进德修业：儒家圣贤之道的修养次第与道德境域

—以二程、朱熹为中心的儒家涵养与践履贯通的圣贤之路

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

"进德修业"语出《易传·乾·文言》，是儒家人生论与德性论的核心命题之一。这一命题经二程（程颢、程颐）的阐发与朱熹的系统建构，成为宋明理学中贯通"内圣外王"的根本修养工夫。本文以"学为圣贤"为锚点，以达到圣贤的道德修养境域为目标，系统梳理从格物致知、诚意正心、修身齐家，到治国理政、平治天下这一整套践履圣贤之道的进德修业次第。本文深入解析"涵养德性"这一重要命题，回答两个根本性理论问题：其一，进德修业何以能成为儒家的人生论、德性论的重要命题？其二，进德修业何以能成为朱熹在教育实践中所提倡的精神？通过对《二程遗书》《朱文公文集》《朱子语类》以及钱穆《朱子新学案》等文献的深度解读，本文揭示出"进德修业"不仅是一种个人道德修养的方法，更是一套贯通天人、内外、知行的完整生命实践体系，其核心精神在于刚健不息、日新又新，最终指向"人皆可以为尧舜"的圣贤理想。

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."

 一个古老命题的当代回响

 The Contemporary Resonance of an Ancient Proposition

"君子进德修业。"这六个字，出自《周易·乾卦·文言传》，看似简单，却蕴含着儒家对人生根本问题的深邃回答。什么是真正的进步？人应当如何度过自己的一生？什么样的人生才是有价值、有意义的？儒家的回答不是追求外在的功名利禄，而是"进德修业"——在道德上日新又新，在事业上脚踏实地。

"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.

这一命题之所以重要，是因为它触及了儒家思想的核心：人之所以为人，在于人有道德自觉的能力，有自我完善的可能。儒家从不认为人是固定不变的，而是相信人可以通过持续的修养工夫，不断提升自己的精神境界，最终达到圣贤的高度。"进德修业"正是这种生命自我完善的总纲领。

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，"进德修业"并非一句空洞的口号。从《易传》提出这一命题，到二程将其与"涵养须用敬，进学则在致知"的为学宗旨相贯通，再到朱熹将其系统化为从小学到大学、从格物到平天下的完整修养次第，这一命题经历了一个不断深化、不断丰富的发展过程。特别是朱熹，他不仅在理论上对"进德修业"进行了精微的阐发，更在教育实践中将其贯彻始终，从《童蒙须知》到《大学章句》，从白鹿洞书院到沧州精舍，朱熹用一生的时间践行和传播着"进德修业"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."

钱穆先生在《朱子新学案》中指出，朱子之学，"主敬以立其本，穷理以进其知"，这两句话可以说是对"进德修业"精神的最好概括。敬是涵养德性的根本，穷理是格物致知的路径，二者交相养、循环无端，最终成就的是一个完整的圣贤人格。

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.

本文将沿着这一思路，从"学为圣贤"的终极目标出发，逐层解析进德修业的修养次第，深入探讨"涵养德性"的核心命题，并试图回答那两个根本性的理论问题。我们将尽量用平实亲切的语言，像讲道理一样，把这些古代圣贤的智慧讲清楚、说明白，让今天的读者也能从中获得启发。

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 进德修业何以成为儒家的人生论与德性论

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

 一、《易传》的源头：健动不息的人生态度

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

要理解"进德修业"何以成为儒家的人生论，首先要回到它的原始出处——《周易·乾卦·文言传》。

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.

《文言传》在解释乾卦九三爻辞"君子终日乾乾，夕惕若，厉无咎"时，借孔子之口说出了这段著名的话：

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:

 "君子进德修业。忠信所以进德也，修辞立其诚，所以居业也。知至至之，可与几也。知终终之，可与存义也。是故居上位而不骄，在下位而不忧，故乾乾因其时而惕，虽危无咎矣。"（《易传·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)

这段话的意思是说：君子要不断增进自己的品德，修炼自己的事业。忠诚信实，是用来增进品德的；修饰言辞、确立诚意，是用来守住事业的。知道时机到了就去做，可以跟他讨论几微的道理；知道该终止就终止，可以跟他一起守住道义。所以居于上位而不骄傲，处于下位而不忧愁，终日勤勉努力、随时警惕，即使面临危险也不会有灾祸。

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《文言传》的另一处，又补充说："君子进德修业，欲及时也，故无咎。"（《易传·乾·文言》）这句话的意思是：君子进德修业，是想要及时努力，所以没有灾祸。

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.

这两段话有几个关键点值得注意。

Several key points in these two passages are worth noting.

第一，"进德修业"是与"终日乾乾"联系在一起的。"乾乾"就是刚健不息、勤勉努力的样子。乾卦的核心精神是"天行健，君子以自强不息"（《周易·乾卦·象传》）。天道的运行是刚健不息的，人作为天地所生的万物之灵，也应当效法天道，刚健有为、积极进取。所以"进德修业"首先代表的是一种健动不息、积极有为的人生态度。它不是消极避世，不是无所作为，而是要在人生的每一个阶段都努力向上。

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，"进德"与"修业"是两件事，但又是一体的两面。"德"是就内心而言的，是品德的提升；"业"是就外在行事而言的，是事业的成就。儒家从来不主张只修心而不做事，也不主张只做事而不修心。真正的儒者，是要在做事中修心，在修心中成事。内圣与外王，从来不是割裂的。

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，"进德修业"有明确的方法路径。"忠信所以进德"——要靠忠诚信实来增进品德；"修辞立其诚所以居业"——要靠言辞的真诚来守住事业。这里的"忠信"和"立诚"，核心都是一个"诚"字。儒家认为，道德的提升不是靠外在的伪装，而是靠内心的真实无妄。只有真正诚实地面对自己、面对他人，品德才能真正进步。

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，"进德修业"有智慧的指引。"知至至之"是说知道该做的时候就去做，"知终终之"是说知道该停的时候就停。这不是盲目的努力，而是有判断力、有分寸感的努力。儒家的积极有为，不是蛮干，而是"时行则行，时止则止"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."

正因为"进德修业"包含了这样丰富的内涵——刚健的态度、内外的统一、诚的方法、时的智慧——它才能够成为儒家人生论的核心命题。它回答的是"人应当如何活"这个根本问题，答案就是：像天道运行一样，刚健不息地提升自己的品德，成就自己的事业。

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、德性论的根基：人皆可以为尧舜

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

"进德修业"不仅是一种人生态度，更是儒家德性论的重要命题。这涉及到儒家对人性的根本看法。

"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。孔子说"性相近也，习相远也"（《论语·阳货》），孟子说"人皆可以为尧舜"（《孟子·告子下》），都肯定了人在道德上自我完善的可能性。但这种可能性不是自动实现的，它需要人主动地去"进"、去"修"。"进德修业"正是将这种可能性转化为现实性的根本途径。

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.

为什么说"进德修业"是德性论的命题呢？因为它涉及到德性的来源、德性的内容、德性的修养方法等一系列根本问题。

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，关于德性的来源。儒家认为，德性不是外在强加的，而是内在于人的本性之中的。朱熹说："盖自天降生民，则既莫不与之以仁义礼智之性矣。"（《四书章句集注·大学章句序》）这句话的意思是说，上天降生万民，都赋予了他们仁义礼智的本性。既然德性是内在的，为什么还需要"进德"呢？因为人虽然有仁义礼智之性，但由于"气质之禀或不能齐"，也就是每个人的气质禀赋不同，所以不能都充分认识和保全自己的本性。这就需要通过修养工夫，把内在的德性充分地开发出来、彰显出来。"进德"的"进"，不是从外面拿一个东西进来，而是把本有的东西发扬光大。

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，关于德性的内容。"进德"的"德"具体指什么？从《文言传》的"忠信"来看，首先是忠信之德。但忠信只是一个切入点，完整的德性包括仁义礼智信等诸多方面。朱熹在解释"进德"时说："德者，得之于心者也。"（《朱子语类》卷六十九）这句话的意思是说，德是得之于心的东西。比如孝之德，是真正在心里得到了孝的道理，然后在行孝的事情上表现出来。所以"进德"就是要在心上做工夫，让各种美德真正成为自己的东西，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，关于德性的修养方法。"进德"的方法是"忠信"，"修业"的方法是"修辞立其诚"。这里的核心是"诚"。二程特别重视"诚"的工夫。程颢说："诚者，天之道；敬者，人事之本。"（《二程遗书》卷十一）这句话的意思是说，诚是天道的根本，敬是人事的根本。人要进德，就要从诚敬入手。诚是不欺骗自己，敬是不放松自己。有了诚敬，德性才能真正进步。

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.

最后，关于德性的境界。"进德修业"的终极目标是什么？是达到圣贤的境界。圣贤不是天生的，而是通过不断的进德修业成就的。二程说："圣人可学而至欤？曰：然。"（《二程文集》卷八《颜子所好何学论》）这句话的意思是说，圣人是可以通过学习达到的。怎么学？就是进德修业。所以"进德修业"不是一个没有终点的盲目过程，而是有明确方向的——指向圣贤的道德境域。

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.

正因为"进德修业"深入到了德性的来源、内容、方法和境界等根本问题，它才成为儒家德性论的重要命题。它不是在讲具体的某一条德目，而是在讲德性如何可能、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、二程的阐发：从"涵养须用敬"到"进学在致知"

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

"进德修业"虽然出自《易传》，但真正把它阐发为系统的修养理论的，是北宋的二程兄弟——程颢（明道先生）和程颐（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.

二程对"进德修业"的贡献，主要体现在他们把这一命题与"敬"和"致知"联系起来，提出了"涵养须用敬，进学则在致知"的著名论断。

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."

这句话出自《二程遗书》卷十八，原文是："涵养须用敬，进学则在致知。"这句话的意思是：涵养德性需要用敬的工夫，进修学业则在于推极知识。

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.

这短短两句话，为什么如此重要？因为它把"进德"和"修业"（进学）的具体方法讲清楚了。进德的方法是"敬"，修业（进学）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"涵养须用敬"。什么是"敬"？程颐说："主一之谓敬，无适之谓一。"（《二程遗书》卷十五）这句话的意思是说，心专注于一处就是敬，不胡思乱想就是一。简单说，敬就是心不放逸、不懒散，时时刻刻保持清醒和专注。

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.

为什么涵养德性要用敬？因为人的心很容易被外物牵引，很容易散乱。如果心不在焉，再好的道理也听不进去，再对的事情也做不下去。只有把心收住，保持敬的状态，德性才能在心中生根发芽。程颢说："敬胜百邪。"（《二程遗书》卷十一）这句话的意思是说，只要有敬的工夫，各种邪念就自然消退了。

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"进学则在致知"。什么是"致知"？致知就是推极自己的知识，把事物的道理弄明白。程颐说："格，至也，如祖考来格之格。凡一物上有一理，须是穷致其理。"（《二程遗书》卷十八）这句话的意思是说，格就是到的意思，每一件事物上都有一个道理，必须穷究到它的极致。

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.

为什么进学要在致知？因为儒家的学习不是死记硬背，而是要明白道理。只有道理明白了，行为才能自觉。如果道理不明白，即使做了好事，也是偶然的、不自觉的。程颐说："智识明，则力量自进。"（《二程遗书》卷十八）这句话的意思是说，智慧见识明白了，实践的力量自然就会进步。

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).

