books, Preface to the Commentary on the Great Learning)This means: when they reach the age of fifteen, from the eldest son and other sons of the Son of Heaven, down to the eldest sons of dukes, ministers, grand masters, and senior officers, and the outstanding talents among the common people—all enter the great learning, where they are taught the way of exhausting principle, rectifying the mind, cultivating oneself, and governing others.

大學教育的核心是什麼？就是"進德修業"。窮理是進學（修業）的工夫，正心、修己是進德的工夫，治人是德業的外在展開。

What is the core of great learning education? It is "advancing virtue and refining undertakings." Exhausting principle is the practice of advancing learning (refining undertakings); rectifying the mind and cultivating oneself are the practice of advancing virtue; governing others is the outward manifestation of virtue and undertakings.

朱熹特彆強調小學和大學的連貫性。他說："學之大小，固有不同，然其為道，則一而已。是以方其幼也，不習之於小學，則無以收其放心，養其德性，而為大學之基本；及其長也，不進之於大學，則無察其義理，措之事業，而收小學之成功。"（《小學輯說》）這句話的意思是：學問有大小的分別，固然有所不同，但作為道理則是一樣的。所以在年幼的時候，如果不在小學中學習，就無法收回放失的心，涵養德性，成為大學的基礎；等到長大了，如果不進入大學深造，就無法明察義理，實施到事業中，從而收穫小學的成功。

Zhu Xi particularly emphasized the continuity between primary learning and great learning. He said: "Learning, whether great or small, is inherently different, yet as a way, it is one. Therefore, when one is young, if one does not practice in primary learning, there is no way to gather the scattered mind, nurture one's virtue, and establish the foundation for great learning. When one grows up, if one does not advance to great learning, there is no way to understand moral principles, apply them to undertakings, and reap the success of primary learning." (Collected Sayings on Primary Learning)This means: learning, whether great or small, is inherently different, yet as a principle, it is one. Therefore, when one is young, if one does not practice in primary learning, there is no way to gather the scattered mind, nurture one's virtue, and establish the foundation for great learning. When one grows up, if one does not advance to great learning, there is no way to understand moral principles, apply them to undertakings, and reap the success of primary learning.

這段話把小學和大學的關係講得非常清楚。小學是"收放心，養德性"，是進德的基礎；大學是"察義理，措事業"，是修業的展開。二者是一個連續的過程，共同指向"進德修業"的目標。

This passage makes the relationship between primary learning and great learning very clear. Primary learning is "gathering the scattered mind and nurturing virtue," the foundation of advancing virtue; great learning is "understanding moral principles and applying them to undertakings," the unfolding of refining undertakings. The two form a continuous process, both pointing toward the goal of "advancing virtue and refining undertakings."

朱熹還說，小學的教育內容——"灑掃、應對、進退之節，禮、樂、射、御、書、數之文"——本身就貫徹了"進德修業"的精神。通過這些具體的訓練，可以"使其習與智長，化與心成"（《小學輯說》），這句話的意思是說讓習慣和智慧一起增長，教化和內心一起形成。這樣自然能從"小成"達到"大成"。

Zhu Xi also said that the educational content of primary learning—"the rituals of sweeping, responding, and advancing and retreating; the arts of ritual, music, archery, charioteering, calligraphy, and mathematics"—itself embodies the spirit of "advancing virtue and refining undertakings." Through these concrete practices, one can "let habits grow together with wisdom, and transformation take form together with the mind" (Collected Sayings on Primary Learning). This means letting habits and wisdom grow together, and moral transformation take shape together with the mind. In this way, one can naturally progress from "small accomplishment" to "great accomplishment."

從小學到大學，從具體的行為規範到抽象的義理探究，朱熹構建了一套完整的教育體系，而貫穿其中的核心精神就是"進德修業"。這就是為什麼說"進德修業"是朱熹教育實踐中所提倡的精神——它不僅是一個理論命題，更是一套可以操作、可以實踐的教育綱領。

From primary learning to great learning, from concrete behavioral norms to abstract inquiry into moral principles, Zhu Xi constructed a complete educational system, and the core spirit running through it is "advancing virtue and refining undertakings." This is why "advancing virtue and refining undertakings" is the spirit advocated in Zhu Xi's educational practice—it is not only a theoretical proposition, but a practical and implementable educational program.

 第三章 學為聖賢：進德修業的終極錨點

 Chapter 3: Learning to Become a Sage: The Ultimate Anchor of Advancing Virtue and Refining Undertakings

 一、為什麼要以"學為聖賢"為錨點

 1. Why "Learning to Become a Sage" Should Be the Anchor

討論"進德修業"，必須先明確一個根本問題：進德修業的方向是什麼？目標是什麼？如果沒有明確的方向和目標，"進"和"修"就可能變成盲目的努力。

In discussing "advancing virtue and refining undertakings," one must first clarify a fundamental question: what is the direction and goal of advancing virtue and refining undertakings? Without a clear direction and goal, "advancing" and "refining" may become blind effort.

儒家的回答非常明確：進德修業的終極目標是"學為聖賢"。也就是說，人要以聖賢為榜樣，通過不斷的修養，最終達到聖賢的道德境界。

The Confucian answer is very clear: the ultimate goal of advancing virtue and refining undertakings is "learning to become a sage." That is, one should take the sages as models, and through continuous cultivation, ultimately reach the moral realm of the sages.

為什麼要以聖賢為目標？這涉及到儒家對人的本質的理解。儒家認為，人是天地所生的萬物之靈，人心中具有仁義禮智的本性，這種本性與天地之理是相通的。但由於氣質的偏蔽和私慾的蒙蔽，人往往不能充分實現自己的本性。聖賢就是那些完全實現了自己本性、達到了天人合一境界的人。所以學為聖賢，不是要變成另一個人，而是要成為真正的自己——把本有的善性充分地發揮出來。

Why should one aim at the sages? This involves the Confucian understanding of human nature. Confucianism holds that human beings are the most intelligent of all creatures born of heaven and earth, and the human mind possesses the nature of humaneness, righteousness, propriety, and wisdom—a nature that is connected with the principle of heaven and earth. But due to the partial obstruction of physical endowment and the obscuration of selfish desires, people often cannot fully realize their own nature. The sages are those who have fully realized their nature and reached the realm of unity between heaven and humanity. Therefore, learning to become a sage is not about becoming someone else, but about becoming one's true self—fully developing the inherent good nature.

二程對此有非常明確的論述。程頤在回答"聖人可學而至歟"這個問題時，斷然說："然。"（《二程文集》卷八《顏子所好何學論》）這句話的意思是說：是的，聖人是可以通過學習達到的。

The Cheng brothers had very clear discussions on this. In answering the question "Can one become a sage through learning?" Cheng Yi categorically said: "Yes" (Collected Works of the Cheng Brothers, juan 8, On What Yanzi Loved to Learn). This means: yes, sages can be attained through learning.

程頤還詳細解釋了為什麼聖人可學。他說： "天地儲精，得五行之秀者為人。其本也真而靜，其未發也五性具焉，曰仁義禮智信。……故學必盡其心，盡其心則知其性，知其性，反而誠之，聖人也。"（《二程文集》卷八《顏子所好何學論》）這句話的意思是：天地儲存精氣，得到五行之秀氣的成為人。人的根本是真而靜的，在未發之時五種德性都具備，叫做仁義禮智信。……所以學習必須窮盡自己的心，窮盡了心就知道了自己的性，知道了性，反過來誠實地保有它，就是聖人了。

Cheng Yi also explained in detail why sages can be learned. He said: Cheng Yi also explained in detail why sages can be learned. He said: "Heaven and earth store the essential qi; those who receive the finest of the five phases become human beings. Their foundation is true and still; in the unmanifested state, the five virtues are all present—humaneness, righteousness, propriety, wisdom, and trustworthiness. … Therefore, learning must exhaust one's mind; exhausting the mind, one knows one's nature; knowing one's nature, one returns to it and makes it sincere—and this is the sage." (Collected Works of the Cheng Brothers, juan 8, On What Yanzi Loved to Learn)This means: heaven and earth store the essential qi; those who receive the finest of the five phases become human beings. Their foundation is true and still; in the unmanifested state, the five virtues are all present—humaneness, righteousness, propriety, wisdom, and trustworthiness. … Therefore, learning must exhaust one's mind; exhausting the mind, one knows one's nature; knowing one's nature, one returns to it and makes it sincere—and this is the sage.

這段話說明了學為聖賢的可能性和路徑。可能性在於人天生具有仁義禮智信的本性；路徑在於盡心、知性、誠之。這與孟子的"盡其心者，知其性也；知其性，則知天矣"（《孟子·盡心上》）是一脈相承的。

This passage explains the possibility and path of learning to become a sage. The possibility lies in the fact that human beings are born with the nature of humaneness, righteousness, propriety, wisdom, and trustworthiness; the path lies in exhausting the mind, knowing nature, and making it sincere. This is in the same lineage as Mencius' statement: "One who exhausts one's mind knows one's nature; knowing one's nature, one knows heaven" (Mencius, Jinxin Shang).

朱熹也非常強調"學為聖賢"的重要性。他說： "學者大要立志，才學，便要做聖人是也。"（《朱子語類》卷八）這句話的意思是說：學者最重要的是立志，才開始學習，就要以做聖人為目標。

Zhu Xi also strongly emphasized the importance of "learning to become a sage." He said: "The most important thing for a learner is to establish the will: as soon as one begins to learn, one must aim to become a sage." (Classified Conversations of Master Zhu, juan 8)This means: the most important thing for a learner is to establish the will; as soon as one begins to learn, one must aim to become a sage.

朱熹還說： "今之學者，恰似不曾見個聖賢模樣，所以都無所則效。"（《朱子語類》卷八）這句話的意思是：現在的學者，就像不曾見過聖賢的樣子，所以都沒有可以效法的對象。

Zhu Xi also said: "Today's learners are as if they have never seen the appearance of a sage, so they have nothing to emulate." (Classified Conversations of Master Zhu, juan 8)This means: today's learners are as if they have never seen the appearance of a sage, so they have nothing to emulate.

這說明，以聖賢為目標，不是好高騖遠，而是為了給學習一個明確的方向和標準。如果沒有聖賢作為標桿，學習就容易陷入平庸，滿足於一知半解。

This shows that aiming at the sages is not reaching for what is beyond one's grasp, but rather giving learning a clear direction and standard. Without the sages as a benchmark, learning easily falls into mediocrity, satisfied with superficial understanding.

 二、二程論"學以至聖人之道"

 2. The Cheng Brothers on "Learning to Attain the Way of the Sage"

二程對"學為聖賢"有非常系統的論述。《近思錄》中記載了程頤的一段著名對話： "或問：聖人之門，其徒三千，獨稱顏子為好學。夫《詩》《書》六藝，三千弟子非不習而通也，然則顏子所獨好者何學也？伊川先生曰：學以至聖人之道也。"（《近思錄》卷二，引自《二程遺書》）這句話的意思是：有人問：聖人門下，弟子三千，只稱讚顏回好學。《詩》《書》六藝，三千弟子不是不學習通曉，那麼顏回所獨獨喜好的是什麼學問呢？伊川先生說：是學習達到聖人之道的學問。

The Cheng brothers had very systematic discussions on "learning to become a sage." The Reflections on Things at Hand records a famous dialogue of Cheng Yi: "Someone asked: Among the sage's disciples, three thousand in number, only Yanzi was praised as fond of learning. As for the Book of Odes, Book of Documents, and the six arts, it is not that the three thousand disciples did not study and master them. Then what was the learning that Yanzi alone loved? Master Yichuan said: It was learning to attain the way of the sage." (Reflections on Things at Hand, juan 2, quoted from Surviving Works of the Cheng Brothers)This means: someone asked: among the sage's three thousand disciples, only Yan Hui was praised as fond of learning. The Odes, Documents, and six arts were not unstudied or unmastered by the three thousand disciples. Then what was the learning that Yan Hui alone loved? Master Yichuan said: it was learning to attain the way of the sage.

這段對話很有意思。它區分了兩種學習：一種是學習具體的知識技能（《詩》《書》六藝），另一種是學習"聖人之道"。三千弟子都學習了具體的知識技能，但只有顏回真正在學"聖人之道"，所以只有顏回被稱為"好學"。這說明，在二程看來，真正的學習不是積累知識，而是修養德性、成就人格。學為聖賢，才是學習的根本目的。

This dialogue is very interesting. It distinguishes two kinds of learning: one is learning specific knowledge and skills (the Odes, Documents, and six arts), and the other is learning "the way of the sage." All three thousand disciples learned specific knowledge and skills, but only Yan Hui was truly learning "the way of the sage"—therefore only Yan Hui was called "fond of learning."This shows that, in the view of the Cheng brothers, true learning is not accumulating knowledge, but cultivating virtue and achieving moral character. Learning to become a sage is the fundamental purpose of learning.

程頤還說："言學便以道為志，言人便以聖為志。自謂不能者，自賊者也；謂其君不能者，賊其君者也。"（《二程遺書》卷十八）這句話的意思是：說到學習就要以道為志向，說到做人就要以聖人為志向。自己說不能的人，是傷害自己的人；說他的君主不能的人，是傷害他的君主的人。

Cheng Yi also said: "When speaking of learning, one must take the way as one's aspiration; when speaking of being human, one must take sagehood as one's aspiration. Those who say they cannot are harming themselves; those who say their ruler cannot are harming their ruler." (Surviving Works of the Cheng Brothers, juan 18)This means: when speaking of learning, one must take the way as one's aspiration; when speaking of being human, one must take sagehood as one's aspiration. Those who say they cannot are harming themselves; those who say their ruler cannot are harming their ruler.

這段話非常有力量。它告訴我們，學為聖賢不是一個可選可不選的選項，而是每個人應當承擔的責任。說自己不能成為聖賢，就是在傷害自己；說別人不能成為聖賢，就是在傷害別人。因為"人皆可以為堯舜"，這是人性的事實，不是空想。

This passage is very powerful. It tells us that learning to become a sage is not an optional choice, but a responsibility that every person should bear. To say that one cannot become a sage is to harm oneself; to say that others cannot become a sage is to harm others. Because "all people can become Yao and Shun," this is a fact of human nature, not wishful thinking.

程顥也說： "人皆可以至聖人，而君子之學必至於聖人而後已。不至於聖人而後已者，皆自棄也。"（《二程遺書》卷二十五）這句話的意思是說：人人都可以達到聖人的境界，而君子的學習必須達到聖人的境界才肯罷休。不達到聖人的境界就罷休的人，都是自暴自棄。這句話把"學聖人"確立為學者的根本任務，沒有任何商量的餘地。

Cheng Hao also said: "All people can reach the state of the sage, and the learning of the superior person must reach the sage before it stops. Those who stop before reaching the sage are all abandoning themselves." (Surviving Works of the Cheng Brothers, juan 25)This means: all people can reach the state of the sage, and the learning of the superior person must reach the sage before it stops. Those who stop before reaching the sage are all abandoning themselves. This passage establishes "learning to become a sage" as the fundamental task of the learner, with no room for negotiation.

二程還討論了學聖人的具體方法。程顥說："學者識得仁體，實有諸己，只要義理栽培。如求經義，皆栽培之意。"（《二程遺書》卷二上）這句話的意思是：學者認識了仁的本體，實實在在地擁有了它，只要用義理來栽培就可以了。比如探求經義，都是栽培的意思。

The Cheng brothers also discussed the specific methods of learning to become a sage. Cheng Hao said: "When the learner has recognized the substance of humaneness and truly possesses it in oneself, one only needs to cultivate it with moral principles. For example, seeking the meaning of the classics is all for the sake of cultivation." (Surviving Works of the Cheng Brothers, juan 2 shang)This means: when the learner has recognized the substance of humaneness and truly possesses it in oneself, one only needs to cultivate it with moral principles. For example, seeking the meaning of the classics is all for the sake of cultivation.

這說明，學聖人首先要"識得仁體"，也就是要在心中體認到仁德的本體。有了這個根本，再通過讀書、窮理等工夫來栽培它，它就會不斷生長。這與"進德修業"的思路是一致的——進德是根本，修業是栽培。

This shows that learning to become a sage first requires "recognizing the substance of humaneness"—that is, realizing the substance of the virtue of humaneness in one's mind. With this foundation, one then cultivates it through practices such as reading books and exhausting principle, and it will continue to grow. This is consistent with the approach of "advancing virtue and refining undertakings"—advancing virtue is the foundation, and refining undertakings is the cultivation.

 三、朱熹論"立志"與"學為聖賢"

 3. Zhu Xi on "Establishing the Will" and "Learning to Become a Sage"

朱熹繼承了二程"學為聖賢"的思想，並對"立志"問題有更深入的討論。

Zhu Xi inherited the Cheng brothers' thought of "learning to become a sage," and had more indepth discussions on the question of "establishing the will."

朱熹認為，學為聖賢的第一步是"立志"。他說："學者須是立志。今人所以悠悠者，只是把學問不曾做一件事看，遇事則且胡亂恁地打過了。此只是志不立。"（《朱子語類》卷八）這句話的意思是：學者必須立志。現在的人所以悠悠忽忽，只是因為不把學問當作一件正經事來看，遇到事情就胡亂對付過去。這只是因為志向沒有確立。

Zhu Xi believed that the first step in learning to become a sage is "establishing the will." He said: "The learner must establish the will. The reason people today are so lax is simply that they do not treat learning as a serious matter; when things come up, they just muddle through. This is simply because the will is not established." (Classified Conversations of Master Zhu, juan 8)This means: the learner must establish the will. The reason people today are so lax is simply that they do not treat learning as a serious matter; when things come up, they just muddle through. This is simply because the will is not established.

朱熹還說： "書不記，熟讀可記；義不精，細思可精。惟有志不立，直是無着力處。"（《朱子語類》卷八）這句話的意思是說：書記不住，熟讀就能記住；義理不精深，仔細思考就能精深。只有志向不確立，簡直沒有用力的地方。這說明，立志是一切修養工夫的前提。沒有志向，再聰明也沒用；有了志向，笨一點也能成功。

Zhu Xi also said: "What one cannot remember in books, one can remember through repeated reading; what one cannot master in principle, one can master through careful reflection. Only when the will is not established is there truly no place to apply one's effort." (Classified Conversations of Master Zhu, juan 8)This means: what one cannot remember in books, one can remember through repeated reading; what one cannot master in principle, one can master through careful reflection. Only when the will is not established is there truly no place to apply one's effort.This shows that establishing the will is the prerequisite for all cultivation practice. Without the will, even intelligence is useless; with the will, even a slower person can succeed. 

那麼，志要立在什麼地方呢？朱熹說，要立在"做聖人"上。他說："而今貪利祿而不貪道義，要做貴人而不要做好人，皆是志不立之病。"（《朱子語類》卷八）這句話的意思是：現在的人貪圖利祿而不貪圖道義，要做貴人而不要做好人，都是志向不立的毛病。

Then, where should the will be established? Zhu Xi said it should be established on "becoming a sage." He said: "Nowadays, craving wealth and status but not craving moral principles, wanting to be an important person but not wanting to be a good person—these are all illnesses of the will not being established." (Classified Conversations of Master Zhu, juan 8)This means: nowadays, craving wealth and status but not craving moral principles, wanting to be an important person but not wanting to be a good person—these are all illnesses of the will not being established.

在朱熹看來，真正的立志不是立志做大官、發大財，而是立志做聖賢、做好人。這個方向一錯，整個學習就都錯了。

In Zhu Xi's view, true establishment of the will is not resolving to become a high official or get rich, but resolving to become a sage and a good person. Once this direction is wrong, the entire learning goes wrong.

朱熹還特別指出，學為聖賢不是遙不可及的事情。他說： "聖人亦是人，我亦是人。聖人所以為聖人，只是做得盡耳。"（《朱子語類》卷八）這句話的意思是說：聖人也是人，我也是人。聖人之所以成為聖人，只是把人該做的都做到了極致罷了。

Zhu Xi also particularly pointed out that learning to become a sage is not something out of reach. He said: "The sage is also a human being, and I am also a human being. The reason the sage is a sage is simply that he has done what a human being should do to the fullest." (Classified Conversations of Master Zhu, juan 8)This means: the sage is also a human being, and I am also a human being. The reason the sage is a sage is simply that he has done what a human being should do to the fullest.

這句話非常鼓舞人。它告訴我們，聖賢不是另一種生物，而是把人的本分做到了極致的人。我們每個人都有成為聖賢的可能，關鍵在於願不願意去做、能不能堅持去做。

This statement is very encouraging. It tells us that the sages are not another kind of being, but people who have done their human duty to the utmost. Each of us has the possibility of becoming a sage; the key lies in whether we are willing to do it and whether we can persist in doing it.

