朱子是理學家當中靜坐理論最豐富，也是對比法則最具戒心者。身為宋代儒學的代表人物，他就像其他的理學家一樣，對於透過現實身心的轉換以體證先天的境界，有極深的嚮往。他從北宋前輩儒者處，接受了靜坐的法門，以及「觀喜怒哀樂未發前氣象」的口訣。但由於朱子將世界秩序的肯定當作儒學最根源的關懷，所以他的體道論述和對世界秩序的領悟之間，遂有種本質性的關聯，用朱子的語彙講，「格物」與「豁然貫通」之間的關係是本質性的，任何跳過「格物」的程序而希望獲得一種心體的體悟之方法，朱子認為都是不合法的，是「異端」。他看待禪宗與象山之學的工夫論，即認為兩者都違反了儒家的基本價值。朱子因此提出了「主敬」的工夫論，用以代替流傳已久、傳播甚廣的靜坐法門。「主敬」由程伊川提出，但經由朱子之手，其內容乃趨完畢。「主敬」和「靜坐」不同之處，首先在於「主敬」和「格物」緊密相連，「物」包含「事」與「物」，「事」可謂「行為物」。人間是由事、物組成的世界，所以「主敬」意味著學者時時刻刻都要作轉化身心的工作；其次，「敬」貫動靜，意即「主 敬」是種行為的修行方式，而不是意識的修行方式。中國傳統的靜坐以意識轉換為主，但也有煉氣一支。「主敬」則強調在行為上的收斂專一，但也包含靜態的靜坐在內。第三，「主敬」因為著重身心的專一，而行為中的身心行動不能沒有規範法則的「禮」或「理」作為專一的依據，所以「主敬」的工夫會著重人的行為的全面禮儀化。第四，「主敬」因為必須經由「格物」、「窮理」的過程，這樣的歷程一方面要身心長期的內斂翻轉，一方面要由事物的存在依據之「所以然」向上翻越到「太極」之純粹活動，這樣的行動日積月累，乃克有成，所以它一定是「漸教」的法門。比較「靜坐」與「主敬」，我們不妨說「主敬」是種「行為的靜坐」，它包含動、靜或意識與世界兩面。

Though Zhuzi was very precautious about meditation, he had the most abundant theories about meditation among Neo-Confucianists. As an exemplary person of Neo-Confucianism, Zhuzi, like other Neo-Confucianists, aspired to experiencing the transcendence by transforming the body and mind. He adopted the method of meditation and the formula of “observing the nature before emotions rise” (觀喜怒哀樂未發前氣象) from his predecessors. However, since he considered the affirmation of world order is the radical concern of Confucianism, there’s an essential correlation between his discourse about enlightenment and his realization of world order. In Zhuzi’s words, the relation between “gewu” (格物) and “enlightenment” (豁然貫通) is essential, and any method of enlightenment which avoids the procedure of “gewu” is invalid. He thought those methods came from Zen and Xiangshan (象山) were against the basic value of Confucianism. Therefore, Zhuzi put forward the methodology of “Zhujing” to replace the prevalent method of meditation. “Zhujing” was first presented by Chen Yi (程頤) and accomplished by Zhuzi. There are some differences between “Zhujing” and “meditation.” First, “Zhujing” is tied to “gewu.” “Wu”(things) include objects and events. Since we all live in the world consists of objects and events, “Zhujing” means that learners should transform their body and mind at any time. Second, “Zhujing” could be used in both movement and quiescence. This entails that “Zhujing” is a kind of cultivation of behavior, rather than a cultivation of consciousness. “Zhujing” emphasizes concentrating on all behavior-including meditation. Third, “Zhujing” accents all behavior must be conventionalized and formalized, because all behavior needs “manners” (禮) or “principles” (理) as the basis of its concentration. Forth, since “Zhujing” is combined with the process of “gewu”, it is a lifelong cultivation. Compared meditation and “Zhujing,” we could say that “Zhujing” is a kind of “meditation-in-action,” which includes both sides of movement and quiescence, or consciousness and the world.