朱熹哲學體系龍大，後人稱理學集大成者。朱熹不否認其與佛學間的交通，故對朱熹提出「人性本善」說亦見論者涉及恐與佛學「佛性」相涉。然人性本善與性如何相涉，尚未見及深入。一般認為，人性本善乃洙泗之傳，為到學本源，不可能與佛學佛性相涉。然於單格理論的檢證上，人性本善果為洙泗之傳，恐須提出修正。其次，人性本善乙說出現於宋明儒學復興之際，不可能不受佛學佛性之挑戰－尤其是「佛教中國化」運動後所產生的佛性。再者，宋明理學家何人不曾涉及佛學？職是之故，本文不揣淺陋，擇朱熹代表作《四書集注》與圭峰宗密《原人論》為代表，探究「人性本善」說與佛教中國他之「佛性」的關聯，此於哲學發展史上當甚具意義。

　　　　　Zhuxi's philosophy signifies the completion of New-Confucianism in Sung dynasty. There are many problems concerning the relations between his system and Chinese Buddhism, including those between his central doctrine of “human nature is originally good” and “Buddhata” in Chinese Buddhism. A general view holds that Zhuxi's this doctrine faithfully represents Mencius' thought; there is no need for him to refer to Buddhism. The author has already pointed to some difficulties about this general view in order articles. However, many scholars further says that Confucian positive notion of human nature radically differs from the negative “Buddhata” in Chinese Buddhism. This article concentrates on this issue. First, “Buddhata” in Chinese Buddhism is not as negative as they think edit. Second, Zhuxi, as other New-Confucianism, had studied Buddhism for decade's years. Mr. Qiu Han-Shen ever pinted out that Zhuxi's “Commentaries on Four Books” has many views rooted in Zong-Mi's “on the Origin of Human”. This article, founded in this insight, purposes to investigate the connection between Zhuxi's central notion and “Buddhata”.