學為聖賢，是"進德修業"的終極錨點。有了這個錨點，"進德"才有方向——向著聖賢的品德前進；"修業"才有標準——按照聖賢的事業去做。沒有這個錨點，進德修業就可能迷失方向，甚至南轅北轍。

Learning to become a sage is the ultimate anchor of "advancing virtue and refining undertakings." With this anchor, "advancing virtue" has a direction—moving toward the virtue of the sages; "refining undertakings" has a standard—acting according to the undertakings of the sages. Without this anchor, advancing virtue and refining undertakings may lose direction, or even go in the opposite direction.

 第四章 涵養德性：進德修業的核心命題

 Chapter 4: Nurturing Moral Character: The Core Proposition of Advancing Virtue and Refining Undertakings

 一、"涵養"的含義與意義

 1. The Meaning and Significance of "Nurturing"

在"進德修業"的整個體系中，"涵養德性"是核心命題。為什麼這麼說？因為"進德"的實質就是涵養德性，而"修業"也必須以德性為根本。如果德性沒有涵養好，事業做得再大也沒有意義，甚至可能變成壞事。

In the entire system of "advancing virtue and refining undertakings," "nurturing moral character" is the core proposition. Why? Because the essence of "advancing virtue" is nurturing moral character, and "refining undertakings" must also take moral character as its foundation. If moral character is not well nurtured, no matter how great one's undertakings are, they have no meaning, and may even become harmful.

什麼是"涵養"？"涵"是包容、沉浸的意思，"養"是培育、滋養的意思。涵養就是把德性像種子一樣種在心裡，用敬的工夫、用理的滋養，讓它慢慢生長、壯大。它不是一蹴而就的，而是一個日積月累、潛移默化的過程。

What is "nurturing" (hanyang)? "Han" means to contain and immerse; "yang" means to cultivate and nourish. Nurturing means planting virtue like a seed in the mind, and through the practice of reverence and the nourishment of principle, letting it slowly grow and strengthen. It is not achieved overnight, but is a process of daily accumulation and subtle transformation.

二程非常重視涵養的工夫。程顥說： "學者須敬守此心，不可急迫，當栽培深厚，涵泳於其間，然後可以自得。"（《二程遺書》卷二上）這句話的意思是：學者必須用敬來守護這個心，不可以急迫，應當栽培得深厚，沉浸在其中，然後才能自己有所收穫。這裡的"栽培深厚，涵泳於其間"，就是涵養的意思。德性的成長像植物一樣，需要慢慢培育，不能拔苗助長。

The Cheng brothers attached great importance to the practice of nurturing. Cheng Hao said: "The learner must reverently guard this mind; one must not be hasty. One should cultivate it deeply, immerse oneself in it, and then one can attain it for oneself." (Surviving Works of the Cheng Brothers, juan 2 shang)This means: the learner must reverently guard this mind; one must not be hasty. One should cultivate it deeply, immerse oneself in it, and then one can attain it for oneself. Here, "cultivate it deeply and immerse oneself in it" is precisely the meaning of nurturing. The growth of virtue is like a plant—it needs slow cultivation, and one cannot pull up the seedlings to help them grow.

朱熹對"涵養"也有很多論述。他說： "涵養於未發之初，令不善之端旋消，則易為力；若發後，則難制。"（《朱子語類》卷一一三）這句話的意思是說：在喜怒哀樂未發的時候涵養，讓不善的苗頭漸漸消除，就比較容易用力；如果已經發出來了，就難以控制了。這說明涵養的最佳時機是在"未發"之時，也就是念頭還沒動、情緒還沒發的時候。在這個時候保持心的清明，防患於未然，比事後補救要容易得多。

Zhu Xi also had many discussions on "nurturing." He said: "Nurturing at the initial stage before the emotions are aroused, letting the sprouts of unwholesomeness gradually disappear, is easy to do; if they have already arisen, they are difficult to control." (Classified Conversations of Master Zhu, juan 113) This means: nurturing at the initial stage before the emotions are aroused, letting the sprouts of unwholesomeness gradually disappear, is easy to do; if they have already arisen, they are difficult to control.This shows that the best time for nurturing is in the "unaroused" state—that is, before thoughts have moved and emotions have arisen. Maintaining clarity of mind at this time, preventing problems before they arise, is much easier than remedial action afterward.

但朱熹也強調，涵養不能只在未發時做，已發時也要做。他說： "聖賢之論，正要就發處制。惟子思說'喜怒哀樂未發謂之中'。孔孟教人，多從發處說。未發時固當涵養，不成發後便都不管！"（《朱子語類》卷一一三）這句話的意思是：聖賢的言論，正是要在已發的地方做節制。只有子思說"喜怒哀樂未發叫做中"。孔子孟子教人，多從已發的地方說。未發時固然應當涵養，難道發了之後就都不管了嗎！這說明涵養是貫穿始終的工夫，未發時要涵養，已發時也要省察。二者不可偏廢。

But Zhu Xi also emphasized that nurturing cannot be done only in the unaroused state; it must also be done in the aroused state. He said: "The teachings of the sages are precisely about exercising restraint at the point of arousal. Only Zisi said, 'When joy, anger, sorrow, and pleasure are not yet aroused, this is called the mean.' Confucius and Mencius, in teaching people, mostly spoke from the point of arousal. Of course one should nurture in the unaroused state, but does that mean after arousal one should pay no attention at all!" (Classified Conversations of Master Zhu, juan 113)This means: the teachings of the sages are precisely about exercising restraint at the point of arousal. Only Zisi said, "When joy, anger, sorrow, and pleasure are not yet aroused, this is called the mean." Confucius and Mencius, in teaching people, mostly spoke from the point of arousal. Of course one should nurture in the unaroused state, but does that mean after arousal one should pay no attention at all!This shows that nurturing is a practice that runs throughout; in the unaroused state one nurtures, and in the aroused state one also examines. The two cannot be neglected.

 二、"敬"：涵養德性的根本工夫

 2. "Reverence": The Fundamental Practice of Nurturing Moral Character

涵養德性的根本方法是什麼？二程和朱熹的回答非常一致：是"敬"。

What is the fundamental method of nurturing moral character? The answers of the Cheng brothers and Zhu Xi are very consistent: it is "reverence."

我們在前面已經提到，二程提出了"涵養須用敬"的著名論斷。朱熹對此極為推崇，他說： "聖人言語，當初未曾關聚，到程子始關聚出一個敬來教人。因嘆敬字工夫之妙，聖學之所以成始成終者皆由此。"（轉引自錢穆《朱子學提綱·朱子論敬》）這句話的意思是：聖人的言語，當初沒有匯聚起來，到程子才匯聚出一個"敬"字來教人。因此感嘆敬字工夫的妙處，聖學之所以能從開始到完成，都是由此而來。

As we mentioned earlier, the Cheng brothers put forward the famous dictum that "nurturing requires reverence." Zhu Xi highly esteemed this, saying: "The words of the sages, in the beginning, had not been gathered together. It was only with Master Cheng that they were gathered into the single word 'reverence' to teach people. Thus one sighs at the wonder of the practice of reverence—that by which the learning of the sages is accomplished from beginning to end." (Quoted from Qian Mu's Outline of Zhu Xi's Learning, Zhu Xi on Reverence)This means: the words of the sages, in the beginning, had not been gathered together. It was only with Master Cheng that they were gathered into the single word "reverence" to teach people. Thus one sighs at the wonder of the practice of reverence—that by which the learning of the sages is accomplished from beginning to end.

朱熹還說："敬字工夫，乃聖門第一義，徹頭徹尾，不可頃刻間斷。"（《朱子語類》卷十二）這句話的意思是說：敬的工夫，是聖門第一等的道理，從頭到尾，不可以有片刻的間斷。

Zhu Xi also said: "The practice of reverence is the first principle of the sage school, from beginning to end, and cannot be interrupted for even a moment." (Classified Conversations of Master Zhu, juan 12)This means: the practice of reverence is the first principle of the sage school, from beginning to end, and cannot be interrupted for even a moment.

為什麼"敬"如此重要？因為敬是收心的工夫。人的心很容易放逸，很容易被外物牽引。只有用敬把心收住，德性才能在心中紮根。

Why is "reverence" so important? Because reverence is the practice of gathering the mind. The human mind is easily undisciplined and easily pulled by external things. Only by gathering the mind with reverence can virtue take root in the mind.

朱熹對"敬"的內涵有非常細緻的分析。根據錢穆先生在《朱子學提綱》中的梳理，朱子論敬主要有六層含義：

Zhu Xi offered a very detailed analysis of the connotations of “reverence” (jing). According to Mr. Qian Mu’s systematic exposition in An Outline of Zhu Xi Studies, Zhu Xi’s discussion of reverence contains six main layers of meaning.:

第一，"敬只如畏字相似"。朱熹說："敬有甚物，只如畏字相似。只是收斂身心，整齊純一，不恁地放縱。"（《朱子語類》卷十二）這句話的意思是說，敬沒有什麼特別的，就像"畏"字一樣，只是收斂身心，整齊專一，不放縱。

First, "reverence is similar to the word 'awe'." Zhu Xi said: "What is reverence? It is simply similar to the word 'awe.' It is just gathering body and mind, being orderly and unified, not being indulgent" (Classified Conversations of Master Zhu, juan 12). This means that reverence is nothing special—it is like "awe," simply gathering body and mind, being orderly and unified, not being indulgent.

第二，"敬是收斂，心中不容一物"。朱熹說："只是收拾自家精神專一在此。"（《朱子語類》卷十二）又說："心主這一事，不為他事擾亂，便是不容一物。"（同上）這句話的意思是說，心專註於一件事，不被其他事情擾亂，就是心中不容一物。

Second, "reverence is gathering, with not a single thing tolerated in the mind." Zhu Xi said: "It is simply gathering one's own spirit and focusing it here" (Classified Conversations of Master Zhu, juan 12). He also said: "When the mind is focused on this one thing and not disturbed by other things, this is 'not tolerating a single thing'" (ibid.). This means that when the mind is focused on one thing and not disturbed by other things, this is "not tolerating a single thing in the mind."

第三，"主一之謂敬"。這是程頤的說法，朱熹非常贊同。他說："主一，只是心專一。"（《朱子語類》卷十二）心不胡思亂想，專註於當下的事情，就是敬。

Third, "maintaining unity is called reverence." This is Cheng Yi's formulation, which Zhu Xi strongly endorsed. He said: "Maintaining unity simply means the mind being focused" (Classified Conversations of Master Zhu, juan 12). When the mind does not wander in random thoughts but focuses on the present matter, this is reverence.

第四，"敬須隨事檢點"。朱熹說："行篤敬，執事敬，敬本不為默然無為時設。"（《朱子語類》卷十二）這句話的意思是說，踐行篤敬、做事恭敬，敬本來不是為靜默無為的時候設立的。敬不是靜坐發獃，而是在做事中保持專註和認真。

Fourth, "reverence must be examined in accordance with affairs." Zhu Xi said: "Practicing earnest reverence, being reverent in handling affairs—reverence was not originally established for times of silent inaction" (Classified Conversations of Master Zhu, juan 12). This means that reverence is not sitting still in a daze, but maintaining focus and earnestness while doing things.

第五，"敬是常惺惺法"。這是程門弟子謝良佐的說法，朱熹也加以吸收。"惺惺"就是清醒、不昏昧的意思。朱熹說："惺惺乃心不昏昧之謂。"（《朱子語類》卷十二）敬就是讓心保持清醒，不糊塗、不放逸。

Fifth, "reverence is the method of constant alertness." This is the formulation of Xie Liangzuo, a disciple of the Cheng school, which Zhu Xi also adopted. "Xingxing" means being alert and not dull. Zhu Xi said: "'Xingxing' means the mind is not dull" (Classified Conversations of Master Zhu, juan 12). Reverence means keeping the mind alert, not muddled, not undisciplined.

第六，"敬是整齊嚴肅"。朱熹說："今人論道，只論理，不論事。只說心，不說身。其說至高，而蕩然無守，流於空虛異端之說。"（《朱子語類》卷十二）這句話的意思是說，現在的人論道，只論理不論事，只說心不說身。說法很高明，但放蕩沒有操守，流於空虛的異端學說。所以敬必須落實在身體的整齊嚴肅上，從外在的威儀入手，慢慢影響內心。

Sixth, "reverence is orderliness and solemnity." Zhu Xi said: "Today's people, in discussing the way, only discuss principle and not affairs; only speak of the mind and not the body. Their talk is very lofty, yet they are unrestrained and have nothing to hold to, drifting into empty heterodox teachings" (Classified Conversations of Master Zhu, juan 12). This means that today's people, in discussing the way, only discuss principle and not affairs; only speak of the mind and not the body. Their talk is very lofty, yet they are unrestrained and have nothing to hold to, drifting into empty heterodox teachings. Therefore, reverence must be grounded in the orderliness and solemnity of the body, starting from external demeanor and gradually influencing the inner mind.

這六層含義，其實都是從不同角度說同一個"敬"字。總結起來，敬就是：心不放逸、專註清醒、認真做事、整齊嚴肅。

These six layers of meaning are actually all speaking of the same word "reverence" from different angles. In summary, reverence means: the mind is not undisciplined, focused and alert, earnest in doing things, and orderly and solemn.

錢穆先生在《朱子新學案》中特別指出，朱子言敬，"承自二程，但尤有契於伊川敬義夾持，涵養致知，居敬窮理兩途並進之說"。這就是說，朱熹的敬不是孤立的，而是與"義"（窮理）配合的。只有敬沒有窮理，敬就會變成死守；只有窮理沒有敬，窮理就會變成浮泛。所以朱熹說： "主敬窮理雖二端，其實一本。"（《朱子語類》卷九） "持敬是窮理之本。窮得理明，又是養心之助。"（同上）

Qian Mu particularly pointed out in A New Scholarly Account of Master Zhu that Zhu Xi's discussion of reverence "was inherited from the Cheng brothers, but especially resonated with Yichuan's theory of reverence and righteousness supporting each other, nurturing and extending knowledge, and the two paths of maintaining reverence and exhausting principle advancing together." This means that Zhu Xi's reverence is not isolated, but is paired with "righteousness" (exhausting principle). With only reverence and no exhausting of principle, reverence becomes rigid adherence; with only exhausting of principle and no reverence, exhausting principle becomes superficial. Therefore Zhu Xi said: "Although maintaining reverence and exhausting principle are two things, they are fundamentally one." (Classified Conversations of Master Zhu, juan 9) "Maintaining reverence is the foundation of exhausting principle. When principle is clearly exhausted, it is in turn a help to nurturing the mind." (Ibid.)

這兩句話把敬與窮理的辯證關係講得非常透徹。持敬是窮理的根本——心不靜下來，道理就學不進去；窮理明了又是養心的幫助——道理明白了，心就更容易保持清明。二者互相促進，循環無端。

These two phrases explain the dialectical relationship between reverence and exhausting principle very thoroughly. Maintaining reverence is the foundation of exhausting principle—if the mind is not calmed, principles cannot be learned; clearly exhausting principle is in turn a help to nurturing the mind—when principles are understood, the mind is more easily kept clear. The two mutually promote each other in an endless cycle.

 三、涵養與省察的辯證關係

 3. The Dialectical Relationship Between Nurturing and Examining

涵養德性，除了"敬"的工夫，還需要"省察"的工夫。涵養主要是在未發時用功，省察主要是在已發時用功。二者的關係，是宋明理學中一個重要的理論問題。

Nurturing moral character, in addition to the practice of "reverence," also requires the practice of "examining" (xingcha). Nurturing mainly applies effort in the unaroused state, while examining mainly applies effort in the aroused state. The relationship between the two is an important theoretical question in Song Ming NeoConfucianism.

朱熹在這個問題上有一個思想轉變的過程。他早年受胡宏（五峰）和張栻（南軒）的影響，主張"先察識後涵養"，也就是先在已發的念頭上察識良心，然後再加以存養。後來他經過反覆思考，特別是在"中和之悟"之後，確立了"涵養為本，涵養省察交相養"的觀點。

Zhu Xi had a process of intellectual transformation on this issue. In his early years, influenced by Hu Hong (Wufeng) and Zhang Shi (Nanxuan), he advocated "first examining, then nurturing"—that is, first recognizing the good mind in aroused thoughts, and then preserving and nurturing it. Later, through repeated reflection, especially after his "awakening to centrality and harmony," he established the view that "nurturing is fundamental, and nurturing and examining nurture each other."

朱熹說："未發時固當涵養，不成發後便都不管！"（《朱子語類》卷一一三）這句話我們前面引用過，它說明朱熹既重視未發的涵養，也不忽視已發的省察。

Zhu Xi said: "Of course one should nurture in the unaroused state, but does that mean after arousal one should pay no attention at all!" (Classified Conversations of Master Zhu, juan 113)We quoted this passage earlier; it shows that Zhu Xi values both nurturing in the unaroused state and examining in the aroused state.

朱熹還說："涵養、省察，二者不可偏廢。"（《朱子語類》卷一一三）這句話的意思是說：涵養和省察，二者不可偏廢。但在二者之中，朱熹更強調涵養的根本地位。他說： "須是平日有涵養之功，臨事方能省察。若只臨事省察，而平日無涵養之功，事至物來，且鶻突了，如何省察得？"（《朱子語類》卷一一三）這句話的意思是：必須是平日有涵養的工夫，遇到事情才能省察。如果只在遇到事情時省察，而平日沒有涵養的工夫，事情來了、事物出現了，就糊塗了，怎麼能省察得了呢？這說明，涵養是基礎，省察是應用。沒有平日的涵養，事到臨頭就會手忙腳亂，根本談不上省察。

Zhu Xi also said: "Nurturing and examining—the two cannot be neglected." (Classified Conversations of Master Zhu, juan 113)This means: nurturing and examining—the two cannot be neglected.But between the two, Zhu Xi emphasized the fundamental position of nurturing more. He said: "One must have the merit of nurturing in daily life, so that when facing affairs one can examine. If one only examines when facing affairs, but has no merit of nurturing in daily life, then when things and events come, one will be muddled—how can one examine?" (Classified Conversations of Master Zhu, juan 113)This means: one must have the merit of nurturing in daily life, so that when facing affairs one can examine. If one only examines when facing affairs, but has no merit of nurturing in daily life, then when things and events come, one will be muddled—how can one examine?This shows that nurturing is the foundation, and examining is the application. Without daily nurturing, when things come up one will be flustered, and there can be no question of examining.

錢穆先生在《朱子新學案》中對朱子的涵養省察論有深入的分析。他指出，朱子的工夫論是"敬義夾持"、"涵養致知並進"，不是單靠一邊。這與當時陸九淵（象山）偏向"尊德性"、陳亮（龍川）偏向"事功"都不同。朱子走的是一條中正平實的路。

Qian Mu had an in-depth analysis of Zhu Xi's theory of nurturing and examining in A New Scholarly Account of Master Zhu. He pointed out that Zhu Xi's theory of practice is "reverence and righteousness supporting each other" and "nurturing and extending knowledge advancing together," not relying on one side alone. This differs from Lu Jiuyuan (Xiangshan), who leaned toward "honoring the moral nature," and Chen Liang (Longchuan), who leaned toward "practical achievement." Zhu Xi followed a middle, plain, and solid path.

錢穆還特別提到朱子的"涵泳"說。他說： "朱子極重名辭義界。命辭有差，即是見解有差。見解不由苦思而得；須是涵泳，以待義理之自形見，此乃格物致知而一旦豁然貫通也。若如延平所雲默坐澄心之類，則亦偏落一邊，非朱子之所謂涵泳。"（錢穆《朱子新學案》第三冊）這句話的意思是：朱子非常重視名詞的意義界限。用詞有差別，就是見解有差別。見解不是從苦思冥想中得來的；必須是涵泳，等待義理自己顯現出來，這就是格物致知而一旦豁然貫通。如果像李延平所說的默坐澄心之類，就也偏到一邊了，不是朱子所說的涵泳。

Qian Mu also particularly mentioned Zhu Xi's theory of "immersive contemplation" (hanyong). He said: "Zhu Xi attached great importance to the meaning and boundaries of terms. A difference in terminology is a difference in understanding. Understanding is not obtained through painful thinking; it must be through immersive contemplation, waiting for moral principles to manifest themselves—this is the sudden penetrating comprehension that comes from investigating things and extending knowledge. If it were like what Li Yanping called sitting silently and clarifying the mind, that would also lean to one side, and is not what Zhu Xi meant by immersive contemplation." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 3)This means: Zhu Xi attached great importance to the meaning and boundaries of terms. A difference in terminology is a difference in understanding. Understanding is not obtained through painful thinking; it must be through immersive contemplation, waiting for moral principles to manifest themselves—this is the sudden penetrating comprehension that comes from investigating things and extending knowledge. If it were like what Li Yanping called sitting silently and clarifying the mind, that would also lean to one side, and is not what Zhu Xi meant by immersive contemplation.

