無論是對於强調工夫的宋學還是强調實修的佛教,朱熹的“入佛老”都不應該僅僅是讀讀佛教經典而已。在朱熹看來,在“爲己之學”、學爲聖人的道路上,佛法與儒學是不二的。朱熹之“入釋老”其實正是劉子翬“儒佛合”主張的一次具體實踐,根本的道路是由伊洛道學規定了的“爲己”、“成聖”之學,“釋老”的意義正在於它們並不與這種“爲己之學”相違背,甚至可以說對實現這種“爲己之學”有很大的幫助。同樣,他的“出釋老”也是在這條路的行進中意識到“釋老”缺陷的結果。對朱熹而言,其實他一直都是在伊洛道學所指示的爲學道路上前進的,他之“出入釋老”從來都不意味著他的“出入道學”。 Whether it is Song studies that emphasize time or emphasis on practicing Buddhism, Zhu Xi’s “Entering the Buddhahood” should not merely read Buddhist scriptures. In the view of Zhu Xi, Buddhism and Confucianism are unique in the study of “learning for oneself” and learning as a saint. In fact, Zhu Xi’s “interpretation of the old” is actually a concrete practice advocated by Liu Ziyuan and “Confucianism and Buddhism”. The fundamental path is that “as one’s own”, “sanctified” The meaning of “liberating the old” lies in the fact that they do not contravene this kind of “selfishness” and can even be said to be of great help in realizing this “selfishness” . Similarly, his “release of old ” is also the result of the realization of For Zhu Xi, in fact, he has always been on the road to learning as instructed by the Ido Taoist school. His “liberation from old age” never meant his “entrance to Taoism.”