本文對孟子文本所涉及的心性論與祭祀關係，對其所言從「祭百神」至「動心忍性」兩者間的關係進行分析，欲呈顯孟子的心性學機制具有一種於哲學與宗教兩者間的轉化功能，既可使原始宗教透過心性論加以人文化，形成當代新儒家所言的內在超越類型的宗教性；同時，亦可於其心性論文本中探詢原初的宗教情感，使吾人理解儒家心性論其實內含一種於哲學與宗教兩者間的轉化性功能，並具有其合理性。以文本言，基本上孟子「盡心、知性與知天」的脈絡，以及「以道殉身」、「苦其心志」的大丈夫哲學，可謂建構了最早的儒家心性學的體系性，此部分實為孟子的精華，亦屬其對原始宗教加以轉化的部分；但在轉化之外，孟子亦講祭祀、重禮與敬百神觀念，此即說明其心性學問中仍保存了原初宗教的餘音，並具有中介哲學與宗教兩範疇的轉換功能，本文將對此看法提供其理論基礎。即在此脈絡下，筆者將針對其中的問題意識透過孟子文本的分析提出論證與反思。

On the relationship between the mind-nature theory and sacrifices involved in Mengzi's texts, here we analyze the relationship between ＂sacrifices to all the spirits＂ and ＂stimulating the mind and hardening the nature＂ in order to show that the mechanism of Mengzi's mind-nature theory is capable of transferring between philosophy and religion, which can, on the one hand, humanize primitive religion and make it inwardly transcendent, so called by contemporary Neo-Confucians, and also inquire the original religious feelings in the texts of the mind-nature theory, making one understand that the Confucian theory of mind-nature is capable of transferring between philosophy and religion and being reasonable itself. Basically, the earliest framework of the Confucian theory of mind-nature was composed of Mengzi's thoughts about ＂exerting the mind, knowing nature and knowing Heaven,＂ ＂one's principles appearing along with one's person＂ and ＂exercising one's mind with suffering,＂ which were the essence of Mengzi's doctrine and as well as the how he transformed primitive religion. However, beyond transformation, Mengzi also addressed the ideas of sacrifices, the importance of rites and the fear of all the spirits, showing how his doctrine of mind-nature preserved the percussions of primitive religion and was able to transfer between philosophy and religion, for which we would provide the foundation in this article. In such a context, we will make arguments and reflections on the question consciousness involved through analyzing Mengzi's texts.