"涵养须用敬，进学则在致知"这两句话，把"进德修业"的工夫具体化了。进德不是空谈，要落实在"敬"上；修业不是盲干，要落实在"致知"上。而且这两方面不是割裂的，而是互相促进的。朱熹后来对此有很好的发挥，他说："主敬穷理虽二端，其实一本。"（《朱子语类》卷九）这句话的意思是说，持敬和穷理虽然是两件事，但根本上是一回事。持敬是穷理的根本，穷理明了又是养心的帮助。

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.

二程还特别强调"进德修业"的刚健精神。程颢说："君子之学必日新，日新者日进也。不日新者必日退，未有不进而不退者。"（《二程遗书》卷二十五）这句话的意思是说，君子的学习必须每天都有新进步，每天有新进步就是每天都在前进。不每天进步的人必然每天退步，从来没有不前进也不退步的人。这句话把"进德修业"的"进"字讲活了——道德修养如逆水行舟，不进则退，没有中间状态。

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.

程颐在《伊川易传》中对"进德修业"有更详细的解释。他说： "内积忠信，所以进德也；择言笃志，所以居业也。知至至之，致知也。求知所至而后至之，知之在先，故可与几。所谓始条理者，知之事也。知终终之，力行也。既知所终，则力进而终之，守之在后，故可与存义。所谓终条理者，圣之事也，此学之始终也。"（《伊川易传》卷一）这句话的意思是：内心积累忠信，是用来增进品德的；选择言辞、坚定志向，是用来守住事业的。知道该做就去做，这是致知。先知道要达到什么目标然后去达到它，知在前面，所以可以参与几微的事理。这就是所谓的开始有条理，是知的事情。知道该终止就终止，这是力行。既然知道了终点，就努力前进去完成它，守在后面，所以可以存养道义。这就是所谓的终结有条理，是圣人的事情，这就是为学的始终。

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.

在这段解释中，程颐把"进德修业"与"致知"和"力行"联系起来了。"知至至之"是致知的工夫，"知终终之"是力行的工夫。为学有始有终，始是致知，终是力行。但致知和力行又不是截然分开的，而是互相包含的。这就把"进德修业"纳入了"知行"的框架中，使其内涵更加丰富。

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.

二程对"进德修业"的阐发，为朱熹后来的系统建构奠定了基础。朱熹正是在二程的基础上，把"进德修业"发展为一套从小学到大学、从格物到平天下的完整修养体系。

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 进德修业何以成为朱熹教育实践的精神

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

 一、朱熹对"进德修业"的总体把握

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

朱熹对"进德修业"这四个字情有独钟。他在《朱子语类》中反复讨论这一命题，给出了许多精辟的见解。

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，"进德修业"这四个字内涵极其丰富。他说： "'进德修业'这四个字煞包括道理。德是就心上说，业是就事上说，忠信是自家心中诚实。'修辞立其诚'，是说处有真实底道理。'进德修业'最好玩味。"（《朱子语类》卷六十九）这句话的意思是："进德修业"这四个字非常能包括道理。德是就心上说的，业是就事上说的，忠信是自己心中的诚实。"修辞立其诚"，是说在言辞上有真实的道理。"进德修业"最好仔细体会。

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.

在这里，朱熹明确区分了"德"和"业"的不同面向：德是内心的，业是外在的。但二者又不是割裂的，内心的诚实（忠信）要通过外在的言辞（修辞立诚）表现出来。这是一种内外合一的修养观。

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.

朱熹还进一步解释了"进"和"居"的区别。他说： "进德修业，进是要日新又新，德须是如此，业却须著居，修业便是要居他。"（《朱子语类》卷六十九）这句话的意思是说：进德修业，"进"是要日新又新，德必须这样；"业"却需要"居"，修业就是要守住它。

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.

为什么德要"进"而业要"居"呢？因为德是内心的品质，需要不断地提升、不断地更新，永远不能满足。而业是外在的事业，需要脚踏实地去做、去守，不能好高骛远。朱熹用了一个很形象的比喻："业如屋宇，未修则当修之，既修则居之。"（《朱子语类》卷六十九）这句话的意思是说，业就像房屋，没修好的时候要去修，修好了就要住进去。这个比喻很生动——事业不是用来炫耀的，而是用来安身立命的。

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.

朱熹还特别强调"进德修业"的刚健精神。他说："忠信所以进德，是乾健工夫，盖是刚健粹精，兢兢业业，日进而不自已，如活龙然，精彩气焰自有不可及者。"（《朱子语类》卷六十九）这句话的意思是：忠信用来进德，是乾卦刚健的工夫，因为它刚健纯粹精密，兢兢业业，每天进步而不停止，就像活龙一样，精彩的气焰自然有别人赶不上的地方。

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.

这段话把"进德修业"的精神气质讲得非常生动。它不是死气沉沉的，不是循规蹈矩的，而是像活龙一样，充满了生命力和创造力。这种刚健不息的精神，正是朱熹一生追求的写照。

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、挽救学风士风的现实关怀

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

朱熹之所以大力提倡"进德修业"，与他所处的时代背景密切相关。南宋时期，学风和士风都存在很多问题。朱熹对此有深刻的观察和忧虑。

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.

当时的学者，有两种偏向。一种是向外追逐，把学问当作获取功名利禄的工具，读书只是为了科举考试，根本不关心道德修养。另一种是偏向空疏，受禅学影响，喜欢空谈心性，不务实际，认为不需要读书、不需要做事，只要"顿悟"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.

朱熹对这两种偏向都提出了批评。他在给朋友刘子澄的信中说："居官无修业之益。若以俗学言之，诚是如此。若论圣门所谓德业者，却初不在日用之外。只押文字，便是进德修业地头。不必编缀异闻，乃为修业也。近觉向来为学，实有向外浮泛之弊。不惟自误，而误人亦不少。方别寻得一头绪，似差简约端的。"（《朱文公文集·答刘子澄》，参见《朱子晚年定论》）这句话的意思是：做官没有修业的益处。如果从世俗学问的角度说，确实是这样。但如果论圣人门下所说的德业，却本来不在日常生活之外。只是处理公文，就是进德修业的地方。不必编集各种奇闻异事，才叫做修业。近来觉得过去做学问，实在有向外浮泛的毛病。不仅耽误了自己，耽误别人也不少。才另外找到一个头绪，似乎比较简约端正。

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.

这段话有几层意思。第一，朱熹批评了"俗学"把修业理解为外在的功名利禄。第二，他指出真正的"德业"就在日常生活之中，不需要到外面去找。第三，他反思自己过去为学也有"向外浮泛"的毛病，现在找到了更根本的路径。

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.

朱熹还说： "圣门所谓德业，初不在日用之外，不必偏缀异闻，乃为修业也。"（《朱文公文集》卷三十五《答刘子澄》）这句话的意思是说：圣人门下所说的德业，本来不在日常生活之外，不必拼凑各种异闻，才叫做修业。

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.

这是针对当时学者喜欢猎奇、喜欢标新立异的风气而发的。朱熹认为，真正的修业不是去追求那些稀奇古怪的知识，而是在日常的人伦日用中脚踏实地地做工夫。

This was directed against the prevailing风气 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.

朱熹还指出，当时学者的根本问题在于"志不立"。他说： "今之朋友，固有乐闻圣贤之学，而终不能去世俗之陋者，无他，只是志不立尔。学者大要立志，才学，便要做圣人是也。"（《朱子语类》卷八）这句话的意思是：现在的朋友中，固然有喜欢听圣贤学问的，但终究不能去掉世俗的陋习，没有别的原因，只是志向没有确立罢了。学者最重要的是立志，才开始学习，就要以做圣人为目标。

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.

为什么"进德修业"能够挽救学风士风的偏弊？因为它把学问的方向拉回到了正确的轨道上——不是向外追逐知识，而是向内修养德性；不是空谈性理，而是在日用伦常中实践。朱熹说"圣贤之言，平铺放着，自有无穷之味"（《朱文公文集》卷三十五《答刘子澄》），这句话的意思是说圣贤的话，平平淡淡地放在那里，自然有无穷的意味。不需要故弄玄虚，不需要标新立异，只要老老实实去做，自然能体会到其中的深意。

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、小学与大学的教育次第

 3. The Educational Sequence of Primary Learning and Great Learning

朱熹把"进德修业"的精神贯彻到了他的教育实践中，特别是他设计的"小学"与"大学"两个阶段的教育体系。

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).

朱熹认为，人的教育应该分为两个阶段：小学和大学。小学阶段（大约十五岁以前）主要是"教之以事"，就是教孩子具体的礼仪规范、行为习惯；大学阶段（十五岁以后）主要是"教之以理"，就是教学生穷理、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.

关于小学教育，朱熹编了《童蒙须知》和《小学》两本书。在《童蒙须知》的序言中，他说： "夫童蒙之学，始于衣服冠履，次及言语步趋，次及洒扫涓洁，次及读书写文字，及有杂细事宜，皆所当知。今逐目条列，名曰《童蒙须知》。若其修身治心、事亲接物、与夫穷理尽性之要，自有圣贤典训，昭然可考。"（《童蒙须知·序》）这句话的意思是：儿童的学习，从衣服鞋帽开始，然后是言语行动，然后是洒扫清洁，然后是读书写字，以及各种琐碎的事情，都是应当知道的。现在逐条列出，名叫《童蒙须知》。至于修身治心、事亲接物，以及穷理尽性的要点，自然有圣贤的经典训诫，明明白白可以考证。

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《童蒙须知》的最后，朱熹说： "若能遵守不违，自不失为谨愿之士，必又能读圣贤之书，恢大此心，进德修业，入于大贤君子之域。"（《童蒙须知》）这句话的意思是说：如果能遵守不违背，自然不失为一个谨慎老实的人，又一定能读圣贤的书，扩大这个心，进德修业，进入大贤君子的领域。

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.

这段话很重要。它说明小学教育虽然只是教一些具体的行为规范，但目的是为了培养孩子的基本德性，为将来的"进德修业"打下基础。小学不是终极目标，而是通往大学、通往圣贤的起点。

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.

关于大学教育，朱熹在《大学章句序》中说： "及其十有五年，则自天子之元子、众子，以至公、卿、大夫、元士之适子，与凡民之俊秀，皆入大学，而教之以穷理、正心、修己、治人之道。"（《四书章句集注·大学章句序》）这句话的意思是：到了十五岁，从天子的长子、众子，到公卿大夫元士的嫡子，以及普通百姓中的优秀人才，都进入大学，教他们穷理、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.

大学教育的核心是什么？就是"进德修业"。穷理是进学（修业）的工夫，正心、修己是进德的工夫，治人是德业的外在展开。

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.

朱熹特别强调小学和大学的连贯性。他说："学之大小，固有不同，然其为道，则一而已。是以方其幼也，不习之于小学，则无以收其放心，养其德性，而为大学之基本；及其长也，不进之于大学，则无察其义理，措之事业，而收小学之成功。"（《小学辑说》）这句话的意思是：学问有大小的分别，固然有所不同，但作为道理则是一样的。所以在年幼的时候，如果不在小学中学习，就无法收回放失的心，涵养德性，成为大学的基础；等到长大了，如果不进入大学深造，就无法明察义理，实施到事业中，从而收获小学的成功。

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.

