陽明第⼀代門人中，傾注大量心力於儒家經解者，除會稽季彭山（名本，字明德， 1485-1563）外，要算是黃巖黃久菴（ 1480-1554）。地緣關係，兩人同屬浙中學派，恰巧又為梨洲（ 1610-1695）收編在同⼀卷之中。然相對於彭山以闡述師教為目的而撰著經解，在久菴現存的《五經》經解序文中，我們讀不到任何有關傳播師教的隻字片語。若再參究其晚年所撰《明道編》中，含沙隱射陽明學乃「空虛之弊，誤人非細」，便會理解其注經當自有主意。本文擬從黃久菴留存的《石龍集》、《明道編》等文獻中，探究其學思歷程 ──初從學於鄉賢謝方石，繼拜陽明為師，終而批判師教，並據此揭示其思想特色，與其在思想史上的定位。

Besided Ji Ben (1485-1563), Huang Wan (1480-1554) was a scholar who paid much attention and concern to writing much exegesis of Classics among the first generation of the Wang’s school too. Ji and Huang had been codified in the same chapter in Ming Ru Xue An (明儒學案) edited by Huang Zongxi (1610-1695) in the Qing Dynasty, since they were both born in Zhejiang province.Be an exegete of Confucian Classics, unlike Ji Ben, Huang’s books made no mention of the idea of the teacher’s (Wang Yangming, 1472-1529) doctrine, even criticized his thoughts unrealistic and hindering others greatly in his later works, The Anthology of Ming Dao. This essay will explore the development of Huang Wan’s thoughts from his books which preserved untill now, then reveal the characteristics of his thought and orientate him in history of thought.