本文是從王龍溪的思想中整理出有關「分判教相」的部份，作一由外而內，由粗而精的安排，亦即整理為:「判攝外教」、「辯儒嫡庶」「判師門偏正」及「以四無融貫四有」四階層的升進，漸次表現出「心即理」、「良知見在」、「四有四無通而為一」的精密義涵，再由此三義比對佛家的「天台圓教」，發現王龍溪所意許中的「四無」學說，亦涵有一「圓教」的意義，可稱為「儒家式的圓教」，而此儒家式的圓教，乃是接續由陸王所承繼的孟子精神而發展完成者。也可以說是先秦儒學與宋明儒學一脈相承的必然歸結。所以把王龍溪的「判教」理論視為儒學判教的基型。

　　　　　This paper attempts to straight out "Doctrine of the Classification of the Aspects of Doctrines" (fenpan Jiaoxiang) in the thought of Wang Longxi, and to organize his doctrine according to the principles of " from outer to inner" and "from rough to fine" The paper illustrates the hierarchical ascendance of four levels of thought-distinguishing and incorporating the foreign doctrines (panshe waiJiao), distinguishing the direct and indirect legacies In Confucianism (bianru dishu), categorizing the norms and deviations under the teaching of Confucius (pan shimen pianzheng), and interrelating and incorporating the Four Affirmations through the Pour Negations (isiwu rong-guan siyou), so as to demonstrate the exact meaning of the unity among "the Heart is the same as the Principle" (xin ji li), "the immediate presence of bon sens" (langzhi xianzai), and "the unification of the Four Affirmations and the Four Negations " (siyou siwu tong er weiyi). Comparing these three principles with the "Doctrine of Perfect Teaching" of the Tiantai branch of Buddhism, I find that Wang Longxl's "Doctrine of the Four Negations" can be interpreted as a Doctrine of Perfect Teaching, and I term it the "Confucian Doctrine of Perfect Teaching," This "Confucian Doctrine of Perfect Teaching" has been developed and realized in the legacy of Mencius, Inherited and represented by Lu Xiangshan and Wang Yangming. It is also the necessary consequence of the genealogical unity from Prechin Confucianism' to Song- Ming Neo-Confucianism. Therefor, I regard Wang Longxi's theory of the classification of doctrines as the archetype of the Confucian theory of the classification of doctrines.