這段話很重要。它說明朱子的"涵養"不是什麼都不做、光靜坐，而是要在讀書、應事中"涵泳"義理，讓道理慢慢在心中成熟。這是一種積極的、動態的涵養，不是消極的、靜態的死守。

This passage is very important. It shows that Zhu Xi's "nurturing" is not doing nothing and just sitting in meditation, but rather "immersively contemplating" moral principles through reading and handling affairs, letting the principles gradually mature in the mind. This is an active, dynamic nurturing, not a passive, static rigid adherence.

"涵養德性"作為"進德修業"的核心命題，其意義在於：它把道德修養從外在的規範約束轉化為內在的生命成長。德性不是靠外在的壓力逼出來的，而是靠內在的涵養培育出來的。有了深厚的德性根基，"修業"才有正確的方向，"治國平天下"才有根本的保障。

As the core proposition of "advancing virtue and refining undertakings," the significance of "nurturing moral character" lies in this: it transforms moral cultivation from external normative constraint into inner life growth. Virtue is not forced out by external pressure, but cultivated through inner nurturing. With a deep foundation of moral character, "refining undertakings" has the correct direction, and "governing the state and bringing peace to all under heaven" has a fundamental guarantee.

 第五章 格物致知：進德修業的知識基礎

 Chapter 5: Investigating Things and Extending Knowledge: The Epistemic Foundation of Advancing Virtue and Refining Undertakings

 一、格物致知在修養次第中的位置

 1. The Position of Investigating Things and Extending Knowledge in the Sequence of Cultivation

在《大學》的"八條目"中，格物致知是起點，也是基礎。《大學》說："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。"（《禮記·大學》）這句話的意思是：古代想要把光明的品德彰顯於天下的人，先要治理好自己的國家；想要治理好國家的人，先要整頓好自己的家庭；想要整頓好家庭的人，先要修養好自身；想要修養好自身的人，先要端正自己的心；想要端正心的人，先要使自己的意念真誠；想要使意念真誠的人，先要推極自己的知識；推極知識在於窮究事物的道理。這一段話把格物致知的位置講得非常清楚：它是整個修養次第的起點。沒有格物致知，後面的誠意正心、修身齊家、治國平天下都無從談起。

Among the "eight items" of the Great Learning, investigating things and extending knowledge is the starting point and also the foundation. The Great Learning says: "In ancient times, those who wished to illuminate illustrious virtue throughout the world first governed their states; those who wished to govern their states first regulated their families; those who wished to regulate their families first cultivated their persons; those who wished to cultivate their persons first rectified their minds; those who wished to rectify their minds first made their wills sincere; those who wished to make their wills sincere first extended their knowledge; and the extension of knowledge lies in the investigation of things." (Book of Rites, Great Learning)This means: in ancient times, those who wished to illuminate illustrious virtue throughout the world first governed their states; those who wished to govern their states first regulated their families; those who wished to regulate their families first cultivated their persons; those who wished to cultivate their persons first rectified their minds; those who wished to rectify their minds first made their wills sincere; those who wished to make their wills sincere first extended their knowledge; and the extension of knowledge lies in the investigation of things.This passage makes the position of investigating things and extending knowledge very clear: it is the starting point of the entire sequence of cultivation. Without investigating things and extending knowledge, the subsequent steps—making the will sincere, rectifying the mind, cultivating the person, regulating the family, governing the state, and bringing peace to all under heaven—cannot even be discussed.

為什麼格物致知如此重要？因為儒家的道德修養不是盲目的，而是自覺的。人要先明白什麼是善、什麼是惡，什麼是對、什麼是錯，然後才能真誠地去行善去惡。如果道理都沒弄明白，所謂的"誠意"就可能是誠錯了意，所謂的"修身"就可能是修錯了方向。

Why is investigating things and extending knowledge so important? Because Confucian moral cultivation is not blind, but conscious. One must first understand what is good and what is evil, what is right and what is wrong, and then one can sincerely do good and eliminate evil. If the principles are not understood, socalled "making the will sincere" may be sincerity in the wrong direction, and socalled "cultivating the person" may be cultivation in the wrong direction.

朱熹在《大學章句》中解釋說： "致，推極也。知，猶識也。推極吾之知識，欲其所知無不盡也。格，至也。物，猶事也。窮至事物之理，欲其極處無不到也。"（《四書章句集注·大學章句》）這句話的意思是：致，是推極的意思。知，就是認識。推極我的知識，想要我所知道的沒有不盡頭的。格，是到的意思。物，就是事。窮究到事物的道理，想要它的極處沒有不到達的。

Zhu Xi explained in his Commentary on the Great Learning: "'Extend' means to push to the utmost. 'Knowledge' means cognition. To push one's knowledge to the utmost is to desire that what one knows has no limit. 'Investigate' means to arrive at. 'Things' means affairs. To exhaust the principles of things and affairs is to desire that even their utmost points are all reached." (Collected Commentaries on the Four Books, Commentary on the Great Learning)This means: "extend" means to push to the utmost. "Knowledge" means cognition. To push one's knowledge to the utmost is to desire that what one knows has no limit. "Investigate" means to arrive at. "Things" means affairs. To exhaust the principles of things and affairs is to desire that even their utmost points are all reached.

在朱熹看來，格物致知就是要把事物的道理窮究到極致，讓自己的知識沒有遺漏。這不是為了積累知識而積累知識，而是為了給道德修養提供正確的認知基礎。

In Zhu Xi's view, investigating things and extending knowledge means exhausting the principles of things to the utmost, so that one's knowledge has no omissions. This is not accumulating knowledge for the sake of accumulating knowledge, but providing a correct cognitive foundation for moral cultivation.

 二、二程論格物窮理

 2. The Cheng Brothers on Investigating Things and Exhausting Principle

二程對格物致知有非常重要的論述。程頤說："或問進修之術何先？曰：莫先於正心誠意。誠意在致知，致知在格物。格，至也，如祖考來格之格。凡一物上有一理，須是窮致其理。窮理亦多端：或讀書講明義理，或論古今人物別其是非，或應事接物而處其當，皆窮理也。"（《二程遺書》卷十八）這句話的意思是：有人問進修的方法什麼在先？回答說：沒有先於正心誠意的。誠意在於致知，致知在於格物。格，是到的意思，就像"祖考來格"的格。每一件事物上都有一個理，必須窮究到它的理。窮理也有多種途徑：或者讀書講明義理，或者討論古今人物辨別他們的是非，或者待人接物處理得當，這些都是窮理。

The Cheng brothers had very important discussions on investigating things and extending knowledge. Cheng Yi said: "Someone asked: In the method of advancing and cultivating, what comes first? The answer is: Nothing comes before rectifying the mind and making the will sincere. Making the will sincere lies in extending knowledge; extending knowledge lies in investigating things. 'Investigate' means 'to arrive at,' as in 'the ancestors come and arrive.' Every thing has its principle, and one must exhaust that principle. There are also many ways to exhaust principle: or by reading books and clarifying moral principles; or by discussing people and events of past and present and distinguishing their right and wrong; or by handling affairs and dealing with people appropriately—all these are exhausting principle." (Surviving Works of the Cheng Brothers, juan 18)This means: someone asked: in the method of advancing and cultivating, what comes first? The answer is: nothing comes before rectifying the mind and making the will sincere. Making the will sincere lies in extending knowledge; extending knowledge lies in investigating things. "Investigate" means "to arrive at," as in "the ancestors come and arrive." Every thing has its principle, and one must exhaust that principle. There are also many ways to exhaust principle: or by reading books and clarifying moral principles; or by discussing people and events of past and present and distinguishing their right and wrong; or by handling affairs and dealing with people appropriately—all these are exhausting principle.

這段話有幾個要點。第一，程頤把格物致知與正心誠意聯繫起來，認為格物致知是誠意正心的前提。第二，他解釋了"格"的含義是"至"，就是要窮究到理的極致。第三，他指出窮理的途徑是多樣的，不只是讀書，還包括討論人物、待人接物等。

This passage has several key points. First, Cheng Yi connects investigating things and extending knowledge with rectifying the mind and making the will sincere, believing that investigating things and extending knowledge is the prerequisite for making the will sincere and rectifying the mind. Second, he explains that the meaning of "investigate" is "to arrive at"—that is, to exhaust principle to its utmost. Third, he points out that the ways of exhausting principle are diverse, not only reading books, but also discussing people and events, dealing with people and affairs, and so on.

程頤還說："或問：格物須物物格之，還只格一物而萬理皆知？曰：怎生便會該通？若只格一物便通眾理，雖顏子亦不敢如此道。須是今日格一件，明日又格一件，積習既多，然後脫然自有貫通處。"（《二程遺書》卷十八）這句話的意思是：有人問：格物必須一件一件地格嗎，還是只格一件事物就能知道所有的理？回答說：怎麼就能貫通呢？如果只格一件事物就能通曉眾多的理，即使是顏回也不敢這麼說。必須是今天格一件，明天又格一件，積累多了，然後自然會有豁然貫通的時候。

Cheng Yi also said: "Someone asked: Must one investigate things one by one, or can one investigate just one thing and know all principles? The answer is: How could that possibly lead to comprehensive understanding? If investigating just one thing could lead to understanding all principles, even Yanzi would not dare to say so. One must investigate one thing today, another thing tomorrow; after much accumulation, then there will naturally be a point of penetrating comprehension." (Surviving Works of the Cheng Brothers, juan 18)This means: someone asked: must one investigate things one by one, or can one investigate just one thing and know all principles? The answer is: how could that possibly lead to comprehensive understanding? If investigating just one thing could lead to understanding all principles, even Yan Hui would not dare to say so. One must investigate one thing today, another thing tomorrow; after much accumulation, then there will naturally be a point of penetrating comprehension.

這段話非常重要。它說明格物是一個漸進的、積累的過程，不是一蹴而就的。必須一件一件地去格，積累多了，才能融會貫通。這與禪宗的"頓悟"不同，儒家走的是"漸修"的路。

This passage is very important. It shows that investigating things is a gradual, cumulative process, not achieved overnight. One must investigate things one by one, and after enough accumulation, one can achieve comprehensive understanding. This differs from Chan Buddhism's "sudden enlightenment"; Confucianism follows the path of "gradual cultivation."

程顥也說： "窮理盡性以至於命，三事一時並了，元無次序，不可將窮理作知之事。若實窮得理，即性命亦可了。"（《二程遺書》卷二上）這句話的意思是：窮理、盡性、以至於命，這三件事是同時完成的，本來沒有次序，不可以把窮理僅僅當作求知的事情。如果真的窮得了理，那麼性和命也都可以了悟。

Cheng Hao also said: "Exhausting principle, fulfilling nature, and reaching destiny—these three things are completed all at once, originally without sequence. One cannot treat exhausting principle as merely a matter of knowledge. If one truly exhausts principle, then nature and destiny can also be understood." (Surviving Works of the Cheng Brothers, juan 2 shang)This means: exhausting principle, fulfilling nature, and reaching destiny—these three things are completed all at once, originally without sequence. One cannot treat exhausting principle as merely a matter of knowledge. If one truly exhausts principle, then nature and destiny can also be understood.

程顥的這段話與程頤略有不同。程頤強調漸進積累，程顥則強調窮理、盡性、至命是一回事，不能把窮理僅僅當作外在的知識追求。但二者的根本精神是一致的：格物窮理不是為了求知而求知，而是與德性修養、生命境界的提升緊密聯繫在一起的。

Cheng Hao's passage differs slightly from Cheng Yi's. Cheng Yi emphasized gradual accumulation, while Cheng Hao emphasized that exhausting principle, fulfilling nature, and reaching destiny are one thing, and one cannot treat exhausting principle as merely an external pursuit of knowledge. But the fundamental spirit of both is consistent: investigating things and exhausting principle is not seeking knowledge for the sake of knowledge, but is closely connected with moral cultivation and the elevation of one's life realm.

 三、朱熹的格物致知論

 3. Zhu Xi's Theory of Investigating Things and Extending Knowledge

朱熹繼承了二程的格物思想，並作了更系統的闡發。他在《大學章句》中補寫了著名的"格物致知補傳"： "所謂致知在格物者，言欲致吾之知，在即物而窮其理也。蓋人心之靈莫不有知，而天下之物莫不有理，惟於理有未窮，故其知有不盡也。是以大學始教，必使學者即凡天下之物，莫不因其已知之理而益窮之，以求至乎其極。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。此謂物格，此謂知之至也。"（《四書章句集注·大學章句》）這句話的意思是：所謂致知在於格物，是說想要推極我的知識，就在於接觸事物而窮究它的道理。因為人心的靈妙沒有不具有認識能力的，而天下的事物沒有不具有理的，只是因為理沒有被窮究，所以知識有不盡頭的地方。所以大學開始教人，必須讓學者接觸所有天下的事物，沒有不憑藉已經知道的理而進一步窮究的，以求達到它的極致。等到用力久了，有一天豁然貫通，那麼眾多事物的表裡精粗就沒有不到達的，而我心的全體大用也就沒有不明了的。這就叫做物格，這就叫做知的極致。

Zhu Xi inherited the Cheng brothers' thought on investigating things and developed it more systematically. In his Commentary on the Great Learning, he added the famous "supplementary commentary on investigating things and extending knowledge": "What is meant by 'the extension of knowledge lies in the investigation of things' is this: wishing to extend my knowledge, I must approach things and exhaust their principles. For the intelligence of the human mind always has the capacity to know, and all things under heaven always have their principles. It is only because principles have not been exhausted that knowledge has its limits. Therefore, when the Great Learning begins to teach, it must cause the learner to approach all things under heaven, and without exception, on the basis of the principles already known, further exhaust them, seeking to reach their utmost. When one has applied effort for a long time, one day there will be sudden penetrating comprehension. Then the outer and inner, the refined and the coarse, of all things will all be reached, and the complete substance and great function of my mind will all be illuminated. This is called 'things being investigated,' and this is called 'the utmost of knowledge.'" (Collected Commentaries on the Four Books, Commentary on the Great Learning)This means: what is meant by "the extension of knowledge lies in the investigation of things" is this: wishing to extend my knowledge, I must approach things and exhaust their principles. For the intelligence of the human mind always has the capacity to know, and all things under heaven always have their principles. It is only because principles have not been exhausted that knowledge has its limits. Therefore, when the Great Learning begins to teach, it must cause the learner to approach all things under heaven, and without exception, on the basis of the principles already known, further exhaust them, seeking to reach their utmost. When one has applied effort for a long time, one day there will be sudden penetrating comprehension. Then the outer and inner, the refined and the coarse, of all things will all be reached, and the complete substance and great function of my mind will all be illuminated. This is called "things being investigated," and this is called "the utmost of knowledge."

這段話是朱熹格物致知論的總綱。它有幾個關鍵點：

第一，人心有知，物各有理。人的認識能力是天生的，事物的道理是客觀存在的。格物就是用人的認識能力去窮究事物的道理。

This passage is the general outline of Zhu Xi's theory of investigating things and extending knowledge. It has several key points:

First, the human mind has the capacity to know, and each thing has its principle. Human cognitive capacity is innate, and the principles of things are objectively existent. Investigating things means using human cognitive capacity to exhaust the principles of things.

第二，格物要"即物窮理"，就是要接觸具體的事物，在事物中窮究道理，不能脫離事物空談道理。

Second, the investigation of things requires “approaching things and exhaustively investigating their principles” (ji wu qiong li). This means one must engage with concrete things, thoroughly seek out the principles within them, and not discuss principles in the abstract while divorced from actual things.

第三，格物要"因其已知之理而益窮之"，就是要在已有知識的基礎上不斷深化，循序漸進。

Third, investigating things requires "on the basis of the principles already known, further exhausting them"—that is, continuously deepening on the basis of existing knowledge, proceeding step by step. 

第四，格物的終極目標是"豁然貫通"，就是積累到一定程度後，突然達到融會貫通的境界。到那時，事物的表裡精粗都能明了，心的全體大用都能彰顯。

Fourth, the ultimate goal of investigating things is "sudden penetrating comprehension"—that is, after accumulating to a certain degree, one suddenly reaches the realm of comprehensive understanding. At that point, the outer and inner, the refined and the coarse, of all things can all be understood, and the complete substance and great function of the mind can all be manifested.

朱熹特彆強調，格物的範圍非常廣泛，不只是讀書。他說："格物之論，伊川意雖謂眼前無非是物，然其格之也，亦須有緩急先後之序，豈遽以為存心於一草木器用之間而忽然懸悟也哉？且如今為此學而不窮天理、明人倫、講聖言、通世故，乃兀然存心於一草木、一器用之間，此是何學問？如此而望有所得，是炊沙而欲其成飯也。"（《朱文公文集·答陳齊仲》）這句話的意思是：關於格物的論述，伊川的意思雖然說眼前沒有不是事物的，但格物也必須有緩急先後的次序，怎麼能馬上就說把心放在一草一木、一個器物之間就能忽然頓悟呢？況且現在做這個學問卻不窮究天理、明白人倫、講論聖人之言、通曉世故，反而茫然地把心放在一草一木、一個器物之間，這是什麼學問？這樣還希望有所收穫，就像煮沙子想讓它變成飯一樣。這段話說明，朱熹的格物雖然範圍很廣，但有主次先後之分。最根本的是窮天理、明人倫、講聖言、通世故，而不是去研究一草一木的自然知識。這是儒家格物論與近代科學的根本區別——儒家格物的目的是道德修養，不是探索自然規律。

Zhu Xi particularly emphasized that the scope of investigating things is very broad, not just reading books. He said: "Regarding the theory of investigating things, although Yichuan's meaning is that everything before one's eyes is a thing, yet in investigating them, there must also be an order of urgency and priority. How could one suddenly think that by setting one's mind on a plant or a vessel one would suddenly achieve enlightenment? Moreover, if now in pursuing this learning one does not exhaust the principle of heaven, clarify human relationships, expound the words of the sages, and understand worldly affairs, but instead blankly sets one's mind on a single plant or a single vessel—what kind of learning is this? To hope for gain in this way is like cooking sand and wishing it to become rice." (Collected Works of Master Zhu, Reply to Chen Qizhong)This means: regarding the theory of investigating things, although Yichuan's meaning is that everything before one's eyes is a thing, yet in investigating them, there must also be an order of urgency and priority. How could one suddenly think that by setting one's mind on a plant or a vessel one would suddenly achieve enlightenment? Moreover, if now in pursuing this learning one does not exhaust the principle of heaven, clarify human relationships, expound the words of the sages, and understand worldly affairs, but instead blankly sets one's mind on a single plant or a single vessel—what kind of learning is this? To hope for gain in this way is like cooking sand and wishing it to become rice.This passage shows that although Zhu Xi's investigation of things has a broad scope, it has distinctions of primary and secondary, urgent and gradual. The most fundamental are exhausting the principle of heaven, clarifying human relationships, expounding the words of the sages, and understanding worldly affairs—not studying the natural knowledge of plants and vessels. This is the fundamental difference between Confucian theory of investigating things and modern science—the purpose of Confucian investigation of things is moral cultivation, not exploring natural laws.

朱熹還說： "格物，是為人君止於仁，為人臣止於敬，為人子止於孝，為人父止於慈，與國人交止於信。若只泛泛地格，幾時是了？"（《朱子語類》卷十五）這句話的意思是說：格物，就是做君主的要止於仁，做臣子的要止於敬，做兒子的要止於孝，做父親的要止於慈，與國人交往要止於信。如果只是泛泛地格，什麼時候才是個頭？這說明，朱熹的格物主要是在人倫日用中格，是要弄明白在各種人倫關係中應當如何做。這與"進德修業"的精神是完全一致的——格物不是為了外在的知識，而是為了內在的德性提升和外在的事業成就。

Zhu Xi also said: "Investigating things means: as a ruler, resting in humaneness; as a minister, resting in reverence; as a son, resting in filial piety; as a father, resting in kindness; in intercourse with fellow countrymen, resting in trustworthiness. If one only investigates things in a general and vague way, when will it ever end?" (Classified Conversations of Master Zhu, juan 15)This means: investigating things means: as a ruler, resting in humaneness; as a minister, resting in reverence; as a son, resting in filial piety; as a father, resting in kindness; in intercourse with fellow countrymen, resting in trustworthiness. If one only investigates things in a general and vague way, when will it ever end?

