王陽(yáng)明與故鄉(xiāng)

文 /陳 醉 仇 歡

2022寧波（余姚）陽(yáng)明文化季活動(dòng)現(xiàn)場(chǎng)。The 2022 Ningbo (Yuyao) Yangming Cultural Festival was held to commemorate the 550th birthday of Wang Yangming.

11月底，在“陽(yáng)明故里”寧波余姚，一場(chǎng)事關(guān)王陽(yáng)明的盛會(huì)—“世界陽(yáng)明學(xué)大會(huì)”鳴鑼啟幕。

這里，狹長(zhǎng)的寧紹平原孕育出浙東學(xué)派、四明學(xué)派、陽(yáng)明心學(xué)等熠熠生輝的學(xué)術(shù)思想，近代著名學(xué)者梁?jiǎn)⒊u(píng)價(jià)：“余姚區(qū)區(qū)一邑，自明中葉至清中葉，兩百年間碩儒輩出，學(xué)風(fēng)沾被全國(guó)及海東。”這其中，“陽(yáng)明心學(xué)”尤為耀眼。

王陽(yáng)明是被梁?jiǎn)⒊Q為“兩個(gè)半圣人”之一的心學(xué)集大成者，風(fēng)靡海內(nèi)外達(dá)五個(gè)世紀(jì)之久。

“月是故鄉(xiāng)明”！王陽(yáng)明出生、成長(zhǎng)在余姚，悟道在貴州，立功在江西，歸葬在紹興，足跡遍及大半個(gè)中國(guó)。然而，中國(guó)自古有句老話，“一方水土養(yǎng)育一方人”，強(qiáng)調(diào)故鄉(xiāng)是個(gè)人成長(zhǎng)的精神底色，余姚就是陽(yáng)明心學(xué)萌發(fā)地、傳播地，寄予了“出走半生，歸來(lái)仍是少年”的美好愿望，是王陽(yáng)明心中永遠(yuǎn)的“光明月”。

陽(yáng)明的故鄉(xiāng)與故鄉(xiāng)的陽(yáng)明，缺一不可！

今天，在“陽(yáng)明故里”，抬頭祈望燦爛星空，若這是古今圣哲賢達(dá)匯聚而成的星海，必有一顆是王陽(yáng)明；也正是這一顆顆星辰，塑造了中國(guó)人獨(dú)立、健全、完整的文化心理，點(diǎn)亮了我們今天的文化自信。

“格竹少年”王陽(yáng)明—“三立”的火種

初讀陽(yáng)明心學(xué)，不免覺得晦澀。但當(dāng)你縱觀王陽(yáng)明多維人生之后，你便會(huì)豁然開朗！

“新建伯”牌坊。徐渭明/攝The Duke of Xinjian memorial arch. Photo by Xu Weiming.

陽(yáng)明古鎮(zhèn)。The Yangming ancient town.

于1472年10月31日出生的王陽(yáng)明，是個(gè)天蝎座，內(nèi)心細(xì)膩，總是想得太多。比如，他常常糾結(jié)自己究竟該做一個(gè)什么樣的人？很快，他就找到了不同尋常的宏大目標(biāo)：做“天下第一等事業(yè)”。

可是，目標(biāo)之下，少時(shí)的王陽(yáng)明卻是現(xiàn)代詞匯里的“問(wèn)題少年”，做游俠、學(xué)騎射、迷辭章、悟道學(xué)、參佛學(xué)，因這著名的“五溺”，他沒(méi)少挨長(zhǎng)輩的板子。成年后，也是命運(yùn)多舛，歷盡科舉不第、貶謫受誣等坎途，幸而，他仍懷抱“光明心”，志若鴻鵠，終于等來(lái)了開掛時(shí)刻—“龍場(chǎng)悟道”，成為一代曠世大儒。

“問(wèn)題少年”到“一代圣人”，“立德、立功、立言”，王陽(yáng)明這一路更像是“打怪升級(jí)”，“拼”的是一股子執(zhí)拗勁兒。

比如立德，若有人告知你，圣賢說(shuō)“格物致知”，就能領(lǐng)會(huì)萬(wàn)事萬(wàn)物之道。你會(huì)試嗎？大概率就是一笑置之吧。可王陽(yáng)明真的去試了，他對(duì)著自己家院子里的竹子，一坐就是七天七夜，不吃不喝，直到把自己“格”倒。此后，經(jīng)過(guò)大量實(shí)踐與內(nèi)心煎熬，在1509年那個(gè)貧瘠的貴州龍場(chǎng)，他終于頓悟“圣人之道,吾性自足”，這就有了“陽(yáng)明心學(xué)”。

而說(shuō)到立功，王陽(yáng)明主要的三次軍功都非常矚目：1517年平定江西匪亂，1519年平定寧王“宸濠之亂”，1527年平定廣西邊亂，幾次危中求勝，力挽狂瀾。曾有弟子問(wèn)他，用兵的技巧是什么？他答：哪有什么技巧，只是努力做學(xué)問(wèn)，“此心不動(dòng)”，人心堅(jiān)如磐石，雖寡亦可勝！

再說(shuō)立言，王陽(yáng)明把講學(xué)傳道看得比立功還重要。在《陽(yáng)明先生年譜》中記載著這樣一個(gè)故事：在平定寧王“宸濠之亂”的戰(zhàn)爭(zhēng)中，前方激烈交戰(zhàn)，王陽(yáng)明在后方“見縫插針”開堂講學(xué)，一旦有戰(zhàn)報(bào)傳來(lái)，他就暫停講課，當(dāng)場(chǎng)處理，處理完了，再開講。可見，他對(duì)傳道授業(yè)也是近乎瘋狂地執(zhí)著，一生的講學(xué)軌跡幾乎遍及大半個(gè)中國(guó)。