这段话把小学和大学的关系讲得非常清楚。小学是"收放心，养德性"，是进德的基础；大学是"察义理，措事业"，是修业的展开。二者是一个连续的过程，共同指向"进德修业"的目标。

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."

朱熹还说，小学的教育内容——"洒扫、应对、进退之节，礼、乐、射、御、书、数之文"——本身就贯彻了"进德修业"的精神。通过这些具体的训练，可以"使其习与智长，化与心成"（《小学辑说》），这句话的意思是说让习惯和智慧一起增长，教化和内心一起形成。这样自然能从"小成"达到"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."

从小学到大学，从具体的行为规范到抽象的义理探究，朱熹构建了一套完整的教育体系，而贯穿其中的核心精神就是"进德修业"。这就是为什么说"进德修业"是朱熹教育实践中所提倡的精神——它不仅是一个理论命题，更是一套可以操作、可以实践的教育纲领。

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 学为圣贤：进德修业的终极锚点

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

 一、为什么要以"学为圣贤"为锚点

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

讨论"进德修业"，必须先明确一个根本问题：进德修业的方向是什么？目标是什么？如果没有明确的方向和目标，"进"和"修"就可能变成盲目的努力。

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.

儒家的回答非常明确：进德修业的终极目标是"学为圣贤"。也就是说，人要以圣贤为榜样，通过不断的修养，最终达到圣贤的道德境界。

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.

为什么要以圣贤为目标？这涉及到儒家对人的本质的理解。儒家认为，人是天地所生的万物之灵，人心中具有仁义礼智的本性，这种本性与天地之理是相通的。但由于气质的偏蔽和私欲的蒙蔽，人往往不能充分实现自己的本性。圣贤就是那些完全实现了自己本性、达到了天人合一境界的人。所以学为圣贤，不是要变成另一个人，而是要成为真正的自己——把本有的善性充分地发挥出来。

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.

二程对此有非常明确的论述。程颐在回答"圣人可学而至欤"这个问题时，断然说："然。"（《二程文集》卷八《颜子所好何学论》）这句话的意思是说：是的，圣人是可以通过学习达到的。

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.

程颐还详细解释了为什么圣人可学。他说： "天地储精，得五行之秀者为人。其本也真而静，其未发也五性具焉，曰仁义礼智信。……故学必尽其心，尽其心则知其性，知其性，反而诚之，圣人也。"（《二程文集》卷八《颜子所好何学论》）这句话的意思是：天地储存精气，得到五行之秀气的成为人。人的根本是真而静的，在未发之时五种德性都具备，叫做仁义礼智信。……所以学习必须穷尽自己的心，穷尽了心就知道了自己的性，知道了性，反过来诚实地保有它，就是圣人了。

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.

这段话说明了学为圣贤的可能性和路径。可能性在于人天生具有仁义礼智信的本性；路径在于尽心、知性、诚之。这与孟子的"尽其心者，知其性也；知其性，则知天矣"（《孟子·尽心上》）是一脉相承的。

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).

朱熹也非常强调"学为圣贤"的重要性。他说： "学者大要立志，才学，便要做圣人是也。"（《朱子语类》卷八）这句话的意思是说：学者最重要的是立志，才开始学习，就要以做圣人为目标。

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.

朱熹还说： "今之学者，恰似不曾见个圣贤模样，所以都无所则效。"（《朱子语类》卷八）这句话的意思是：现在的学者，就像不曾见过圣贤的样子，所以都没有可以效法的对象。

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.

这说明，以圣贤为目标，不是好高骛远，而是为了给学习一个明确的方向和标准。如果没有圣贤作为标杆，学习就容易陷入平庸，满足于一知半解。

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、二程论"学以至圣人之道"

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

二程对"学为圣贤"有非常系统的论述。《近思录》中记载了程颐的一段著名对话： "或问：圣人之门，其徒三千，独称颜子为好学。夫《诗》《书》六艺，三千弟子非不习而通也，然则颜子所独好者何学也？伊川先生曰：学以至圣人之道也。"（《近思录》卷二，引自《二程遗书》）这句话的意思是：有人问：圣人门下，弟子三千，只称赞颜回好学。《诗》《书》六艺，三千弟子不是不学习通晓，那么颜回所独独喜好的是什么学问呢？伊川先生说：是学习达到圣人之道的学问。

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.

这段对话很有意思。它区分了两种学习：一种是学习具体的知识技能（《诗》《书》六艺），另一种是学习"圣人之道"。三千弟子都学习了具体的知识技能，但只有颜回真正在学"圣人之道"，所以只有颜回被称为"好学"。这说明，在二程看来，真正的学习不是积累知识，而是修养德性、成就人格。学为圣贤，才是学习的根本目的。

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.

程颐还说："言学便以道为志，言人便以圣为志。自谓不能者，自贼者也；谓其君不能者，贼其君者也。"（《二程遗书》卷十八）这句话的意思是：说到学习就要以道为志向，说到做人就要以圣人为志向。自己说不能的人，是伤害自己的人；说他的君主不能的人，是伤害他的君主的人。

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.

这段话非常有力量。它告诉我们，学为圣贤不是一个可选可不选的选项，而是每个人应当承担的责任。说自己不能成为圣贤，就是在伤害自己；说别人不能成为圣贤，就是在伤害别人。因为"人皆可以为尧舜"，这是人性的事实，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.

程颢也说： "人皆可以至圣人，而君子之学必至于圣人而后已。不至于圣人而后已者，皆自弃也。"（《二程遗书》卷二十五）这句话的意思是说：人人都可以达到圣人的境界，而君子的学习必须达到圣人的境界才肯罢休。不达到圣人的境界就罢休的人，都是自暴自弃。这句话把"学圣人"确立为学者的根本任务，没有任何商量的余地。

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.

二程还讨论了学圣人的具体方法。程颢说："学者识得仁体，实有诸己，只要义理栽培。如求经义，皆栽培之意。"（《二程遗书》卷二上）这句话的意思是：学者认识了仁的本体，实实在在地拥有了它，只要用义理来栽培就可以了。比如探求经义，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.

这说明，学圣人首先要"识得仁体"，也就是要在心中体认到仁德的本体。有了这个根本，再通过读书、穷理等工夫来栽培它，它就会不断生长。这与"进德修业"的思路是一致的——进德是根本，修业是栽培。

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、朱熹论"立志"与"学为圣贤"

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

朱熹继承了二程"学为圣贤"的思想，并对"立志"问题有更深入的讨论。

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."

朱熹认为，学为圣贤的第一步是"立志"。他说："学者须是立志。今人所以悠悠者，只是把学问不曾做一件事看，遇事则且胡乱恁地打过了。此只是志不立。"（《朱子语类》卷八）这句话的意思是：学者必须立志。现在的人所以悠悠忽忽，只是因为不把学问当作一件正经事来看，遇到事情就胡乱对付过去。这只是因为志向没有确立。

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.

朱熹还说： "书不记，熟读可记；义不精，细思可精。惟有志不立，直是无着力处。"（《朱子语类》卷八）这句话的意思是说：书记不住，熟读就能记住；义理不精深，仔细思考就能精深。只有志向不确立，简直没有用力的地方。这说明，立志是一切修养工夫的前提。没有志向，再聪明也没用；有了志向，笨一点也能成功。

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. 

那么，志要立在什么地方呢？朱熹说，要立在"做圣人"上。他说："而今贪利禄而不贪道义，要做贵人而不要做好人，皆是志不立之病。"（《朱子语类》卷八）这句话的意思是：现在的人贪图利禄而不贪图道义，要做贵人而不要做好人，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.

在朱熹看来，真正的立志不是立志做大官、发大财，而是立志做圣贤、做好人。这个方向一错，整个学习就都错了。

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.

朱熹还特别指出，学为圣贤不是遥不可及的事情。他说： "圣人亦是人，我亦是人。圣人所以为圣人，只是做得尽耳。"（《朱子语类》卷八）这句话的意思是说：圣人也是人，我也是人。圣人之所以成为圣人，只是把人该做的都做到了极致罢了。

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.

这句话非常鼓舞人。它告诉我们，圣贤不是另一种生物，而是把人的本分做到了极致的人。我们每个人都有成为圣贤的可能，关键在于愿不愿意去做、能不能坚持去做。

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.

学为圣贤，是"进德修业"的终极锚点。有了这个锚点，"进德"才有方向——向着圣贤的品德前进；"修业"才有标准——按照圣贤的事业去做。没有这个锚点，进德修业就可能迷失方向，甚至南辕北辙。

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 涵养德性：进德修业的核心命题

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

 一、"涵养"的含义与意义

 1. The Meaning and Significance of "Nurturing"

在"进德修业"的整个体系中，"涵养德性"是核心命题。为什么这么说？因为"进德"的实质就是涵养德性，而"修业"也必须以德性为根本。如果德性没有涵养好，事业做得再大也没有意义，甚至可能变成坏事。

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.

什么是"涵养"？"涵"是包容、沉浸的意思，"养"是培育、滋养的意思。涵养就是把德性像种子一样种在心里，用敬的工夫、用理的滋养，让它慢慢生长、壮大。它不是一蹴而就的，而是一个日积月累、潜移默化的过程。

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.

二程非常重视涵养的工夫。程颢说： "学者须敬守此心，不可急迫，当栽培深厚，涵泳于其间，然后可以自得。"（《二程遗书》卷二上）这句话的意思是：学者必须用敬来守护这个心，不可以急迫，应当栽培得深厚，沉浸在其中，然后才能自己有所收获。这里的"栽培深厚，涵泳于其间"，就是涵养的意思。德性的成长像植物一样，需要慢慢培育，不能拔苗助长。

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.

朱熹对"涵养"也有很多论述。他说： "涵养于未发之初，令不善之端旋消，则易为力；若发后，则难制。"（《朱子语类》卷一一三）这句话的意思是说：在喜怒哀乐未发的时候涵养，让不善的苗头渐渐消除，就比较容易用力；如果已经发出来了，就难以控制了。这说明涵养的最佳时机是在"未发"之时，也就是念头还没动、情绪还没发的时候。在这个时候保持心的清明，防患于未然，比事后补救要容易得多。

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.

但朱熹也强调，涵养不能只在未发时做，已发时也要做。他说： "圣贤之论，正要就发处制。惟子思说'喜怒哀乐未发谓之中'。孔孟教人，多从发处说。未发时固当涵养，不成发后便都不管！"（《朱子语类》卷一一三）这句话的意思是：圣贤的言论，正是要在已发的地方做节制。只有子思说"喜怒哀乐未发叫做中"。孔子孟子教人，多从已发的地方说。未发时固然应当涵养，难道发了之后就都不管了吗！这说明涵养是贯穿始终的工夫，未发时要涵养，已发时也要省察。二者不可偏废。

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"：涵养德性的根本工夫

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

涵养德性的根本方法是什么？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."

我们在前面已经提到，二程提出了"涵养须用敬"的著名论断。朱熹对此极为推崇，他说： "圣人言语，当初未曾关聚，到程子始关聚出一个敬来教人。因叹敬字工夫之妙，圣学之所以成始成终者皆由此。"（转引自钱穆《朱子学提纲·朱子论敬》）这句话的意思是：圣人的言语，当初没有汇聚起来，到程子才汇聚出一个"敬"字来教人。因此感叹敬字工夫的妙处，圣学之所以能从开始到完成，都是由此而来。

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.

