原文

明兴，白沙氏起。其学以自然为宗，无欲为至，盖天之学也。天无欲而四时行，日月无欲而万物以之变化，圣人有所不知，有所不能，以其无欲焉耳。白沙得其微，当时来学者至倾天下，甘泉扩其绪而大之，及门四千余人。然以为求友于南，得庞弼唐一人而已。初，弼唐讲学罗浮，官南都时，又讲学于新泉书院，年五十有三致政，乃请为甘泉弟子。甘泉命主天关讲席，都授广州，尝言吕泾野在北，庞弼唐在南。二子者，中分吾道而治，可谓不孤。自甘泉没，弼唐与陈唐山、林艾陵、刘素予、黄莱轩、岑蒲谷、邝五岭、何古林、霍勉衷为天山讲易之会。四仲月，则大集天关。弼唐谓阳明之所谓知，即朱子之所谓物，朱子之所以格物，即阳明之所以致知，与甘泉体认天理之说不相悖。良知莫非天理，天理莫非良知，原无二旨。当是时，甘泉、阳明二家弟子，各执其师之说，互有异同。自弼唐为之会通，而浙、广二宗，皆于弼唐悦而诚服。于时乡士大夫翕然和之。若何古林则讲学诃林，薛中离则于金山，黄泰泉于白云，钟叔辉于宝潭，杨肖斋、叶允中于归善，叶絅斋于罗浮，王青萝于粤秀。而其在广州者，遇朔望必偕至天关，就正于弼唐。絅斋云：“先生圣儒，不言而躬行。其质行，诸儒不能逮也。而教人则尤精微纯粹，要而不烦，可谓笃论者也。”弼唐名嵩，字振卿，南海人。

白话

中文

明代兴起后，陈献章（白沙）先生出现了。他的学问以“自然”为宗旨，以“无欲”为最高境界，这大概是效法“天”的学问吧。天没有私欲而四季照常运行，日月没有私欲而万物因此得以生长变化，圣人也有所不知、有所不能做到的地方，正是因为他们能做到无欲罢了。白沙先生领悟了其中的精微之处，当时前来求学的人几乎遍及天下。湛若水（甘泉）先生继承并拓展了他的学说，门下弟子多达四千余人。然而（甘泉）认为在南方寻求同道知己，只得到庞弼唐一个人而已。起初，庞弼唐在罗浮山讲学，在南京做官时，又在新泉书院讲学。五十三岁时辞官，才请求成为甘泉先生的弟子。甘泉任命他主持广州的天关讲席。（甘泉）曾经说，吕柟（泾野）在北方，庞弼唐在南方，这两个人，分别在南北传承我的学说并发扬光大，（这样我的学说）可以说就不孤单了。自从甘泉先生去世后，庞弼唐与陈唐山、林艾陵、刘素予、黄莱轩、岑蒲谷、邝五岭、何古林、霍勉衷等人，组织了“天山讲《易》之会”。每逢春夏秋冬四季的第二个月（即仲春、仲夏、仲秋、仲冬），大家就大规模聚集在天关书院。庞弼唐认为，王阳明所说的“知”（良知），就是朱熹所说的“物”；朱熹所说的“格物”，就是王阳明所说的“致知”，这与甘泉先生“体认天理”的学说并不相违背。（因为）良知无非就是天理，天理无非就是良知，本来就没有两种旨趣。在那个时候，甘泉、阳明两家的弟子，各自固守自己老师的学说，互相之间存在差异和争论。自从庞弼唐出面将他们的学说加以会通融合之后，浙江学派（阳明学派）和广东学派（甘泉学派）的学者，都对庞弼唐心悦诚服。当时家乡的士大夫们也都一致赞同附和。像何维柏（古林）就在诃林书院讲学，薛侃（中离）在金山书院，黄佐（泰泉）在白云书院，钟晓（叔辉）在宝潭书院，杨起元（肖斋）、叶梦熊（允中）在归善县（讲学），叶春及（絅斋）在罗浮山，王道（青萝）在粤秀书院。而那些在广州的学者，每逢初一、十五，必定一同前往天关书院，向庞弼唐请教指正。叶春及（絅斋）评论说：“（弼唐）先生是圣贤之儒，不空谈而能亲身实践。他的朴实品行，是其他儒者难以企及的。而他教导别人尤其精深微妙、纯正不杂，简要而不繁琐，可以说是见解笃实的人。”庞弼唐名叫庞嵩，字振卿，是南海县人。

