Mou Zongsan,an important contemporary neo-Confucianist,uses the concept of"Returning from Exoteric to Eso-teric Teachings"to summarize the thought of Liu Zhongzhou(1578-1645),an important Confucian scholar of the Ming dynas-ty,and analyzes it in two steps. This paper examines Mou's summarization and holds that the first step of"Returning from Exo-teric to Esoteric Teachings",which implies"Returning from liangzhi to the will",may easily lead to the circulation of meaning of liangzhi and"will"and thus confuse the difference between Exoteric and Esoteric teachings. This paper proposes to adopt the idea of"Returning from yifa to weifa"so that the meaning of the first step of"Returning from Exoteric to Esoteric Teachings"can be clarified. As for the second step of"Returning from Exoteric to Esoteric Teachings",Mou defines it as the"Manifesta-tion of Human Nature through the Mind". This paper holds that"Manifestation of Human Nature through the Mind"can have two meanings:(1)"Completion of the Mind to Manifest Human Nature"and (2)"Completion of the Mind as Human Na-ture". Instead of the former to which Mou claims Liu's system of thought belongs,this paper argues that Liu's thought actually belongs to the latter and therefore should be regarded as belonging to the Yangming School defined in a broad sense.%当代新儒家的牟宗三以"归显于密"衡定明儒刘宗周 (1578 -1645) 的思想.这里检讨其说,认为第一步归显于密之"摄知归意"或可引生意知回环互说以致显密混淆的问题.吾人或可补充之以"从已发归于未发"之说,使其意义得以确定.至于第二步归显于密,牟宗三以"以心著性"来规定之.吾人则认为"以心著性"可有歧义."以心著性"实可有"尽心成性"及"尽心即性"之二解.刘宗周之所谓心形著性,应该是在把性体之外在客观义和形式义简别开之前提下去理解,方得还原其心性论之真实.在此意义下,刘宗周的思想便应是一"尽心即性"而非"尽心成性"之系统,而可以归属广义的王学.
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