本論文主要藉由李贄的《九正易因》一書中對〈蒙卦〉的闡釋，與其眾所週知的「童心說」作一對照與印證。李贄長期被視為反道學之異端，多數論者以「童心說」作為李贄學術之核心，而認為「童心」乃與儒者所提倡之「天理」（義理之性）兩相對立；然而李贄生平最後一部著作《九正易因》，卻自述其書為「法文王，法孔子」之作，此書此衷與其「反道學」之形象大相逕庭，卻長期被學者所忽略，故李贄之《九正易因》與其學術之真正性格，實當再加辨析。「童心者，心之初」與〈蒙卦〉為「物之穉」的象徵正相彷彿，李贄對〈蒙卦〉的詮解，與童心說對照，正有「互文足義」之效；此外，對比其他學者之〈蒙卦〉解，更可看出「童心說」與孔孟儒學間之關係與異同，此即本文所欲申述者。

This paper aims to compare Li Zhi’s interpretation of Meng Gua (蒙卦, the Developing Hexagram) in his book Jiu Zheng Yi Yin (九正易因) with his well-known work Theory of Childlike Heart (童心說). Li Zhi has long been considered an anti-moralistic heretic. Most scholars have deemed Theory of Childlike Heart the core of Li Zhi’s learning and thus regard “childlike heart” as an opposite of “the justice of nature (天理) (the nature of righteousness, 義理之性) proposed by Confucians. However, in Jiu Zheng Yi Yin, the last work in his life, Li Zhi himself states that the work “follows King Wen and Confucius (法文王，法孔子).” Such an idea, which is totally divergent from his anti-moralist image, has been ignored by researchers. Therefore, the relationship between Li Zhi’s Jiu Zheng Yi Yin and the essence in his learning deserves further investigation. The concept that “the so-called childlike heart refers to the very beginning of the heart” is similar to interpreting Meng Gua metaphorically as “the starting stage of beings (物之穉)”. Comparing Li Zhi’s explication of Meng Gua with his notion of childlike heart leads to a fuller understanding of both works. In addition, this paper contrasts other scholars’ understandings of Meng Gua and presents the similarities and differences between Theory of Childlike Heart and Confucianism.