原文

黄宗大先生，香山人，名畿，尝谓中庸，《易》之疏义也。太极通书、定性西铭，犹中庸也。其读邵子《皇极》，叹曰：“自箕子以来，合术于道，其惟尧夫乎。”因作《皇极管窥》十三篇以通之。论学则曰：前之三代，由夏历殷而文成于周。后之三代，由汉历唐而文成于宋。名理醰粹，周、宋其齐轨乎。是故周至玄矣，道同乎伏羲。程至大矣，见卓于颜子。朱至博矣，功亚乎仲尼。再辟浑沦，不亦玄乎。心溥万物，不亦大乎。功在六籍，不亦博乎。先生所著，又有《皇极经世书传》、《三五玄书》及《易说》。盖粤人书之精奥者，以先生为最。

白话

中文

黄宗大先生，是香山（今广东中山）人，名叫黄畿。他曾经说《中庸》是《易经》的注解和疏通义理的著作。周敦颐的《太极图说》与《通书》、张载的《西铭》（其论述有助于“定性”），也如同《中庸》一样（阐发精微义理）。他读邵雍（字尧夫）的《皇极经世书》时，感叹道：“自从箕子以来，能将术数与大道融会贯通的，恐怕只有邵雍了吧！”因此他写作了《皇极管窥》十三篇来阐发《皇极经世书》的道理。谈论学术源流时，他说：之前的夏、商、周三代，经历了夏、商的发展，文化在周代达到鼎盛。之后的汉、唐、宋（三个重要朝代），经历了汉、唐的发展，文化在宋代达到鼎盛。在名理（名物义理）的精深醇厚方面，周代和宋代可以说是并驾齐驱了吧。因此，周敦颐达到了（思想的）精深玄妙，他的道与伏羲相通；程颢、程颐兄弟达到了（境界的）宏大，他们的见识超越了颜回；朱熹达到了（学问的）广博，他的功绩仅次于孔子。重新开辟鸿蒙混沌（指周敦颐揭示宇宙生成本源），这不是很玄妙吗？心性包容万物（指二程的境界），这不是很宏大吗？功业遍及六经（指朱熹集注经典），这不是很广博吗？黄先生所著述的，还有《皇极经世书传》、《三五玄书》以及《易说》。大概广东学者著作中精深奥妙的，要数黄先生为第一了。

英文

Mr. Huang Zongda, a native of Xiangshan (modern Zhongshan, Guangdong), whose given name was Ji, once stated that the Doctrine of the Mean serves as a commentary and elucidation of the principles found in the I Ching (Book of Changes). He considered Zhou Dunyi's Taiji Tushuo (Explanation of the Supreme Ultimate Diagram) and Tongshu (Penetrating the Book of Changes), along with Zhang Zai's Ximing (Western Inscription, which discusses stabilizing human nature - "Dingxing"), to be similar to the Doctrine of the Mean in their exposition of subtle principles. When reading Shao Yong's (style name Yaofu) Huangji Jingshi (Supreme Principles Governing the World), he sighed, saying, "Since Jizi, who has successfully integrated numerology/techniques ('shu') with the Dao? Perhaps only Shao Yong!" Consequently, he authored the thirteen-chapter Huangji Guankui (A Glimpse into the Supreme Principles) to elaborate on Shao Yong's work. When discussing the history of scholarship, he remarked: "Among the earlier Three Dynasties (Xia, Shang, Zhou), culture developed through Xia and Shang, reaching its zenith in the Zhou Dynasty. Among the later significant dynasties (Han, Tang, Song), culture developed through Han and Tang, reaching its zenith in the Song Dynasty. In terms of the profundity and purity of principles and reasoning ('mingli'), can the Zhou and Song eras not be considered on par?" Therefore, he asserted: Zhou Dunyi achieved profound subtlety, his Dao comparable to that of Fuxi; the Cheng brothers (Cheng Hao and Cheng Yi) achieved greatness, their insights surpassing those of Yan Hui (Confucius's favorite disciple); Zhu Xi achieved broad erudition, his accomplishments second only to those of Confucius (Zhongni). To reopen the primordial chaos (referring to Zhou Dunyi revealing the origins of the universe), is this not profoundly subtle? For the mind-heart to encompass the myriad things (referring to the Cheng brothers' state of being), is this not great? For one's contributions to span the Six Classics (referring to Zhu Xi's commentaries), is this not broadly erudite? Mr. Huang's other works include Huangji Jingshi Shuzhuan (Commentary on the Supreme Principles Governing the World), Sanwu Xuanshu (Profound Book of Three and Five), and Yishuo (Discussions on the I Ching). It is likely that among the most profound and sophisticated works by Cantonese scholars, Mr. Huang's are considered the foremost.

文化解读/分析

此条目介绍了明末清初的岭南学者黄畿（字宗大）的学术思想和地位，反映了当时广东地区的学术水平和儒学发展状况。

1. 学术渊源与倾向：黄畿深受宋明理学影响，尤其推崇邵雍的《皇极经世书》以及周敦颐、二程（程颢、程颐）和朱熹等理学大家。他将《中庸》视为《易经》的疏解，并将周敦颐、张载的著作与之并列，显示其对儒家核心经典及理学重要文献的重视和理解。他对邵雍“合术于道”的评价，以及亲自撰写《皇极管窥》阐发其学说，表明他对易学、象数之学与儒家义理结合的浓厚兴趣。
2. 学术史观：黄畿提出的“前三代”（夏商周）与“后三代”（汉唐宋）文化发展高峰论，将宋代文化（特别是理学）抬高到与周代文化并列的地位，这是宋明理学学者常见的历史观，旨在强调理学乃儒家道统的继承与光大。他对周敦颐、二程、朱熹的评价（分别以“玄”、“大”、“博”概括其特点，并将其比肩伏羲、颜回、孔子），高度肯定了宋代理学的历史功绩和思想成就。
3. 个人著述与成就：条目列举了黄畿的主要著作，如《皇极管窥》、《皇极经世书传》、《三五玄书》、《易说》等，内容多涉及易学、理学和历史哲学，体现其学问的精深和广博。
4. 地方学术地位：屈大均最后评价“盖粤人书之精奥者，以先生为最”，明确肯定了黄畿在当时广东学者中的崇高地位，认为其著述是岭南学术成就的代表。这不仅是对黄畿个人的赞誉，也反映了清初广东地区文教的发达和理学研究的深度。通过黄畿的个案，可以窥见宋明理学在岭南地区的传播、接受与发展。

关键词

黄宗大, 黄畿, 广东新语, 屈大均, 人语, 香山, 中山, 岭南文化, 儒学, 理学, 宋明理学, 易经, 中庸, 邵雍, 皇极经世, 周敦颐, 太极图说, 通书, 张载, 西铭, 程颢, 程颐, 朱熹, 易学, 学术史, 广东学者