自朱子（熹，1130-1200）表彰《大學》以來，《大學》即受到理學家高度的重視，居於經典的地位而屹立不搖。而明代理學家自王陽明（守仁，1472-1529）以降，多憑藉對《大學》的詮釋，來闡明自家學說，建構思想體系。明末最有原創性的理學家劉蕺山（宗周，1578-1645）也不例外。 為此，本文即從蕺山對經典的詮釋切入，以蕺山對《大學》〈誠意〉章的詮釋為焦點，作第一序微觀的文本分析。由於《大學》〈誠意〉章的分析，必然與《大學》形式章節的安排、義理內容的詮釋相關。因此，本文有兩個重點︰一是蕺山對《大學》義理的整體性把握，一是以〈誠意〉章的詮釋為主，探討此章與蕺山「慎獨」之學的關係。就前者而言，筆者首先梳理蕺山詮釋《大學》的進路與其《大學》改本的相關問題。而《中庸》原是《大學》註疏、蕺山對《大學》改本的擇取，以及「格物」、「致知」之義則是本文前半部論述的重點。另從後者來看，本文著重蕺山晚年《大學古文參疑》〈誠意〉章的文本分析，並指出其義理特色。 根據以上的論述與分析，筆者揭示《大學》「格物」、「致知」、「誠意」與「慎獨」的內在意義結構，彰顯蕺山詮釋《大學》〈誠意〉章的獨特性。要言之，蕺山是以《中庸》重「性體」的義理來詮釋《大學》的義蘊，並深化《大學》〈誠意〉章的「慎獨」義。由此也可以看出，在蕺山晚年的思想中，「主敬」、「慎獨」與「誠意」，應是同質且調適上遂的發展。

　　　　　Ever since Chu Hsi (1130-1200) focused attention on the Great Learning, it became an important text for Confucian scholars, commanding the respectful study of all, and placed at the head of the classical tradition. From the time of Wang Yang-ming (1472-1529), Ming Confucians used their commentary exegesis of the Great Learning to express the views of their own thought. In this respect, an innovative Confucian thinker of the late Ming period, Liu Chi-shan (Liu Tsung-chou, 1578-1645), was no exception. Thus, the present paper will approach the work of Liu Chi-shan through his commentary on the classical corpus, particularly focusing on the “Ch'eng-i” (Sincerity) chapter of his commentary on the Great Learning, and making a micro-analysis of this text. The analysis of the “Ch'eng-i” chapter of the Great Learning must have some interpretive relationship with the form of arrangement of the chapters and sections as well as the content of the ethical theory. For this reason, this paper will have two major points: first, Liu Chi-shan's overall grasp of ethical theory in the Great Learning, and second, concentrating on the exegesis of the “Sincerity” chapter, to explore the connection between this passage and Liu Chi-shan’s teaching on “shen-tu” (vigilance in solitude). As far as the first part is concerned, the paper simultaneously treats the way Liu Chi-shan approached the Great Learning along with the problem of his revised redaction of the text. The Chung-yung had been a commentary to the Great Learning, but in his redaction, the Great Learning, as well as its “Ko-wu” (investigation of things) and “Chih-chih” (extension of knowledge) chapters, received the most emphatic discussion. As far as the second part is concerned, this paper emphasizes the textual analysis of the “Ch'eng-i” chapter in the work Ta-hsueh ku-wen ts'an-i from Liu Chi-shan's later years. According to the discussion and analysis mentioned above, this paper shows the inner structure of meaning of “ko-wu,” “chih-chih,” “ch'eng-i” (sincerity of will), and “shen-tu” in the Great Learning. It reveals the uniqueness of Liu Chi-shan's exegesis of the “Ch'eng-i” chapter of the Great Learning. In brief, Liu Chi-shan interpreted the contents of the Great Learning from the point of view of the emphasis on the ethical rationale of nature and body in the Chung-yung. As well, he deepened the meaning of “shen-tu” in the “Ch'eng-i” chapter of the Great Learning. From this, we can also see that, in Liu's thought during his later years, “chu-ching” (reverence for subjectivity), “shen-tu” and “ch'eng-i” all were of equal quality and had continuous forward development.