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黄宗羲在评价罗钦顺之学时引用了高攀龙的一句话:“先生于禅学尤极探讨,发其所以不同之故,自唐以来,排斥佛氏,未有若是之明且悉者。”高氏此论源于嘉靖年间黄芳为《困知记》前四卷写的《序》(见《困知记》附录)。黄宗羲在引此话后说:“呜呼!先生之功伟矣!”(《明儒学案》卷四十七)由此可见,罗钦顺的儒释之辨在明代中期和后期都曾受到很高的评价,而黄宗羲也是把罗钦顺作为明代儒释之辨的最杰出的代表。 罗钦顺(1465—1547)的学术经历大致可分为三个阶段:弘治六年(1492),罗钦顺至京师,举进士,授翰林院编修,这是他参佛而有所悟阶段的开始;弘治十五年(1502),罗钦顺升南京国子篮司业,这是他“年几四十,始慨然有志于道”(《国知记序》),知前所悟“乃此心虚灵之妙,而非性之理”阶段的开始;嘉靖元年(1522),罗钦顺辞官不就,返回故里,这是他“年垂六十,始了然有见乎心性之真”(《困知记》卷下),陆续写成《困知记》各卷阶段的开始。
When Huang Zongxi quoted Luo Qinshun’s school, he quoted Gao Panlong’s remark: “In his study of Zen, he is very different from his predecessors. Since the Tang Dynasty, On the ”sequence“ written by Huang Fang in the first four volumes of ”Qunzhiji“ during the Jiajing period (see appendix of Qunzhiji). Huang Zongxi said after citing this remark: ”Alas, the power of your husband is good!“ (”Confucianism Case“ volume forty-seven) Thus, Luo Qinshun’s interpretation of Confucianism and Buddhism in the middle and late Ming Dynasty have been very high Evaluation, and Huang Zongxi also Luo Qinshun as the most distinguished representatives of Confucianism and Buddhism in the Ming Dynasty. The academic experience of Luo Qinshun (1465-1547) can be roughly divided into three stages: Hongzhi six years (1492), Luo Qinshun to the capital division, citing Jinshi, Professor Hanlin editing, which is the beginning of his participation in Buddhism and enlightenment phase; Hongzhi fifteen years (1502), Luo Qin cis Nanjing National Basket Division, which is his ”years and forties, the beginning of generous ambition“ (”Guoyu sequence“), known before ”is the heart of the spirit The first year of Jiajing (1522), Luo Qinshun resigned, return hometown, this is his “year-old sixty, began to see the true nature of the heart” (“ Sleepy Knows ”volume), one after another into“ sleepy mind ”the beginning of each volume stage.