朱熹还说："敬字工夫，乃圣门第一义，彻头彻尾，不可顷刻间断。"（《朱子语类》卷十二）这句话的意思是说：敬的工夫，是圣门第一等的道理，从头到尾，不可以有片刻的间断。

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.

为什么"敬"如此重要？因为敬是收心的工夫。人的心很容易放逸，很容易被外物牵引。只有用敬把心收住，德性才能在心中扎根。

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.

朱熹对"敬"的内涵有非常细致的分析。根据钱穆先生在《朱子学提纲》中的梳理，朱子论敬主要有六层含义：

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"。朱熹说："敬有甚物，只如畏字相似。只是收敛身心，整齐纯一，不恁地放纵。"（《朱子语类》卷十二）这句话的意思是说，敬没有什么特别的，就像"畏"字一样，只是收敛身心，整齐专一，不放纵。

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，"敬是收敛，心中不容一物"。朱熹说："只是收拾自家精神专一在此。"（《朱子语类》卷十二）又说："心主这一事，不为他事扰乱，便是不容一物。"（同上）这句话的意思是说，心专注于一件事，不被其他事情扰乱，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，"主一之谓敬"。这是程颐的说法，朱熹非常赞同。他说："主一，只是心专一。"（《朱子语类》卷十二）心不胡思乱想，专注于当下的事情，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，"敬须随事检点"。朱熹说："行笃敬，执事敬，敬本不为默然无为时设。"（《朱子语类》卷十二）这句话的意思是说，践行笃敬、做事恭敬，敬本来不是为静默无为的时候设立的。敬不是静坐发呆，而是在做事中保持专注和认真。

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"。这是程门弟子谢良佐的说法，朱熹也加以吸收。"惺惺"就是清醒、不昏昧的意思。朱熹说："惺惺乃心不昏昧之谓。"（《朱子语类》卷十二）敬就是让心保持清醒，不糊涂、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，"敬是整齐严肃"。朱熹说："今人论道，只论理，不论事。只说心，不说身。其说至高，而荡然无守，流于空虚异端之说。"（《朱子语类》卷十二）这句话的意思是说，现在的人论道，只论理不论事，只说心不说身。说法很高明，但放荡没有操守，流于空虚的异端学说。所以敬必须落实在身体的整齐严肃上，从外在的威仪入手，慢慢影响内心。

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.

这六层含义，其实都是从不同角度说同一个"敬"字。总结起来，敬就是：心不放逸、专注清醒、认真做事、整齐严肃。

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.

钱穆先生在《朱子新学案》中特别指出，朱子言敬，"承自二程，但尤有契于伊川敬义夹持，涵养致知，居敬穷理两途并进之说"。这就是说，朱熹的敬不是孤立的，而是与"义"（穷理）配合的。只有敬没有穷理，敬就会变成死守；只有穷理没有敬，穷理就会变成浮泛。所以朱熹说： "主敬穷理虽二端，其实一本。"（《朱子语类》卷九） "持敬是穷理之本。穷得理明，又是养心之助。"（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.)

这两句话把敬与穷理的辩证关系讲得非常透彻。持敬是穷理的根本——心不静下来，道理就学不进去；穷理明了又是养心的帮助——道理明白了，心就更容易保持清明。二者互相促进，循环无端。

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、涵养与省察的辩证关系

 3. The Dialectical Relationship Between Nurturing and Examining

涵养德性，除了"敬"的工夫，还需要"省察"的工夫。涵养主要是在未发时用功，省察主要是在已发时用功。二者的关系，是宋明理学中一个重要的理论问题。

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.

朱熹在这个问题上有一个思想转变的过程。他早年受胡宏（五峰）和张栻（南轩）的影响，主张"先察识后涵养"，也就是先在已发的念头上察识良心，然后再加以存养。后来他经过反复思考，特别是在"中和之悟"之后，确立了"涵养为本，涵养省察交相养"的观点。

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."

朱熹说："未发时固当涵养，不成发后便都不管！"（《朱子语类》卷一一三）这句话我们前面引用过，它说明朱熹既重视未发的涵养，也不忽视已发的省察。

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.

朱熹还说："涵养、省察，二者不可偏废。"（《朱子语类》卷一一三）这句话的意思是说：涵养和省察，二者不可偏废。但在二者之中，朱熹更强调涵养的根本地位。他说： "须是平日有涵养之功，临事方能省察。若只临事省察，而平日无涵养之功，事至物来，且鹘突了，如何省察得？"（《朱子语类》卷一一三）这句话的意思是：必须是平日有涵养的工夫，遇到事情才能省察。如果只在遇到事情时省察，而平日没有涵养的工夫，事情来了、事物出现了，就糊涂了，怎么能省察得了呢？这说明，涵养是基础，省察是应用。没有平日的涵养，事到临头就会手忙脚乱，根本谈不上省察。

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.

钱穆先生在《朱子新学案》中对朱子的涵养省察论有深入的分析。他指出，朱子的工夫论是"敬义夹持"、"涵养致知并进"，不是单靠一边。这与当时陆九渊（象山）偏向"尊德性"、陈亮（龙川）偏向"事功"都不同。朱子走的是一条中正平实的路。

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.

钱穆还特别提到朱子的"涵泳"说。他说： "朱子极重名辞义界。命辞有差，即是见解有差。见解不由苦思而得；须是涵泳，以待义理之自形见，此乃格物致知而一旦豁然贯通也。若如延平所云默坐澄心之类，则亦偏落一边，非朱子之所谓涵泳。"（钱穆《朱子新学案》第三册）这句话的意思是：朱子非常重视名词的意义界限。用词有差别，就是见解有差别。见解不是从苦思冥想中得来的；必须是涵泳，等待义理自己显现出来，这就是格物致知而一旦豁然贯通。如果像李延平所说的默坐澄心之类，就也偏到一边了，不是朱子所说的涵泳。

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.

这段话很重要。它说明朱子的"涵养"不是什么都不做、光静坐，而是要在读书、应事中"涵泳"义理，让道理慢慢在心中成熟。这是一种积极的、动态的涵养，不是消极的、静态的死守。

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.

"涵养德性"作为"进德修业"的核心命题，其意义在于：它把道德修养从外在的规范约束转化为内在的生命成长。德性不是靠外在的压力逼出来的，而是靠内在的涵养培育出来的。有了深厚的德性根基，"修业"才有正确的方向，"治国平天下"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：进德修业的知识基础

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

 一、格物致知在修养次第中的位置

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

在《大学》的"八条目"中，格物致知是起点，也是基础。《大学》说："古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知；致知在格物。"（《礼记·大学》）这句话的意思是：古代想要把光明的品德彰显于天下的人，先要治理好自己的国家；想要治理好国家的人，先要整顿好自己的家庭；想要整顿好家庭的人，先要修养好自身；想要修养好自身的人，先要端正自己的心；想要端正心的人，先要使自己的意念真诚；想要使意念真诚的人，先要推极自己的知识；推极知识在于穷究事物的道理。这一段话把格物致知的位置讲得非常清楚：它是整个修养次第的起点。没有格物致知，后面的诚意正心、修身齐家、治国平天下都无从谈起。

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.

为什么格物致知如此重要？因为儒家的道德修养不是盲目的，而是自觉的。人要先明白什么是善、什么是恶，什么是对、什么是错，然后才能真诚地去行善去恶。如果道理都没弄明白，所谓的"诚意"就可能是诚错了意，所谓的"修身"就可能是修错了方向。

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《大学章句》中解释说： "致，推极也。知，犹识也。推极吾之知识，欲其所知无不尽也。格，至也。物，犹事也。穷至事物之理，欲其极处无不到也。"（《四书章句集注·大学章句》）这句话的意思是：致，是推极的意思。知，就是认识。推极我的知识，想要我所知道的没有不尽头的。格，是到的意思。物，就是事。穷究到事物的道理，想要它的极处没有不到达的。

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.

在朱熹看来，格物致知就是要把事物的道理穷究到极致，让自己的知识没有遗漏。这不是为了积累知识而积累知识，而是为了给道德修养提供正确的认知基础。

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、二程论格物穷理

 2. The Cheng Brothers on Investigating Things and Exhausting Principle

二程对格物致知有非常重要的论述。程颐说："或问进修之术何先？曰：莫先于正心诚意。诚意在致知，致知在格物。格，至也，如祖考来格之格。凡一物上有一理，须是穷致其理。穷理亦多端：或读书讲明义理，或论古今人物别其是非，或应事接物而处其当，皆穷理也。"（《二程遗书》卷十八）这句话的意思是：有人问进修的方法什么在先？回答说：没有先于正心诚意的。诚意在于致知，致知在于格物。格，是到的意思，就像"祖考来格"的格。每一件事物上都有一个理，必须穷究到它的理。穷理也有多种途径：或者读书讲明义理，或者讨论古今人物辨别他们的是非，或者待人接物处理得当，这些都是穷理。

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.

这段话有几个要点。第一，程颐把格物致知与正心诚意联系起来，认为格物致知是诚意正心的前提。第二，他解释了"格"的含义是"至"，就是要穷究到理的极致。第三，他指出穷理的途径是多样的，不只是读书，还包括讨论人物、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.

程颐还说："或问：格物须物物格之，还只格一物而万理皆知？曰：怎生便会该通？若只格一物便通众理，虽颜子亦不敢如此道。须是今日格一件，明日又格一件，积习既多，然后脱然自有贯通处。"（《二程遗书》卷十八）这句话的意思是：有人问：格物必须一件一件地格吗，还是只格一件事物就能知道所有的理？回答说：怎么就能贯通呢？如果只格一件事物就能通晓众多的理，即使是颜回也不敢这么说。必须是今天格一件，明天又格一件，积累多了，然后自然会有豁然贯通的时候。

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.

这段话非常重要。它说明格物是一个渐进的、积累的过程，不是一蹴而就的。必须一件一件地去格，积累多了，才能融会贯通。这与禅宗的"顿悟"不同，儒家走的是"渐修"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."

程颢也说： "穷理尽性以至于命，三事一时并了，元无次序，不可将穷理作知之事。若实穷得理，即性命亦可了。"（《二程遗书》卷二上）这句话的意思是：穷理、尽性、以至于命，这三件事是同时完成的，本来没有次序，不可以把穷理仅仅当作求知的事情。如果真的穷得了理，那么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.

程颢的这段话与程颐略有不同。程颐强调渐进积累，程颢则强调穷理、尽性、至命是一回事，不能把穷理仅仅当作外在的知识追求。但二者的根本精神是一致的：格物穷理不是为了求知而求知，而是与德性修养、生命境界的提升紧密联系在一起的。

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、朱熹的格物致知论

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

朱熹继承了二程的格物思想，并作了更系统的阐发。他在《大学章句》中补写了著名的"格物致知补传"： "所谓致知在格物者，言欲致吾之知，在即物而穷其理也。盖人心之灵莫不有知，而天下之物莫不有理，惟于理有未穷，故其知有不尽也。是以大学始教，必使学者即凡天下之物，莫不因其已知之理而益穷之，以求至乎其极。至于用力之久，而一旦豁然贯通焉，则众物之表里精粗无不到，而吾心之全体大用无不明矣。此谓物格，此谓知之至也。"（《四书章句集注·大学章句》）这句话的意思是：所谓致知在于格物，是说想要推极我的知识，就在于接触事物而穷究它的道理。因为人心的灵妙没有不具有认识能力的，而天下的事物没有不具有理的，只是因为理没有被穷究，所以知识有不尽头的地方。所以大学开始教人，必须让学者接触所有天下的事物，没有不凭借已经知道的理而进一步穷究的，以求达到它的极致。等到用力久了，有一天豁然贯通，那么众多事物的表里精粗就没有不到达的，而我心的全体大用也就没有不明了的。这就叫做物格，这就叫做知的极致。

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."