This shows that Zhu Xi's investigation of things is mainly conducted in daily human relationships—it is about understanding how to act in various human relationships. This is completely consistent with the spirit of "advancing virtue and refining undertakings"—investigating things is not for external knowledge, but for inner moral elevation and outer achievement of undertakings.

 四、"知至至之"：致知與進德的關係

 4. "Knowing When the Time Has Come and Acting Accordingly": The Relationship Between Extending Knowledge and Advancing Virtue

在《易傳·乾·文言》中，"知至至之"與"進德修業"是聯繫在一起的。程頤在《伊川易傳》中解釋說："知至至之，致知也。求知所至而後至之，知之在先，故可與幾。所謂始條理者，知之事也。"（《伊川易傳》卷一）這句話的意思是：知道該達到就去達到，這是致知。先知道要達到什麼然後去達到它，知在前面，所以可以參與幾微的事理。所謂開始有條理，是知的事情。這說明，"知至至之"就是致知的工夫。人要先知道自己的目標在哪裡（知至），然後努力去達到它（至之）。這個"知"不是一般的知識，而是對道德目標、對聖賢境界的認知。有了這個認知，才能有明確的方向去"進德"。

In the Wenyan Commentary on the Qian Hexagram, "knowing when the time has come and acting accordingly" is connected with "advancing virtue and refining undertakings." Cheng Yi explained in his Commentary on the Book of Changes by Master Yichuan: "Knowing when the time has come and acting accordingly is extending knowledge. Seeking to know what is to be attained and then attaining it—knowledge comes first, so one can participate in subtle matters. What is called 'the beginning of order' is the work of knowledge." (Commentary on the Book of Changes by Master Yichuan, juan 1)This means: knowing when the time has come and acting accordingly is extending knowledge. Seeking to know what is to be attained and then attaining it—knowledge comes first, so one can participate in subtle matters. What is called "the beginning of order" is the work of knowledge.This shows that "knowing when the time has come and acting accordingly" is the practice of extending knowledge. One must first know where one's goal lies (knowing what is to be attained), and then strive to reach it (attaining it). This "knowledge" is not ordinary knowledge, but cognition of moral goals and the realm of the sages. With this cognition, one can have a clear direction for "advancing virtue."

朱熹也說："知至而後意誠，如人通判一州事，然後能誠意於一州。若不知，只恁地做將去，終是未濟。"（《朱子語類》卷十五）這句話的意思是：知至而後意誠，就像一個人通判一州的事務，然後才能在一州的事務上誠意。如果不知道，只是那樣做下去，終究是不能成功的。這說明，致知是誠意的前提。只有道理明白了，才能真正地、自覺地去行善。如果道理不明白，即使做了好事，也是盲目的、不穩固的。

Zhu Xi also said: "When knowledge is extended, then the will becomes sincere—just as a person who has comprehensive understanding of the affairs of a prefecture can then be sincere in the affairs of that prefecture. If one does not know, and just goes ahead doing things, in the end it will not succeed." (Classified Conversations of Master Zhu, juan 15)This means: when knowledge is extended, then the will becomes sincere—just as a person who has comprehensive understanding of the affairs of a prefecture can then be sincere in the affairs of that prefecture. If one does not know, and just goes ahead doing things, in the end it will not succeed.This shows that extending knowledge is the prerequisite for making the will sincere. Only when principles are understood can one truly and consciously do good. If principles are not understood, even if one does good deeds, it is blind and unstable.

在"進德修業"的體系中，格物致知是"修業"的重要內容，也是"進德"的知識基礎。通過格物致知，人明白了什麼是善、什麼是惡，什麼是聖賢之道，然後才能自覺地、堅定地去涵養德性、成就事業。所以，格物致知雖然是修養次第的起點，但它貫穿於整個進德修業的過程中——不是格完物就不用格了，而是要終身格物、終身致知，讓自己的認識不斷深化，讓自己的德性不斷提升。

In the system of "advancing virtue and refining undertakings," investigating things and extending knowledge is an important content of "refining undertakings," and also the epistemic foundation of "advancing virtue." Through investigating things and extending knowledge, one understands what is good and what is evil, what is the way of the sages, and then one can consciously and firmly nurture moral character and achieve undertakings. Therefore, although investigating things and extending knowledge is the starting point of the sequence of cultivation, it runs through the entire process of advancing virtue and refining undertakings—it is not that once one has finished investigating things one need not investigate anymore; rather, one must investigate things and extend knowledge throughout life, letting one's understanding continuously deepen and one's virtue continuously elevate.

第六章 誠意正心：進德修業的內在轉化

 Chapter 6: Making the Will Sincere and Rectifying the Mind: The Inner Transformation of Advancing Virtue and Refining Undertakings

 一、誠意：毋自欺的真實工夫

 1. Making the Will Sincere: The Genuine Practice of Not Deceiving Oneself

格物致知之後，接下來是誠意。什麼是誠意？《大學》說："所謂誠其意者，毋自欺也。如惡惡臭，如好好色，此之謂自謙。故君子必慎其獨也。"（《禮記·大學》）這句話的意思是：所謂使意念真誠，就是不要自己欺騙自己。就像厭惡難聞的氣味、喜愛美麗的容貌一樣，這就叫做自我滿足。所以君子在獨處的時候一定要謹慎。

 After investigating things and extending knowledge, the next step is making the will sincere. What is making the will sincere? The Great Learning says: "What is meant by 'making the will sincere' is not deceiving oneself. Just as one dislikes a bad smell, just as one loves a beautiful countenance—this is called self-satisfaction. Therefore, the superior person must be cautious when alone." (Book of Rites, Great Learning)This means: what is meant by "making the will sincere" is not deceiving oneself. Just as one dislikes a bad smell, just as one loves a beautiful countenance—this is called self-satisfaction. Therefore, the superior person must be cautious when alone.

誠意的核心是"毋自欺"——不要自己欺騙自己。人最容易欺騙的不是別人，而是自己。明明知道這件事不對，卻因為私慾的驅使還是去做，做完了又找各種借口安慰自己，這就是自欺。誠意就是要打破這種自欺，讓自己的意念真正符合自己所知道的道理。

The core of making the will sincere is "not deceiving oneself"—not lying to oneself. The person one most easily deceives is not others, but oneself. Clearly knowing that something is wrong, yet doing it anyway driven by selfish desire, and then after doing it finding all kinds of excuses to comfort oneself—this is self-deception. Making the will sincere means breaking through this self-deception, so that one's will truly conforms to the principles one knows.

"如惡惡臭，如好好色"這個比喻非常生動。人聞到難聞的氣味，自然就會厭惡，不需要別人強迫；看到美麗的容貌，自然就會喜愛，不需要別人鼓勵。誠意就是要讓行善去惡也變成這樣自然的、發自內心的反應。知道善就自然去好，知道惡就自然去惡，沒有絲毫的勉強和自欺。

The metaphor "as one dislikes a bad smell, as one loves a beautiful countenance" is very vivid. When people smell a bad odor, they naturally dislike it, without needing others to force them; when they see a beautiful countenance, they naturally love it, without needing others to encourage them. Making the will sincere means making doing good and eliminating evil become such natural, heartfelt responses. Knowing the good, one naturally loves it; knowing the evil, one naturally dislikes it—without the slightest reluctance or self-deception.

朱熹在《大學章句》中解釋說： "誠其意者，自修之首也。毋者，禁止之辭。自欺雲者，知為善以去惡，而心之所發有未實也。謙，快也，足也。獨者，人所不知而己所獨知之地也。言欲自修者知為善以去其惡，則當實用其力，而禁止其自欺。使其惡惡則如惡惡臭，好善則如好好色，皆務決去，而求必得之，以自快足於己，不可徒苟且以徇外而為人也。然其實與不實，蓋有他人所不及知而己獨知之者，故必謹之於此以審其幾焉。"（《四書章句集注·大學章句》）這句話的意思是：使意念真誠，是自我修養的首要之事。毋，是禁止的辭。所謂自欺，是知道要行善去惡，但心發出的意念有不真實的地方。謙，是快意、滿足的意思。獨，是別人不知道而只有自己知道的地方。說想要自我修養的人知道要行善去惡，就應當切實用力，禁止自欺。使自己厭惡惡就像厭惡難聞的氣味，喜好善就像喜愛美麗的容貌，都務必堅決去除惡而追求一定得到善，讓自己內心快樂滿足，不可以姑且敷衍來迎合外面、做給別人看。然而意念實與不實，有別人來不及知道而只有自己知道的地方，所以必須在這個地方謹慎來審察它的幾微。

 Zhu Xi explained in his Commentary on the Great Learning: "Making the will sincere is the first thing in self-cultivation. 'Not' is a word of prohibition. 'Self-deception' means knowing that one should do good and eliminate evil, yet the intentions that arise in the mind are not genuine. 'Satisfaction' means delight and fulfillment. 'Alone' refers to the place where others do not know but only oneself knows. This says that one who wishes to cultivate oneself, knowing that one should do good and eliminate evil, should genuinely apply effort and prohibit self-deception. Make one's hatred of evil like the hatred of a bad smell, and one's love of good like the love of a beautiful countenance—both resolutely eliminating evil and seeking to attain good, to find delight and fulfillment in oneself, not merely perfunctorily acting for the sake of others and outward appearance. Yet whether one's intentions are genuine or not, there are things that others cannot know but only oneself knows; therefore one must be cautious here to examine their subtlety." (Collected Commentaries on the Four Books, Commentary on the Great Learning) This means: making the will sincere is the first thing in self-cultivation. "Not" is a word of prohibition. "Self-deception" means knowing that one should do good and eliminate evil, yet the intentions that arise in the mind are not genuine. "Satisfaction" means delight and fulfillment. "Alone" refers to the place where others do not know but only oneself knows. This says that one who wishes to cultivate oneself, knowing that one should do good and eliminate evil, should genuinely apply effort and prohibit self-deception. Make one's hatred of evil like the hatred of a bad smell, and one's love of good like the love of a beautiful countenance—both resolutely eliminating evil and seeking to attain good, to find delight and fulfillment in oneself, not merely perfunctorily acting for the sake of others and outward appearance. Yet whether one's intentions are genuine or not, there are things that others cannot know but only oneself knows; therefore one must be cautious here to examine their subtlety.

朱熹特彆強調"慎獨"。因為意念的真實與否，只有自己最清楚，別人是看不到的。所以要在別人看不到、聽不到的獨處之時，依然保持意念的真誠，不因為沒人看見就放鬆自己。

Zhu Xi particularly emphasized "being cautious when alone." Because whether one's intentions are genuine or not, only oneself knows best—others cannot see it. Therefore, even when alone, when others cannot see or hear, one must still maintain sincerity of will, not relaxing oneself just because no one is watching.

誠意與"進德修業"是什麼關係呢？朱熹在解釋"忠信所以進德"時說： "忠信進德，便是意誠處。至如惡惡臭，如好好色，然後有地可據，而無私累牽擾之患，其進德孰御？"（《朱子語類》卷六十九）這句話的意思是：忠信進德，就是意誠的地方。至於像厭惡難聞的氣味、喜愛美麗的容貌那樣，然後才有可以依據的地方，沒有私慾牽累擾亂的憂患，這樣進德誰能阻擋？這說明，誠意（忠信）是進德的關鍵。只有意念真誠了，德性才能真正進步。如果意念不誠，整天自欺欺人，那麼所謂的"進德"就是假的，是做給別人看的，不是真正的德性提升。

 What is the relationship between making the will sincere and "advancing virtue and refining undertakings"? In explaining "loyalty and trustworthiness are the means by which virtue is advanced," Zhu Xi said: "Loyalty and trustworthiness advancing virtue is precisely where the will is sincere. When one reaches the point of hating evil like a bad smell and loving good like a beautiful countenance, then one has ground to stand on, and without the trouble of being pulled and disturbed by selfish burdens—who can stop one's advancement of virtue?" (Classified Conversations of Master Zhu, juan 69)This means: loyalty and trustworthiness advancing virtue is precisely where the will is sincere. When one reaches the point of hating evil like a bad smell and loving good like a beautiful countenance, then one has ground to stand on, and without the trouble of being pulled and disturbed by selfish burdens—who can stop one's advancement of virtue?This shows that making the will sincere (loyalty and trustworthiness) is the key to advancing virtue. Only when the will is sincere can virtue truly progress. If the will is not sincere, and one deceives oneself and others all day long, then so-called "advancing virtue" is fake—done for show, not genuine moral elevation.

 二、正心：心不在焉的戒懼

 2. Rectifying the Mind: The Warning Against Absent Mindedness

誠意之後是正心。什麼是正心？《大學》說："所謂修身在正其心者，身有所忿懥，則不得其正；有所恐懼，則不得其正；有所好樂，則不得其正；有所憂患，則不得其正。心不在焉，視而不見，聽而不聞，食而不知其味。此謂修身在正其心。"（《禮記·大學》）這句話的意思是：所謂修養自身在於端正自己的心，是因為心有憤怒，就不能端正；有恐懼，就不能端正；有喜好，就不能端正；有憂患，就不能端正。心不在這裡，看了卻看不見，聽了卻聽不到，吃了卻不知道味道。這就叫做修養自身在於端正自己的心。

After making the will sincere comes rectifying the mind. What is rectifying the mind? The Great Learning says: "What is meant by 'cultivating the person lies in rectifying the mind' is this: if the person has anger, the mind cannot be rectified; if there is fear, the mind cannot be rectified; if there is fondness, the mind cannot be rectified; if there is anxiety, the mind cannot be rectified. When the mind is absent, one looks but does not see, listens but does not hear, eats but does not know the taste. This is called 'cultivating the person lies in rectifying the mind.'" (Book of Rites, Great Learning)This means: what is meant by "cultivating the person lies in rectifying the mind" is this: if the person has anger, the mind cannot be rectified; if there is fear, the mind cannot be rectified; if there is fondness, the mind cannot be rectified; if there is anxiety, the mind cannot be rectified. When the mind is absent, one looks but does not see, listens but does not hear, eats but does not know the taste. This is called "cultivating the person lies in rectifying the mind."

正心的核心是讓心不被情緒和偏見所左右。人有憤怒、恐懼、喜好、憂患等情緒，這些情緒本身不是壞事，但如果過度了、被情緒牽着走了，心就不正了。心不正，看問題就會有偏差，做事就會出錯。

The core of rectifying the mind is letting the mind not be controlled by emotions and prejudices. People have emotions such as anger, fear, fondness, and anxiety. These emotions themselves are not bad, but if they become excessive and one is led by them, the mind will not be rectified. When the mind is not rectified, one's perspective on things will be biased, and one's actions will go wrong.

朱熹在《大學章句》中解釋說："忿懥，怒也。蓋是四者，皆心之用，而人所不能無者。然一有之而不能察，則欲動情勝，而其用之所行，或不能不失其正矣。心有不存，則無以檢其身，是以君子必察乎此而敬以直之，然後此心常存而身無不修也。"（《四書章句集注·大學章句》）

Zhu Xi explained in his Commentary on the Great Learning: "'Anger' means rage. These four are all functions of the mind, and human beings cannot be without them. Yet once they arise and one cannot examine them, then desires move and emotions prevail, and in the exercise of these functions, one may fail to maintain rectitude. If the mind is not preserved, there is no way to examine one's person. Therefore, the superior person must examine these and use reverence to straighten them; then this mind is constantly preserved and the person is fully cultivated." (Collected Commentaries on the Four Books, Commentary on the Great Learning)

這句話的意思是：忿懥，就是憤怒。這四者（忿懥、恐懼、好樂、憂患）都是心的作用，是人不能沒有的。然而一旦有了卻不能省察，就會欲動情勝，而心作用的地方，或許就不能不失去端正了。心不存養，就無法檢點自身，所以君子必須省察這些而用敬來端正它，然後這個心常存而自身沒有不修養的。

This means: "anger" means rage. These four are all functions of the mind, and human beings cannot be without them. Yet once they arise and one cannot examine them, then desires move and emotions prevail, and in the exercise of these functions, one may fail to maintain rectitude. If the mind is not preserved, there is no way to examine one's person. Therefore, the superior person must examine these and use reverence to straighten them; then this mind is constantly preserved and the person is fully cultivated.

朱熹指出，憤怒、恐懼等情緒是人所不能沒有的，關鍵在於能不能省察、能不能節制。如果被情緒控制了，心就不正了。所以要"敬以直之"，用敬的工夫來保持心的端正。

Zhu Xi pointed out that emotions such as anger and fear are things human beings cannot be without; the key is whether one can examine them and exercise restraint. If one is controlled by emotions, the mind will not be rectified. Therefore, one must "use reverence to straighten them," using the practice of reverence to maintain the rectitude of the mind.

正心與誠意是什麼關係？誠意是意念的真實不欺，正心是心體的端正不偏。誠意是"毋自欺"，正心是"心不在焉"的反面——要讓心常在這裡，不被情緒和外物帶走。

What is the relationship between rectifying the mind and making the will sincere? Making the will sincere is the genuineness and freedom from self-deception of one's intentions; rectifying the mind is the uprightness and freedom from bias of the mind's substance. Making the will sincere is "not deceiving oneself"; rectifying the mind is the opposite of "the mind being absent"—one must keep the mind constantly present, not carried away by emotions and external things.

朱熹說："誠意是真實不欺，正心是審其幾微。誠意是如惡惡臭、如好好色處，正心是忿懥恐懼好樂憂患處。誠意是主張得定，正心是體察得精。"（《朱子語類》卷十五）這句話的意思是：誠意是真實不欺騙自己，正心是審察它的幾微之處。誠意是像厭惡難聞氣味、喜愛美麗容貌的地方，正心是憤怒恐懼喜好憂患的地方。誠意是主張得堅定，正心是體察得精細。這說明，誠意和正心雖然都是內心的工夫，但側重點不同。誠意重在"真實"，正心重在"端正"。誠意是讓意念不虛假，正心是讓心體不偏斜。二者相輔相成，共同構成了進德修業的內在轉化環節。

Zhu Xi said: "Making the will sincere is being genuine and not deceiving oneself; rectifying the mind is examining its subtlety. Making the will sincere is at the point of hating evil like a bad smell and loving good like a beautiful countenance; rectifying the mind is at the point of anger, fear, fondness, and anxiety. Making the will sincere is being firmly established; rectifying the mind is being finely observant." (Classified Conversations of Master Zhu, juan 15)This means: making the will sincere is being genuine and not deceiving oneself; rectifying the mind is examining its subtlety. Making the will sincere is at the point of hating evil like a bad smell and loving good like a beautiful countenance; rectifying the mind is at the point of anger, fear, fondness, and anxiety. Making the will sincere is being firmly established; rectifying the mind is being finely observant.This shows that although making the will sincere and rectifying the mind are both inner practices, their emphases differ. Making the will sincere focuses on "genuineness," while rectifying the mind focuses on "uprightness." Making the will sincere keeps intentions from being false; rectifying the mind keeps the mind's substance from being biased. The two complement each other, together constituting the inner transformation circle link of advancing virtue and refining undertakings.

 三、忠信所以進德的深層意涵

 3. The Deep Meaning of "Loyalty and Trustworthiness Are the Means by Which Virtue Is Advanced"

我們在前面多次提到"忠信所以進德"。現在可以從誠意正心的角度來深入理解這句話的含義。

We have mentioned "loyalty and trustworthiness are the means by which virtue is advanced" many times before. Now we can deeply understand the meaning of this phrase from the perspective of making the will sincere and rectifying the mind.

"忠信"二字，是儒家德性的核心。忠是盡己之心，信是真實不欺。合起來說，忠信就是內心的誠實無妄。

The two characters "loyalty and trustworthiness" are the core of Confucian virtue. "Loyalty" means doing one's utmost with one's heart; "trustworthiness" means being genuine and not deceptive. Taken together, loyalty and trustworthiness mean inner sincerity and freedom from pretense.

朱熹在解釋"忠信所以進德"時說："忠信所以進德，忠信實也。然從知上來，吾心知得是非端的是如此，心便實，實便忠信。吾心以為實然，從此做去，即是進德。"（《朱子語類》卷六十九）這句話的意思是：忠信用來進德，忠信就是實。然而它是從知上來的，我的心知道是非確實是這樣，心就實了，實了就是忠信，有了忠信就能進德。這與《大學》"知至而後意誠"的思路是一致的。

 In explaining "loyalty and trustworthiness are the means by which virtue is advanced," Zhu Xi said: "Loyalty and trustworthiness are the means by which virtue is advanced; loyalty and trustworthiness are genuineness. Yet they come from knowledge. When my mind knows clearly that right and wrong are definitely like this, the mind becomes genuine, and being genuine is loyalty and trustworthiness. When my mind takes it as genuinely so, and proceeds from there to act, this is advancing virtue." (Classified Conversations of Master Zhu, juan 69)This means: loyalty and trustworthiness are used to advance virtue; loyalty and trustworthiness are genuineness. Yet they come from knowledge. When my mind knows clearly that right and wrong are definitely like this, the mind becomes genuine, and being genuine is loyalty and trustworthiness. When my mind takes it as genuinely so, and proceeds from there to act, this is advancing virtue. This is consistent with the approach of the Great Learning: "when knowledge is extended, then the will becomes sincere."

