近溪思想廣大渾淪，欲勾勒其工夫論的全貌殊為不易。繼牟宗三提出近溪以「破光景」作「無工夫的工夫」之後，龔鵬程與吳震皆注意到了近溪工夫中「戒慎恐懼」的另一面相。這兩種說法存在緊張對立的關係，筆者認為有重新檢討之必要。故本文即基於此重新探討近溪的工夫論，在研究進路上，與其從「破光景」和「戒慎恐懼」作為切入點，不如重新思考近溪工夫論的目標究竟為何？哪種工夫才可以復其本體？筆者挑選「復，其見天地之心」一句作為研究線索。在近溪的思想中，屢屢提及「天地之心」、「天心」、「復以自知」、「中行獨復」等等。「天心」、「天地之心」和本體相關；「復以自知」、「中行獨復」則是和工夫相關，而「復，其見天地之心」一句，便是貫通本體與工夫的關鍵，能曉得復本體的工夫，才能知道「破光景」和「戒慎恐懼」又該安放在何種位置。因此本文章在論述安排上，第二節論「天地之心」，第三節詳論「復」的工夫，第四節討論「光景」問題在近溪思想中的指涉與意涵，最末則以「復」、「破光景」、「戒慎恐懼」三者在近溪工夫論中的關係作為全篇之收束。希冀透過對於「復」的討論，明得近溪工夫的完整態樣，並對後續研究有所裨

Luo Jin Xi's thought is extensive, so it is difficult to describe the whole picture of his Gongfu theory. After Mou Zong San claimed ＂po guang jing＂ as ＂wu gong fu de gong fu＂, otherwise, Gong Peng Cheng and Wu Zhen noticed that Jin Xi had reverence toward ＂tianxin＂. These two statements have a tense relationship, so I think there is a need to re-review his Gongfu theory. This article tries to rethink the goal of Jin Xi's Gongfu theory. I choose that the sentence ＂fu qi jian tian di zhi xin＂ as the clue. In Jin Xi's articles, the words about ＂tian di zhi xin＂, ＂tianxin＂, ＂fu yi zi zhi＂, ＂ zhong xing du fu＂ are often seen. The first two are about Ontology theory, and the two latter are about Gongfu theory. The sentence ＂fu qi jian tian di zhi xin＂ can connect Ontology theory and Gongfu theory. The second chapter is the discussion of ＂tian di zhi xin＂. The third chapter is the discussion of ＂Fu＂ in Jin Xi's Gongfu theory. The fourth chapter is about the problem of ＂ guang jing＂ and its' real meaning. The last chapter sums up the relationship between ＂Fu＂, ＂po guang jing＂ and ＂jie shen kong ju＂