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出版者:

作者:马一浮

出品人:

页数:0

译者:

出版时间:2019-9-1

价格:32

装帧:平装

isbn号码:9787540356408

丛书系列:经典维新

图书标签:

马一浮
国学
哲学
儒学
佛教
佛教
理宗
法数
钩玄
宋代
佛学
禅宗
学术
古籍
义山会语

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具体描述

本书汇编了马一浮的两部著作。一为《泰和宜山会语》，此为马一浮在抗战时期与浙大师生在江西泰和、广西宜山所作之演讲,乃首次宣讲“六艺论”，对“六艺论”作了全方位的分析，为其“六艺思想”的代表性著作；一为《法数钩玄》，此书乃其唯一佛学专著，是对佛家名相的整理与通释，全书次第分明，引经据典，释义精要。

《泰和宜山会语法数钩玄》：探寻宇宙真理，洞见生命玄机在浩瀚的文明长河中，总有一些思想的火花，如同璀璨的星辰，照亮人类探索未知、理解自身的道路。它们往往不拘泥于形而上的空谈，而是深入到万事万物的运作规律之中，以一种超乎寻常的智慧，揭示宇宙的奥秘，指引生命的航向。《泰和宜山会语法数钩玄》便是这样一部不朽的著作，它并非仅仅是一本泛泛而谈的哲学典籍，更是一部蕴含着深邃智慧，引领读者穿越层层迷雾，抵达真理彼岸的指南。本书的开篇，便将我们引入一个宏大而精妙的宇宙图景。作者以其敏锐的洞察力，并非止步于对自然现象的简单描摹，而是力求从最根本的层面去理解万物的生成与消亡，运动与静止。我们所见的星辰流转，四季更迭，草木荣枯，无不遵循着一套内在的法则。这套法则，并非由外力强加，而是源于万物自身的“数”与“法”。“数”，指的是构成万物最基本的构成单位、比例、关系以及其相互作用的数量化表现；“法”，则是指这些“数”所遵循的内在规律、运行机制与演化轨迹。作者认为，宇宙的一切，从最微小的尘埃到最宏大的星系，都逃脱不了这“数”与“法的羁绊，也正是这“数”与“法”的交织与变化，才构成了我们所感知到的丰富多彩的世界。《泰和宜山会语法数钩玄》最令人称道之处，在于其“钩玄”的智慧。它不满足于对已知规律的简单阐述，而是致力于“钩”出那些隐藏在表象之下，不为常人所见的“玄”妙之处。作者深入到“数”与“法的细微之处，解剖它们的根源，探寻它们的联系。例如，在谈及自然界的周期性现象时，他不仅列举了月亮的盈亏、潮汐的涨落，更进一步追溯其背后的天体运行规律，以及这些规律如何影响地球的生态系统，甚至辐射到人类社会的某些节奏。这种“钩玄”的视角，使得本书的内容具有了极强的穿透力，它能够将看似独立的现象联系起来，展现出宇宙万物之间那如丝线般交织的宏大网络。本书对于“法”的阐释，也极为精辟。作者认为，“法”并非一成不变的僵硬规则，而是一种动态的、演化的存在。它体现在万物从无到有，从简单到复杂，从有序到无序，再到新的有序的生成过程中。这种“法”的演变，并非偶然，而是遵循着一定的方向性与目的性。理解了“法”，就如同掌握了世界的运行逻辑，能够预见事物的发展趋势，把握事物转化的关键节点。例如，在探讨生命现象时，作者并非仅仅描述生命的形态，而是深入到生命的起源、演化、繁衍的“法”中，解析基因的遗传、环境的适应、物种的变迁，以及个体生命从生到死的“法”。