羅近溪與王龍溪並稱二溪。牟宗三先生認為陽明之後，能調適上遂而完成王學之風格者是龍溪與近溪二者。就儒家圓教之討論，牟先生似乎以龍溪的討論為主。同樣並稱二溪，能調適上遂而完成王學之風格者的近溪，便少有討論。那麼，近溪是否沒有圓教義呢？按牟先生對圓教之分判，天台圓教是最圓滿究竟之教。就儒家而言，其認為陽明四有句為別教，龍溪四無句為別教一乘圓教，而真正圓教則似當依五峰「天理人欲同體而異用，同行而異情」之模式而立。而近溪哲學思想中不乏有五峰「天理人欲同體而異用」之思想模式。如是，牟先生心中最「圓熟」的近溪哲學是否有儒家圓教義。若是有，其是如何建構其圓教系統的，且其所建立的圓教是牟先生所謂的華嚴圓教，或是天台圓教。

Luo Jinxi and Wang Longxi were equally famous contemporaries and sometime called "the two xi." Mou Zongsan regarded them as the heir of Wang Yangming, who could develop further Yangming's philosophy. However, on the problem of Confucian round teaching, Mou treated only Wang Longxi's contribution and left out Luo Jinxi completely. It is worthy to investigate whether the later had similar doctrine of round teaching. According to Mou's distinction, Tientai is the most complete Buddhist theory of round teaching. While Wang Yangming's doctrine of "the four positive teaching of Liang-chi" is not yet round teaching though Wang Longxi's "the four negative teaching of Liang-chi" is a step forward less than a round teaching. The Confucian proper round teaching should be built according to Hu Wufeng's idea of "The principle of Heaven and human desires are one body with different functions, and happening together with different sort of value." However, there are similar sayings in Luo Jingxi's philosophy. As the most well developed doctrine of the Ming dynasty praised by Mou, It is a wonder if Jingxi's philosophy has a round teaching or not. If he did have one, how he had presented it and whether it is the most perfect one similar to Tientai. In this paper, I try to argue that Luo's teaching on filial piety, respect of elders and benevolent to youngsters in terms of the central idea of ren is in fact a Confucian round teaching.