誠如魯迅評《紅樓夢》各種不同的解讀觀點時所云「經學家看見《易》，道學家看見淫，才子看見纏綿⋯」1，《西遊記》的詮釋也是如此。道士者流如汪憺漪、陳士斌等人把唐僧五聖取經故事，視為道家煉丹的隱喻。這是明清以來《西遊記》的主流詮釋觀。但是除了以丹道說解讀以外，即便解讀者是道士，也會使用包括《大學》、《孟子》、《中庸》等儒學2經典來解讀取經故事。本論文即以清人陳士斌《西遊真詮》、張書紳《新說西遊記》、劉一明《西遊原旨》中的儒學化評點為文本，闡述其見解。並說明自宋明以來《大學》被賦予政教化意涵，詮釋者擷取其三綱八目義理，以之來解讀《西遊記》的詮評大要。此種評點方式，是道教徒「金丹大道」外另一種接近宣教式的文化詮評。而儒學化《西遊》評點值得觀察的意義有二：一則顯示小說文本的閱讀，在「三教合一」氛圍下，詮釋者從釋、道二教向儒學靠攏的現象。其次，從明末第一本《西遊記》評點，以「心」、「修心」為主要寄託，到清康熙中葉陳士斌以下，提出「靜坐」、「慎獨」等概念來解讀《西遊記》，儒學化的評點內容，從陽明心學逐步走向講求躬行踐履的實學，這代表著詮釋觀與時俱進，順應儒學思潮的演變。

Lu-xun commented on the different interpretations of A Dream of Red Mansions that, “classicists perceive Yi, Taoists perceive concupiscence, scholars perceive romance… ”, and likewise the interpretations of Journeyto the West. The Taoists such as Uang-dan-yi and Chen-shi-bin treated the story of Tang-san-zang going on a pilgrimage for Buddhists’ Scriptures as a metaphor of Taoists’ practice of forming pills, which has been the mainstream of interpretations since Ming Dynasty and Ching Dynasty. However, in addition to the practice to form pills interpretations, a Taoist priest would also interpret the story of going on a pilgrimage for Buddhists’ Scriptures with the Confucian classics such as Da-xue, Meng-zi and Zhong-yong. This essay takes as the text the remarks based on the Confucian doctrine in Chen-shi-bin “Xi-you-zhen-quan”, hang-shu-shen “Xin-shuo-Xi-you-ji”, Liu-yi-ming “Xi-you-yuan-zh”of Ching Dynasty to elucidate the writer’s points of view. It also explains that the principles of three cardinal guides and eight rules in Da-xue, provided with political and educational meaning following Song Dynasty and Ming Dynasty, were used by interpreters to interpret the comments on Journey to the West. This commenting method, beside Taoists’ “the way of Taoists’ practice to make pills” (金丹大道), is another cultural interpretations and comments similar to the style of preaching. Concerning the comments based on the Confucian doctrine, there are two points of significance deserving further exploration: one shows the phenomenon that the novel interpreters lean towards Confucian from Buddhism and Taoism under the atmosphere of the convergence of the three religions. Next, from the first comments on Journey to the West with the adherence to the concepts of ‘heart’ and ‘the cultivation of one’s original nature’ at the end of Ming Dynasty, to the concepts of ‘sit in silence’, ‘be discreet when alone’ presented by Chen-shi-bin during (Kang-xi) mid-Ching Dynasty and those followed to interpret Journey to the West, the comments based on the Confucian doctrine has gradually changed from Yang-ming philosophy of the mind to the philosophy of practice, which indicates that the interpreting standpoints change with the time, following the development of the trend of Confucian thought.