在中國心學史中，「學苟知本，六經皆我注腳」「六經注我，我注六經」乃是其基本信念，故宋代心學巨擘陸象山便極不屑「內無益於身，外無益於人」的瑣碎注經工作。然象山的首席大弟子楊簡， 卻不辭辛苦地遍注群經以發揮其心皋體證。只惜在傳統僵化一元的經學評量標準下，楊簡經學被四庫提要贬抑爲「全入於禪」：另在學問特性與評價定位上，大陸學者崔大華更直批楊簡心學是「儒家的蒙昧主義」。有見於此，本文嘗試建基於中國生命之學的場域，從各個宏觀以迄微觀的不同內外切面及文本義理考察，來解索、還原、說明上述兩個有關楊簡心學定位的本質問題與內在糾葛眞相。

From the viewpoint of the Chinese scho1ars for heart studies, they are not 1ike1y to give more attention for the exp1anation and definition of it. However, Yang Gien, an idea1ist phi1osopher of Song Dynasty, devoted his life in imp10ring to the exp1anation and had suffered a 10t of hardship. But shamefully, his heart studies was deva1ued to get invo1ved with Zen (Meditation) under the. traditiona1, ossified eva1uation and obstinate standards; In addition to pertaining to the 1eaming characteristics and appraisa1 orientation, Chuei Ta-hwa, a scho1ar from Main1and China had criticized his studies as a doctrine of stupidity for the Confucianists. Considering and basing on the phase of 1eaming in the present 1ife of China, this article is about to be approved, it exp1ains the intema1 disputes and intrinsic qua1ity of the above-mentioned prob1ems from its different aspects.