王陽明認為儒家之《六經}，或記陰陽消息之行，或記綱紀政事之施，或記歌詠性情之發，或記條理節文之薯，或記欣喜和平之惰，或記誠偽邪正之辯，其義各有所重;但論其旨歸，則皆是心性天命之理，皆是通貫人物，偏達四海，充塞天地，縣互古今，而永恆不變之常道。王陽明並強調載錄於《六經》中之常道，盡是「吾心」之常道，盡為「吾心」所具，因此透過對《六經》義理之詮釋，所講論者只是說這「心體J'而讀聖賢書，求聖賢學間，要旨白當在心體上用功，確實求盡吾心之理。在〈象山文集序〉中，王陽明以「心學」解釋儒家「聖人之學J'並揭示《尚書﹒大禹誤》所載亮、舜、禹相互授受之十六字:，-人心惟危，道心惟微，惟精惟一，允執厥中。」為心學根源，強調孔孟求仁之教，乃《尚書}，-精一」之傳。觀察此說，王陽明對儒家經典傳統之理解，無疑乃在其心學理論建構中進行，而他以心體說《六經》之解經方式，也使研究宋明理學思想之學者視他為儒家經典詮釋傳統中主張「輕學即心學」之代表人物。此篇論文旨在就《六經》與心學進行探討，冀能釐清王陽明心學理論之建成與其對《六經》義理之詮釋所存有密切而重要之內在關聯意義，並說明儒家經學傳統之發展至王陽明而出現關鍵性開展，即心性義涵豐富之經典詮釋現象。

In Wang Yang-ming's opinion， the Six Classics are extremely essential to the teachings of Confucianism， which absolutely centralized in the theory of the constant way (ch 'ang-tao). Wang stressed that the Six Classics are somewhat like the records or reports from the ancient times， which include the operation of the universe， the implementation of governmental affairs， the expression of feelings and affections， the demonstration of ceremony and ritual， the function of harmonious emotions， the differentiation between sincerity and hypocrisy， and between righteousness and vice. This constant way， found in the Six Classics is fully possessed by one's mind， therefore， is the constant way of one's mind. Wang insisted that the interpretations of the Six Classics are nothing but the explanations of this body of Mind (hsin-t'i). Thus， studying the texts of the Six Classics is to pursue the Confucian sages and worthies of the past， which requires one to manifest the Principle (Ii)of his mind to the fullest extent. In the Preface of A Collection of Hsiang-Shan s Works， Wang interpreted the learning of the Confucian sages into the learning of Mind. He also pronounced clearly that the sixteen-word teaching written in down first from King Yao to King Shun， then to King Yii， was the source of the learning of Mind. Such argument of Wang's indicates that the formation of his theory of the learning of Mind had much to do with his interpretation of the Confucian canonical classics， and makes him the major figure who stated that the learning of the Confucian canonical classics was the learning of Mind. In this paper， I shall explain how Wang's interpretations of the Six Classics had greatly influenced the formation of his theory of the learning of Mind. Also， in my argument， I will draw attention to Wang's important role as being a Neo-Confucian scholar who not only inspired the traditional Confucian study of the ancient canonical classics but enriched as well the discussion of the meaning of the Six Classics by offering an innovated approach to the reading and interpretations of the Six Classics. I then contend that Wang's school of Mind， despite its putting less stress upon the study of annotations and exegeses of the Six Classics， is absolutely significant and serious about studying the Six Classics.