通过这种方式，读者能够更加深刻地理解生命的脆弱与坚韧，以及其存在的意义。《泰和宜山会语法数钩玄》的“会语”之处，体现在其对于智慧交流的重视。本书的语言并非是枯燥的学术术语堆砌，而是充满了生命力与启发性。作者善于运用生动形象的比喻，将抽象的道理具象化，让读者在轻松的阅读中，逐渐领悟其深邃的内涵。同时，书中也仿佛是一场跨越时空的对话，作者以一种温和而坚定的声音，引导读者去思考、去质疑、去探索。这种“会语”的方式，使得本书不仅仅是一部知识的传授，更是一种智慧的传承，一种精神的启迪。它鼓励读者主动参与到对真理的探求中来，而不是被动地接受。更值得一提的是，本书并非将目光仅仅局限于自然界，而是将“法数”的智慧延伸至人类社会、伦理道德、乃至个人修养的方方面面。作者认为，人作为宇宙的一部分，同样遵循着“数”与“法的规律。个体的行为、群体的互动、社会的治理，都离不开对这些内在规律的理解。他探讨了人与人之间的关系，为何会产生冲突与和谐；探讨了社会的兴衰，为何会经历繁荣与衰败；探讨了个人内心的平静，如何才能在纷繁的世界中得以实现。这些思考，都建立在对“法数”的深刻洞察之上。例如，在论述个体成长的“法”时，作者强调了学习、实践、反思的重要性，并将这些过程与内在的“数”的变化联系起来，指明了通过何种方式可以实现个体的“升级”与“优化”。《泰和宜山会语法数钩玄》的价值，在于它提供了一种全新的认知框架，一种能够帮助我们理解世界、理解自身、理解生命的“地图”。它鼓励我们跳出局限的视角，以一种更加宏大、更加深刻的目光去审视周遭的一切。通过对“数”的把握，我们能够量化事物的本质；通过对“法”的洞悉，我们能够预判事物的未来。而“钩玄”的智慧，则能够帮助我们发现那些被忽视的真相，触及那些未被揭示的秘密。本书并非提供一套现成的答案，而是提供一套探索答案的方法。它是一扇门，开启了通往智慧殿堂的大道。读者在阅读过程中，需要主动思考，将书中所述的道理与自身的生活经历相结合，在实践中去印证，在感悟中去升华。每一次的阅读，都可能带来新的启迪；每一次的思考，都可能触及更深的智慧。《泰和宜山会语法数钩玄》的语言风格，正如其内容一样，既有严谨的逻辑，又不失文雅的意境。它如同清泉流淌，润泽心田；又如同星光闪耀，启迪灵智。它并非追求辞藻的华丽，而是以最简洁、最准确的语言，传达最深刻的道理。读者的每一次翻阅，都仿佛在与一位智者进行深度交流，在不知不觉中，自身的心灵得到了净化，思想得到了升华。总而言之，《泰和宜山会语法数钩玄》是一部值得反复研读的经典之作。它不仅为我们揭示了宇宙运行的“法数”奥秘，更重要的是，它教会我们如何以一种更加深刻、更加智慧的方式去理解世界，去认识自我，去规划人生。它是一部超越时空的智慧宝藏，等待着有缘的读者去发掘，去领悟，去实践。通过阅读此书，我们不仅能够增长见识，更能够提升智慧，最终实现精神的独立与人格的完善，在人生的道路上，行得更远，看得更清。

作者简介

马一浮（1883—1967）：名浮，号湛翁，别署蠲戏老人，浙江上虞人；早年积极参与反帝救亡运动，辛亥革命后杜门治学；中年以后，归本儒学，专研六经。1938年4月—6月，1938年11月—1939年1月，分别在江西泰和、广西宜山，给迁徙中的浙大师生作“国学讲座”；1939年后在四川乐山创办并主持复性书院，从事讲学和刻书，1946年回杭州。

