這篇文章先肯定了馬浮的學問性格乃緊隨朱子，融合了理學與經學於一爐。而 重點則擺在探究何以馬浮的學問到達了意境圓融的地步，又何以有人認為他的學問 近陽明而不近朱子。 我們的研究進路又預設了馬浮的經學乃是一種解釋學。所以，我們先從解釋學 的觀點出發，闡明馬浮的學問含帶著哲學理念與解釋學方法的一致性。這是他的經 學思想何以意境圓融的原因。這種意境圓融的思想表現在他的「六藝交融論」。而 此六藝交融論之完成，一方面是馬浮的解經受到華嚴宗圓教思想的影響。另一方面 是他提升轉化了朱子匯通經學與理學為一的進路。 最後，我們又論析馬浮的經學思想包含很多成就，它們乃緊扣著先秦儒家的心 靈：他在經學思想上實在是接應並且發揚了孟子、曾子、與顏淵的心靈。就此而言 ，馬浮在經學上的成就又超越了朱子與陽明。

　　　　　This paper first assumes that the basic characters of Ma Fu's thoughts consist in following Chutze's coalescing rationality-scholarship and scripture-scholarship. And the focus of this paper lies on an investigation into how Ma Fu's philosophi- cal achievement has reached the step of the so-called "perfect roundness", and how some scholars hold that Ma Fu's philosophical ideas stand nearer Yang-Ming than Chutze. Our approach therein presupposes that Ma Fu's scriptural scholarship marks as a kind of hermeneutics. Thus we start from a hermeneutic viewopint to explain the fact that Ma Fu's scriptural scholarship vontains in itself a conincidence between philosopical ideas and hermeneutic methods. This is the reason why his thonghts on scriptural scholarship achieve perfect roundness. This perfect roundness express- es itself in his theory of the "Mutual prehension of the Six Scriptures". And the embodiment of this theory is on the one hand due to the influence of Hwa-Yen's idea of perfect round teaching" upon him, on the other hand due to his elevating Chutze's way of coalesing rationality-scholarship and scripture-scholarship. Finally, we come to make clear a point that Ma Fu's thoughts on scriptural scholarship contain many incomparable achievements which really comprehends the original minds pre-Chin Confucianism. As far as his inheritance and development of the thoughts of pre-Chin Confucianism is concerned, he actually transcends over Chutze and Yany-Ming.