This paper examines Wang Fuzi¡¯s èÝÜýñý understanding of the Daxue ÓÞùÊ (Great Learning). Wang interpreted the concept ba tiaomu ø¢ðÉÙÍ (eight steps of moral cultivation) in the Daxue as liyi fenshu ìµìéÝÂâ¨ (one Principle and its multiple manifestations). The Daxue begins with the phrase: ¡°The way of the Daxue is to brighten the luminous virtue.¡± Wang Fuzi held that the luminous virtue belongs to xin ãý (mind), not xing àõ (human nature), because xing has no ability to brighten something. Wang Fuzi argued that there are two sorts of knowledge: knowledge of objects and knowledge of good and evil. Wang held that Zhu Xi¡¯s ñ¹ýø teachings about knowledge are the latter, and further argued that knowledge and conduct are inseparable since knowledge requires conduct and conduct requires knowledge. Wang maintained that when xin is filled with li ×â, yi ëò comes from it. This can be achieved through inner self-cultivation. Based on his understanding of xin and xing, Wang attempted to argue the following: In some cases yi is ti ô÷ and xin is yong éÄ. In some cases yi is yong and xin is ti. Sometimes yi is internal and xin is external. Sometimes yi is external and xin is internal. Wang Fuzi also criticised Zhu Xi for misunderstanding xin and insisted that xin in the phrase zhengxin ïáãý refers to zhi ò¤. In East Asian traditions, the state was often compared to the family. The emperor of the state was also compared to the father in the family. Wang Fuzi held they were different, but the principle of regulating them is the same. Therefore, the contents of education should be the same both in the state and in the family. To that end, Wang argued that the Daxue was a book on education, not on politics. In short, this paper argues that Wang Fuzi's understanding of the Daxue was based primarily on the principle liyi fenshu ìµìéÝÂâ¨.