本文旨在說明朱子（朱熹，1130-1200）的道學，或前輩學者所指的全體大用之學，實為一種以體用為構成與運作方式的心學。稱其為心學，意指朱子自有一套修練與窮研心體的學問，而不必與理學對言。研究發現，朱子通過重新詮釋「未發已發」和「心統性情」，提出了「心有體用」的心學結構。氣化而具有主宰能力的心體既以體用為基本結構，其追求終極境界的方式自然不可離乎體用。本文又試圖指出，作為心學的全體大用之學，乃專為學者所設的學聖人之學。由於聖人所至即是，實不必以體用言。為求成聖法天，朱子認為修練工夫必該貫一心之體用與動靜，心體方能相契於道體。在此種理想境界之中，學者必須兼明理氣，從而痌瘝在抱地理會眾生萬物，同時顧及群己物我間的分際。

This article argues that Zhu Xi 朱熹was inclined to cultivate himself and conceive of the world through the lens of ti-yong. Some modern scholars even claim that Zhu Xi's Daoxue should be construed as the learning of Quan-ti Da-yong. In order to develop this argument, this article maintains that Zhu Xi's learning of Quan-ti Da-yong, a learning of mind-and-heart 心學, entails a structure called mind-with-ti-yong 心有體用. Through enduring meditation on the concept of zhong-he 中和 and of ＂mind-and-heart governs xing and qing 心統性情,＂ the latter of which was proposed by Zhang Zai 張載, Zhu Xi finally established the structure of mind-with-ti-yong, the core of his learning of Quan-ti Da-yong. This structure signifies that the way in which mind-and-heart works should align with the mode of ti-yong. Zhu Xi also stressed that ti-yong, as a mode of self-cultivation, was intended for ordinary people, for sages are born to be perfect and have no need for them to cultivate themselves. Despite the differences between ordinary people and sages, ordinary people can still, by illuminating their own mind-and-heart, reach the ultimate mental state of everything-is-one, as same as the sages born to be.