本文欲釐清王陽明論述「知行合一」時的細部可議之處。當代前輩學者 們曾針對此「知行合一」問題提出多種看法，包含留意到「一念發動處」是 否適用於「知行合一」的教法。陳來先生針對此處提出「重行」之說，而李 明輝先生則以「意念屬行」的方式來解消此糾葛……等。針對前輩學者們的 研究成果，筆者欲補充說明有關「知行合一」與「意念」細部關聯，並在陽 明所認同的「知行合一」架構下，重新論說「善念」、「惡念」是否屬「行」 的問題，並針對前述兩位前輩學者的看法做出調和，且回歸陽明論說「知行 合一」時的主要涵義。

I will focus upon the arguments of Wang Yang Ming’s theory of “Zhi Hsin He Yi”(知行合一)in this paper. Concerning this issue, scholars have proposed various interpretations, pondering whether “Yi Nian Fa Dong Chu” (一念發動處)is applicable to “Zhi Hsin He Yi.” For instance, Chen Lai accentuates “Chong Hsin” (重行）and argues that “Yi Nian Fa Dong Chu” is not applicable to “Zhi Hang He Yi.” Besides Li Ming Hui suggests that “Yi Nian”(意念）is also an “act” in “Zhi Hsin He Yi” so as to solve the entanglement. Inspired by these researches, I intend to analyze the intricate relationship between “Zhi Hang He Yi” and “Yi Nian.” Furthermore, I will reevaluate whether “Shan Nian”(善念）and “Er Nian”(惡念）can be categorized as an “act” in Wang Yang Ming’s theoretical framework. Finally, I attempt to assimilate the arguments proposed by Chen Lai and Li Ming Hui while returning to the core principle of Wang Yang Ming’s “Zhi Hsin He Yi.”