學術界對楊慈湖研究大多著眼於其對陸象山心學的發展，本文則從慈湖的家學淵源來論述其發展。慈湖之父庭顯頗重視日常道德與改過的實踐，並本此而發展出理、無我、覺悟本心等理學思想。慈湖青年時代受其父影響甚深，在道德實踐上有同樣的項目，同樣的重視，只是相較於庭顯的出於生活反省，慈湖更重視讀經，將經學與實踐相參證。在心學思想上，慈湖的特色是重視覺悟的工夫，此外還有不起意、知及仁守、有無混一等重要思想。筆者最後將象山與慈湖的心學思想、做比較，看出慈湖不僅發展了象山的概念，更重要的是走上了不同的方向。相對於象山的道德心，慈湖主張形上心，這種區別，一方面是家學的發展，另一方面也可能間接受到佛教的啟發。

Most studies of Yang Chien have concentrated on how his conception of the mind-heart develops that of Lu Chiu-yuan. This article investigates the sources of his thought in his family's learning. Yang T'ing-hsien, Yang Chien's father, was devoted to the practice of everyday morality and correcting errors, and on this basis developed conceptions of li (pattern), elimination of the ego, and enlightenment of the original mind-heart. Yang T'ing-hsien's influence on Yang Chien is evident in that they proposed the same list of virtues and had the same devotion to practical morality. However, compared with T'ing-hsien's moral knowledge, which grew mainly out of reflection on daily life, Yang Chien place more emphasis on studying the classics, treating classical study and moral practice as complementary test of moral cultivation. In his philosophy of mind-heart, besides emphasizing practical training leading to enlightenment, Yang Chien developed concepts such as “not arousing intention,” “reaching with knowledge while guarding with humanity,” and “the unity of having and not-having.” The last part of this article compares the philosophy of mind-heart of Lu Chiu-yuan with that of Yang Chien. Yang Chien not only developed Lu Chiu-yuan's concepts, but took them in a new direction. For example, unlike Lu Chiu-yuan's notion of the mind-heart as moral agent, Yang Chien explicated the mind-heart from a metaphysical point of view. This sort of difference between the two thinkers is partly due to the influence of Yang's family learning and may partly be derived indirectly from Buddhist thought.