回溯歷代三教會通思想之發展，可以其心性本體意涵之融通與否為判準，而能就心性論述三教會通思想在唐、宋時已蔚為風潮，時至宋、明，為儒學復興時期，排二氏、辨異同之論每為儒者所重，此學風至王陽明則有較大之轉折。陽明不嚴斥佛、老，反而從包容理解角度，肯定佛、老之優點，再強調儒家之勝出處，其對二氏寬容含攝態度影響其後學，使明末三教會通氛圍更為加溫。
焦竑（1540-1620）身為王學泰州學派之後勁，力主三教歸一之旨，歷來學者對焦竑三教會通思想亦多所關注，然切入角度各異，形成對焦竑儒者形象之質疑，甚或將其歸於佛徒，本文雖亦對焦竑本質思想關注，然擬以本體論及工夫論為其會通視角，再對其會通思想作一省察。
又明末三一教主林兆恩（1517-1598）亦受陽明學影響，倡三教合一聞名於當時，其宗教家形象雖已有別於儒者，然其思想仍以儒義為核心，是故，本文亦擬比較焦竑與林兆恩在心性論與工夫論會通三教之異同。

Chieo Hung were affected by Wang Yang-ming’s view of Three-Doctrine’s mergence. His view of Three-Doctrine was based on Confucian thought with an aim to merging with Buddhism and Taoism. However many thinkers at different periods interpret his thought differrently. So some people considered him as a Buddhist. In the paper, I will research his thought of mergence by the view of the “gong fu”(工夫) and ontology.
Finally,both Lin Chao-en and Chieo Hung were affected by the thought of Wang Yang-ming during the climax of Three-in-one Doctrine.So I want to compare their thoughts of Three-Doctrine with the view of the “gong fu” and ontology.