Shortly after it was advanced by Wang Yangming in his later years,si-ju-jiao四句教(four-sentence teaching)received various interpretations and thus generated a lot of controversies. The con-temporary neo-Confucianism scholar Liu Shuxian took liang-xing-zhi-li两行之理(theory of experien-tial and transcendental levels )as the theoretical presupposition to interpret and evaluate the previous disputes and on this basis he regarded si-ju-jiao as the concluding phase or the pinnacle of Wang Yangming's thoughts. However,such an understanding misses the point that the ultimate purpose of Yangming's thoughts is the methodological principle of zhi-liang-zhi致良知(conscience making ), which should be the theoretical basis for understanding this issue. Only after theoretical basis is sound-ly established can we resolve the disputes over the interpretations of si-ju-jiao and give a justified as-sessment to Liu's understanding of Wang Yangming's thoughts,which will be of great significance for grasping the essence of Chinese philosophy and answering such philosophical questions as:How can it be possible to form metaphysical concepts on a sound knowledge basis?%“四句教”是王阳明晚年的教法。但此教法一经提出，便引发旧时代学者对这一思想的不同理解和诸多纷争。当代新儒家学者刘述先以“两行之理”为理论预设对“四句教”以及这些纷争予以阐释和裁定，并在此基础上将“四句教”定位为阳明思想的最后定见乃至宋明理学思想的总结。这样的定位是不合理的。因为阳明思想的最后定见和终极宗旨是“致良知”方法论原则思想，这是理解这一问题的关键。理解了这一点，不仅能为解决“四句教”问题之争以及评价刘述先的思想得失提供理论依据，而且对把握阳明哲学乃至中国哲学的精神实质以及解决“合理的知识形态形而上学观念何以可能”的“哲学问题”都具有重要意义。
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