朱熹還說： "忠信是根，有此根便能發生枝葉。業是外面有端緒者。"（《朱子語類》卷六十九）這句話的意思是說：忠信是根，有了這個根就能生長出枝葉。業是外面有頭緒的東西。這個比喻很好。忠信是內在的根本，德業是外在的表現。有了忠信這個根，德性和事業才能生長出來。如果沒有忠信這個根，所謂的德業就是無源之水、無本之木，是靠不住的。

Zhu Xi also said: "Loyalty and trustworthiness are the root; with this root, branches and leaves can grow. Undertakings are what have outward beginnings." (Classified Conversations of Master Zhu, juan 69)This means: loyalty and trustworthiness are the root; with this root, branches and leaves can grow. Undertakings are what have outward beginnings.This metaphor is excellent. Loyalty and trustworthiness are the inner foundation, while virtue and undertakings are the outer manifestations. With the root of loyalty and trustworthiness, virtue and undertakings can grow. Without this root, so-called virtue and undertakings are like water without a source or a tree without roots—unreliable.

朱熹還特別指出，"忠信"與"誠意"是相通的。他說："因言忠信進德，便只是大學誠意之說。如惡惡臭，如好好色，有此根本，德方可進。"（《朱子語類》卷六十九）這句話的意思是：說到忠信進德，就只是《大學》誠意的說法。像厭惡難聞氣味、喜愛美麗容貌那樣，有了這個根本，德才可以進步。這就把《易傳》的"忠信所以進德"與《大學》的"誠意"貫通起來了。二者說的是同一件事：內心的真誠無妄是德性進步的根本。

 Zhu Xi also particularly pointed out that "loyalty and trustworthiness" and "making the will sincere" are connected. He said: "Speaking of loyalty and trustworthiness advancing virtue, this is simply the theory of making the will sincere in the Great Learning. Like hating a bad smell and loving a beautiful countenance—with this foundation, virtue can advance." (Classified Conversations of Master Zhu, juan 69)This means: speaking of loyalty and trustworthiness advancing virtue, this is simply the theory of making the will sincere in the Great Learning. Like hating a bad smell and loving a beautiful countenance—with this foundation, virtue can advance.This connects "loyalty and trustworthiness are the means by which virtue is advanced" from the Commentary on the Book of Changes with "making the will sincere" from the Great Learning. Both speak of the same thing: inner sincerity and freedom from pretense are the foundation of moral progress.

在"進德修業"的整個體系中，誠意正心是從"知"到"行"的關鍵轉化環節。格物致知是"知"，修身齊家治國平天下是"行"，而誠意正心就是把"知"轉化為"行"的內在動力。只有意念真誠了、心體端正了，所知的道理才能真正落實到行動中，變成自己的德性和事業。所以，誠意正心是進德修業的"樞紐"——沒有這個樞紐，知和行就是割裂的，進德修業就是一句空話。

In the entire system of "advancing virtue and refining undertakings," making the will sincere and rectifying the mind is the key transformative環節 from "knowledge" to "action." Investigating things and extending knowledge is "knowledge"; cultivating the person, regulating the family, governing the state, and bringing peace to all under heaven are "action"; and making the will sincere and rectifying the mind is the inner driving force that transforms "knowledge" into "action." Only when the will is sincere and the mind's substance is upright can the principles one knows be truly implemented in action, becoming one's own virtue and undertakings. Therefore, making the will sincere and rectifying the mind is the "hinge" of advancing virtue and refining undertakings—without this hinge, knowledge and action are separated, and advancing virtue and refining undertakings is just empty talk.

第七章 修身齊家：進德修業的人倫實踐

 Chapter 7: Cultivating the Self and Regulating the Family: The Human Relational Practice of Advancing Virtue and Refining Undertakings

 一、修身：進德修業的切身落實

 1. Cultivating the Self: The Personal Embodiment of Advancing Virtue and Refining Undertakings

誠意正心之後，接下來是修身。修身是進德修業從內心走向外在的第一步，也是把德性落實到具體行為中的關鍵環節。

After making the will sincere and rectifying the mind, the next step is cultivating the self. Cultivating the self is the first step from inner to outer in advancing virtue and refining undertakings, and also the key環節 of embodying virtue in concrete actions.

什麼是修身？簡單說，就是修養自己的言行舉止，讓自己的一切行為都符合道德規範。《大學》說"自天子以至於庶人，壹是皆以修身為本"（《禮記·大學》），這句話的意思是說，從天子到普通百姓，一切都要以修身為根本。這說明修身不是某一類人的事，而是每個人的根本任務。

What is cultivating the self? Simply put, it is cultivating one's words, deeds, and demeanor, so that all one's actions conform to moral norms. The Great Learning says, "From the Son of Heaven down to the common people, all without exception take cultivating the self as the root" (Book of Rites, Great Learning). This means that from the emperor to the common people, everyone must take cultivating the self as fundamental. This shows that cultivating the self is not the concern of a certain class of people, but the fundamental task of every person.

朱熹在《大學章句》中解釋說： "正心以上，皆所以修身也。齊家以下，則舉此而措之耳。"（《四書章句集注·大學章句》）這句話的意思是：正心以上（格物、致知、誠意、正心），都是用來修身的。齊家以下（齊家、治國、平天下），就是把修身的成果運用出去罷了。這說明，修身是連接"內聖"與"外王"的樞紐。格物致知、誠意正心是"內聖"的工夫，齊家治國平天下是"外王"的事業，而修身就是把內聖的工夫轉化為外王事業的關鍵。

Zhu Xi explained in his Commentary on the Great Learning: "Rectifying the mind and the steps above are all for the sake of cultivating the self. Regulating the family and the steps below are simply applying this to affairs." (Collected Commentaries on the Four Books, Commentary on the Great Learning)This means: rectifying the mind and the steps above (investigating things, extending knowledge, making the will sincere, rectifying the mind) are all for the sake of cultivating the self. Regulating the family and the steps below (regulating the family, governing the state, bringing peace to all under heaven) are simply applying the results of self-cultivation to affairs. This shows that cultivating the self is the hinge connecting "inner sagehood" and "outer kingship." Investigating things, extending knowledge, making the will sincere, and rectifying the mind are the practices of "inner sagehood"; regulating the family, governing the state, and bringing peace to all under heaven are the undertakings of "outer kingship"; and cultivating the self is the key to transforming the practices of inner sagehood into the undertakings of outer kingship.

朱熹還說："修身是大根本。"（《朱子語類》卷十五）這句話的意思是說：修身是最大的根本。

Zhu Xi also said: "Cultivating the self is the great foundation." (Classified Conversations of Master Zhu, juan 15)This means: cultivating the self is the great foundation.

為什麼修身如此重要？因為儒家的道德修養不是空談，而是要落實到具體的人身上。一個人如果連自己的言行都修養不好，那麼他說的道理再高明，也沒有說服力。反過來，一個人如果把自己修養好了，他的言行本身就是最好的教育，不需要多說什麼，別人自然會受到感化。

Why is cultivating the self so important? Because Confucian moral cultivation is not empty talk, but must be embodied in a concrete person. If a person cannot even cultivate his own words and deeds well, then no matter how lofty the principles he speaks, they have no persuasive power. Conversely, if a person has cultivated himself well, his words and deeds themselves are the best education—without needing to say much, others will naturally be influenced and transformed.

二程也非常重視修身。程顥說："君子之學，莫若廓然而大公，物來而順應。"（《二程文集》卷二《答橫渠張子厚先生書》）這句話的意思是：君子的學問，沒有比心胸開闊、大公無私，事物來了就順應它更好的了。

The Cheng brothers also attached great importance to cultivating the self. Cheng Hao said: "The learning of the superior person is nothing other than being broad and utterly impartial, and responding to things as they come." (Collected Works of the Cheng Brothers, juan 2, Letter in Reply to Master Zhang Zihou of Hengqu) This means: the learning of the superior person is nothing other than being broad and utterly impartial, and responding to things as they come.

這是程顥對修身境界的描述。修身到了極致，就是心胸開闊、大公無私，不被私慾所累，能夠順應事物的本然之理去應對。這就是"廓然大公，物來順應"的境界。

This is Cheng Hao's description of the realm of self-cultivation. When self-cultivation reaches its utmost, one's mind is broad and utterly impartial, not burdened by selfish desires, and able to respond according to the inherent principles of things. This is the realm of "being broad and utterly impartial, responding to things as they come."

 二、齊家：進德修業的家庭實踐

 2. Regulating the Family: The Family Practice of Advancing Virtue and Refining Undertakings

修身之後是齊家。齊家就是治理好自己的家庭，讓家庭中的每個人都各安其位、各盡其責。為什麼齊家如此重要？因為家庭是人生的第一個社會，也是道德實踐的第一個場所。一個人在家庭中能否做到父慈子孝、兄友弟恭、夫和婦順，直接關繫到他的德性是否真正落實。如果一個人在外面講得頭頭是道，回到家裡卻對父母不孝、對妻子不和，那麼他的德性就是假的。

After cultivating the self comes regulating the family. Regulating the family means governing one's own family well, so that everyone in the family is in their proper place and fulfills their responsibilities. Why is regulating the family so important? Because the family is the first society in human life, and also the first place for moral practice. Whether a person can achieve fatherly kindness and filial piety, brotherly friendliness and respect, harmony between husband and wife in the family directly relates to whether his virtue is truly embodied. If a person speaks eloquently outside, but at home is not filial to his parents and not harmonious with his wife, then his virtue is fake.

《大學》說："所謂齊其家在修其身者，人之其所親愛而辟焉，之其所賤惡而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其惡，惡而知其美者，天下鮮矣。故諺有之曰：'人莫知其子之惡，莫知其苗之碩。'此謂身不修不可以齊其家。"（《禮記·大學》）這句話的意思是：所謂整治好家庭在於修養好自身，是因為人對於自己親愛的人會有偏愛，對於自己厭惡的人會有偏惡，對於自己敬畏的人會有偏敬，對於自己同情的人會有偏憐，對於自己輕視的人會有偏見。所以喜歡一個人卻知道他的缺點，厭惡一個人卻知道他的優點，天下很少有這樣的人。所以諺語說："人不知道自己孩子的壞處，不知道自己禾苗的茂盛。"這就叫做自身不修養好就不能整治好家庭。

The Great Learning says: "What is meant by 'regulating the family lies in cultivating the self' is this: people are biased toward those they love and are dear to, biased toward those they despise and dislike, biased toward those they fear and respect, biased toward those they pity and sympathize with, biased toward those they are arrogant and lazy toward. Therefore, to love someone and yet know their faults, to dislike someone and yet know their merits—this is rare under heaven. Hence the proverb says: 'People do not know the faults of their children, do not know the luxuriance of their seedlings.' This is called 'if the self is not cultivated, one cannot regulate the family.'" (Book of Rites, Great Learning)This means: what is meant by "regulating the family lies in cultivating the self" is this: people are biased toward those they love and are dear to, biased toward those they despise and dislike, biased toward those they fear and respect, biased toward those they pity and sympathize with, biased toward those they are arrogant and lazy toward. Therefore, to love someone and yet know their faults, to dislike someone and yet know their merits—this is rare under heaven. Hence the proverb says: "People do not know the faults of their children, do not know the luxuriance of their seedlings." This is called "if the self is not cultivated, one cannot regulate the family."

這段話說明了齊家的難點：人容易被情感所左右，對自己親近的人只看到優點，對自己厭惡的人只看到缺點。這樣就不能公正地處理家庭事務。所以齊家的前提是修身——只有把自己修養好了，才能克服情感的偏見，公正地對待家庭中的每一個人。

This passage explains the difficulty of regulating the family: people are easily influenced by emotions, seeing only the merits of those they are close to and only the faults of those they dislike. In this way, they cannot handle family affairs fairly. Therefore, the prerequisite for regulating the family is cultivating the self—only by cultivating oneself well can one overcome emotional bias and treat everyone in the family fairly.

朱熹在《大學章句》中解釋說："辟，猶偏也。五者在人本有當然之則，然常人之情惟其所向而不加察焉，則陷於一偏而身不修矣。"（《四書章句集注·大學章句》）這句話的意思是：辟，就是偏的意思。這五者（親愛、賤惡、畏敬、哀矜、敖惰）在人本來有當然的法則，但常人的情感只順着它的趨向而不加以省察，就會陷於一偏而自身得不到修養。

Zhu Xi explained in his Commentary on the Great Learning: "'Bias' means partiality. These five things in human beings originally have their proper principles, but the feelings of ordinary people follow their inclinations without examination, thus falling into partiality and the self is not cultivated." (Collected Commentaries on the Four Books, Commentary on the Great Learning)This means: "bias" means partiality. These five things in human beings originally have their proper principles, but the feelings of ordinary people follow their inclinations without examination, thus falling into partiality and the self is not cultivated.

朱熹指出，親愛、厭惡等情感本身不是壞事，都有其當然的法則。問題在於常人不加以省察，順着情感走，就會陷於偏頗。所以修身就是要省察自己的情感，讓情感符合當然的法則，不偏不倚。

Zhu Xi pointed out that emotions such as love and dislike are not bad in themselves; they all have their proper principles. The problem is that ordinary people do not examine them, but follow their emotions, thus falling into partiality. Therefore, cultivating the self means examining one's emotions, letting emotions conform to their proper principles, being impartial and unbiased.

齊家與"進德修業"是什麼關係呢？齊家是"修業"的重要內容。一個人把家庭治理好了，就是成就了一項重要的事業。同時，齊家也是"進德"的實踐場所——在處理家庭關係的過程中，人的德性得到了鍛煉和提升。

What is the relationship between regulating the family and "advancing virtue and refining undertakings"? Regulating the family is an important content of "refining undertakings." A person who governs his family well has achieved an important undertaking. At the same time, regulating the family is also a practice ground for "advancing virtue"—in the process of handling family relationships, one's virtue is tempered and elevated.

朱熹在《童蒙須知》中說： "若能遵守不違，自不失為謹願之士，必又能讀聖賢之書，恢大此心，進德修業，入於大賢君子之域。"（《童蒙須知》）這句話的意思是：如果能遵守不違背，自然不失為謹慎老實的人，還必須能讀聖賢的書，擴大這個心，進德修業，進入大賢君子的領域。

Zhu Xi said in Instructions for Children: "If one can abide by these without violation, one will naturally not fail to be a prudent and good person; and one must further be able to read the books of the sages, broaden this mind, advance virtue and refine undertakings, and enter the realm of great worthies and superior persons." (Instructions for Children)This means: if one can abide by these without violation, one will naturally not fail to be a prudent and good person; and one must further be able to read the books of the sages, broaden this mind, advance virtue and refine undertakings, and enter the realm of great worthies and superior persons.

《童蒙須知》是朱熹為兒童寫的啟蒙讀物，講的都是灑掃應對、衣服冠履等日常小事。朱熹認為，從這些小事做起，就是進德修業的開始。而這些小事，大多是在家庭中進行的。所以齊家不是什麼高深的道理，就是在日常的家庭生活中，把每一件小事都做好。

Instructions for Children is an enlightening book Zhu Xi wrote for children, talking about daily affairs such as sweeping and answering, clothing and hats. Zhu Xi believed that starting from these small things is the beginning of advancing virtue and refining undertakings. And these small things are mostly carried out in the family. Therefore, regulating the family is not some lofty principle, but doing every small thing well in daily family life.

 三、從修身齊家到治國平天下的邏輯

 3. The Logic from Cultivating the Self and Regulating the Family to Governing the State and Bringing Peace to All Under Heaven

修身齊家之後，是治國平天下。這之間的邏輯是什麼？為什麼修身齊家就能治國平天下？

After cultivating the self and regulating the family comes governing the state and bringing peace to all under heaven. What is the logic between them? Why can cultivating the self and regulating the family lead to governing the state and bringing peace to all under heaven?

儒家的邏輯是：家國同構。家庭是國家的縮影，國家是家庭的擴大。一個人在家庭中能夠做到父慈子孝、兄友弟恭，那麼他在國家中就能做到君仁臣忠、官清民順。治理家庭的道理和治理國家的道理是相通的。

The Confucian logic is: the family and the state have the same structure. The family is a microcosm of the state, and the state is an enlargement of the family. A person who can achieve fatherly kindness and filial piety, brotherly friendliness and respect in the family can then achieve benevolent rulers and loyal ministers, honest officials and obedient people in the state. The principles of governing the family and governing the state are interconnected.

《大學》說："所謂治國必先齊其家者，其家不可教而能教人者，無之。故君子不出家而成教於國。孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也。"（《禮記·大學》）這句話的意思是：所謂治理國家必須先整治好自己的家庭，是因為自己的家人都不能教育好卻能教育好別人的人，是沒有的。所以君子不出家門就能在國中成就教化。孝，是用來侍奉君主的；悌，是用來侍奉尊長的；慈，是用來使喚民眾的。

 The Great Learning says: "What is meant by 'governing the state must first regulate the family' is this: there has never been a person who could not teach his own family yet could teach others. Therefore, the superior person, without leaving his family, completes his education in the state. Filial piety is the means by which one serves one's ruler; brotherly respect is the means by which one serves one's elders; kindness is the means by which one commands the multitude." (Book of Rites, Great Learning)This means: what is meant by "governing the state must first regulate the family" is this: there has never been a person who could not teach his own family yet could teach others. Therefore, the superior person, without leaving his family, completes his education in the state. Filial piety is the means by which one serves one's ruler; brotherly respect is the means by which one serves one's elders; kindness is the means by which one commands the multitude.

這段話把家國同構的道理講得非常清楚。在家能孝，在朝就能忠；在家能悌，在朝就能敬長；在家能慈，在朝就能愛民。家庭中的道德修養，直接可以轉化為國家中的政治德行。

This passage explains the principle of the family-state isomorphism very clearly. Being filial at home, one can be loyal at court; being respectful to brothers at home, one can respect elders at court; being kind at home, one can love the people at court. Moral cultivation in the family can be directly transformed into political virtue in the state.

朱熹在《大學章句》中解釋說："孝弟慈，所以修身而教於家者也；然而國人之所以事其君、長、眾者，不外乎此。"（《四書章句集注·大學章句》）這句話的意思是：孝、悌、慈，是用來修身和在家庭中施行教化的；然而國人用來侍奉君主、尊長、民眾的，不外乎這些。

 Zhu Xi explained in his Commentary on the Great Learning:"Filial piety, brotherly respect, and kindness are the means by which one cultivates the self and teaches in the family; yet the means by which the people of the state serve their rulers, elders, and the multitude are none other than these." (Collected Commentaries on the Four Books, Commentary on the Great Learning)This means: filial piety, brotherly respect, and kindness are the means by which one cultivates the self and teaches in the family; yet the means by which the people of the state serve their rulers, elders, and the multitude are none other than these.

這說明，修身齊家不是私事，而是公事的基礎。一個人把自己和家庭修養好了，就是在為治國平天下做準備。因為治國平天下所需的德行，都是在修身齊家中培養出來的。

This shows that cultivating the self and regulating the family are not private matters, but the foundation of public affairs. A person who has cultivated himself and his family well is preparing for governing the state and bringing peace to all under heaven. Because the virtues needed for governing the state and bringing peace to all under heaven are all cultivated in self-cultivation and family regulation.

在"進德修業"的體系中，修身齊家是從個人德性走向社會事業的橋樑。"進德"主要是在個人和家庭層面進行的，"修業"則要從家庭擴展到國家和天下。修身齊家做得好，進德就有了切實的落實，修業就有了堅實的基礎。

In the system of "advancing virtue and refining undertakings," cultivating the self and regulating the family is the bridge from personal virtue to social undertakings. "Advancing virtue" is mainly carried out at the personal and family levels, while "refining undertakings" must expand from the family to the state and all under heaven. When self-cultivation and family regulation are done well, advancing virtue has concrete embodiment, and refining undertakings has a solid foundation.

