南宋林希逸（1193——1271）是艾轩学派的最后殿军人物，他的《庄子鬳斋口义》、《老子鬳斋口义》、《列子鬳斋口义》（合称《三子口义》）是以南宋时的白话语体，通俗地注解《庄子》、《老子》、《列子》的著作，开创了以义理、文章两方面注解《庄子》、《老子》、《列子》的典范，并体现出其开放的三教融合思想，在理学家中显得尤为独特。林希逸的三教融合思想在南宋末年的理学家中十分典型，代表南宋末年理学发展趋势，而林希逸的文艺思想恰恰与其三教观有密切联系，甚至可以说，理解林希逸的三教融合思想是全面探究林希逸文艺思想的重大前提与关键，通过三教融合思想与文艺思想的探究，可以准确把握南宋末年以来理学家“流而为文”的整体趋势以及南宋入元时理学家的三教观。对于这样一位在三教关系上十分开通，在文艺思想上颇有创见，同时又有一定的文学创作成绩的理学家，学界目前的成果相对于其他理学大家来讲，无疑还不够深入，全面。本文拟以林希逸的《三子口义》及其他著述为研究对象，重点探究林希逸在注解《三子》中表现的三教融合思想以及对《三子》的文章学点评，再进一步探究林希逸文艺思想在发生学意义上与其以三教融合为基础的理学思想的深层关联，以此揭示南宋理学家“流而为文”的深层动因。 本文认为，林希逸文艺思想与其思想世界中对理学之“道”的接受方式有密切关系。从文道关系上看，出于“道”的神圣性，如果对“道”是信仰性接受，必然要求文学的“载道”之用，无论对文学自身所具有的魅力有何种体会，他们都会对“作文害道”有所警戒，并对文学有最低限度的防范。但本文对《庄子鬳斋口义》、《列子鬳斋口义》、《老子鬳斋口义》三书的深入探究显示，林希逸对“道”偏重知识性接受，并没有汲汲于践行。既然对“道”不会强烈希求，文学也不必仅视为“载道”之媒介，因而“作文害道”的心理压力在林希逸身上消失殆尽，类似朱熹那样既出于理学家身份严防文辞之溺，又受到文学的诱惑而赋诗写文的矛盾与分裂，在林希逸处不会出现，他可以相当自由地探讨文学，对文学自律给予充分尊重。这正是探究其何以能正视文学自性的关键。 林希逸对艾轩学派有承有变，他继承艾轩学派心学思想与重文传统，但对二者均有发展，并进一步推动三教融合。在融通三教的基础上，由于对理学与佛学偏重知识性的接受，他的心学思想不再如林光朝那样仅限于儒学内部，而是借鉴禅宗思想，有浓郁的禅宗旨趣；由于“道”在林希逸精神世界中的神圣性下降，他的文章观不再仅仅注目于重道而重文的角度，而是充分尊重文学活动的自身规律，肯定文学活动中的真情实感（本文用“性情”一词表示），又由于他对佛学的知识性而非信仰性接受，佛学对他来讲不是终极解脱之道，而是一种思想资源，故他能自觉借用佛教思维与佛学术语思考文学，构建文论话语，因而形成“道——文”与“性情——文”两大文论话语系统。 林希逸的思想，主要呈现在《三子口义》中，我们将深入探讨《三子口义》中林希逸的三教融合的思维方式与阐释策略，分析林希逸以三家资源注解《三子》的具体阐释过程及其得失。同时，充分考察林希逸在《三子》文章评点中显示的文章学思想，考察其对于艾轩学派重文思想的继承与新变。我们还将结合林希逸《文集》、《诗集》与其各类散见文字，探讨其文艺思想的两种系统的生成机制、丰富内容及其诗学实践，揭示出林希逸三教融合思想、文艺思想与文学实践的深层动态联系。

Lin Xi Yi(1193 -- 1271) is the last of the Exuan school, his Chuang Zi Kou Yi, Lao Zi Kou Yi,Lie Zi Kou Yi (also known as Sanzi Kou Yi) is a colloquial style of the Southern Song Dynasty, the popular annotation of Chuang Tzu, lao Tzu,Lie Tzu, It has opened up the model of Chuang Tzu, Lao Tzu and Lie Tzu with the explanation of the theory and the article.Linxiyi's thought of the integration of the three religions was typical in the late Southern Song Dynasty, representing the development trend of the late Southern Song Dynasty, and Linxiyi's thought of literature and art was closely related to his thought of the three religions. It is possible to accurately grasp the overall trend of "flow into the text" of the late Southern Song Dynasty and the three views of the scholars. For such a scholar, who is very open in the three religions, who is quite creative in literary thought and has some achievements in literary creation, the achievements of the academic circles are undoubtedly not deep and comprehensive as compared to the rest of science.This paper intends to take Linxiyi's "Three Sons" and other works as the research object, focusing on the annotating Linxiyi's "Three Sons" in the "Three Sons" and the "Three Sons" article review, further exploring Linxiyi's literary thought in the meaning of history and its integration of three religions as a deep connection, in order to reveal the Southern Song scholars "flow" deep motivation. This paper holds that Linxiyi's thought of literature is closely related to his acceptance of the Tao in the world of thought. From the perspective of the relation of the word, if the faith is accepted to the word, it must require the use of the word of literature. No matter what they know about the charm of literature, they will be warned against the word of composition and have the minimum protection against literature. However, the deep research on Chuang Tzu Zi Kou Yi, Lizi Zi Kou Yi and Lao Tzu Zi Kaikou Yi shows that Linxiyi's emphasis on the knowledge acceptance of "Tao" has not been practiced.Since there is no strong desire for the Tao and literature need not be regarded only as the medium of the Tao, so the psychological pressure of the composition of the Tao has disappeared from Linxiyi, and like Zhu Xi, who, as a result of both the drowsiness of the moralist and the temptation of literature, has given rise to contradictions and divisions in his poems. Full respect for literary self-discipline. This is the key to exploring how it can confront literary automatism. Linxiyi has a change to the Axuan school of thought, he inherited the Axuan school of thought and the heavy text tradition, but both have developed, and further promote the integration of the three religions. On the basis of the integration of the three religions, because of his acceptance of the emphasis on knowledge of science and Buddhism, his mind thought was no longer confined to the interior of Confucianism, but borrowed from Zen thought. Linxiyi, who inherited the Buddhist thought and tradition of Buddhism, developed both, and further promoted the integration of the three religions. On the basis of the integration of the three schools of thought, his mental thought is not limited to Confucianism as it is, but rather interested in the decline of Zen thought; because the Tao is in the spirit of the world, on the basis of the integration of the three schools of thought, and on the basis of the ultimate acceptance of the literature of knowledge. It is a kind of ideological resource, so he can think literature and construct discourse of literary theory by borrowing Buddhist thinking and Buddhist terminology, and thus form two major discourse systems of "Dao-wen" and "temperament-Wen". Linxiyi's thought is mainly presented in the "three sons" meaning, we will explore the "three sons" meaning in the "three sons," Linxiyi's three ways of thinking and interpretive strategy, analysis of Linxiyi with three resources annotating "three sons" specific interpretive process and its gains and losses. At the same time, the article studies thought which Linxiyi shows in the "Mizi" article comment point, examines its to the Axuan school heavy text thought inheritance and new change. We will also discuss the formation mechanism, rich content and poetic practice of Linxiyi's literary thought in combination with his collection of works and poems, and reveal the deep dynamic relationship between Linxiyi's thought, literary thought and literary practice.