Cheng Hao (1032~1085) and Cheng Yi (1033~1107) brothers developed Neo-Confucianism into an organized school of philosophy.
程颢(1032~1085)和程颐(1033~1107)兄弟二人把宋明理学发展成有组织的哲学学派。
Although their philosophies are usually considered together, their ideas developed in divergent directions.
尽管他们的哲学思想通常会被并置，但是两人思想的发展方向是不一样的。
Cheng Hao influenced the idealist school of Neo-Confucianism, while Cheng Yi influenced the development of the Rationalist school.
程颢影响了宋明理学的唯心主义学派，而程颐影响了理学派的发展。

Cheng Yi's statement, "Principle is one but its manifestations are many," is as well known in China as Descartes' "I think, therefore I am" is in the West.
程颐的“万物皆只是一个天理”在中国，就跟西方笛卡尔的“我思故我在”一样著名。
Cheng Hao was interested in both Buddhism and Taoism as a young man. Later he studied Confucianism, passed his civil service examinations, and attained high office; but because he opposed the radical reforms of the great innovator Wang An-shih(1021~86), he was dismissed from the government.
程颢年轻时对佛教和道教都感兴趣，后来学习儒学，通过了科举考试，做了高官；但是程颐因为反对伟大的改革家王安石激进的改革政策而被撤职。
He joined his brother in Henan, and a circle of disciples gathered around them.
程颢在河南与弟弟联手，形成了一个学派，拥有很多弟子追随。
After Cheng Yi passed his civil service examinations, he served briefly as Imperial tutor (1069~70), but his stern conception of morality soon alienated many of those around him and he resigned.
程颐通过科考之后，做了短期的皇帝教师(1069~1070)，但是他严厉的道德观念很快就使他周围的很多人疏远了他，于是程颐辞去职务。
For most of his life he declined high office. Nonetheless, he continued to criticize those in power.
程颐一生绝大多数时间都拒绝做官，但是他继续批评当权人士。
As a result, in 1097 his land was confiscated, his teachings barred, and he was banished to Fu-chou, in southwest China.
结果，1097年程颐的土地被充公，学说被禁止，人也被流放到抚州。
Pardoned three years later, he was again censured in 1103. He was pardoned a second time, in 1106, shortly before his death. Because men feared to be associated with him, only four people attended his funeral.
三年后程颐被赦免，但是1103年他又遭责难，1106年再次被赦免，不久程颐去世二因为人们怕与程颐有关联，所以给他送葬的只有4个人。
The two brothers built their philosophies primarily on the concept of li-defined as the basic force, universal law, or truth underlying and governing all existence—an idea they brought to Neo-Confucianism from Buddhist and Taoist writings.
程氏兄弟的哲学主要建基于“理”的概念上。“理”被定义为基本的力量、普遍适用的法则或控制万物的潜在真理。这是他们从佛教著述和道教著述挪到宋明理学的一个概念。
While both agreed that exhaustive study of li is the best way to spiritual cultivation, Cheng Hao stressed calm introspection and taught that in his original state man was united with the universe.
尽管他们都认为对“理”的详尽研究是进行精神培养的最佳途径，程颢却强调冥想的重要性，并且宣扬人最初是与宇宙相统一的。
Cheng Hao's stress on meditation influenced the later Idealist school of Neo-Confucianism founded by Lu Hsiang-shan (1139~1193) and Wang Yang-ming (1472~1529).
程颢对冥想的强调影响了后来陆象山 ( 1139~1193)和王阳明(1472~1529 )建立的宋明理学的唯心主义学派。
Unlike his brother, Cheng Hao whose philosophy was originally called Tao Hsüeh (School of True Way) but came to be called Li Hsüeh (School of Universal Principles)—emphasized that the way to discover li is to investigate the myriad things of the universe in which li is present.
程颐的哲学最初被叫做“道学”，后来又被叫做“理学”。不像他哥哥，程颐强调发现理的方法是研究理蕴含于其中的万事万物。
Cheng Yi espoused many methods of investigation-induction, deduction, the study of history and other disciplines, and participotion in human affairs.
程颐支持许多研究方法：归纳、演绎、对历史和其它学科的研究、参加人们的事务等。
A decade after Cheng Yi's death Chu Hsi (1130~1200) began to expand Cheng Yi's ideas into what came to be called the Cheng-Chu (after its two most important exponents) Rationalist school of Chinese philosophy; it dominated official circles until the Republican Revolution of 1911.
程颐去世10年后，朱熹(1130~1200)开始把程颐的思想发展成为后来被人们叫做“程朱理学”(以它最重要的两个倡导者命名)的学说; “程朱理学”在官场的统治地位一直到1911年辛亥革命爆发。
Very little of the writings of the Cheng brothers is still extant. Collected fragments of their writings have been gathered in the yi shu (“Surviving Works"), the Wai shu (“Additional Works"), and the Ts'ui Yen (“Choice Words"). A more complete sample of Cheng Hao's writing is available in the Ming-tao wen-chi (“Collection of Literary Works of Cheng Hao"). The writings of Cheng Hao have been gathered in the yi-chuan wen-chi("Collection of Literary Works by Cheng Hao"), the Ching-shuo (“Explanation of the Classics,” by Cheng Hao), and the yi chuan (“Commentary on the Book of Changes").
程氏兄弟的著述现存无几，收集到的著述片段被整理成《河南程氏遗书》、《河南程氏外书》、《二程粹言》。程颢的著述比较完整的有《明道先生文集》，程颐的著述被编成《伊川先生文集》、《经说》、《周易传》。
All the extant writings of the two brothers were collected in the Erh Cheng chüan-shu (“Complete Works of the Two Ch'engs”), published in Chinese in 1606.
二程现存所有著述都被收集在《二程全书》(1606)里。
A. C. Graham's Two Chinese Philosophers: Cheng Ming-tao and Cheng Yi-chuan appeared in 1958.
1958年A. C.格雷厄姆的《两位中国哲学家：程明道和程伊川》问世。