 第八章 治國理政：進德修業的政治維度

 Chapter 8: Governing the State and Managing Affairs: The Political Dimension of Advancing Virtue and Refining Undertakings

 一、為政以德：治國理政的根本原則

 1. Governing Through Virtue: The Fundamental Principle of State Governance

修身齊家之後，是治國理政。儒家的治國理念，核心是"為政以德"。孔子說："為政以德，譬如北辰，居其所而眾星共之。"（《論語·為政》）這句話的意思是說，用道德來治理國政，就像北極星一樣，居於它的位置而眾星都環繞着它。這說明，儒家的政治不是靠權力和刑罰來維持的，而是靠統治者的道德感召力來實現的。

After cultivating the self and regulating the family comes governing the state and managing affairs. The core of Confucian state governance is "governing through virtue." Confucius said: "Governing through virtue is like the North Star, which stays in its place while all the other stars surround it" (Analects, Weizheng). This means that Confucian politics is not maintained through power and punishment, but through the moral charisma of the ruler.

二程繼承了孔子的德治思想，並作了深入的闡發。程顥說："君仁莫不仁，君義莫不義。天下之治亂系於人君心術之邪正。"（《二程遺書》卷二十五）這句話的意思是：君主仁，沒有人不仁；君主義，沒有人不義。天下的治亂取決於君主心術的邪正。

The Cheng brothers inherited Confucius' thought of rule by virtue and developed it in depth. Cheng Hao said: "If the ruler is humane, none will fail to be humane; if the ruler is righteous, none will fail to be righteous. The order and disorder of the world depend on the rectitude or depravity of the ruler's mind." (Surviving Works of the Cheng Brothers, juan 25) This means: if the ruler is humane, none will fail to be humane; if the ruler is righteous, none will fail to be righteous. The order and disorder of the world depend on the rectitude or depravity of the ruler's mind.

這段話說明了儒家政治的根本邏輯：統治者的道德是政治好壞的根本。統治者心正，天下就治；統治者心邪，天下就亂。所以治國的根本不是制度建設，而是統治者的道德修養。

This passage explains the fundamental logic of Confucian politics: the morality of the ruler is the root of political good or bad. When the ruler's mind is upright, the world is well governed; when the ruler's mind is depraved, the world falls into disorder. Therefore, the root of governing the state is not institutional building, but the moral cultivation of the ruler.

程頤也說： "天下之治，由得賢也，天下不治，由失賢也。"（《二程文集》卷一《上仁宗皇帝書》）這句話的意思是：天下得到治理，是因為得到了賢人；天下得不到治理，是因為失去了賢人。

Cheng Yi also said: "The good governance of the world comes from obtaining worthy people; the lack of good governance of the world comes from losing worthy people." (Collected Works of the Cheng Brothers, juan 1, Memorial to Emperor Renzong)This means: the good governance of the world comes from obtaining worthy people; the lack of good governance of the world comes from losing worthy people.

程頤認為，治國的關鍵在於用人。用賢人，天下就治；用小人，天下就亂。而賢人之所以為賢人，就是因為他們有道德、有才能。所以，治國理政說到底還是一個道德問題——統治者要有道德，任用的官員要有道德。

Cheng Yi believed that the key to governing the state is employing people. Employing worthy people, the world is well governed; employing petty people, the world falls into disorder. And worthy people are worthy precisely because they have morality and ability. Therefore, governing the state and managing affairs, in the final analysis, is still a moral question—the ruler must have morality, and the officials employed must have morality.

朱熹也非常重視統治者的道德修養。他說："人主之心一正，則天下之事無有不正；人主之心一邪，則天下之事無有不邪。"（《朱文公文集·戊申封事》）這句話的意思是：君主的心一正，天下的事情就沒有不正的；君主的心一邪，天下的事情就沒有不邪的。

Zhu Xi also attached great importance to the moral cultivation of the ruler. He said: "If the ruler's mind is upright, then none of the affairs of the world will fail to be upright; if the ruler's mind is depraved, then none of the affairs of the world will fail to be depraved." (Collected Works of Master Zhu, Memorial of Wushen) This means: if the ruler's mind is upright, then none of the affairs of the world will fail to be upright; if the ruler's mind is depraved, then none of the affairs of the world will fail to be depraved.

這與程顥的觀點完全一致。朱熹認為，君主的心術是天下治亂的根本。所以，君主最根本的任務不是處理具體的政務，而是修養自己的心術。

This is completely consistent with Cheng Hao's view. Zhu Xi believed that the ruler's mind is the root of the world's order and disorder. Therefore, the ruler's most fundamental task is not handling specific government affairs, but cultivating his own mind.

朱熹在《大學章句》中解釋"治國平天下"時，特彆強調了"絜矩之道"。他說："絜矩之道，是平天下之要道。"（《朱子語類》卷十六）

In explaining "governing the state and bringing peace to all under heaven" in his Commentary on the Great Learning, Zhu Xi particularly emphasized the "way of the measuring square." He said: "The way of the measuring square is the essential way to bring peace to all under heaven." (Classified Conversations of Master Zhu, juan 16)

什麼是"絜矩之道"？《大學》說："所惡於上，毋以使下；所惡於下，毋以事上；所惡於前，毋以先後；所惡於後，毋以從前；所惡於右，毋以交於左；所惡於左，毋以交於右。此之謂絜矩之道。"（《禮記·大學》）這句話的意思是說，自己厭惡上級的做法，就不要用這種做法對待下級；自己厭惡下級的做法，就不要用這種做法對待上級；前後左右都是如此。這就是"絜矩之道"，也就是推己及人的恕道。

What is "the way of the measuring square"? The Great Learning says: "What you dislike in your superiors, do not use in dealing with your inferiors; what you dislike in your inferiors, do not use in serving your superiors; what you dislike in those before you, do not impose on those behind you; what you dislike in those behind you, do not impose on those before you; what you dislike in those on your right, do not impose on those on your left; what you dislike in those on your left, do not impose on those on your right. This is called the way of the measuring square" (Book of Rites, Great Learning). This means: what you dislike in your superiors, do not use in dealing with your inferiors; and so on for all directions. This is "the way of the measuring square," that is, the way of reciprocity—putting oneself in another's place.

"絜矩之道"的核心是推己及人，用自己的感受去體諒別人的感受。這是一種道德的方法，不是法律的方法。統治者如果能做到絜矩之道，就能得到人民的擁護，天下自然太平。

The core of "the way of the measuring square" is putting oneself in another's place, using one's own feelings to understand others' feelings. This is a moral method, not a legal method. If the ruler can practice the way of the measuring square, he will win the support of the people, and the world will naturally be at peace.

 二、進德修業與治國理政的關係

 2. The Relationship Between Advancing Virtue and Refining Undertakings and State Governance

治國理政與"進德修業"是什麼關係？在儒家看來，治國理政本身就是"進德修業"的延伸和展開。

What is the relationship between state governance and "advancing virtue and refining undertakings"? In the Confucian view, state governance itself is the extension and unfolding of "advancing virtue and refining undertakings."

我們前面提到，朱熹解釋"進德修業"時說："'君子進德修業，'不但為一身，亦欲有為於天下。"（《朱子語類》卷六十九）這說明，進德修業不只是為了個人的道德完善，更是為了"有為於天下"，也就是要在治國平天下中有所作為。

As we mentioned earlier, Zhu Xi, in explaining "advancing virtue and refining undertakings," said: "'The superior person advances virtue and refines undertakings'—not only for his own person, but also wishing to accomplish something in the world" (Classified Conversations of Master Zhu, juan 69). This shows that advancing virtue and refining undertakings is not only for personal moral perfection, but also for "accomplishing something in the world"—that is, making a contribution in governing the state and bringing peace to all under heaven.

朱熹還說： "進德修業，只是一事。德是得之於心，業是見之於事。"（《朱子語類》卷六十九）這句話的意思是：進德修業，只是一件事。德是在心中得到的，業是在事情上表現出來的。

Zhu Xi also said: "Advancing virtue and refining undertakings are just one thing. Virtue is what is attained in the mind; undertakings are what are manifested in affairs." (Classified Conversations of Master Zhu, juan 69) This means: advancing virtue and refining undertakings are just one thing. Virtue is what is attained in the mind; undertakings are what are manifested in affairs.

這說明，德和業是一體兩面。德是內在的，業是外在的。有什麼樣的德，就有什麼樣的業。治國理政就是"業"的最高表現——把內在的德性展開為外在的政治事業。

This shows that virtue and undertakings are two sides of one thing. Virtue is inner, undertakings are outer. What kind of virtue one has determines what kind of undertakings one has. State governance is the highest manifestation of "undertakings"—unfolding inner virtue into outer political undertakings.

二程也有類似的觀點。程顥說："為政須要有綱紀文章，謹權審量，讀法平價，皆不可闕。"（《二程遺書》卷十一）這句話的意思是：治理政事必須要有綱紀文章，謹慎權衡審察度量，宣讀法律平抑物價，這些都不可缺少。

The Cheng brothers had similar views. Cheng Hao said: "In governing, one must have institutions and regulations, carefully weigh and measure, read laws and equalize prices—none of these can be lacking." (Surviving Works of the Cheng Brothers, juan 11) This means: in governing, one must have institutions and regulations, carefully weigh and measure, read laws and equalize prices—none of these can be lacking.

這說明，二程並不反對具體的制度建設和政務處理。但他們認為，這些都必須以道德為根本。沒有道德的根本，制度再好也會被人用壞；有了道德的根本，制度才能發揮好的作用。

This shows that the Cheng brothers did not oppose specific institutional building and government administration. But they believed that all of these must take morality as the foundation. Without the foundation of morality, even the best institutions will be misused by people; with the foundation of morality, institutions can play a good role.

朱熹在《四書章句集注·大學章句序》中說： "教之以窮理、正心，修己、治人之道。"這句話的意思是：教給他們窮究道理、端正心術、修養自身、治理他人的方法。

Zhu Xi said in the Preface to the Commentary on the Great Learning: "Teach them the way of exhausting principle, rectifying the mind, cultivating the self, and governing others." This means: teach them the way of exhausting principle, rectifying the mind, cultivating the self, and governing others.

這裡把"修己"和"治人"並列，說明大學教育的目標不只是個人的道德修養，還要包括治理他人的政治能力。而"治人"的前提是"修己"——只有把自己修養好了，才能治理好別人。這就是"進德修業"在政治領域的體現：進德是修己，修業是治人。

Here "cultivating the self" and "governing others" are placed side by side, showing that the goal of higher education is not only personal moral cultivation, but also includes the political ability to govern others. And the prerequisite for "governing others" is "cultivating the self"—only by cultivating oneself well can one govern others well. This is the embodiment of "advancing virtue and refining undertakings" in the political sphere: advancing virtue is cultivating the self, refining undertakings is governing others.

 三、王道與霸道：儒家政治的理想與現實

 3. The Kingly Way and the Hegemonic Way: The Ideal and Reality of Confucian Politics

在治國理政的問題上，儒家有一個重要的區分：王道與霸道。王道是以德服人，霸道是以力服人。儒家主張王道，反對霸道。

On the question of state governance, Confucianism has an important distinction: the kingly way and the hegemonic way. The kingly way wins people over through virtue; the hegemonic way wins people over through force. Confucianism advocates the kingly way and opposes the hegemonic way.

二程對王霸之辨有深入的討論。程顥說："得天理之正，極人倫之至者，堯舜之道也；用其私心，依仁義之偏者，霸者之事也。"（《二程文集》卷一《論王霸札子》）這句話的意思是：得到天理的正，極盡人倫的至，是堯舜之道；用自己的私心，依託仁義的偏，是霸者的事。

The Cheng brothers had in-depth discussions on the distinction between kingly and hegemonic ways. Cheng Hao said: "Attaining the rectitude of the principle of heaven and reaching the utmost of human relationships is the way of Yao and Shun; using one's selfish heart and relying on a partial version of humaneness and righteousness is the affair of the hegemon." (Collected Works of the Cheng Brothers, juan 1, Memorial on the Kingly and Hegemonic Ways) This means: attaining the rectitude of the principle of heaven and reaching the utmost of human relationships is the way of Yao and Shun; using one's selfish heart and relying on a partial version of humaneness and righteousness is the affair of the hegemon.

這說明，王道和霸道的根本區別在於動機。王道是出於公心，完全按照天理和人倫來做事；霸道是出於私心，只是借用仁義的名義來達到自己的目的。動機不同，結果就完全不同。

This shows that the fundamental difference between the kingly way and the hegemonic way lies in motivation. The kingly way arises from impartiality, acting entirely according to the principle of heaven and human relationships; the hegemonic way arises from selfishness, merely borrowing the name of humaneness and righteousness to achieve one's own goals. Different motivations lead to completely different results.

朱熹也繼承了二程的王霸之辨。他在《孟子集注》中說： "王霸之心，誠偽不同。故人君當辨此心之誠偽，而不徒見於事為之末。"（《四書章句集注·孟子集注》）這句話的意思是：王霸的心，誠和偽不同。所以君主應當辨別這個心的誠偽，而不只是看事情作為的末節。

Zhu Xi also inherited the Cheng brothers' distinction between kingly and hegemonic ways. He said in his Commentary on Mencius: "The hearts of the kingly and the hegemonic differ in sincerity and hypocrisy. Therefore, the ruler should distinguish the sincerity or hypocrisy of this heart, and not merely look at the superficial details of affairs." (Collected Commentaries on the Four Books, Commentary on Mencius) This means: the hearts of the kingly and the hegemonic differ in sincerity and hypocrisy. Therefore, the ruler should distinguish the sincerity or hypocrisy of this heart, and not merely look at the superficial details of affairs.

這說明，判斷一個政治是王道還是霸道，不能只看外在的事功，更要看內在的動機。如果動機是誠的、是為公的，那麼即使事功小一些，也是王道；如果動機是偽的、是為私的，那麼即使事功再大，也是霸道。

This shows that in judging whether a politics is kingly or hegemonic, one cannot only look at outer achievements, but must also look at inner motivation. If the motivation is sincere and for the public good, then even if the achievements are smaller, it is the kingly way; if the motivation is hypocritical and for private gain, then even if the achievements are greater, it is the hegemonic way.

王霸之辨與"進德修業"有密切關係。進德修業的"德"是內在的，"業"是外在的。只有德真了，業才是正的。如果德不真，業再大也只是霸道，不是王道。所以，治國理政的根本還是進德——統治者和官員的道德修養是政治好壞的根本。

The distinction between kingly and hegemonic ways is closely related to "advancing virtue and refining undertakings." The "virtue" in advancing virtue and refining undertakings is inner; the "undertakings" are outer. Only when virtue is genuine are undertakings upright. If virtue is not genuine, no matter how great the undertakings, they are only the hegemonic way, not the kingly way. Therefore, the root of state governance is still advancing virtue—the moral cultivation of rulers and officials is the foundation of political good or bad.

在"進德修業"的體系中，治國理政是"修業"的重要內容。一個人如果有機會參與政治，那麼治國理政就是他最重要的事業。但這項事業必須以"進德"為前提——只有自己的德性修養好了，才能把國家治理好。如果沒有德性的根基，治國理政就可能變成爭權奪利的工具，反而禍害天下。

In the system of "advancing virtue and refining undertakings," state governance is an important content of "refining undertakings." If a person has the opportunity to participate in politics, then state governance is his most important undertaking. But this undertaking must take "advancing virtue" as a prerequisite—only when one's own virtue is well cultivated can one govern the state well. Without the foundation of virtue, state governance may become a tool for power struggle, instead bringing harm to the world.

第九章 全球治理與平天下：進德修業的終極展開

 Chapter 9: Global Governance and Bringing Peace to All Under Heaven: The Ultimate Unfolding of Advancing Virtue and Refining Undertakings

 一、平天下：儒家的終極政治理想

 1. Bringing Peace to All Under Heaven: The Ultimate Political Ideal of Confucianism

治國理政之後，是平天下。平天下是《大學》八條目的最後一條，也是儒家政治理想的最高目標。

After state governance comes bringing peace to all under heaven. Bringing peace to all under heaven is the last of the eight items of the Great Learning, and also the highest goal of Confucian political ideals.

什麼是"平天下"？"平"不是平定、征服的意思，而是太平、和諧的意思。平天下就是讓天下太平，讓全天下的人都能安居樂業、和諧相處。這不是靠武力征服來實現的，而是靠道德教化來實現的。

What is "bringing peace to all under heaven"? "Ping" does not mean pacifying or conquering, but peace and harmony. Bringing peace to all under heaven means making the world peaceful, so that all people under heaven can live and work in peace and contentment, and live in harmony. This is not achieved through military conquest, but through moral education and transformation.

《大學》說： "所謂平天下在治其國者，上老老而民興孝，上長長而民興弟，上恤孤而民不倍。"（《禮記·大學》）這句話的意思是：所謂平定天下在於治理好自己的國家，是因為在上位的人尊敬老人，民眾就會興起孝道；在上位的人尊敬長輩，民眾就會興起悌道；在上位的人體恤孤兒，民眾就不會背棄。

The Great Learning says: "What is meant by 'bringing peace to all under heaven lies in governing the state' is this: when the superiors honor the elderly, the people are stirred to filial piety; when the superiors respect the elders, the people are stirred to brotherly respect; when the superiors compassionately care for the orphaned, the people do not turn against them." (Book of Rites, Great Learning) This means: what is meant by "bringing peace to all under heaven lies in governing the state" is this: when the superiors honor the elderly, the people are stirred to filial piety; when the superiors respect the elders, the people are stirred to brotherly respect; when the superiors compassionately care for the orphaned, the people do not turn against them.

這段話說明了平天下的邏輯：統治者以身作則，用自己的道德行為來感化天下的人。統治者尊敬老人，天下人就會講孝道；統治者尊敬長輩，天下人就會講悌道；統治者體恤孤兒，天下人就會有同情心。這樣，天下自然就太平了。

This passage explains the logic of bringing peace to all under heaven: the ruler sets an example, using his own moral conduct to influence and transform the people of the world. When the ruler honors the elderly, all people under heaven will practice filial piety; when the ruler respects elders, all people will practice brotherly respect; when the ruler shows compassion to orphans, all people will have compassion. In this way, the world will naturally be at peace.

朱熹在《大學章句》中解釋說："老老，所謂老吾老也。興，謂有所感發而興起也。倍，與背同。"（《四書章句集注·大學章句》）這句話的意思是：老老，就是所謂"老吾老"（尊敬自己的老人）。興，是有所感發而興起的意思。倍，和"背"相同。

Zhu Xi explained in his Commentary on the Great Learning: "'Honoring the elderly' is what is called 'caring for one's own elderly.' 'Stirred' means being moved and aroused. 'Bei' is the same as 'bei' (to turn against)." (Collected Commentaries on the Four Books, Commentary on the Great Learning) This means: "honoring the elderly" is what is called "caring for one's own elderly." "Stirred" means being moved and aroused. "Bei" is the same as "to turn against."

這說明，平天下的方法不是外在的強制，而是內在的感化。統治者用自己的道德行為去感化人民，人民受到感化後自然會向善，天下自然就太平了。

This shows that the method of bringing peace to all under heaven is not external coercion, but inner transformation. The ruler uses his own moral conduct to transform the people; after being transformed, the people will naturally tend toward goodness, and the world will naturally be at peace.

 二、天下一家：儒家的全球視野

 2. One Family Under Heaven: The Confucian Global Vision

儒家的"平天下"思想，蘊含著一種全球視野。儒家不是只關心自己的國家，而是關心全天下的人。這種全球視野的基礎是"天下一家"的觀念。

The Confucian thought of "bringing peace to all under heaven" contains a global vision. Confucianism does not only care about one's own state, but about all people under heaven. The foundation of this global vision is the concept of "one family under heaven."

張載（橫渠）在《西銘》中說："乾稱父，坤稱母；予茲藐焉，乃混然中處。故天地之塞，吾其體；天地之帥，吾其性。民吾同胞，物吾與也。"（《正蒙·乾稱篇》）這句話的意思是：乾稱作父，坤稱作母；我這個渺小的人，混然處於天地之間。所以充滿天地的氣，是我的身體；天地的主宰，是我的本性。人民是我的同胞，萬物是我的夥伴。

Zhang Zai (Hengqu) said in the Western Inscription: "Heaven is called father, Earth is called mother; I, small and insignificant, dwell in their midst. Therefore, that which fills heaven and earth is my body; that which commands heaven and earth is my nature. The people are my brothers and sisters, and all things are my companions." (Correcting the Unenlightened, Qiancheng Pian) This means: Heaven is called father, Earth is called mother; I, small and insignificant, dwell in their midst. Therefore, that which fills heaven and earth is my body; that which commands heaven and earth is my nature. The people are my brothers and sisters, and all things are my companions.