这段话是朱熹格物致知论的总纲。它有几个关键点：

第一，人心有知，物各有理。人的认识能力是天生的，事物的道理是客观存在的。格物就是用人的认识能力去穷究事物的道理。

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"即物穷理"，就是要接触具体的事物，在事物中穷究道理，不能脱离事物空谈道理。

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"因其已知之理而益穷之"，就是要在已有知识的基础上不断深化，循序渐进。

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，格物的终极目标是"豁然贯通"，就是积累到一定程度后，突然达到融会贯通的境界。到那时，事物的表里精粗都能明了，心的全体大用都能彰显。

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.

朱熹特别强调，格物的范围非常广泛，不只是读书。他说："格物之论，伊川意虽谓眼前无非是物，然其格之也，亦须有缓急先后之序，岂遽以为存心于一草木器用之间而忽然悬悟也哉？且如今为此学而不穷天理、明人伦、讲圣言、通世故，乃兀然存心于一草木、一器用之间，此是何学问？如此而望有所得，是炊沙而欲其成饭也。"（《朱文公文集·答陈齐仲》）这句话的意思是：关于格物的论述，伊川的意思虽然说眼前没有不是事物的，但格物也必须有缓急先后的次序，怎么能马上就说把心放在一草一木、一个器物之间就能忽然顿悟呢？况且现在做这个学问却不穷究天理、明白人伦、讲论圣人之言、通晓世故，反而茫然地把心放在一草一木、一个器物之间，这是什么学问？这样还希望有所收获，就像煮沙子想让它变成饭一样。这段话说明，朱熹的格物虽然范围很广，但有主次先后之分。最根本的是穷天理、明人伦、讲圣言、通世故，而不是去研究一草一木的自然知识。这是儒家格物论与近代科学的根本区别——儒家格物的目的是道德修养，不是探索自然规律。

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.

朱熹还说： "格物，是为人君止于仁，为人臣止于敬，为人子止于孝，为人父止于慈，与国人交止于信。若只泛泛地格，几时是了？"（《朱子语类》卷十五）这句话的意思是说：格物，就是做君主的要止于仁，做臣子的要止于敬，做儿子的要止于孝，做父亲的要止于慈，与国人交往要止于信。如果只是泛泛地格，什么时候才是个头？这说明，朱熹的格物主要是在人伦日用中格，是要弄明白在各种人伦关系中应当如何做。这与"进德修业"的精神是完全一致的——格物不是为了外在的知识，而是为了内在的德性提升和外在的事业成就。

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"：致知与进德的关系

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

在《易传·乾·文言》中，"知至至之"与"进德修业"是联系在一起的。程颐在《伊川易传》中解释说："知至至之，致知也。求知所至而后至之，知之在先，故可与几。所谓始条理者，知之事也。"（《伊川易传》卷一）这句话的意思是：知道该达到就去达到，这是致知。先知道要达到什么然后去达到它，知在前面，所以可以参与几微的事理。所谓开始有条理，是知的事情。这说明，"知至至之"就是致知的工夫。人要先知道自己的目标在哪里（知至），然后努力去达到它（至之）。这个"知"不是一般的知识，而是对道德目标、对圣贤境界的认知。有了这个认知，才能有明确的方向去"进德"。

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."

朱熹也说："知至而后意诚，如人通判一州事，然后能诚意于一州。若不知，只恁地做将去，终是未济。"（《朱子语类》卷十五）这句话的意思是：知至而后意诚，就像一个人通判一州的事务，然后才能在一州的事务上诚意。如果不知道，只是那样做下去，终究是不能成功的。这说明，致知是诚意的前提。只有道理明白了，才能真正地、自觉地去行善。如果道理不明白，即使做了好事，也是盲目的、不稳固的。

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"进德修业"的体系中，格物致知是"修业"的重要内容，也是"进德"的知识基础。通过格物致知，人明白了什么是善、什么是恶，什么是圣贤之道，然后才能自觉地、坚定地去涵养德性、成就事业。所以，格物致知虽然是修养次第的起点，但它贯穿于整个进德修业的过程中——不是格完物就不用格了，而是要终身格物、终身致知，让自己的认识不断深化，让自己的德性不断提升。

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 诚意正心：进德修业的内在转化

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

 一、诚意：毋自欺的真实工夫

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

格物致知之后，接下来是诚意。什么是诚意？《大学》说："所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦。故君子必慎其独也。"（《礼记·大学》）这句话的意思是：所谓使意念真诚，就是不要自己欺骗自己。就像厌恶难闻的气味、喜爱美丽的容貌一样，这就叫做自我满足。所以君子在独处的时候一定要谨慎。

 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.

诚意的核心是"毋自欺"——不要自己欺骗自己。人最容易欺骗的不是别人，而是自己。明明知道这件事不对，却因为私欲的驱使还是去做，做完了又找各种借口安慰自己，这就是自欺。诚意就是要打破这种自欺，让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.

"如恶恶臭，如好好色"这个比喻非常生动。人闻到难闻的气味，自然就会厌恶，不需要别人强迫；看到美丽的容貌，自然就会喜爱，不需要别人鼓励。诚意就是要让行善去恶也变成这样自然的、发自内心的反应。知道善就自然去好，知道恶就自然去恶，没有丝毫的勉强和自欺。

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《大学章句》中解释说： "诚其意者，自修之首也。毋者，禁止之辞。自欺云者，知为善以去恶，而心之所发有未实也。谦，快也，足也。独者，人所不知而己所独知之地也。言欲自修者知为善以去其恶，则当实用其力，而禁止其自欺。使其恶恶则如恶恶臭，好善则如好好色，皆务决去，而求必得之，以自快足于己，不可徒苟且以徇外而为人也。然其实与不实，盖有他人所不及知而己独知之者，故必谨之于此以审其几焉。"（《四书章句集注·大学章句》）这句话的意思是：使意念真诚，是自我修养的首要之事。毋，是禁止的辞。所谓自欺，是知道要行善去恶，但心发出的意念有不真实的地方。谦，是快意、满足的意思。独，是别人不知道而只有自己知道的地方。说想要自我修养的人知道要行善去恶，就应当切实用力，禁止自欺。使自己厌恶恶就像厌恶难闻的气味，喜好善就像喜爱美丽的容貌，都务必坚决去除恶而追求一定得到善，让自己内心快乐满足，不可以姑且敷衍来迎合外面、做给别人看。然而意念实与不实，有别人来不及知道而只有自己知道的地方，所以必须在这个地方谨慎来审察它的几微。

 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.

朱熹特别强调"慎独"。因为意念的真实与否，只有自己最清楚，别人是看不到的。所以要在别人看不到、听不到的独处之时，依然保持意念的真诚，不因为没人看见就放松自己。

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.

诚意与"进德修业"是什么关系呢？朱熹在解释"忠信所以进德"时说： "忠信进德，便是意诚处。至如恶恶臭，如好好色，然后有地可据，而无私累牵扰之患，其进德孰御？"（《朱子语类》卷六十九）这句话的意思是：忠信进德，就是意诚的地方。至于像厌恶难闻的气味、喜爱美丽的容貌那样，然后才有可以依据的地方，没有私欲牵累扰乱的忧患，这样进德谁能阻挡？这说明，诚意（忠信）是进德的关键。只有意念真诚了，德性才能真正进步。如果意念不诚，整天自欺欺人，那么所谓的"进德"就是假的，是做给别人看的，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：心不在焉的戒惧

 2. Rectifying the Mind: The Warning Against Absent Mindedness

诚意之后是正心。什么是正心？《大学》说："所谓修身在正其心者，身有所忿懥，则不得其正；有所恐惧，则不得其正；有所好乐，则不得其正；有所忧患，则不得其正。心不在焉，视而不见，听而不闻，食而不知其味。此谓修身在正其心。"（《礼记·大学》）这句话的意思是：所谓修养自身在于端正自己的心，是因为心有愤怒，就不能端正；有恐惧，就不能端正；有喜好，就不能端正；有忧患，就不能端正。心不在这里，看了却看不见，听了却听不到，吃了却不知道味道。这就叫做修养自身在于端正自己的心。

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."

正心的核心是让心不被情绪和偏见所左右。人有愤怒、恐惧、喜好、忧患等情绪，这些情绪本身不是坏事，但如果过度了、被情绪牵着走了，心就不正了。心不正，看问题就会有偏差，做事就会出错。

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《大学章句》中解释说："忿懥，怒也。盖是四者，皆心之用，而人所不能无者。然一有之而不能察，则欲动情胜，而其用之所行，或不能不失其正矣。心有不存，则无以检其身，是以君子必察乎此而敬以直之，然后此心常存而身无不修也。"（《四书章句集注·大学章句》）

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)

这句话的意思是：忿懥，就是愤怒。这四者（忿懥、恐惧、好乐、忧患）都是心的作用，是人不能没有的。然而一旦有了却不能省察，就会欲动情胜，而心作用的地方，或许就不能不失去端正了。心不存养，就无法检点自身，所以君子必须省察这些而用敬来端正它，然后这个心常存而自身没有不修养的。

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，愤怒、恐惧等情绪是人所不能没有的，关键在于能不能省察、能不能节制。如果被情绪控制了，心就不正了。所以要"敬以直之"，用敬的工夫来保持心的端正。

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.

正心与诚意是什么关系？诚意是意念的真实不欺，正心是心体的端正不偏。诚意是"毋自欺"，正心是"心不在焉"的反面——要让心常在这里，不被情绪和外物带走。

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.

朱熹说："诚意是真实不欺，正心是审其几微。诚意是如恶恶臭、如好好色处，正心是忿懥恐惧好乐忧患处。诚意是主张得定，正心是体察得精。"（《朱子语类》卷十五）这句话的意思是：诚意是真实不欺骗自己，正心是审察它的几微之处。诚意是像厌恶难闻气味、喜爱美丽容貌的地方，正心是愤怒恐惧喜好忧患的地方。诚意是主张得坚定，正心是体察得精细。这说明，诚意和正心虽然都是内心的工夫，但侧重点不同。诚意重在"真实"，正心重在"端正"。诚意是让意念不虚假，正心是让心体不偏斜。二者相辅相成，共同构成了进德修业的内在转化环节。

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、忠信所以进德的深层意涵

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

我们在前面多次提到"忠信所以进德"。现在可以从诚意正心的角度来深入理解这句话的含义。

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。忠是尽己之心，信是真实不欺。合起来说，忠信就是内心的诚实无妄。

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.

朱熹在解释"忠信所以进德"时说："忠信所以进德，忠信实也。然从知上来，吾心知得是非端的是如此，心便实，实便忠信。吾心以为实然，从此做去，即是进德。"（《朱子语类》卷六十九）这句话的意思是：忠信用来进德，忠信就是实。然而它是从知上来的，我的心知道是非确实是这样，心就实了，实了就是忠信，有了忠信就能进德。这与《大学》"知至而后意诚"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."

