程顥，世稱明道先生，爲北宋理學家，亦是生活思想家。他以圓頓之智慧成其一本之論，此直貫創生的一本，乃是從天人關係上開展窮理、盡性、至命的論題，並從生活實踐中對儒家道德創生實體所顯發的意義，全盤朗現。透過他的詩歌作品，檢視程明道在宋代理學詩派發展中，清新的詩風與他個人在理學思想上的實踐與創發，藉此對他的天人架構，有一更深的認識。「物我一體」是明道生活實踐的認知，「誠敬存仁」是他道德實踐的方式，「與時無待」便是道德實踐的理想，生活的最高境界。天人關係實踐最終的歸趨，就是尋「孔顏樂處」，安頓身心，立身行道之處。程明道在詩學方面，與自謂不作詩的程頤（伊川），大異其趣。他的詩中雖多爲飽涵理趣、哲思論理的作品，但讀來並不枯燥，反而有一種涵蘊淡遠的韻味。此文，試從學思的角度，在其作品中尋得相互映證。

Cheng Hao, also known as Cheng Ming-dao, is a thinker of neo-Confucianism in North Song Dynasty as well as a thinker of life. He proposes the Theory of One-Origin with profound wisdom. The theory is developed from the issue of Heave and Human relation and is a clear demonstration of realizing Confucian moral concepts in life. Through reading Cheng's poetry, we examine his fresh poetic style and personal realization and creation in the thought of neo-Confucianism. We expect to have a deeper understanding for his concepts of Heaven and Human. The doctrine of "numerous things are regarded as one substance" is served as the cognition of Cheng's realization of life. He realizes morals with an attitude of being attentive, respectful and benevolent. "Proceeding with time" is the ideal to realize morals and it is the highest status of life. The final destination to realize Heaven-Human relation is to seek the "joy of Confucius and Master Yan" and have your body and mind settled. Cheng Ming-dao's poetry is very different from Cheng Ying's (Yi-chuan), who claims that he writes no poems. Although his works contain deep thoughts and philosophical theories but the poems are not dry but left readers a sense of tranquility. From the academic viewpoint, we will be finding those examples in his works.