這段話是儒家"天下一家"思想的經典表達。天地是人的父母，所有人都是天地所生，所以都是同胞兄弟。萬物也是天地所生，所以都是人的夥伴。這種觀念把人與人、人與萬物都聯繫在一個大家庭中，沒有國界和種族的隔閡。

This passage is a classic expression of the Confucian thought of "one family under heaven." Heaven and earth are the parents of human beings; all people are born of heaven and earth, so they are all brothers and sisters. All things are also born of heaven and earth, so they are all companions of human beings. This concept connects people with people, and people with all things, in one big family, without the barriers of national borders and race.

二程和朱熹都非常推崇張載的《西銘》。程顥說："《西銘》某得此意，只是須得他子厚有如此筆力，他人無緣做得。孟子以後未有人及此。"（《二程遺書》卷二上）這句話的意思是：《西銘》我懂得這個意思，只是必須要有子厚這樣的筆力，別人沒有緣分做得到。孟子以後沒有人達到這個水平。朱熹也為《西銘》作了詳細的註解，認為它是"仁之體用"的完美表達。

The Cheng brothers and Zhu Xi all highly esteemed Zhang Zai's Western Inscription. Cheng Hao said: "I understand the meaning of the Western Inscription, but it requires Zihou's (Zhang Zai's) literary power; no one else could have written it. Since Mencius, no one has reached this level." (Surviving Works of the Cheng Brothers, juan 2 shang) This means: I understand the meaning of the Western Inscription, but it requires Zihou's literary power; no one else could have written it. Since Mencius, no one has reached this level. Zhu Xi also wrote a detailed commentary on the Western Inscription, believing it to be the perfect expression of "the substance and function of humaneness."

"天下一家"的觀念與"進德修業"有什麼關係呢？進德修業的終極目標是學為聖賢，而聖賢的境界就是"以天地萬物為一體"。程顥說："仁者以天地萬物為一體。"（《二程遺書》卷二上）這句話的意思是說，有仁德的人把天地萬物看作一個整體。達到了這個境界，就不會再有你我之分、國界之別，自然會以天下為一家，以萬物為一體。

What is the relationship between the concept of "one family under heaven" and "advancing virtue and refining undertakings"? The ultimate goal of advancing virtue and refining undertakings is learning to become a sage, and the realm of the sages is "taking heaven, earth, and all things as one body." Cheng Hao said: "The humane person takes heaven, earth, and all things as one body" (Surviving Works of the Cheng Brothers, juan 2 shang). This means that a person with the virtue of humaneness regards heaven, earth, and all things as an integral whole. Having reached this realm, there will no longer be distinctions between you and me, or between national borders; naturally one will take all under heaven as one family and all things as one body.

所以，平天下不是靠武力征服來實現的，而是靠道德修養來實現的。一個人如果把自己的德性修養到了極致，達到了"以天地萬物為一體"的境界，那麼他自然會關心天下的每一個人，自然會為天下的和平而努力。這就是"進德修業"的終極展開——從個人的德性修養，展開為天下的太平事業。

Therefore, bringing peace to all under heaven is not achieved through military conquest, but through moral cultivation. If a person cultivates his virtue to the utmost, reaching the realm of "taking heaven, earth, and all things as one body," then he will naturally care about every person under heaven, and naturally strive for world peace. This is the ultimate unfolding of "advancing virtue and refining undertakings"—from personal moral cultivation, unfolding into the cause of world peace.

 三、進德修業對當代全球治理的啟示

 3. The Inspiration of Advancing Virtue and Refining Undertakings for Contemporary Global Governance

在當今全球化的時代，人類面臨著許多共同的挑戰：氣候變化、環境污染、貧富差距、地區衝突等等。這些問題不是任何一個國家能夠單獨解決的，需要全球各國的合作。儒家的"平天下"思想和"進德修業"的理念，對當代全球治理有重要的啟示。

In today's era of globalization, humanity faces many common challenges: climate change, environmental pollution, the gap between rich and poor, regional conflicts, and so on. These problems cannot be solved by any single country alone; they require the cooperation of all countries in the world. The Confucian thought of "bringing peace to all under heaven" and the concept of "advancing virtue and refining undertakings" have important inspiration for contemporary global governance.

第一，全球治理需要"進德"——各國都需要提升自己的道德水準。在國際事務中，各國不能只考慮自己的利益，還要考慮全人類的共同利益。如果每個國家都只顧自己，那麼全球問題就永遠解決不了。儒家的"絜矩之道"（推己及人）在國際關係中同樣適用——自己不希望被別國欺負，就不要去欺負別國；自己希望發展，也要允許別國發展。

First, global governance requires "advancing virtue"—all countries need to elevate their moral standards. In international affairs, countries cannot only consider their own interests, but must also consider the common interests of all humanity. If every country only looks out for itself, global problems will never be solved. The Confucian "way of the measuring square" (putting oneself in another's place) is equally applicable in international relations—what one does not wish other countries to do to oneself, one should not do to other countries; if one wishes to develop, one should also allow other countries to develop.

第二，全球治理需要"修業"——各國都需要在應對全球挑戰中有所作為。氣候變化、環境污染等問題，需要各國採取切實的行動，不能只說不做。儒家的"修業"強調把內在的德性落實為外在的事業，這對全球治理同樣適用——各國不僅要有良好的意願，還要有實際的行動。

Second, global governance requires "refining undertakings"—all countries need to make contributions in addressing global challenges. Problems such as climate change and environmental pollution require concrete actions from all countries; words alone are not enough. The Confucian "refining undertakings" emphasizes embodying inner virtue in outer undertakings, which is equally applicable to global governance—countries must not only have good intentions, but also take practical actions.

第三，全球治理需要"學為聖賢"的精神——各國都應該追求更高的道德境界，而不是滿足於最低限度的道德標準。在國際關係中，如果各國都只遵守最低限度的國際法，而不追求更高的道德標準，那麼國際秩序就只能維持在一個很低的水平。儒家的"學為聖賢"告訴我們，道德的追求是沒有止境的，國家也應該不斷提升自己的道德水準，為全球治理做出更大的貢獻。

Third, global governance requires the spirit of "learning to become a sage"—all countries should pursue a higher moral realm, rather than being satisfied with the minimum moral standards. In international relations, if all countries only abide by the minimum international law without pursuing higher moral standards, then the international order can only be maintained at a very low level. Confucian "learning to become a sage" tells us that the pursuit of morality has no end, and countries should also continuously elevate their moral standards to make greater contributions to global governance.

錢穆先生在《朱子新學案》中指出，朱子的學問是"內聖外王"之學，是要把個人的道德修養展開為社會的政治事業。這種"內聖外王"的思路，對當代全球治理有重要的借鑒意義——全球治理的根本，不是制度的設計，而是人的道德提升。只有各國的政治家和人民都提升了自己的道德水準，全球治理才能真正實現。

Qian Mu pointed out in A New Scholarly Account of Master Zhu that Zhu Xi's learning is the learning of "inner sagehood and outer kingship"—it is about unfolding personal moral cultivation into social and political undertakings. This approach of "inner sagehood and outer kingship" has important reference significance for contemporary global governance—the root of global governance is not institutional design, but the moral elevation of people. Only when politicians and people in all countries have elevated their moral standards can global governance be truly realized.

在"進德修業"的體系中，平天下是"修業"的終極展開。一個人的事業，從修身開始，到齊家，到治國，最後到平天下，範圍越來越大，境界越來越高。但無論範圍多大，根本都是"進德"——只有德性不斷進步，事業才能不斷擴大。如果德性不進步，事業再大也只是霸道，不是王道；只能帶來一時的強盛，不能帶來長久的和平。

In the system of "advancing virtue and refining undertakings," bringing peace to all under heaven is the ultimate unfolding of "refining undertakings." A person's undertakings start from cultivating the self, to regulating the family, to governing the state, and finally to bringing peace to all under heaven—the scope becomes larger and larger, and the realm becomes higher and higher. But no matter how large the scope, the foundation is always "advancing virtue"—only when virtue continuously progresses can undertakings continuously expand. If virtue does not progress, no matter how great the undertakings, they are only the hegemonic way, not the kingly way; they can only bring temporary prosperity, not lasting peace.

第十章 錢穆《朱子新學案》視野下的進德修業

 Chapter 10: Advancing Virtue and Refining Undertakings in the Perspective of Qian Mu's A New Scholarly Account of Master Zhu

 一、錢穆論朱子學的總體精神

 1. Qian Mu on the Overall Spirit of Zhu Xi's Learning

錢穆先生是現代研究朱子學的大家，他的《朱子新學案》是朱子學研究的里程碑式著作。在這部書中，錢穆先生對朱子的"進德修業"思想有非常深入的闡發。

Mr. Qian Mu is a great master of modern Zhu Xi studies, and his A New Scholarly Account of Master Zhu is a milestone work in the study of Zhu Xi's learning. In this book, Mr. Qian Mu has very in-depth elaborations on Zhu Xi's thought of "advancing virtue and refining undertakings."

錢穆先生認為，朱子學的總體精神是"內外合一"、"本末一貫"。他說："朱子論學，最要在內外合一，本末一貫。"（錢穆《朱子新學案》第一冊）這句話的意思是：朱子論學，最重要的在於內外合一，本末一貫。

Mr. Qian Mu believed that the overall spirit of Zhu Xi's learning is "the unity of inner and outer" and "the consistency of root and branches." He said: "Zhu Xi's discussion of learning is most importantly about the unity of inner and outer, and the consistency of root and branches." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 1) This means: Zhu Xi's discussion of learning is most importantly about the unity of inner and outer, and the consistency of root and branches.

什麼是"內外合一"？"內"是指心性修養，"外"是指經世致用。朱子的學問不是只講內心修養而不講外在事功，也不是只講外在事功而不講內心修養，而是把二者統一起來。進德是內，修業是外；進德是本，修業是末。內外合一、本末一貫，就是進德修業的精神。

What is "the unity of inner and outer"? "Inner" refers to the cultivation of mind and nature; "outer" refers to practical application in the world. Zhu Xi's learning does not only talk about inner cultivation without outer practical achievements, nor does it only talk about outer practical achievements without inner cultivation; rather, it unifies the two. Advancing virtue is inner; refining undertakings is outer; advancing virtue is the root; refining undertakings are the branches. The unity of inner and outer, the consistency of root and branches—this is the spirit of advancing virtue and refining undertakings.

錢穆先生還指出，朱子學的精神是"尊德性"與"道問學"的統一。他說："朱子平日教人，既主涵養，又重致知。涵養須用敬，進學則在致知。此二語，朱子終身奉以為教。"（錢穆《朱子新學案》第二冊）這句話的意思是：朱子平日教人，既主張涵養，又重視致知。涵養須用敬，進學則在致知。這兩句話，朱子終身奉行作為教導。

Mr. Qian Mu also pointed out that the spirit of Zhu Xi's learning is the unity of "honoring the moral nature" and "following the path of inquiry and learning." He said:"Zhu Xi, in teaching people on ordinary days, both advocated nurturing and emphasized extending knowledge. 'Nurturing requires reverence; advancing learning lies in extending knowledge.' These two phrases Zhu Xi upheld as teaching throughout his life." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 2) This means: Zhu Xi, in teaching people on ordinary days, both advocated nurturing and emphasized extending knowledge. "Nurturing requires reverence; advancing learning lies in extending knowledge." These two phrases Zhu Xi upheld as teaching throughout his life.

"涵養須用敬，進學則在致知"是程頤的名言，朱子終身奉行。涵養是"尊德性"的工夫，致知是"道問學"的工夫。朱子把二者結合起來，不偏於一邊。這與當時陸九淵（象山）偏於"尊德性"、陳亮（龍川）偏於"事功"都不同。朱子走的是一條中正平實的路。

"Nurturing requires reverence; advancing learning lies in extending knowledge" is Cheng Yi's famous saying, which Zhu Xi upheld throughout his life. Nurturing is the practice of "honoring the moral nature"; extending knowledge is the practice of "following the path of inquiry and learning." Zhu Xi combined the two, not leaning to one side. This differs from Lu Jiuyuan (Xiangshan), who leaned toward "honoring the moral nature," and Chen Liang (Longchuan), who leaned toward "practical achievements." Zhu Xi followed a middle, plain, and solid path.

錢穆先生特彆強調，朱子的"涵養"與"致知"不是兩件事，而是一件事的兩個方面。他說："朱子言涵養，又言致知，二者其實只是一事。涵養是存養此心，致知是窮究此理。心與理本是合一，故涵養與致知亦不可分離。"（錢穆《朱子新學案》第二冊）這句話的意思是：朱子說涵養，又說致知，二者其實只是一件事。涵養是存養這個心，致知是窮究這個理。心與理本來是合一的，所以涵養與致知也不可分離。

Mr. Qian Mu particularly emphasized that Zhu Xi's "nurturing" and "extending knowledge" are not two things, but two aspects of one thing. He said: "Zhu Xi spoke of nurturing and also of extending knowledge; the two are actually just one thing. Nurturing is preserving and cultivating this mind; extending knowledge is exhausting this principle. Mind and principle are originally one, so nurturing and extending knowledge also cannot be separated." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 2) This means: Zhu Xi spoke of nurturing and also of extending knowledge; the two are actually just one thing. Nurturing is preserving and cultivating this mind; extending knowledge is exhausting this principle. Mind and principle are originally one, so nurturing and extending knowledge also cannot be separated.

這說明，朱子的工夫論是一個有機的整體。涵養與致知、進德與修業、尊德性與道問學，都是一體兩面，不可偏廢。這就是"進德修業"的深層意涵。

This shows that Zhu Xi's theory of practice is an organic whole. Nurturing and extending knowledge, advancing virtue and refining undertakings, honoring the moral nature and following the path of inquiry and learning—all are two sides of one body, and neither can be neglected. This is the deep meaning of "advancing virtue and refining undertakings."

 二、錢穆論朱子的"敬"的工夫

 2. Qian Mu on Zhu Xi's Practice of "Reverence"

錢穆先生在《朱子新學案》中對朱子的"敬"的工夫有非常詳細的梳理。他指出，朱子論敬，繼承了二程的思想，但又有自己的發展。

Mr. Qian Mu had a very detailed analysis of Zhu Xi's practice of "reverence" in A New Scholarly Account of Master Zhu. He pointed out that Zhu Xi's discussion of reverence inherited the thought of the Cheng brothers, but also had its own development.

錢穆先生說："朱子論敬，承自二程，而尤所重者為伊川。伊川言敬，有三義：一曰主一無適，二曰整齊嚴肅，三曰常惺惺。朱子於此三義，皆所採納，而又能融會貫通，使之成為一貫之工夫。"（錢穆《朱子新學案》第二冊）這句話的意思是：朱子論敬，繼承自二程，而尤其重視伊川。伊川說敬，有三個含義：一是主一無適，二是整齊嚴肅，三是常惺惺。朱子對這三個含義都採納了，而又能融會貫通，使它成為一貫的工夫。

Mr. Qian Mu said: "Zhu Xi's discussion of reverence was inherited from the Cheng brothers, and he especially valued Yichuan. Yichuan's discussion of reverence has three meanings: first, maintaining unity without distraction; second, orderliness and solemnity; third, constant alertness. Zhu Xi adopted all three meanings, and was able to integrate and penetrate them, making them a consistent practice." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 2) This means: Zhu Xi's discussion of reverence was inherited from the Cheng brothers, and he especially valued Yichuan. Yichuan's discussion of reverence has three meanings: first, maintaining unity without distraction; second, orderliness and solemnity; third, constant alertness. Zhu Xi adopted all three meanings, and was able to integrate and penetrate them, making them a consistent practice.

錢穆先生特別指出，朱子的"敬"不是靜坐，不是什麼都不做，而是要在日常的應事接物中保持敬。他說："朱子言敬，最忌人作靜坐會。敬不是塊然兀坐，心如槁木，而是要在事上磨鍊。灑掃應對，無非是敬；讀書窮理，無非是敬。"（錢穆《朱子新學案》第二冊）這句話的意思是：朱子說敬，最怕人理解成靜坐。敬不是獃獃地坐着，心如枯木，而是要在事情上磨鍊。灑掃應對，沒有不是敬的；讀書窮理，沒有不是敬的。

Mr. Qian Mu particularly pointed out that Zhu Xi's "reverence" is not sitting in meditation, not doing nothing, but rather maintaining reverence in daily handling of affairs and dealing with people. He said: "When Zhu Xi spoke of reverence, he most feared people taking it as sitting in meditation. Reverence is not sitting stiffly like a block, with the mind like withered wood, but rather being tempered in affairs. Sweeping and answering are all reverence; reading books and exhausting principle are all reverence." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 2) This means: when Zhu Xi spoke of reverence, he most feared people taking it as sitting in meditation. Reverence is not sitting stiffly like a block, with the mind like withered wood, but rather being tempered in affairs. Sweeping and answering are all reverence; reading books and exhausting principle are all reverence.

這說明，朱子的"敬"是一種積極的、動態的工夫，不是消極的、靜態的死守。敬要貫穿於日常的一切活動中，無論是做事還是讀書，都要保持專註和認真。這與"進德修業"的精神是完全一致的——敬不是脫離事業的靜坐，而是在事業中保持的一種精神狀態。

This shows that Zhu Xi's "reverence" is an active, dynamic practice, not a passive, static rigid adherence. Reverence must run through all daily activities; whether doing things or reading books, one must maintain focus and earnestness. This is completely consistent with the spirit of "advancing virtue and refining undertakings"—reverence is not sitting in meditation脫離 undertakings, but a state of mind maintained within undertakings.

錢穆先生還指出，朱子的"敬"與"誠"是相通的。他說："敬是工夫，誠是本體。由敬而誠，由工夫而本體，此是朱子學的進路。"（錢穆《朱子新學案》第二冊）這句話的意思是：敬是工夫，誠是本體。由敬達到誠，由工夫達到本體，這是朱子學的進路。

Mr. Qian Mu also pointed out that Zhu Xi's "reverence" and "sincerity" are connected. He said: "Reverence is the practice; sincerity is the substance. From reverence to sincerity, from practice to substance—this is the approach of Zhu Xi's learning." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 2) This means: reverence is the practice; sincerity is the substance. From reverence to sincerity, from practice to substance—this is the approach of Zhu Xi's learning.

這說明，朱子的修養路徑是：通過"敬"的工夫，最終達到"誠"的本體。誠就是真實無妄，就是德性的完滿狀態。這與《易傳》"忠信所以進德"的思想是一致的——忠信（敬的工夫）是進德的方法，誠（德性的本體）是進德的目標。

This shows that Zhu Xi's path of cultivation is: through the practice of "reverence," ultimately reaching the substance of "sincerity." Sincerity is genuineness and freedom from pretense, the perfect state of virtue. This is consistent with the thought of the Commentary on the Book of Changes that "loyalty and trustworthiness are the means by which virtue is advanced"—loyalty and trustworthiness (the practice of reverence) are the method of advancing virtue, and sincerity (the substance of virtue) is the goal of advancing virtue.

 三、錢穆論朱子學的現代意義

 3. Qian Mu on the Modern Significance of Zhu Xi's Learning

錢穆先生不僅研究朱子學，而且思考朱子學的現代意義。他認為，朱子的"進德修業"思想對現代人仍然有重要的價值。

Mr. Qian Mu not only studied Zhu Xi's learning, but also reflected on its modern significance. He believed that Zhu Xi's thought of "advancing virtue and refining undertakings" still has important value for modern people.

錢穆先生說："朱子之學，乃所以為人之學。今日之人，只知有知識技能，不知有為人之道。朱子所謂進德修業，正是對治此病之良藥。"（錢穆《朱子學提綱》）這句話的意思是：朱子的學問，是做人的學問。今天的人，只知道有知識技能，不知道有做人的道理。朱子所說的進德修業，正是治療這個病的良藥。

Mr. Qian Mu said: "Zhu Xi's learning is the learning of how to be a human being. People today only know knowledge and skills, and do not know the way of being a human being. What Zhu Xi called advancing virtue and refining undertakings is precisely the good medicine to cure this illness." (Qian Mu, Outline of Zhu Xi's Learning) This means: Zhu Xi's learning is the learning of how to be a human being. People today only know knowledge and skills, and do not know the way of being a human being. What Zhu Xi called advancing virtue and refining undertakings is precisely the good medicine to cure this illness.

錢穆先生指出，現代人過於重視知識技能的學習，而忽視了道德品質的修養。這導致了許多社會問題：人與人之間的冷漠、道德的淪喪、精神的空虛等等。朱子的"進德修業"思想告訴我們，學習不只是為了獲取知識技能，更是為了提升道德品質、成就完美人格。這對現代人有重要的警示意義。

Mr. Qian Mu pointed out that modern people attach too much importance to the learning of knowledge and skills, while neglecting the cultivation of moral character. This has led to many social problems: indifference between people, moral decline, spiritual emptiness, and so on. Zhu Xi's thought of "advancing virtue and refining undertakings" tells us that learning is not only for acquiring knowledge and skills, but also for elevating moral character and achieving perfect personality. This has important warning significance for modern people.