朱熹还说： "忠信是根，有此根便能发生枝叶。业是外面有端绪者。"（《朱子语类》卷六十九）这句话的意思是说：忠信是根，有了这个根就能生长出枝叶。业是外面有头绪的东西。这个比喻很好。忠信是内在的根本，德业是外在的表现。有了忠信这个根，德性和事业才能生长出来。如果没有忠信这个根，所谓的德业就是无源之水、无本之木，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.

朱熹还特别指出，"忠信"与"诚意"是相通的。他说："因言忠信进德，便只是大学诚意之说。如恶恶臭，如好好色，有此根本，德方可进。"（《朱子语类》卷六十九）这句话的意思是：说到忠信进德，就只是《大学》诚意的说法。像厌恶难闻气味、喜爱美丽容貌那样，有了这个根本，德才可以进步。这就把《易传》的"忠信所以进德"与《大学》的"诚意"贯通起来了。二者说的是同一件事：内心的真诚无妄是德性进步的根本。

 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"进德修业"的整个体系中，诚意正心是从"知"到"行"的关键转化环节。格物致知是"知"，修身齐家治国平天下是"行"，而诚意正心就是把"知"转化为"行"的内在动力。只有意念真诚了、心体端正了，所知的道理才能真正落实到行动中，变成自己的德性和事业。所以，诚意正心是进德修业的"枢纽"——没有这个枢纽，知和行就是割裂的，进德修业就是一句空话。

In the entire system of "advancing virtue and refining undertakings," making the will sincere and rectifying the mind is the key transformative环节 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 修身齐家：进德修业的人伦实践

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

 一、修身：进德修业的切身落实

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

诚意正心之后，接下来是修身。修身是进德修业从内心走向外在的第一步，也是把德性落实到具体行为中的关键环节。

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环节 of embodying virtue in concrete actions.

什么是修身？简单说，就是修养自己的言行举止，让自己的一切行为都符合道德规范。《大学》说"自天子以至于庶人，壹是皆以修身为本"（《礼记·大学》），这句话的意思是说，从天子到普通百姓，一切都要以修身为根本。这说明修身不是某一类人的事，而是每个人的根本任务。

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《大学章句》中解释说： "正心以上，皆所以修身也。齐家以下，则举此而措之耳。"（《四书章句集注·大学章句》）这句话的意思是：正心以上（格物、致知、诚意、正心），都是用来修身的。齐家以下（齐家、治国、平天下），就是把修身的成果运用出去罢了。这说明，修身是连接"内圣"与"外王"的枢纽。格物致知、诚意正心是"内圣"的工夫，齐家治国平天下是"外王"的事业，而修身就是把内圣的工夫转化为外王事业的关键。

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.

朱熹还说："修身是大根本。"（《朱子语类》卷十五）这句话的意思是说：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.

为什么修身如此重要？因为儒家的道德修养不是空谈，而是要落实到具体的人身上。一个人如果连自己的言行都修养不好，那么他说的道理再高明，也没有说服力。反过来，一个人如果把自己修养好了，他的言行本身就是最好的教育，不需要多说什么，别人自然会受到感化。

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.

二程也非常重视修身。程颢说："君子之学，莫若廓然而大公，物来而顺应。"（《二程文集》卷二《答横渠张子厚先生书》）这句话的意思是：君子的学问，没有比心胸开阔、大公无私，事物来了就顺应它更好的了。

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.

这是程颢对修身境界的描述。修身到了极致，就是心胸开阔、大公无私，不被私欲所累，能够顺应事物的本然之理去应对。这就是"廓然大公，物来顺应"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、齐家：进德修业的家庭实践

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

修身之后是齐家。齐家就是治理好自己的家庭，让家庭中的每个人都各安其位、各尽其责。为什么齐家如此重要？因为家庭是人生的第一个社会，也是道德实践的第一个场所。一个人在家庭中能否做到父慈子孝、兄友弟恭、夫和妇顺，直接关系到他的德性是否真正落实。如果一个人在外面讲得头头是道，回到家里却对父母不孝、对妻子不和，那么他的德性就是假的。

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.

《大学》说："所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所畏敬而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉。故好而知其恶，恶而知其美者，天下鲜矣。故谚有之曰：'人莫知其子之恶，莫知其苗之硕。'此谓身不修不可以齐其家。"（《礼记·大学》）这句话的意思是：所谓整治好家庭在于修养好自身，是因为人对于自己亲爱的人会有偏爱，对于自己厌恶的人会有偏恶，对于自己敬畏的人会有偏敬，对于自己同情的人会有偏怜，对于自己轻视的人会有偏见。所以喜欢一个人却知道他的缺点，厌恶一个人却知道他的优点，天下很少有这样的人。所以谚语说："人不知道自己孩子的坏处，不知道自己禾苗的茂盛。"这就叫做自身不修养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."

这段话说明了齐家的难点：人容易被情感所左右，对自己亲近的人只看到优点，对自己厌恶的人只看到缺点。这样就不能公正地处理家庭事务。所以齐家的前提是修身——只有把自己修养好了，才能克服情感的偏见，公正地对待家庭中的每一个人。

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《大学章句》中解释说："辟，犹偏也。五者在人本有当然之则，然常人之情惟其所向而不加察焉，则陷于一偏而身不修矣。"（《四书章句集注·大学章句》）这句话的意思是：辟，就是偏的意思。这五者（亲爱、贱恶、畏敬、哀矜、敖惰）在人本来有当然的法则，但常人的情感只顺着它的趋向而不加以省察，就会陷于一偏而自身得不到修养。

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，亲爱、厌恶等情感本身不是坏事，都有其当然的法则。问题在于常人不加以省察，顺着情感走，就会陷于偏颇。所以修身就是要省察自己的情感，让情感符合当然的法则，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.

齐家与"进德修业"是什么关系呢？齐家是"修业"的重要内容。一个人把家庭治理好了，就是成就了一项重要的事业。同时，齐家也是"进德"的实践场所——在处理家庭关系的过程中，人的德性得到了锻炼和提升。

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《童蒙须知》中说： "若能遵守不违，自不失为谨愿之士，必又能读圣贤之书，恢大此心，进德修业，入于大贤君子之域。"（《童蒙须知》）这句话的意思是：如果能遵守不违背，自然不失为谨慎老实的人，还必须能读圣贤的书，扩大这个心，进德修业，进入大贤君子的领域。

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.

《童蒙须知》是朱熹为儿童写的启蒙读物，讲的都是洒扫应对、衣服冠履等日常小事。朱熹认为，从这些小事做起，就是进德修业的开始。而这些小事，大多是在家庭中进行的。所以齐家不是什么高深的道理，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、从修身齐家到治国平天下的逻辑

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

修身齐家之后，是治国平天下。这之间的逻辑是什么？为什么修身齐家就能治国平天下？

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?

儒家的逻辑是：家国同构。家庭是国家的缩影，国家是家庭的扩大。一个人在家庭中能够做到父慈子孝、兄友弟恭，那么他在国家中就能做到君仁臣忠、官清民顺。治理家庭的道理和治理国家的道理是相通的。

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.

《大学》说："所谓治国必先齐其家者，其家不可教而能教人者，无之。故君子不出家而成教于国。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。"（《礼记·大学》）这句话的意思是：所谓治理国家必须先整治好自己的家庭，是因为自己的家人都不能教育好却能教育好别人的人，是没有的。所以君子不出家门就能在国中成就教化。孝，是用来侍奉君主的；悌，是用来侍奉尊长的；慈，是用来使唤民众的。

 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.

这段话把家国同构的道理讲得非常清楚。在家能孝，在朝就能忠；在家能悌，在朝就能敬长；在家能慈，在朝就能爱民。家庭中的道德修养，直接可以转化为国家中的政治德行。

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《大学章句》中解释说："孝弟慈，所以修身而教于家者也；然而国人之所以事其君、长、众者，不外乎此。"（《四书章句集注·大学章句》）这句话的意思是：孝、悌、慈，是用来修身和在家庭中施行教化的；然而国人用来侍奉君主、尊长、民众的，不外乎这些。

 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.

这说明，修身齐家不是私事，而是公事的基础。一个人把自己和家庭修养好了，就是在为治国平天下做准备。因为治国平天下所需的德行，都是在修身齐家中培养出来的。

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"进德修业"的体系中，修身齐家是从个人德性走向社会事业的桥梁。"进德"主要是在个人和家庭层面进行的，"修业"则要从家庭扩展到国家和天下。修身齐家做得好，进德就有了切实的落实，修业就有了坚实的基础。

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 治国理政：进德修业的政治维度

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

 一、为政以德：治国理政的根本原则

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

修身齐家之后，是治国理政。儒家的治国理念，核心是"为政以德"。孔子说："为政以德，譬如北辰，居其所而众星共之。"（《论语·为政》）这句话的意思是说，用道德来治理国政，就像北极星一样，居于它的位置而众星都环绕着它。这说明，儒家的政治不是靠权力和刑罚来维持的，而是靠统治者的道德感召力来实现的。

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.

二程继承了孔子的德治思想，并作了深入的阐发。程颢说："君仁莫不仁，君义莫不义。天下之治乱系于人君心术之邪正。"（《二程遗书》卷二十五）这句话的意思是：君主仁，没有人不仁；君主义，没有人不义。天下的治乱取决于君主心术的邪正。

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.

这段话说明了儒家政治的根本逻辑：统治者的道德是政治好坏的根本。统治者心正，天下就治；统治者心邪，天下就乱。所以治国的根本不是制度建设，而是统治者的道德修养。

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.

程颐也说： "天下之治，由得贤也，天下不治，由失贤也。"（《二程文集》卷一《上仁宗皇帝书》）这句话的意思是：天下得到治理，是因为得到了贤人；天下得不到治理，是因为失去了贤人。

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.

程颐认为，治国的关键在于用人。用贤人，天下就治；用小人，天下就乱。而贤人之所以为贤人，就是因为他们有道德、有才能。所以，治国理政说到底还是一个道德问题——统治者要有道德，任用的官员要有道德。

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.

朱熹也非常重视统治者的道德修养。他说："人主之心一正，则天下之事无有不正；人主之心一邪，则天下之事无有不邪。"（《朱文公文集·戊申封事》）这句话的意思是：君主的心一正，天下的事情就没有不正的；君主的心一邪，天下的事情就没有不邪的。

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.

这与程颢的观点完全一致。朱熹认为，君主的心术是天下治乱的根本。所以，君主最根本的任务不是处理具体的政务，而是修养自己的心术。

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《大学章句》中解释"治国平天下"时，特别强调了"絜矩之道"。他说："絜矩之道，是平天下之要道。"（《朱子语类》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)

什么是"絜矩之道"？《大学》说："所恶于上，毋以使下；所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以交于左；所恶于左，毋以交于右。此之谓絜矩之道。"（《礼记·大学》）这句话的意思是说，自己厌恶上级的做法，就不要用这种做法对待下级；自己厌恶下级的做法，就不要用这种做法对待上级；前后左右都是如此。这就是"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，用自己的感受去体谅别人的感受。这是一种道德的方法，不是法律的方法。统治者如果能做到絜矩之道，就能得到人民的拥护，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、进德修业与治国理政的关系

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

治国理政与"进德修业"是什么关系？在儒家看来，治国理政本身就是"进德修业"的延伸和展开。

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."

