明清之際的思想家多有「明亡於王學」的判斷，進而發起了「尊朱辟王」的思想運動，浙西學人呂留良與陸隴其則在其中發生了重要的影響。他們在《四書》類的著作之中，對陽明學的批駁集中於「四句教」，認為「兩種接人法門」與「無善無惡心之體」等都是禪學，進一步辨析了心與性、天，指出「本心」之「心學」為異學，「本天」的「性天之學」為儒學，「心與性天合一」才能實現「至善無惡」的道德修養目標。

During the Ming and Qing Dynasties, important academic transformation took place in the ideological circle. Because at that time, most scholars had the judgment that the Ming Dynasty died because of Wang Yangming’s theories, and then the ideological movement of venerating Zhu Xi and censuring Wang Yangming was launched. Therefore, the mainstream of academic study in the early Qing Dynasty gradually turned from Yangming School to Zhu Xi School. Among the scholars in Zhu Xi School then, Lv Liuliang and Lu Longqi, both from western Zhejiang, had played an important role in promoting it for the development of the movement. Both Lv Liuliang and Lu Longqi tried their best to interpret and analyze the book written by Zhu Xi Sishuzhangjujizhu. In their relevant works, there were many criticisms against Yang Ming’s theories, and they mainly focused on Four-sentence Doctrine which Wang Yangming advocated in his later years. They believed that there were two ways to guide students to become saints, and the essence of human morality did not contain any goodness or evil. Both of Wang Yangming’s theories belonged to Zen thought. By further analyzing the relationship between mind and human nature or heaven, they pointed out that the philosophy of the mind was the heresy which originates the mind, and neo-confucianism was the real Confucianism which originates from the principle of nature. Only when human nature and heaven were integrated, could we truly achieve the goal of moral cultivation of goodness and no evil. For knowing about how to understand Yangming School and how to promote academic transformation, it is of important significance to discuss Lv Liuliang and Lu Longqi’s analysis about Wang Yangming’s Four-sentence Doctrine.