英文

After the rise of the Ming Dynasty, Mr. Chen Xianzhang (Baisha) emerged. His learning took "nature" (ziran, spontaneity) as its principle and "desirelessness" (wuyu) as its highest state, likely modeled after the learning of Heaven. Heaven has no desires, yet the four seasons proceed in order; the sun and moon have no desires, yet the myriad things transform through them. Even sages have things they do not know and things they cannot do, precisely because they can achieve desirelessness. Mr. Baisha grasped the subtlety of this. At that time, scholars came to learn from him from almost all under Heaven. Mr. Zhan Ruoshui (Gan Quan) inherited and expanded his teachings, gathering over four thousand disciples. However, Gan Quan believed that in seeking like-minded friends in the South, he had found only one person: Pang Bitang. Initially, Pang Bitang lectured at Mount Luofu. While serving as an official in Nanjing (the Southern Capital), he also lectured at the Xinquan Academy. At the age of fifty-three, he resigned from office and then requested to become Gan Quan's disciple. Gan Quan appointed him to lead the Tianguan lecture seat in Guangzhou. Gan Quan once remarked that Lü Nan (Jingye) was in the North and Pang Bitang was in the South; these two men divided his Way geographically to govern and propagate it, thus ensuring his teachings would not be isolated. After Gan Quan passed away, Pang Bitang, along with Chen Tangshan, Lin Ailing, Liu Suyu, Huang Laixuan, Cen Pugu, Kuang Wuling, He Gulin, and Huo Mianzhong, formed the "Tianshan Society for Lecturing on the Yi (Book of Changes)." In the second month of each season (mid-spring, mid-summer, mid-autumn, mid-winter), they would gather in large numbers at Tianguan. Pang Bitang argued that what Wang Yangming called "knowledge" (zhi, referring to liangzhi or innate knowledge) was equivalent to what Zhu Xi called "things/objects" (wu); Zhu Xi's method of "investigating things" (ge wu) was equivalent to Wang Yangming's method of "extending innate knowledge" (zhi zhi), and this did not conflict with Gan Quan's theory of "personally recognizing Heavenly Principle" (tiren tianli). Innate knowledge is nothing but Heavenly Principle, and Heavenly Principle is nothing but innate knowledge; originally, there are not two different aims. At that time, the disciples of Gan Quan and Wang Yangming each clung to their master's doctrines, with mutual differences and disagreements. After Pang Bitang worked to reconcile and synthesize their teachings, scholars from both the Zhejiang School (Yangming's followers) and the Guangdong School (Gan Quan's followers) were won over by Pang Bitang with admiration and sincere conviction. The local scholar-officials at the time unanimously agreed and followed suit. For instance, He Weipo (Gulin) lectured at the Helin Academy, Xue Kan (Zhongli) at the Jinshan Academy, Huang Zuo (Taiquan) at the Baiyun Academy, Zhong Xiao (Shuhui) at the Baotan Academy, Yang Qiyuan (Xiaozhai) and Ye Mengxiong (Yunzhong) in Guishan County, Ye Chunji (Jiongzhai) at Mount Luofu, and Wang Dao (Qingluo) at the Yuexiu Academy. Those scholars in Guangzhou would invariably go together to the Tianguan Academy on the first and fifteenth day of each lunar month to seek guidance and correction from Pang Bitang. Ye Chunji (Jiongzhai) commented: "Mr. (Bitang) is a sagely Confucian; he doesn't just talk but acts personally. His simple and solid conduct is unmatched by other Confucians. And his teaching is particularly profound, subtle, pure, concise, and not tedious. He can be called a man of solid judgment." Pang Bitang's given name was Song (嵩), his courtesy name was Zhenqing (振卿), and he was a native of Nanhai County.