我们前面提到，朱熹解释"进德修业"时说："'君子进德修业，'不但为一身，亦欲有为于天下。"（《朱子语类》卷六十九）这说明，进德修业不只是为了个人的道德完善，更是为了"有为于天下"，也就是要在治国平天下中有所作为。

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.

朱熹还说： "进德修业，只是一事。德是得之于心，业是见之于事。"（《朱子语类》卷六十九）这句话的意思是：进德修业，只是一件事。德是在心中得到的，业是在事情上表现出来的。

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.

这说明，德和业是一体两面。德是内在的，业是外在的。有什么样的德，就有什么样的业。治国理政就是"业"的最高表现——把内在的德性展开为外在的政治事业。

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.

二程也有类似的观点。程颢说："为政须要有纲纪文章，谨权审量，读法平价，皆不可阙。"（《二程遗书》卷十一）这句话的意思是：治理政事必须要有纲纪文章，谨慎权衡审察度量，宣读法律平抑物价，这些都不可缺少。

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.

这说明，二程并不反对具体的制度建设和政务处理。但他们认为，这些都必须以道德为根本。没有道德的根本，制度再好也会被人用坏；有了道德的根本，制度才能发挥好的作用。

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《四书章句集注·大学章句序》中说： "教之以穷理、正心，修己、治人之道。"这句话的意思是：教给他们穷究道理、端正心术、修养自身、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.

这里把"修己"和"治人"并列，说明大学教育的目标不只是个人的道德修养，还要包括治理他人的政治能力。而"治人"的前提是"修己"——只有把自己修养好了，才能治理好别人。这就是"进德修业"在政治领域的体现：进德是修己，修业是治人。

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、王道与霸道：儒家政治的理想与现实

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

在治国理政的问题上，儒家有一个重要的区分：王道与霸道。王道是以德服人，霸道是以力服人。儒家主张王道，反对霸道。

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.

二程对王霸之辨有深入的讨论。程颢说："得天理之正，极人伦之至者，尧舜之道也；用其私心，依仁义之偏者，霸者之事也。"（《二程文集》卷一《论王霸札子》）这句话的意思是：得到天理的正，极尽人伦的至，是尧舜之道；用自己的私心，依托仁义的偏，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.

这说明，王道和霸道的根本区别在于动机。王道是出于公心，完全按照天理和人伦来做事；霸道是出于私心，只是借用仁义的名义来达到自己的目的。动机不同，结果就完全不同。

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.

朱熹也继承了二程的王霸之辨。他在《孟子集注》中说： "王霸之心，诚伪不同。故人君当辨此心之诚伪，而不徒见于事为之末。"（《四书章句集注·孟子集注》）这句话的意思是：王霸的心，诚和伪不同。所以君主应当辨别这个心的诚伪，而不只是看事情作为的末节。

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.

这说明，判断一个政治是王道还是霸道，不能只看外在的事功，更要看内在的动机。如果动机是诚的、是为公的，那么即使事功小一些，也是王道；如果动机是伪的、是为私的，那么即使事功再大，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.

王霸之辨与"进德修业"有密切关系。进德修业的"德"是内在的，"业"是外在的。只有德真了，业才是正的。如果德不真，业再大也只是霸道，不是王道。所以，治国理政的根本还是进德——统治者和官员的道德修养是政治好坏的根本。

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"进德修业"的体系中，治国理政是"修业"的重要内容。一个人如果有机会参与政治，那么治国理政就是他最重要的事业。但这项事业必须以"进德"为前提——只有自己的德性修养好了，才能把国家治理好。如果没有德性的根基，治国理政就可能变成争权夺利的工具，反而祸害天下。

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 全球治理与平天下：进德修业的终极展开

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

 一、平天下：儒家的终极政治理想

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

治国理政之后，是平天下。平天下是《大学》八条目的最后一条，也是儒家政治理想的最高目标。

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.

什么是"平天下"？"平"不是平定、征服的意思，而是太平、和谐的意思。平天下就是让天下太平，让全天下的人都能安居乐业、和谐相处。这不是靠武力征服来实现的，而是靠道德教化来实现的。

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.

《大学》说： "所谓平天下在治其国者，上老老而民兴孝，上长长而民兴弟，上恤孤而民不倍。"（《礼记·大学》）这句话的意思是：所谓平定天下在于治理好自己的国家，是因为在上位的人尊敬老人，民众就会兴起孝道；在上位的人尊敬长辈，民众就会兴起悌道；在上位的人体恤孤儿，民众就不会背弃。

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.

这段话说明了平天下的逻辑：统治者以身作则，用自己的道德行为来感化天下的人。统治者尊敬老人，天下人就会讲孝道；统治者尊敬长辈，天下人就会讲悌道；统治者体恤孤儿，天下人就会有同情心。这样，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《大学章句》中解释说："老老，所谓老吾老也。兴，谓有所感发而兴起也。倍，与背同。"（《四书章句集注·大学章句》）这句话的意思是：老老，就是所谓"老吾老"（尊敬自己的老人）。兴，是有所感发而兴起的意思。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."

这说明，平天下的方法不是外在的强制，而是内在的感化。统治者用自己的道德行为去感化人民，人民受到感化后自然会向善，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：儒家的全球视野

 2. One Family Under Heaven: The Confucian Global Vision

儒家的"平天下"思想，蕴含着一种全球视野。儒家不是只关心自己的国家，而是关心全天下的人。这种全球视野的基础是"天下一家"的观念。

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."

张载（横渠）在《西铭》中说："乾称父，坤称母；予兹藐焉，乃混然中处。故天地之塞，吾其体；天地之帅，吾其性。民吾同胞，物吾与也。"（《正蒙·乾称篇》）这句话的意思是：乾称作父，坤称作母；我这个渺小的人，混然处于天地之间。所以充满天地的气，是我的身体；天地的主宰，是我的本性。人民是我的同胞，万物是我的伙伴。

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.

这段话是儒家"天下一家"思想的经典表达。天地是人的父母，所有人都是天地所生，所以都是同胞兄弟。万物也是天地所生，所以都是人的伙伴。这种观念把人与人、人与万物都联系在一个大家庭中，没有国界和种族的隔阂。

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张载的《西铭》。程颢说："《西铭》某得此意，只是须得他子厚有如此笔力，他人无缘做得。孟子以后未有人及此。"（《二程遗书》卷二上）这句话的意思是：《西铭》我懂得这个意思，只是必须要有子厚这样的笔力，别人没有缘分做得到。孟子以后没有人达到这个水平。朱熹也为《西铭》作了详细的注解，认为它是"仁之体用"的完美表达。

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"的观念与"进德修业"有什么关系呢？进德修业的终极目标是学为圣贤，而圣贤的境界就是"以天地万物为一体"。程颢说："仁者以天地万物为一体。"（《二程遗书》卷二上）这句话的意思是说，有仁德的人把天地万物看作一个整体。达到了这个境界，就不会再有你我之分、国界之别，自然会以天下为一家，以万物为一体。

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来实现的，而是靠道德修养来实现的。一个人如果把自己的德性修养到了极致，达到了"以天地万物为一体"的境界，那么他自然会关心天下的每一个人，自然会为天下的和平而努力。这就是"进德修业"的终极展开——从个人的德性修养，展开为天下的太平事业。

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、进德修业对当代全球治理的启示

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

在当今全球化的时代，人类面临着许多共同的挑战：气候变化、环境污染、贫富差距、地区冲突等等。这些问题不是任何一个国家能够单独解决的，需要全球各国的合作。儒家的"平天下"思想和"进德修业"的理念，对当代全球治理有重要的启示。

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"进德"——各国都需要提升自己的道德水准。在国际事务中，各国不能只考虑自己的利益，还要考虑全人类的共同利益。如果每个国家都只顾自己，那么全球问题就永远解决不了。儒家的"絜矩之道"（推己及人）在国际关系中同样适用——自己不希望被别国欺负，就不要去欺负别国；自己希望发展，也要允许别国发展。

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"修业"——各国都需要在应对全球挑战中有所作为。气候变化、环境污染等问题，需要各国采取切实的行动，不能只说不做。儒家的"修业"强调把内在的德性落实为外在的事业，这对全球治理同样适用——各国不仅要有良好的意愿，还要有实际的行动。

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"学为圣贤"的精神——各国都应该追求更高的道德境界，而不是满足于最低限度的道德标准。在国际关系中，如果各国都只遵守最低限度的国际法，而不追求更高的道德标准，那么国际秩序就只能维持在一个很低的水平。儒家的"学为圣贤"告诉我们，道德的追求是没有止境的，国家也应该不断提升自己的道德水准，为全球治理做出更大的贡献。

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.

钱穆先生在《朱子新学案》中指出，朱子的学问是"内圣外王"之学，是要把个人的道德修养展开为社会的政治事业。这种"内圣外王"的思路，对当代全球治理有重要的借鉴意义——全球治理的根本，不是制度的设计，而是人的道德提升。只有各国的政治家和人民都提升了自己的道德水准，全球治理才能真正实现。

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"进德修业"的体系中，平天下是"修业"的终极展开。一个人的事业，从修身开始，到齐家，到治国，最后到平天下，范围越来越大，境界越来越高。但无论范围多大，根本都是"进德"——只有德性不断进步，事业才能不断扩大。如果德性不进步，事业再大也只是霸道，不是王道；只能带来一时的强盛，不能带来长久的和平。

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 钱穆《朱子新学案》视野下的进德修业

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

 一、钱穆论朱子学的总体精神

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

钱穆先生是现代研究朱子学的大家，他的《朱子新学案》是朱子学研究的里程碑式著作。在这部书中，钱穆先生对朱子的"进德修业"思想有非常深入的阐发。

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."

钱穆先生认为，朱子学的总体精神是"内外合一"、"本末一贯"。他说："朱子论学，最要在内外合一，本末一贯。"（钱穆《朱子新学案》第一册）这句话的意思是：朱子论学，最重要的在于内外合一，本末一贯。

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.

什么是"内外合一"？"内"是指心性修养，"外"是指经世致用。朱子的学问不是只讲内心修养而不讲外在事功，也不是只讲外在事功而不讲内心修养，而是把二者统一起来。进德是内，修业是外；进德是本，修业是末。内外合一、本末一贯，就是进德修业的精神。

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.

钱穆先生还指出，朱子学的精神是"尊德性"与"道问学"的统一。他说："朱子平日教人，既主涵养，又重致知。涵养须用敬，进学则在致知。此二语，朱子终身奉以为教。"（钱穆《朱子新学案》第二册）这句话的意思是：朱子平日教人，既主张涵养，又重视致知。涵养须用敬，进学则在致知。这两句话，朱子终身奉行作为教导。

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.

"涵养须用敬，进学则在致知"是程颐的名言，朱子终身奉行。涵养是"尊德性"的工夫，致知是"道问学"的工夫。朱子把二者结合起来，不偏于一边。这与当时陆九渊（象山）偏于"尊德性"、陈亮（龙川）偏于"事功"都不同。朱子走的是一条中正平实的路。

"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.

