本文以勞思光對宋明理學儒佛之辯的詮釋方法為主軸，以勞思光為例，從其對宋明理學發展過程的儒佛論辯問題之討論出發，反思勞思光自身的儒佛辯析，是否影響其宋明理學甚至中國哲學詮釋之問題。文章內容以勞思光之中國哲學史第三冊對宋明理學之論述為主體，整理其對各宋明理學家儒佛之辯的內容，確立宋明理學家儒佛之辯的主軸在於「對世界之態度」此脈絡中呈現;再由此深入探討勞思光論述宋明儒佛之辯的方法意識，確立了其「肯定世界」的基本態度與以「心性論」為核心的哲學判準。最後再由此兩脈絡對中國哲學詮釋方法進行個人反思。

This article revolves around Lao Sze-kwang's interpretative approach to debates between Confucianism and Buddhism in Neo-Confucianism, beginning with Lao's discussion about the debates between Confucianism and Buddhism throughout the development of Neo-Confucianism and reflecting on whether Lao's own analyses about Confucianism and Buddhism informed his interpretation of Neo-Confucianism and even Chinese philosophy. Here we focus on Lao's statements about Neo-Confucianism in the third volume of his The History of Chinese Philosophy, clear up the contents about various Neo-Confucians' debates about Confucianism and Buddhism, and establish that the theme of Neo-Confucians' debates about Confucianism and Buddhism is presented in context of ＂the attitudes toward the world.＂ And then we will inquire profoundly the method consciousness of Lao's statements about these debates between Confucianism and Buddhism and establish ＂affirming the world＂ as his fundamental attitude and the ＂theory of mind-nature＂ as the heart of his philosophical criteria. Finally, his interpretative approach to Chinese philosophy will be reviewed in the afore-mentioned contexts.