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在涵义上,象山把异端界定为与同端(天下固有之理)相对的差异性存在,凡未能通达此理而别有端绪的,便是异端。在内容上,象山认为,程朱穷理之说困于意见之支离,是连佛老不如的最害道的异端;佛教为自身私利求脱离轮回之苦而偏于出世,老子主张“弃智”、以无为本、言性见静不见动,佛老道偏;杨墨等诸子百家也是各有所蔽、有害于道的异端。在应对策略上,象山强调,首先要弄楚儒家自身的理之所是,再对异端作穷究,使其无可辩驳。象山异端思想揭示了其学术主要矛盾的转移,体现着他对孔孟儒学道统的坚守和对儒学特质区别于程朱理学的认定。
In terms of meaning, Xiangshan defines heresy as the opposite of existence with the same end (the inherent rationale in the world). Where there is no end to this principle and no end, it is heresy. In its content, Xiangshan believes that Cheng’s poignant theory of being trapped in the separation of opinions is the most heinous heresy that even Buddha is not as good as he is. Buddhism prefers to be born out of self-interest seeking freedom from reincarnation. ", To non-based, non-verbal behavior, Buddhism and Taoism; Yang Mo and other various schools of thought is also a shelter, harmful to the heresy. In coping strategies, Xiangshan stressed: First, we must make sure that Confucianism’s own reason is to study the heresy again and make it irrefutable. The idea of Xiangshan heresy reveals the transfer of its major academic contradictions, reflecting his adherence to the Confucian unification of Confucius and Mencius and his distinction of Confucianism from that of Cheng Zhu.