钱穆先生特别强调，朱子的"涵养"与"致知"不是两件事，而是一件事的两个方面。他说："朱子言涵养，又言致知，二者其实只是一事。涵养是存养此心，致知是穷究此理。心与理本是合一，故涵养与致知亦不可分离。"（钱穆《朱子新学案》第二册）这句话的意思是：朱子说涵养，又说致知，二者其实只是一件事。涵养是存养这个心，致知是穷究这个理。心与理本来是合一的，所以涵养与致知也不可分离。

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.

这说明，朱子的工夫论是一个有机的整体。涵养与致知、进德与修业、尊德性与道问学，都是一体两面，不可偏废。这就是"进德修业"的深层意涵。

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、钱穆论朱子的"敬"的工夫

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

钱穆先生在《朱子新学案》中对朱子的"敬"的工夫有非常详细的梳理。他指出，朱子论敬，继承了二程的思想，但又有自己的发展。

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.

钱穆先生说："朱子论敬，承自二程，而尤所重者为伊川。伊川言敬，有三义：一曰主一无适，二曰整齐严肃，三曰常惺惺。朱子于此三义，皆所采纳，而又能融会贯通，使之成为一贯之工夫。"（钱穆《朱子新学案》第二册）这句话的意思是：朱子论敬，继承自二程，而尤其重视伊川。伊川说敬，有三个含义：一是主一无适，二是整齐严肃，三是常惺惺。朱子对这三个含义都采纳了，而又能融会贯通，使它成为一贯的工夫。

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.

钱穆先生特别指出，朱子的"敬"不是静坐，不是什么都不做，而是要在日常的应事接物中保持敬。他说："朱子言敬，最忌人作静坐会。敬不是块然兀坐，心如槁木，而是要在事上磨炼。洒扫应对，无非是敬；读书穷理，无非是敬。"（钱穆《朱子新学案》第二册）这句话的意思是：朱子说敬，最怕人理解成静坐。敬不是呆呆地坐着，心如枯木，而是要在事情上磨炼。洒扫应对，没有不是敬的；读书穷理，没有不是敬的。

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.

这说明，朱子的"敬"是一种积极的、动态的工夫，不是消极的、静态的死守。敬要贯穿于日常的一切活动中，无论是做事还是读书，都要保持专注和认真。这与"进德修业"的精神是完全一致的——敬不是脱离事业的静坐，而是在事业中保持的一种精神状态。

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脱离 undertakings, but a state of mind maintained within undertakings.

钱穆先生还指出，朱子的"敬"与"诚"是相通的。他说："敬是工夫，诚是本体。由敬而诚，由工夫而本体，此是朱子学的进路。"（钱穆《朱子新学案》第二册）这句话的意思是：敬是工夫，诚是本体。由敬达到诚，由工夫达到本体，这是朱子学的进路。

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.

这说明，朱子的修养路径是：通过"敬"的工夫，最终达到"诚"的本体。诚就是真实无妄，就是德性的完满状态。这与《易传》"忠信所以进德"的思想是一致的——忠信（敬的工夫）是进德的方法，诚（德性的本体）是进德的目标。

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、钱穆论朱子学的现代意义

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

钱穆先生不仅研究朱子学，而且思考朱子学的现代意义。他认为，朱子的"进德修业"思想对现代人仍然有重要的价值。

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.

钱穆先生说："朱子之学，乃所以为人之学。今日之人，只知有知识技能，不知有为人之道。朱子所谓进德修业，正是对治此病之良药。"（钱穆《朱子学提纲》）这句话的意思是：朱子的学问，是做人的学问。今天的人，只知道有知识技能，不知道有做人的道理。朱子所说的进德修业，正是治疗这个病的良药。

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.

钱穆先生指出，现代人过于重视知识技能的学习，而忽视了道德品质的修养。这导致了许多社会问题：人与人之间的冷漠、道德的沦丧、精神的空虚等等。朱子的"进德修业"思想告诉我们，学习不只是为了获取知识技能，更是为了提升道德品质、成就完美人格。这对现代人有重要的警示意义。

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.

钱穆先生还说："朱子之学，不偏于内，不偏于外，内外合一，本末兼该。此乃中国学术之正统，亦今日世界所急需。"（钱穆《朱子新学案》第一册）这句话的意思是：朱子的学问，不偏于内，不偏于外，内外合一，本末兼备。这是中国学术的正统，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.

钱穆先生认为，朱子学的"内外合一"精神，对当今世界有重要的意义。当今世界，一方面有只重外在物质文明而忽视内在精神修养的倾向，另一方面有只重内心体验而忽视外在社会责任的倾向。朱子学的"进德修业"思想，正是要把内在的道德修养与外在的社会责任统一起来，这对解决当今世界的精神危机和社会问题有重要的借鉴价值。

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.

在钱穆先生看来，朱子的"进德修业"思想，不仅是中国传统文化的精华，也是全人类的共同精神财富。它告诉我们，人生的意义不在于追求外在的功名利禄，而在于内在的道德提升和外在的社会责任。只有把进德与修业统一起来，才能成就一个完整的、有意义的人生。

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.

 通过以上的研究，我们可以对"进德修业"这一命题有一个全面而深入的理解。

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

第一，"进德修业"之所以能成为儒家的人生论、德性论的重要命题，是因为它深刻地揭示了儒家对人生本质的理解。儒家认为，人生的根本意义在于道德的完善和事业的成就。"进德"是内在的道德提升，"修业"是外在的事业成就。二者不可分割——没有道德的事业是无源之水，没有事业的道德是无本之木。"进德修业"把内在的德性修养与外在的社会实践统一起来，构成了儒家人生论的核心内容。

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，"进德修业"之所以能成为朱熹在教育实践中所提倡的精神，是因为它与朱熹的教育理想完全一致。朱熹的教育理想是培养"圣贤"，而圣贤的标准就是"进德修业"的完满实现。朱熹把"进德修业"的精神贯彻到小学和大学两个阶段的教育中：小学阶段注重洒扫应对等基本行为规范的训练，培养良好的习惯；大学阶段注重穷理正心等理论修养的提升，深化道德的自觉。从小学到大学，从少年到老年，"进德修业"是一个终身的过程。

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，"进德修业"在志在学为圣贤、以期成就圣贤的道德修养、达到圣人的道德修养境域的圣贤之道中，具有核心的作用和重要的地位。学为圣贤是"进德修业"的终极锚点，涵养德性是"进德修业"的核心命题，格物致知、诚意正心、修身齐家、治国理政、平治天下是"进德修业"的具体次第。这一次第从内到外、从个人到社会、从知识到实践，构成了一个完整的修养体系。在这个体系中，每一个环节都以"进德修业"为核心，每一个环节都是"进德修业"的具体展开。

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."

第四，二程和朱熹对"进德修业"的论述，既有继承又有发展。二程提出了"涵养须用敬，进学则在致知"的著名论断，确立了"敬"的工夫在修养中的核心地位。朱熹继承了二程的思想，并作了更系统的阐发：他把"进德修业"与《大学》的"八条目"结合起来，构建了一个从格物致知到平治天下的完整修养体系；他对"敬"的工夫作了更细致的分析，提出了"主一无适"、"整齐严肃"、"常惺惺"等多重含义；他强调"涵养"与"致知"的统一、"尊德性"与"道问学"的统一，避免了偏于一边的弊端。

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，钱穆先生的《朱子新学案》为我们理解"进德修业"提供了重要的视角。钱穆先生指出，朱子学的总体精神是"内外合一"、"本末一贯"，这正是"进德修业"的深层意涵。他强调朱子的"敬"是积极的、动态的工夫，不是消极的、静态的死守；他认为朱子的"涵养"与"致知"是一体两面，不可分离；他指出朱子学的"进德修业"思想对现代人有重要的警示意义和借鉴价值。钱穆先生平实、亲切、有温度的学术风格，也为我们理解和传播朱子学提供了很好的范例。

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.

总之，"进德修业"是儒家人生论和德性论的核心命题，也是朱熹教育实践的根本精神。它以学为圣贤为终极目标，以涵养德性为核心内容，以格物致知、诚意正心、修身齐家、治国理政、平治天下为具体次第，构成了一个完整的、有机的修养体系。这个体系不仅对中国传统文化产生了深远的影响，而且对现代人的道德修养和社会建设仍然有重要的启示意义。在当今这个物质文明高度发达而精神文明相对滞后的时代，重新审视和发扬"进德修业"的精神，对于提升个人的道德品质、促进社会的和谐进步、推动全球的和平发展，都具有不可替代的价值。

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.

参考文献 References

 一、经典文献

 1. Classical Texts

1. [宋]程颢、程颐著，王孝鱼点校：《二程集》（全四册），北京：中华书局，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]黎靖德编，王星贤点校：《朱子语类》（全八册），北京：中华书局，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，朱杰人等主编：《朱子全书》（全二十七册），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：《四书章句集注》，北京：中华书局，1983年版。

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

5. [宋]朱熹撰：《伊川易传》，收入《二程集》，北京：中华书局，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]张载撰，章锡琛点校：《张载集》，北京：中华书局，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、吕祖谦编，陈荣捷校注：《近思录详注集评》，上海：华东师范大学出版社，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：《十三经注疏》，北京：中华书局，1980年影印本。

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

 二、现代研究著作

 2. Modern Research Works

9. 钱穆：《朱子新学案》（全五册），台北：三民书局，1971年初版；北京：九州出版社，2011年版（钱穆先生全集·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. 钱穆：《朱子学提纲》，北京：九州出版社，2011年版（钱穆先生全集·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. 张立文主编：《朱熹大辞典》，上海：上海辞书出版社，2013年版。

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

12. 陈来：《朱子哲学研究》，上海：华东师范大学出版社，2000年版。

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

13. 陈来：《宋明理学》（第二版），上海：华东师范大学出版社，2004年版。

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

14. 牟宗三：《心体与性体》（全三册），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. 冯友兰：《中国哲学史》（全两册），上海：华东师范大学出版社，2000年版。

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

16. 侯外庐等主编：《宋明理学史》（全两册），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：《朱子大传》，上海：复旦大学出版社，2016年版。

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

18. 束景南：《朱熹年谱长编》（全两册），上海：华东师范大学出版社，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：《朱熹经学与中国经学》，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：《朱熹哲学思想》，台北：东大图书公司，1996年版。

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

 三、学术论文

 3. Academic Papers

21. 陈来：《朱子"涵养须用敬"说研究》，《中国哲学史》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. 郭齐勇：《朱熹"格物致知"说的哲学意蕴》，《哲学研究》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"进德修业"思想探析》，《湖南大学学报（社会科学版）》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"进德修业"与教育思想》，《北京大学教育评论》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. 彭国翔：《钱穆论朱子学的现代意义》，《中国文化研究》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. 朱汉民：《朱熹"涵养德性"思想的内在结构》，《哲学动态》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：《从"进德修业"看儒家的内圣外王之道》，《中国人民大学学报》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. 丁为祥：《朱子"格物致知"的修养论意义》，《陕西师范大学学报（哲学社会科学版）》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. 陈荣捷：《朱子之"敬"》，收入《朱学论集》，台北：学生书局，1982年版。

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

30. 杜维明：《儒家精神性与全球伦理》，北京：北京大学出版社，2014年版。

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

31. 刘述先：《朱子哲学思想的发展与完成》，台北：学生书局，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