本文探討中國傳統思想中一種重要的工夫思維。漢末佛教譯經開始引入工夫一詞，並賦予其修養意涵，其涵意是「欲達到某一修行目標所設想出的方法或手段」。至於工夫所指涉的修行方式，在佛教中通常指的是坐禪。但在大乘思想引入中土後，這種實踐方式逐漸受到質疑，若干佛教徒認為坐禪並非解悟的必要條件，並提出了「枉用工夫」之說。這種說法在禪宗處得到進一步發揮，而產生了「無下手處用工夫」這種實踐策略，禪宗並用「懸崖撒手」來說明此種工夫的進行方式。此種工夫思維並非僅見於禪宗，在陽明學中也可見到類似的觀念，陽明並以「下手工夫」與「究竟工夫」此兩個概念，來區分自己與朱子在工夫理論上的差異。通過對不同宗教、不同思想家之工夫論的分析，釐清其背後所預設的工夫思維，將有助於對中國古代有關工夫的理解，產生更全面而具理論性的認識。

This paper discusses an important kind of Gongfu thinking in traditional Chinese thought. In the Late Han Dynasty, “Gongfu” was brought into translations of Buddhist scriptures, and was defined as a method for reaching a disciplinary goal. In terms of Buddhism, Gongfu, the method of discipline, is usually referred to as meditation. However, after Mahayana Buddhism was introduced into China, some Buddhists suspected that meditation was not prerequisite for attaining awakening. They renounced the kind of Gongfu dimmed useless, calling it wangyong gongfu (using Gongfu to no avail). This doctrine developed in Chan/Zen, and contributed a different strategy, that is, practicing Gongfu when there is no method to set about it. Zenist explained this way is just like releasing your hand while hanging on a cliff. This thinking of Gongfu is not only appeared in Zenist’s thought, but also in Wang Yangming’s（王陽明）. Yangming put forth a conception “Jiou-Jing Gongfu”, which pointed to a Gongfu thinking without a set of methods. Yangming also used it to distinguish his thinking from Jhu-si（朱熹）, whose Gongfu thinking is “Sia Shou Gongfu”. Through examining these Gongfu thinking of different religion and thinkers, this study will lead to a comprehensive and theoretical understanding of Gongfu theory in ancient China.