輔廣，字漢卿，號潛庵，後人稱為傳貽先生，其學始從呂祖謙，後問學於朱熹，為朱、呂門人，排序在黃榦〈勉齋學案〉之後，可見於朱熹門人中的地位，明代《四書大全》保留輔廣傳學心得，以《論語》、《孟子》為大宗，《大學》、《中庸》絕少，《中庸》有2條，《論語》440條，《孟子》391條，總數達833條，為朱熹門人當中徵引數量最多的弟子，在四書經、注、疏發展當中，成為詮釋朱熹旨趣最大宗、也最重要材料。輔廣從浙學而來，原就具有匯通學脈的意義，而在慶元黨禁時期無懼嚴令，風雨相隨，艱困成學的信念，也具有激勵朱門的作用，一生以朱學自持，更足以證明朱熹建構儒學乃是儒者可以一生以之的事業，以此而論，輔廣做為朱熹堅定的追隨者，乃是紛擾當中朱熹學術得以成立的關鍵，更何況深入於聖人之學的思考，在經旨與朱注之間，對於聖人、工夫、性理、朱注皆能切己體察，思索得以成己之學，學術純粹足以化解體證進路的誤解，對於性理見解不同，觸發朱學更深一層的思考，也有助於朱學體系的完成。

Fu Guang, pen name Hanqing and pseudonym Qian’an, also known as Mr. Chuanyi, was apprenticed to Lu Zuqian at the beginning of his academic life and then studied under Zhu Xi. His work was listed right after that of Huang Gan’s in the Song Yuan Xue’an, which indicated his high ranking among Zhu Xi’s disciples. Fu Guang’s understanding of and opinions on the Analects of Confucius, the Mencius, the Great Learning and the Doctrine of the Mean, were recorded in the Encyclopedia of the Four Books (Sishu daquan, the Encyclopedia) in the Ming Dynasty. The Encyclopedia included 440 explanations of the Analects of Confucius, 391 explanations of the Mencius, and few explanations of the Great Learning and the Doctrine of the Mean by Fu Guang, making him the most quoted for the Four Books among Zhu Xi’s disciples. His works became the most important materials for interpreting Zhu’s assertions. Fu Guang came from the Zhe School and therefore was well grounded in the doctrines of different schools of thoughts. Furthermore, he fearlessly defied the Prohibition of Court Factions during the Qingyuan Reign. His conviction helped him and other Zhu’s disciples to remain steadfast in their scholarly endeavors to follow Zhu’s teaching, which also proved that Zhu’s Confucian philosophy was worthy of lifelong devotion by Confucian scholars. Consequently, Fu Guang, the resolute follower of Zhu Xi, became the key person to ensure the continuity of Zhu’s scholarship despite chaotic political and social conditions. Furthermore, he explored sages’ thoughts deeply, gained insights into the sages, self-cultivation (gongfu), nature and principle, and Zhu’s exegesis, and then made them integral parts of his own academic achievement. Fu corrected erroneous ways of understanding of the relationship between the essence of the classics and Zhu’s exegesis. At the same time, Fu’s views on nature and principle differed from those of Zhu’s, which caused him to think on deeper levels and helped to facilitate the completion of Zhu Xi’s system of Confucian philosophy.