王龍溪重視「一念之微」，但當「念」與良知本體與工夫統合在一起時，便產生了幾個問題：第一，「念」與「意」的關係為何？第二，「一念之微」的工夫是否只適用於「上根人」的「先天正心之學」？第三，「一念之微」究竟是「體」還是「用」？是「本體」還是「工夫」？第四，「一念之微」之工夫究竟是什麼樣的工夫？因此本文首先針對龍溪在「意」與「念」的關係上進行梳理，看見二者常混同不分、一體連用的情形，以及他在「意」與「念」、本體與工夫之間的微妙取捨。其次，進一步分析「先天正心之學」、「後天誠意之學」的意義，指出其語脈與陽明《大學》「格致誠正」不同，卻也蘊含此脈絡。二學具有現實狀況的陳述，亦有教法點化的操作，兩個層次不應混淆。無論是資質高低，關鍵都在悟，也都需要修，其工夫不離開「一念之微」，統於「誠意」工夫。最後，討論「念」的體用定位與本體工夫，指出「先天正心之學」包含「當下悟入」、「照察消除」兩種意涵，但都不離「一念之微」。此「一念之微」雖具良知意義，但仍屬發用流行層面，正因其即寂即感、有無之間的定位，才使其工夫意義得以呈顯，而不只是停留在本體上虛無飄渺的作用。

Wang Longxi attached importance to “subtle thought”. But several problems arose when “thought” was integrated with reality and cultivation of conscience. First, what is the relationship between "thought" and "will"? Second, is the practice of “subtle thought” only applicable to the “xian tian zheng xin zhi xue” of “natural endowments”? Third, is “subtle thought” belong to substance or function, reality or cultivation ? Forth, exactly what kind of practice is “subtle thought” ? The topic will be approached from three aspects. First, to confer the relationship between Wang Longxi’s "thought" and "will", and presenting the blend of them. Second, to discuss the meanings of “xian tian zheng xin zhi xue” and “hou tian cheng yi zhi xue”, and pointing out the similarities and differences between Wang Longxi’s statements and Wang Yangming’s “ge zhi cheng zheng” of “Great Learning”. Third, discussing the orientation of “substance-Function” and ontological discipline about “thought”. “Xian tian zheng xin zhi xue” includes the two meanings of “comprehend instantly” and “eliminat after inspection”, but they are both inseparable from “subtle thought”. Although “subtle thought” is related to conscience, it still belongs to the part of function. The meaning of self-cultivation about Wang Longxi’s “subtle thought” will not be nothingness.