This paper aims to focus on the "Chuan Hsi Lu" of the Confucian Wang Yang-Ming and the "Altar Sutra" of the Sixth Patriarch Hui-Neng as originally, especially in the teaching theory and theory of cultivation of Wang Yang-Ming's and Hui-Neng’s , the difference in the system of Philosophical Connotations, and combed both the similarities and differences of their thoughts. Looking at the history of Chinese thought, the "Chuan Hsi Lu" and the "Altar Sutra" were according to Wang Yang-Ming's s and Hui-Neng’s practice life, the response to the previous thought, inheritance and lay into in the Philosophy of the Mind about Confucianism and Zen, has a very important meaning. Although neither of their thoughts has a certain extent, but the similarity is the highest intelligence of human beings. Secondly, it is the immanent transcendence of the human soul, with the development of practice patterns in the East, the "ontological practice and appearance belong to the same origin", "oneness of Samadhi and wisdom " synthesis on the same. Finally, in chinese cultural context, objectively guiding the Confucianism and Buddhist texts, the border has the similarity. Referred to the similarity, is for humanity, universality and transcendence of mind; is not Confucianism and Buddhist Philosophical Connotations on the system. This paper is made from "life", "practice" and "being", as an entrance of the thoughts of Wang Yang-Ming's and Hui-Neng. First of all, as far as our subject is " positive " or " negative " "present world ""being," will affect the subject is leading to "moral" or "liberation" of intention. Secondly, from practice subject to moral or relief of intention on the same, will determine whether subjective basis for "creation" or "present". Last but not the least, Wang Yang-Ming's immanent transcendence has a moral meaning, so Conscience make things all have their tianli. Hui-Neng’s that immanent transcendence, showing pure relief, return, as the Buddha--nature, as they are, things immateriality of the concept. So, according to Wang Yang-Ming's and Hui-Neng’s life practice, to prove that the human heart to correspond with the universe, capable of taking life to the individual, the internal cause of the world. But the two central meaning, practice of synthesis, value judgment，which are still leaning on the classics and doctrine of Confucianism and Buddhism.
