本文乃論述明儒周海門（1547-1629)的儒釋之見。周海門乃陽明後學中儒禪合 流的關鍵人物，其援禪入儒處實開啟了儒禪對話之契，亦促進了佛法的傳播，當 然也形成了心學禪學化的發展。觀周海門儒釋之見，其論述處深且廣，不但具有 理論深析亦兼實證之得，更有推動儒釋交流等具體影響，故其「儒釋之見」，對晚 明三教交涉、陽明後學之發展，實有其研究之意義與重要性。本文內容則從「《佛 法正輪》 中的儒釋思想」、「儒釋本體工夫論的會通」、「出世與入世的調融」等處 加以探討。 「《佛法正輪》 中的儒釋思想」，主要從周海門儒禪編論之述──《佛法正輪》， 論其對儒釋概念之分合，後續則談儒學闢佛、雜禪等問題。而「儒釋本體工夫論 的會通」，則從周海門《東越證學錄》等證學之著，談儒釋教理與教義之會通；最 後，「出世與入世的調融」，則言出入世調和之問題。

This article is to discuss Chou Haimen’s views on Confucianism (ru) and Buddhism (shi / zen). As one who had dominated the ru-zen confluence among the disciples of Wang Yangming, Chou’s inducing zen into yu had definitely created a communication between these two kinds of thoughts, which not only encouraged the development of Buddhism, but had been zen-izing (zen xue hua) Confucian teaching of the heart-mind (xin xue). In this sense, Chou’s approach, whether in a theoretical or practical sense, could be said to be significant to the dialogue between Confucianism and Buddhism, as well as to the systematization of the philosophies constituted by disciples of Wang Yangming. Contents include: (1) Confucianism and Buddhism in the Fofa Zhanglun. (2) The converge between Confucian and Buddhist theory of ontological practice. (3) The compatibility of social entrance and social departure.