文化解读/分析

此条目介绍了明代中后期岭南重要的理学家庞嵩（字振卿，号弼唐），重点阐述了他在继承甘泉学说、调和甘泉与王阳明两派思想以及在广东地区发挥学术领袖作用方面的重要贡献。

1. 甘泉学派的核心传人：庞弼唐被甘泉视为南方唯一的知音和传人（“求友于南，得庞弼唐一人而已”），并被委以主持广州天关讲席的重任，与北方的吕柟并列，显示了他在甘泉学派中的核心地位。他辞官拜师，体现了对甘泉学问的尊崇和追求真理的决心。
2. 浙、广两宗的会通者：明代中后期，王阳明（浙宗）与湛甘泉（广宗）的弟子间常因学说侧重不同而产生分歧。庞弼唐的关键贡献在于提出“阳明之所谓知，即朱子之所谓物；朱子之所以格物，即阳明之所以致知”，并将其与甘泉的“体认天理”联系起来，最终归结为“良知莫非天理，天理莫非良知，原无二旨”。这一论述巧妙地会通了朱熹、王阳明、湛甘泉三家的思想，认为他们在根本旨趣上是一致的，都指向“天理”或“良知”这一终极实在。这种调和性的工作极大地缓解了当时学派间的紧张关系，使得“浙、广二宗，皆于弼唐悦而诚服”，促进了岭南乃至更广区域内学术思想的融合。
3. 岭南学术领袖与讲学网络的中心：甘泉去世后，庞弼唐成为岭南地区事实上的学术领袖。他组织的“天山讲《易》之会”和主持的天关讲席，成为当时广东地区重要的学术交流中心。条目中列举的众多在各地讲学的学者（如何古林、薛中离、黄佐等）以及广州学者定期“就正于弼唐”的现象，都表明了庞弼唐在当时岭南学术界的中心地位和巨大影响力，他维系并发展了广东地区的儒学讲学网络。
4. 学问与德行并重：叶春及对庞弼唐的评价——“圣儒，不言而躬行。其质行，诸儒不能逮也。而教人则尤精微纯粹，要而不烦”——高度概括了他的特点：不仅学问精深、善于教导（精微纯粹、要而不烦），更注重身体力行，品德高尚（不言而躬行、质行）。这体现了儒家传统中对学者“德行合一”的理想要求，庞弼唐以其自身的实践赢得了广泛的尊重。
5. 承上启下的作用：庞弼唐上承白沙、甘泉开创的岭南心学传统，下启明末清初广东地区的儒学发展。他的会通工作和学术领导，巩固了心学在岭南的地位，并为后续的学术发展奠定了基础。

总而言之，庞弼唐是明代岭南儒学史上的一位关键人物，他不仅是甘泉学派的重要继承者，更是促进心学内部融合、维系区域学术网络、以德行学问垂范后世的杰出学者。

关键词

屈大均, 广东新语, 学语, 弼唐之学, 庞嵩, 庞弼唐, 振卿, 湛若水, 甘泉, 陈献章, 白沙, 王阳明, 王守仁, 朱熹, 吕柟, 泾野, 心学, 理学, 浙宗, 广宗, 会通, 调和, 良知, 天理, 格物致知, 天关书院, 天山讲易之会, 岭南文化, 广东哲学, 明代哲学, 南海, 罗浮山, 何维柏, 薛侃, 黄佐, 钟晓, 杨起元, 叶梦熊, 叶春及, 王道