所謂「成聖之道」，實為闡明二曲對儒學成聖為己之學整體性的討論。二曲乃從存有的異化作為開展，討論了人受名心病根之影響，故將為己成德之學，歧出而成為「言說而非實踐」，「為人而非成己」，「重知識而非踐履」的狀態。二曲在其論述中，對此「為人之學」之扭正，實一深含「治療學」的概念，作為對治「存有的異化」的思維與治療之法。是故，本文即援其意旨，從「治療學」之角度作為詮釋。 具體來說，二曲對治為學功利的治療之法，首重立志與躬行，此乃主體對治名心病根，積極性的態度與實踐。其次，則為聖人之經典的閱讀。二曲指出聖賢經典乃濟世之良藥，實為治療己疾之醫方。第三，最為重要之治療，乃為實存主體－良知本心之自覺與體悟。質言之，存有的異化，必須回歸存有本身，方能達至真正的治療，此識本而立本之道，往後即成為二曲思想之主旨。而在實踐功夫上，則從「由仁義行」之道德擴充，與「為道日損」式的主體自省功夫，作為進路之所在。本文在此，即依其問題脈絡、治療之思維與方法，從「治療之開展」、「存有的異化」、「治療之態度」、「閱讀之治療」、「主體之自療」、「治療之功夫」等層面，來架構二曲對「成聖之道」之詮釋。

In fact, the so-called “Cheng-sheng-jhih-dao (way of sanctification)” was the discussion that expounded the quality of entirety of the study of Cheng-sheng-wei-ji (sanctification is for the true ego) of Confucianism for Erh-Chu. Developing from the existing alienation, Erh-Chu discussed that people were influenced by Ming-sin-bing-gen (fame－the seed of disease); therefore, he separated the study of Wei-ji-cheng-de (being for the true ego and achieving the virtue) into the statuses of “for speech and theory but not practice,”“for people but not for accomplishing oneself only,” and “stressing the knowledge but not fulfillment.” In this exposition, Erh-Chu made the correction for this “Wei-ren-jhih-syue (study of being for people);” it actually contained the concept of “therapeutics” deeply, and it could manage and treat the thought of “existing alienation” and be its therapy. Hence, this article cited its intention, and made the interpretation from the angle of “therapeutics.” Specifically, Erh-Chu's therapy for managing and treating Wei-syue-gong-li (doing the study was for (self) utilitarianism) emphasized making a resolution and taking action personally first; these were the positive attitude and practice of the main body to manage and treat Ming-sin-bring-gen (fame－the seed of disease). Secondly, reading the classics of sages. Erh-Chu indicated that the classics of sages were the good medicine to benefit the world, and the prescription to cure our own diseases. Third, the most important treatment was the consciousness and realization for the actual existing main body－conscience. Essentially, the existing alienation must return to the existence itself to achieve the real treatment. The way of knowing the real nature and establishing the foundation became Erh-Chu's gist of thinking afterward. For the labor of practice, the moral expansion of “You-ren-yi-sing (to follow the benevolence and righteousness from the heart)” and the introspection labor of main body of the style of “Wei-dao-rih-sun (to decrease the disturbance of ordinary knowledge day by day)” were where to proceed. The article hereby framed Erh-Chu's interpretation toward “Cheng-sheng-jhih-dao (way of sanctification)” from the aspects of “the development of treatment,”“the existing alienation,”“the attitude of treatment,”“the treatment of reading,”“the self-treatment of main body,” and “the labor of treatment.”