目录信息

卷端题识····································································· 1
泰和会语··································································3
引端············································································· 5
论治国学先须辨明四点·············································· 7
横渠四句教································································· 8
为天地立心···································································8
为生民立命···································································9
为往圣继绝学·······························································9
为万世开太平·····························································10
楷定国学名义（国学者，六艺之学也）················· 12
论六艺该摄一切学术················································ 16
甲、六艺统诸子···························································16
乙、六艺统四部···························································18
论六艺统摄于一心··················································· 23
论西来学术亦统于六艺············································ 26
举六艺明统类是始条理之事···································· 30
论语首末二章义······················································· 34
君子小人之辨··························································· 39
理气（形而上之意义，义理名相一） ···················· 43
知能（义理名相二） ··············································· 47
附录··········································································· 51
论老子流失·································································51
赠浙江大学毕业诸生序··············································54
对毕业诸生演词··························································56
宜山会语································································ 59
说忠信笃敬······························································· 61
释学问（先释学问之义，后明问答之旨） ············ 66
颜子所好何学论释义··············································· 71
初标宗趣·····································································72
二显正学·····································································72
三简俗见·····································································78
说视听言动（续义理名相一）································ 80
居敬与知言（续义理名相二）································ 84
涵养致知与止观（续义理名相三） ························ 89
说止（续义理名相四）············································ 94
去矜上（续义理名相五）········································ 99
去矜下（续义理名相六）······································ 103
附录：拟浙江大学校歌（附说明） ······················ 109
法数钩玄······························································ 113
卷一········································································· 115
释三十七道品··························································· 115
释三解脱门······························································· 121
释三德三身······························································· 122
释翻三染成三德························································ 123
释常乐我净四德························································ 123
释凡夫四倒······························································· 124
释二乘四倒······························································· 125
释四谛······································································· 126
释十二因缘······························································· 128
卷二········································································· 131
释五停心（出《天台四仪》） ································· 131
释八种恶觉（出《华严经》） ································· 132
释八大人觉（出《佛遗教经》） ····························· 133
释十信······································································· 134
释十住······································································· 136
释十行······································································· 137
释十回向··································································· 139
释十地······································································· 141
释般若十喻······························································· 142
释楞伽五法······························································· 144
释愣伽三自性··························································· 145
释楞伽二无我··························································· 145
卷三········································································· 146
释二烦恼（出《瑜伽师地论》） ····························· 146
释见思二惑（出天台教义） ···································· 146
释三止三观（出天台教义） ···································· 147
释四安乐行（出《法华文句》） ····························· 148
释四悉檀（出天台教义） ········································ 149
释四食（出《华严经随疏演义钞》）······················ 149
释三种三修（出《涅盘经玄义》）·························· 150
卷四········································································· 152
释四大（出《圆觉经》） ········································· 152
释四微（出《金光明经文句记》）·························· 153
释五藴五喻（出《大庄严经》） ····························· 154
释四难（出《法华文句》） ····································· 154
释四不可得（出《诸经要集》） ····························· 155
释四摄法（出《法界次第》） ································· 156
释四事供养（出《增一阿含经》）·························· 157
释三明（出《杂阿含经》） ····································· 157
释六神通（出《法界次第》） ································· 158
卷五········································································· 159
释五盖（出《法界次第》） ····································· 159
释十缠（出《翻译名义集》） ································· 160
· · · · · · (收起)

读后感

评分☆☆☆☆☆

用户评价

评分☆☆☆☆☆

我花了很长时间才适应这本书的叙事节奏，它不是那种直截了当、开门见山的写作方式。作者似乎更热衷于铺陈背景，用大量的典故和旁征博引来构建他的思想框架。初读时会感到有些晦涩难懂，需要反复咀嚼那些看似无关紧要的引文，才能理清其中的脉络。但一旦突破了最初的门槛，你会发现这种“绕圈子”的写法，反而更具有说服力。它不是强行灌输结论，而是引导读者亲自走过那条曲折的求知之路。书中的语言风格多变，时而如庙堂之音般庄重典雅，时而又像市井间的智者在娓娓道来，这种灵活的切换，使得原本可能枯燥的论述变得生动起来。对我而言，阅读这本书更像是一场与古代思想家的深度对话，需要极大的耐心和专注力，但随之而来的豁然开朗，却是其他快餐式读物无法比拟的满足感。