錢穆先生還說："朱子之學，不偏於內，不偏於外，內外合一，本末兼該。此乃中國學術之正統，亦今日世界所急需。"（錢穆《朱子新學案》第一冊）這句話的意思是：朱子的學問，不偏於內，不偏於外，內外合一，本末兼備。這是中國學術的正統，也是今天世界所急需的。

Mr. Qian Mu also said: "Zhu Xi's learning does not lean to the inner, nor to the outer; it unifies inner and outer, and encompasses both root and branches. This is the orthodox tradition of Chinese scholarship, and also what today's world urgently needs." (Qian Mu, A New Scholarly Account of Master Zhu, vol. 1) This means: Zhu Xi's learning does not lean to the inner, nor to the outer; it unifies inner and outer, and encompasses both root and branches. This is the orthodox tradition of Chinese scholarship, and also what today's world urgently needs.

錢穆先生認為，朱子學的"內外合一"精神，對當今世界有重要的意義。當今世界，一方面有隻重外在物質文明而忽視內在精神修養的傾向，另一方面有隻重內心體驗而忽視外在社會責任的傾向。朱子學的"進德修業"思想，正是要把內在的道德修養與外在的社會責任統一起來，這對解決當今世界的精神危機和社會問題有重要的借鑒價值。

Mr. Qian Mu believed that the spirit of "unity of inner and outer" in Zhu Xi's learning has important significance for today's world. In today's world, on the one hand, there is a tendency to only value external material civilization while neglecting inner spiritual cultivation; on the other hand, there is a tendency to only value inner experience while neglecting external social responsibility. Zhu Xi's thought of "advancing virtue and refining undertakings" is precisely about unifying inner moral cultivation with external social responsibility, which has important reference value for solving the spiritual crisis and social problems of today's world.

在錢穆先生看來，朱子的"進德修業"思想，不僅是中國傳統文化的精華，也是全人類的共同精神財富。它告訴我們，人生的意義不在於追求外在的功名利祿，而在於內在的道德提升和外在的社會責任。只有把進德與修業統一起來，才能成就一個完整的、有意義的人生。

In Mr. Qian Mu's view, Zhu Xi's thought of "advancing virtue and refining undertakings" is not only the essence of traditional Chinese culture, but also the common spiritual wealth of all humanity. It tells us that the meaning of life lies not in pursuing external fame, wealth, and status, but in inner moral elevation and external social responsibility. Only by unifying advancing virtue and refining undertakings can one achieve a complete and meaningful life.

 通過以上的研究，我們可以對"進德修業"這一命題有一個全面而深入的理解。

Through the above research, we can have a comprehensive and in-depth understanding of the proposition of "advancing virtue and refining undertakings."

第一，"進德修業"之所以能成為儒家的人生論、德性論的重要命題，是因為它深刻地揭示了儒家對人生本質的理解。儒家認為，人生的根本意義在於道德的完善和事業的成就。"進德"是內在的道德提升，"修業"是外在的事業成就。二者不可分割——沒有道德的事業是無源之水，沒有事業的道德是無本之木。"進德修業"把內在的德性修養與外在的社會實踐統一起來，構成了儒家人生論的核心內容。

First, the reason why "advancing virtue and refining undertakings" can become an important proposition of Confucian theory of life and theory of virtue is that it profoundly reveals the Confucian understanding of the essence of life. Confucianism holds that the fundamental meaning of life lies in moral perfection and the achievement of undertakings. "Advancing virtue" is inner moral elevation; "refining undertakings" is outer achievement of undertakings. The two cannot be separated—undertakings without virtue are water without a source, and virtue without undertakings is a tree without roots. "Advancing virtue and refining undertakings" unifies inner virtue cultivation with outer social practice, constituting the core content of the Confucian theory of life.

第二，"進德修業"之所以能成為朱熹在教育實踐中所提倡的精神，是因為它與朱熹的教育理想完全一致。朱熹的教育理想是培養"聖賢"，而聖賢的標準就是"進德修業"的完滿實現。朱熹把"進德修業"的精神貫徹到小學和大學兩個階段的教育中：小學階段注重灑掃應對等基本行為規範的訓練，培養良好的習慣；大學階段注重窮理正心等理論修養的提升，深化道德的自覺。從小學到大學，從少年到老年，"進德修業"是一個終身的過程。

Second, the reason why "advancing virtue and refining undertakings" can become the spirit advocated by Zhu Xi in his educational practice is that it is completely consistent with Zhu Xi's educational ideal. Zhu Xi's educational ideal is to cultivate "sages," and the standard of sages is the perfect realization of "advancing virtue and refining undertakings." Zhu Xi implemented the spirit of "advancing virtue and refining undertakings" into the two stages of primary learning and higher learning: in the primary learning stage, he focused on the training of basic behavioral norms such as sweeping and answering, cultivating good habits; in the higher learning stage, he focused on the elevation of theoretical cultivation such as exhausting principle and rectifying the mind, deepening moral consciousness. From primary learning to higher learning, from youth to old age, "advancing virtue and refining undertakings" is a lifelong process.

第三，"進德修業"在志在學為聖賢、以期成就聖賢的道德修養、達到聖人的道德修養境域的聖賢之道中，具有核心的作用和重要的地位。學為聖賢是"進德修業"的終極錨點，涵養德性是"進德修業"的核心命題，格物致知、誠意正心、修身齊家、治國理政、平治天下是"進德修業"的具體次第。這一次第從內到外、從個人到社會、從知識到實踐，構成了一個完整的修養體系。在這個體系中，每一個環節都以"進德修業"為核心，每一個環節都是"進德修業"的具體展開。

Third, "advancing virtue and refining undertakings" has a core role and important position in the way of the sages—aiming at learning to become a sage, in order to achieve the moral cultivation of the sages and reach the moral realm of the sages. Learning to become a sage is the ultimate anchor of "advancing virtue and refining undertakings"; nurturing moral character is the core proposition of "advancing virtue and refining undertakings"; investigating things and extending knowledge, making the will sincere and rectifying the mind, cultivating the self and regulating the family, governing the state and managing affairs, and bringing peace to all under heaven are the specific sequence of "advancing virtue and refining undertakings." This sequence, from inner to outer, from individual to society, from knowledge to practice, constitutes a complete system of cultivation. In this system, every stage takes "advancing virtue and refining undertakings" as the core, and every stage is a concrete unfolding of "advancing virtue and refining undertakings."

第四，二程和朱熹對"進德修業"的論述，既有繼承又有發展。二程提出了"涵養須用敬，進學則在致知"的著名論斷，確立了"敬"的工夫在修養中的核心地位。朱熹繼承了二程的思想，並作了更系統的闡發：他把"進德修業"與《大學》的"八條目"結合起來，構建了一個從格物致知到平治天下的完整修養體系；他對"敬"的工夫作了更細緻的分析，提出了"主一無適"、"整齊嚴肅"、"常惺惺"等多重含義；他強調"涵養"與"致知"的統一、"尊德性"與"道問學"的統一，避免了偏於一邊的弊端。

Fourth, the discussions of the Cheng brothers and Zhu Xi on "advancing virtue and refining undertakings" show both inheritance and development. The Cheng brothers put forward the famous dictum that "nurturing requires reverence; advancing learning lies in extending knowledge," establishing the core position of the practice of "reverence" in cultivation. Zhu Xi inherited the Cheng brothers' thought and developed it more systematically: he combined "advancing virtue and refining undertakings" with the "eight items" of the Great Learning, constructing a complete cultivation system from investigating things and extending knowledge to bringing peace to all under heaven; he made a more detailed analysis of the practice of "reverence," proposing multiple meanings such as "maintaining unity without distraction," "orderliness and solemnity," and "constant alertness"; he emphasized the unity of "nurturing" and "extending knowledge," and the unity of "honoring the moral nature" and "following the path of inquiry and learning," avoiding the drawback of leaning to one side.

第五，錢穆先生的《朱子新學案》為我們理解"進德修業"提供了重要的視角。錢穆先生指出，朱子學的總體精神是"內外合一"、"本末一貫"，這正是"進德修業"的深層意涵。他強調朱子的"敬"是積極的、動態的工夫，不是消極的、靜態的死守；他認為朱子的"涵養"與"致知"是一體兩面，不可分離；他指出朱子學的"進德修業"思想對現代人有重要的警示意義和借鑒價值。錢穆先生平實、親切、有溫度的學術風格，也為我們理解和傳播朱子學提供了很好的範例。

Fifth, Mr. Qian Mu's A New Scholarly Account of Master Zhu provides an important perspective for us to understand "advancing virtue and refining undertakings." Mr. Qian Mu pointed out that the overall spirit of Zhu Xi's learning is "the unity of inner and outer" and "the consistency of root and branches," which is precisely the deep meaning of "advancing virtue and refining undertakings." He emphasized that Zhu Xi's "reverence" is an active, dynamic practice, not a passive, static rigid adherence; he believed that Zhu Xi's "nurturing" and "extending knowledge" are two sides of one body and cannot be separated; he pointed out that Zhu Xi's thought of "advancing virtue and refining undertakings" has important warning significance and reference value for modern people. Mr. Qian Mu's plain, warm, and warm academic style also provides a good example for us to understand and spread Zhu Xi's learning.

總之，"進德修業"是儒家人生論和德性論的核心命題，也是朱熹教育實踐的根本精神。它以學為聖賢為終極目標，以涵養德性為核心內容，以格物致知、誠意正心、修身齊家、治國理政、平治天下為具體次第，構成了一個完整的、有機的修養體系。這個體系不僅對中國傳統文化產生了深遠的影響，而且對現代人的道德修養和社會建設仍然有重要的啟示意義。在當今這個物質文明高度發達而精神文明相對滯後的時代，重新審視和發揚"進德修業"的精神，對於提升個人的道德品質、促進社會的和諧進步、推動全球的和平發展，都具有不可替代的價值。

In summary, "advancing virtue and refining undertakings" is the core proposition of the Confucian theory of life and theory of virtue, and also the fundamental spirit of Zhu Xi's educational practice. It takes learning to become a sage as the ultimate goal, nurturing moral character as the core content, and investigating things and extending knowledge, making the will sincere and rectifying the mind, cultivating the self and regulating the family, governing the state and managing affairs, and bringing peace to all under heaven as the specific sequence, constituting a complete and organic cultivation system. This system not only had a profound influence on traditional Chinese culture, but also has important enlightening significance for modern people's moral cultivation and social construction. In today's era of highly developed material civilization and relatively lagging spiritual civilization, reexamining and carrying forward the spirit of "advancing virtue and refining undertakings" has irreplaceable value for elevating personal moral character, promoting social harmony and progress, and advancing global peace and development.

參考文獻 References

 一、經典文獻

 1. Classical Texts

1. [宋]程顥、程頤著，王孝魚點校：《二程集》（全四冊），北京：中華書局，2004年第2版。

1. [Song] Cheng Hao and Cheng Yi, annotated by Wang Xiaoyu: Collected Works of the Cheng Brothers (4 vols.), Beijing: Zhonghua Book Company, 2nd edition, 2004.

2. [宋]黎靖德編，王星賢點校：《朱子語類》（全八冊），北京：中華書局，1986年版。

2. [Song] Li Jingde, ed., annotated by Wang Xingxian: Classified Conversations of Master Zhu (8 vols.), Beijing: Zhonghua Book Company, 1986 edition.

3. [宋]朱熹撰，朱傑人等主編：《朱子全書》（全二十七冊），上海：上海古籍出版社、合肥：安徽教育出版社，2002年版。

3. [Song] Zhu Xi, ed. by Zhu Jieren et al.: Complete Works of Master Zhu (27 vols.), Shanghai: Shanghai Ancient Books Publishing House; Hefei: Anhui Education Publishing House, 2002 edition.

4. [宋]朱熹撰：《四書章句集注》，北京：中華書局，1983年版。

4. [Song] Zhu Xi: Collected Commentaries on the Four Books, Beijing: Zhonghua Book Company, 1983 edition.

5. [宋]朱熹撰：《伊川易傳》，收入《二程集》，北京：中華書局，2004年第2版。

5. [Song] Zhu Xi: Commentary on the Book of Changes by Master Yichuan, in Collected Works of the Cheng Brothers, Beijing: Zhonghua Book Company, 2nd edition, 2004.

6. [宋]張載撰，章錫琛點校：《張載集》，北京：中華書局，1978年版。

6. [Song] Zhang Zai, annotated by Zhang Xichen: Collected Works of Zhang Zai, Beijing: Zhonghua Book Company, 1978 edition.

7. [宋]朱熹、呂祖謙編，陳榮捷校註：《近思錄詳註集評》，上海：華東師範大學出版社，2007年版。

7. [Song] Zhu Xi and Lü Zuqian, ed., annotated by Chen Rongjie: Detailed Annotation and Commentary on Reflections on Things at Hand, Shanghai: East China Normal University Press, 2007 edition.

8. [清]阮元校刻：《十三經註疏》，北京：中華書局，1980年影印本。

8. [Qing] Ruan Yuan, collated: Commentaries on the Thirteen Classics, Beijing: Zhonghua Book Company, 1980 facsimile edition.

 二、現代研究著作

 2. Modern Research Works

9. 錢穆：《朱子新學案》（全五冊），台北：三民書局，1971年初版；北京：九州出版社，2011年版（錢穆先生全集·新校本）。

9. Qian Mu: A New Scholarly Account of Master Zhu (5 vols.), Taipei: Sanmin Bookstore, first edition, 1971; Beijing: Jiuzhou Press, 2011 edition (Complete Works of Mr. Qian Mu, New Collated Edition).

10. 錢穆：《朱子學提綱》，北京：九州出版社，2011年版（錢穆先生全集·新校本）。

10. Qian Mu: Outline of Zhu Xi's Learning, Beijing: Jiuzhou Press, 2011 edition (Complete Works of Mr. Qian Mu, New Collated Edition).

11. 張立文主編：《朱熹大辭典》，上海：上海辭書出版社，2013年版。

11. Zhang Liwen, ed.: Dictionary of Zhu Xi, Shanghai: Shanghai Dictionary Publishing House, 2013 edition.

12. 陳來：《朱子哲學研究》，上海：華東師範大學出版社，2000年版。

12. Chen Lai: Research on Zhu Xi's Philosophy, Shanghai: East China Normal University Press, 2000 edition.

13. 陳來：《宋明理學》（第二版），上海：華東師範大學出版社，2004年版。

13. Chen Lai: SongMing NeoConfucianism (2nd edition), Shanghai: East China Normal University Press, 2004 edition.

14. 牟宗三：《心體與性體》（全三冊），上海：上海古籍出版社，1999年版。

14. Mou Zongsan: Substance of Mind and Substance of Nature (3 vols.), Shanghai: Shanghai Ancient Books Publishing House, 1999 edition.

15. 馮友蘭：《中國哲學史》（全兩冊），上海：華東師範大學出版社，2000年版。

15. Feng Youlan: History of Chinese Philosophy (2 vols.), Shanghai: East China Normal University Press, 2000 edition.

16. 侯外廬等主編：《宋明理學史》（全兩冊），北京：人民出版社，1997年版。

16. Hou Wailu et al., eds.: History of SongMing NeoConfucianism (2 vols.), Beijing: People's Publishing House, 1997 edition.

17. 束景南：《朱子大傳》，上海：復旦大學出版社，2016年版。

17. Shu Jingnan: Biography of Master Zhu, Shanghai: Fudan University Press, 2016 edition.

18. 束景南：《朱熹年譜長編》（全兩冊），上海：華東師範大學出版社，2001年版。

18. Shu Jingnan: Extended Chronicle of Zhu Xi (2 vols.), Shanghai: East China Normal University Press, 2001 edition.

19. 蔡方鹿：《朱熹經學與中國經學》，北京：人民出版社，2004年版。

19. Cai Fanglu: Zhu Xi's Classics Studies and Chinese Classics Studies, Beijing: People's Publishing House, 2004 edition.

20. 金春峰：《朱熹哲學思想》，台北：東大圖書公司，1996年版。

20. Jin Chunfeng: Zhu Xi's Philosophical Thought, Taipei: Dongda Book Company, 1996 edition.

 三、學術論文

 3. Academic Papers

21. 陳來：《朱子"涵養須用敬"說研究》，《中國哲學史》2005年第3期。

21. Chen Lai: "Research on Zhu Xi's Theory That 'Nurturing Requires Reverence'," History of Chinese Philosophy, no. 3, 2005.

22. 郭齊勇：《朱熹"格物致知"說的哲學意蘊》，《哲學研究》2008年第6期。

22. Guo Qiyong: "The Philosophical Implication of Zhu Xi's Theory of 'Investigating Things and Extending Knowledge'," Philosophical Research, no. 6, 2008.

23. 肖永明：《二程"進德修業"思想探析》，《湖南大學學報（社會科學版）》2010年第4期。

23. Xiao Yongming: "An Analysis of the Cheng Brothers' Thought of 'Advancing Virtue and Refining Undertakings'," Journal of Hunan University (Social Sciences Edition), no. 4, 2010.

24. 田浩：《朱熹的"進德修業"與教育思想》，《北京大學教育評論》2012年第1期。

24. Hoyt Tillman: "Zhu Xi's 'Advancing Virtue and Refining Undertakings' and Educational Thought," Peking University Education Review, no. 1, 2012.

25. 彭國翔：《錢穆論朱子學的現代意義》，《中國文化研究》2015年第2期。

25. Peng Guoxiang: "Qian Mu on the Modern Significance of Zhu Xi's Learning," Chinese Culture Research, no. 2, 2015.

26. 朱漢民：《朱熹"涵養德性"思想的內在結構》，《哲學動態》2017年第5期。

26. Zhu Hanmin: "The Inner Structure of Zhu Xi's Thought of 'Nurturing Moral Character'," Philosophical Trends, no. 5, 2017.

27. 向世陵：《從"進德修業"看儒家的內聖外王之道》，《中國人民大學學報》2019年第3期。

27. Xiang Shiling: "The Confucian Way of Inner Sagehood and Outer Kingship from the Perspective of 'Advancing Virtue and Refining Undertakings'," Journal of Renmin University of China, no. 3, 2019.

28. 丁為祥：《朱子"格物致知"的修養論意義》，《陝西師範大學學報（哲學社會科學版）》2020年第2期。

28. Ding Weixiang: "The Significance of Zhu Xi's 'Investigating Things and Extending Knowledge' in the Theory of Cultivation," Journal of Shaanxi Normal University (Philosophy and Social Sciences Edition), no. 2, 2020.

29. 陳榮捷：《朱子之"敬"》，收入《朱學論集》，台北：學生書局，1982年版。

29. Chen Rongjie: "Zhu Xi's 'Reverence'," in Collected Essays on Zhu Xi Studies, Taipei: Student Bookstore, 1982 edition.

30. 杜維明：《儒家精神性與全球倫理》，北京：北京大學出版社，2014年版。

30. Tu Weiming: Confucian Spirituality and Global Ethics, Beijing: Peking University Press, 2014 edition.

31. 劉述先：《朱子哲學思想的發展與完成》，台北：學生書局，1982年版。

31. Liu Shuxian: The Development and Completion of Zhu Xi's Philosophical Thought, Taipei: Student Bookstore, 1982 edition.

 

 

进德修业；朱熹；二程；涵养德性；格物致知；圣贤之道；钱穆
advancing virtue and refining undertakings; Zhu Xi; the Cheng brothers; nurturing moral character; investigating things and extending knowledge; the way of sages; Qian Mu

哲学传统    儒家思想，宋明理学，中国哲学，德性伦理，新儒家
核心人物    程颢（明道）, 程颐（伊川）, 朱熹（朱子）, 张载（横渠）, 钱穆，孟子，孔子
核心概念    进德修业，涵养德性，格物致知，诚意，正心，敬，诚，穷理，学为圣贤，内圣外王，平天下，修齐治平，尊德性，道问学，知行合一，日新又新
经典文献    周易，乾卦文言传，大学，论语，孟子，二程遗书，二程文集，朱文公文集，朱子语类，大学章句，四书章句集注，近思录，西铭，童蒙须知，伊川易传
研究主题    道德修养，修养次第，儒家教育，小学与大学，王霸之辨，全球治理，儒家政治哲学，齐家治国，日用伦常，圣贤人格，心性修养
研究方法    文本细读，中英双语对照，思想史研究，哲学分析，文献考证