聶雙江（豹，1486-1563）是王陽明（守仁，1472-1529）重要的第一代弟子，他在陽明去世兩年之後才決定拜入師門，其「歸寂說」在陽明後學中亦獨具一格，並引起多次學術論辯。在「歸寂說」中，最特別的論點莫過於「格物無工夫」論，視格物為效驗而非工夫。學界對「格物無工夫」的哲學意義已有深刻闡釋，也充分比較其與陽明以及諸陽明後學之異同；然而，對於雙江如何將其定義下的格物安放於《大學》體系，以及其之所以提出「格物無工夫」的原因和過程，仍有可探研的空間。本文指出，雙江早年深受陽明《大學古本》影響，曾提出帶有工夫義的格物初說；歸寂說成形後，始謂「格物無工夫」。其次，雙江凸出了《大學》「知止而後有定、靜、安、慮」等五句的重要性，以提供「格物無工夫」說更堅實的學理支撐：「知止」為立體的工夫，「定、靜、安、慮」為同時成立的達用的效驗；格物不僅止於個人能歸寂以推致本體臻於至善，更須進而促成「家齊、國治、天下平」。最後，本文認為，雙江自嘉靖初年問學於陽明伊始，便已十分關注格物的問題，與其說「格物無工夫」是歸寂說完成後推衍出來的結果，不如說歸寂說是雙江長期思索如何斬斷格物與外求的關係時，最終覓得的可靠理據。

As one of the most famous disciples of Wang Yangming, Nie Shuangjiang did not pay his respects until two years after Wang’s death, and his “guiji theory,” which was advocated after he was fifty years old, did not correspond with the other interpretations of liangzhi advanced by fellow students of Wang. In his theory, the term gewu refers not to a particular method of self-cultivation, but rather is an adjective describing the accomplishment of self-cultivation (gewu wu gongfu). Scholars have analyzed the meaning of gewu wu gongfu deeply, and compared it to the concepts of Wang and his followers. However, it is unclear how Nie incorporated this concept into the structure of the Daxue. More generally, there is little clarity even for why and how Nie put forward the idea of gewu wu gongfu itself. I here argue that Nie’s original meaning of gewu was in fact a method of self-cultivation, one that was affected by Wang. After putting forth gewu wu gongfu, Nie sought a theoretical basis from the Daxue. Therefore, he emphasized the five sentences after “zhi zhi” (知止) in the Daxue, and insisted on connecting gewu and “jiaqi, guozhi, tianxia ping” (家齊、國 治、天下平). In conclusion, I consider that Nie was concerned about how to interpret gewu following his contact with Wang, and the process of considering the concept of gewu eventually yielded his guiji theory.