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这部书的装帧古朴典雅，初见时便有一种扑面而来的历史厚重感。纸张的选择很有讲究，摸上去略带粗粝的质感，配合着泛黄的色泽，仿佛能让人触摸到岁月的痕迹。内页的排版疏密有致，字体更是考究，楷书与行书交错使用，使得阅读的过程本身就成了一种审美享受。我特别喜欢它在章节之间的留白处理，既保证了视觉的舒适，又突出了重点内容。书中的插图，如果说有的话，那也一定是精细到每一个细节，用传统的水墨风格勾勒出古老的场景或抽象的哲理意象，绝非是现代印刷品能轻易复制的韵味。整体来看，这本书的物理形态，已经超越了一般读物的范畴，更像是一件值得珍藏的工艺品。无论是放在书架上供人欣赏，还是在安静的午后细细品读，它都能散发出一种独特的、沉静的气息，让人不由自主地放慢翻阅的速度，去体会作者在制作这本书时所倾注的心血和对文化传统的敬意。

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这本书在内容上的博大精深令人印象深刻，它似乎涵盖了人类认知世界的多个层面，从宏观的宇宙观到微观的个体心性修养，都有所涉及。我尤其赞赏作者处理矛盾观点时的态度，他并不急于简单地给出“是”或“否”的答案，而是将不同学派、不同时期的见解并置，让它们相互碰撞、自我辩驳。这种处理方式非常成熟，它承认了知识的复杂性和多面性。比如，在探讨某一核心概念时，作者会引述至少三到四种截然不同的解释，并详细阐述每种解释的逻辑基础和历史局限性，这使得读者无法轻易站队，只能被迫地进行更深层次的思考。这种鼓励批判性思维的写作手法，在当今很多简化论的书籍中是相当罕见的。它不是在教你“相信什么”，而是在教你“如何去审视和判断”。

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这本书所展现出的那种对传统知识体系的尊重与重构的尝试，令我深思良久。它不像是一本全新的学术专著，更像是一份经过无数次校勘、修订和沉淀的“案卷”。阅读的过程中，我常常会产生一种错觉，仿佛自己置身于一个古老的书房之中，周围堆满了竹简和帛书，而作者正坐在案前，用他毕生的学识为我梳理着千年来智慧的传承。它探讨的许多问题，即使放在今日看来，依然具有强大的生命力，触及了人类存在的基本困境。这本书的价值，不在于它是否提供了一个最终的、完美的解决方案，而在于它提供了一种看待问题、处理信息、构建世界观的独特框架。读完合上书本的那一刻，世界在我眼中似乎也变得更加立体和耐人寻味了。

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从装帧设计上来看，这部作品无疑是追求极致的。尤其值得一提的是它所使用的索引和目录系统，设计得极为精巧，几乎可以看作是全书的“另一层结构”。它不仅仅是简单的页码罗列，更像是一个内在逻辑的导图。每当我想回顾某个特定主题时，翻阅目录就如同走入了一个精心规划的迷宫，虽然路径蜿蜒，但目标明确。而且，那些细小的注释和旁批，虽然篇幅不大，却往往是点睛之笔，它们帮助我理解了正文中那些拗口的术语或者被省略的历史背景。这些注释的字体比正文略小，但清晰可辨，看得出编纂者对细节的偏执。可以说，这本书的“可读性”很大程度上依赖于这种细致入微的辅助系统，使得原本高深的学问变得更容易被“拆解”和消化，而不是仅仅停留在高高在上的理论层面。

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马先生在开篇《横渠四句教》中说：“竖起脊梁，猛著精采，依此立志，方能堂堂地做一个人！”这部书马先生讲的全是工夫，需要自反体会，勤省勤行。

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