宋朝儒者返回先秦儒者所開立的基本方向，上承孔孟成之教，而更臻於精微，除了張顯原始儒家的道德規範之外，更開發出細密的工夫論，以使人於求聖之路上能夠有所遵循。宋代理學發展至二程，更加發揚顯盛，而二人所開出的工夫進路，開發出後學不同之發展方向，影響宋明理學之分系，值得重視。故 本文探討二程之一的程伊川之心性論及工夫論，說明伊川所謂格物窮理之根據。 由於格物窮理需落在本體的「理」上，並且透過伊川思想體系中「理」的意義與定位，以及人性論的架構，推出格物致知以理的工夫歷程，以明伊川企求聖人之道，皆由格物窮理作為入手處。

The Confucians of Sung dynasty returned to the essential directions pointed out by pre-Chin Confucians. They inherited Confucius and Mengtz’s training of the ideal personality and elaborating it even further. Those Confucians established the more refined doctrines of moral cultivation which gave people something to follow on the pilgrimage to the sainthood. In Sung dynasty, the two Chengs (Cheng I-Chuan and Cheng Hau) developed of the doctrines of Li even further. Their doctrines of moral cultivation, which set up the various directions for later Confucians, had significant influence on the schism of the doctrines of li in Sung and Ming dynasties, and therefore deserve our esteem. This paper explores Cheng I-Chuan’s doctrines of mind and moral cultivation, and explains his theory about how to acquire knowledge and comprehend the whole truth by studying the phenomena of nature. The truth to be acquired is the substantial li, and the objective li of the universe has to be understood by one’s moral spirit. Therefore, the writer begins the argument by explicating the meaning and position of li in Cheng I-Chuan’s philosophy and be showing the structure of his doctrines of human nature. From those explications, the writer deduces Cheng I Chuan’s cultivation doctrines and then illustrates his pilgrimage to the sainthood by showing how he acquires knowledge and comprehend, the whole truth through studying the phenomena of nature. This essay is divided into five sections: the first section is the forward; the second section covers Cheng I-Chuan’s doctrines of human nature; the third section is his theory about how to acquire knowledge; the forth section is his theory about how to comprehend the whole truth; and the final section is the conclusion.