本文主要研究清初雲南土司高奣映《太極明辯》的著述意旨，探討其理學思想，以及在明清之際學術史上的意義。《太極明辯》主要質疑朱熹太極以上更有無極的思想。高奣映的觀點既呼應了清初學界回歸儒家原典，反對將易學導向虛空的思潮，又不乏自我創見。此外，高奣映受來知德影響，以理氣數三概念擴充朱熹的太極論域，進而構建《易》圖來說明天地萬物、時間、歷史、人事的變化；又因為受到「甲申之變」的衝擊，在易學中加入了對有明一代學術士風的反思。《太極明辯》呈現出明清之際理學在雲南的傳播，以及地方士人對理學的主動吸收與改造。該書作為少數民族哲學與文化成果，在民族交往交流交融中深化了宋明理學固有的主旨和論題。

This article aims to analyze the writings of Taiji Mingbian (On the Explanations of the Supreme Ultimate) by Gao Wengying, a chieftain of Yunnan Province in the early Qing Dynasty, to understand Gao’s thoughts against the background of the Ming-Qing intellectual history. Gao Wengying argued that Zhu Xi’s explanation about Wu Ji betrayed the meaning of the Yijing (The Book of Changes). His views on Yi learning not only echoed the trend of thought of the academic circle in the early Qing Dynasty, but also had his own ideas. Under the impact of “The change of Jiashen”, he emphasized the interpretation and construction of the diagram of Yi by historical events. Taiji Mingbian shows the spread of Neo-Confucianism in Yunnan province during the Ming and Qing Dynasties, and the active absorption and transformation of Neo-Confucianism by local scholars. As a result of the philosophy and culture of ethnic minorities, Gao’s work expands on Zhu Xi’s explanation of “Taiji”.