回頭看，不難發(fā)現(xiàn)，在王陽(yáng)明通往“三立”的路上，本質(zhì)上，他還是那個(gè)余姚故居里“格竹”的執(zhí)拗少年—不撞南墻不回頭，這才是“燃燒”王陽(yáng)明的真正火種。

放眼每個(gè)人的一世，難免要面對(duì)外在環(huán)境帶來(lái)的艱難與悖謬，即便有些境遇無(wú)法改變，即便有些理想依然遙遠(yuǎn)，但最起碼，要保有自覺的銳氣，以強(qiáng)大的定力涵養(yǎng)自身，建立起自我與世界“高質(zhì)量”的鏈接與對(duì)話方式。

“龍泉山主”王陽(yáng)明—“心學(xué)”的發(fā)端

中國(guó)人歷來(lái)看重故土，書畫落款或詩(shī)文里常見“某地某某人”的自稱。

1518年，王陽(yáng)明在贛州平定寇亂后，向朝廷上書告病還鄉(xiāng)，想到回余姚的可能，他興奮地寫下家信《與諸弟書》，囑咐在故鄉(xiāng)的諸弟：“為我掃松陰之石，開竹下之徑，俟我于舜江之滸，且告絕頂諸老衲，龍泉山主來(lái)矣。”

歸鄉(xiāng)之迫切，就濃縮在這最后一句—“龍泉山主來(lái)矣”！

“龍泉山”在哪里？距離王陽(yáng)明降生的“瑞云樓”只有百余米，可以說(shuō)，出了家門，走幾步，抬頭即見此山。

龍泉山就如余姚的靈脈，承載著“東南名邑”千年氣韻與人文積淀，沿著石階小徑，登上山頂，舉目遠(yuǎn)眺，看盡一城的菁華。

在《送邵文實(shí)方伯致仕》中，王陽(yáng)明提到，“舜水龍山予舊宅，讓公且作煙霞伯”，還有“我愛龍泉寺，寺僧頗疏野”“久別龍山云，時(shí)夢(mèng)龍山雨”“終年走風(fēng)塵，何似山中住”等其他詩(shī)文妙句，都足以證明龍泉山深深烙印在王陽(yáng)明的心中，成為他的鄉(xiāng)愁標(biāo)識(shí)。

龍泉山南坡，有一座重檐歇山頂五開間兩層樓房，叫中天閣。初建于五代時(shí)期，其名取自唐代詩(shī)人方千的《題龍泉山絕頂》—“中天氣爽星河近，下界時(shí)豐雷雨勻”，氣勢(shì)恢宏。

1521年秋天，年近五旬的王陽(yáng)明回余姚省親時(shí)，被錢德洪等余姚74位學(xué)子迎拜為師，講學(xué)于此，創(chuàng)辦了“龍山講會(huì)”。他親自寫了一篇《中天閣勉諸生》，書于壁上。

今天再來(lái)看這文章，全文沒(méi)有高高在上的教誨之言，更像是一個(gè)即將離家遠(yuǎn)行的師長(zhǎng)，帶著點(diǎn)不放心，“不要因?yàn)槲译x開余姚，就荒廢學(xué)業(yè)”。離家后，“獨(dú)夜殘燈夢(mèng)未成，蕭蕭總是故園聲”，道盡了心中的家與國(guó)。

一座龍泉山，一位自封的“龍泉山主”，足見故鄉(xiāng)帶給王陽(yáng)明的是溫暖與堅(jiān)韌，這就可以理解，在那些典籍、方志中記載的王陽(yáng)明詩(shī)文中，故山、故園大多指向龍泉山、余姚城，它們既是現(xiàn)實(shí)故鄉(xiāng)，又是心靈原鄉(xiāng)。

何處是吾鄉(xiāng)，何處不陽(yáng)明。

哲學(xué)有三大終極之問(wèn)：“我是誰(shuí)？從哪來(lái)？到哪去？”這也是每個(gè)人都會(huì)遇到的人生考題。在中華五千年文化長(zhǎng)河里，這個(gè)問(wèn)題連著中國(guó)人的故土情結(jié)，若放在“陽(yáng)明心學(xué)”的閱讀理解題里，這“三問(wèn)”又是解碼“陽(yáng)明心學(xué)”的另一把鑰匙。

“知行合一”“致良知”都是名言，在王陽(yáng)明的心學(xué)思想里，確定“良知”的現(xiàn)實(shí)要求是“視人猶己，視國(guó)猶家”，可見，至深的思鄉(xiāng)情懷是他心學(xué)的發(fā)端處，而“視國(guó)猶家”的實(shí)現(xiàn)路徑是“知行合一”的錘煉功夫。

“家國(guó)情懷”是對(duì)自己國(guó)家一種高度認(rèn)同感和歸屬感、責(zé)任感和使命感，也是我們文化自信的根基。今天的我們或許比歷史上任何時(shí)候都更應(yīng)該讀懂“龍泉山主”王陽(yáng)明，錘煉個(gè)體由內(nèi)向外的精神力量。

“千變?nèi)f化”王陽(yáng)明—文化的“遠(yuǎn)征”

500多年后的今天，余姚龍泉山一帶新建中式牌坊、陽(yáng)明故居、陽(yáng)明古鎮(zhèn)等建筑群，朝圣者不斷，依稀就像當(dāng)年王陽(yáng)明講學(xué)時(shí)的盛景。

你行走在這座“陽(yáng)明故里”中，腳下踏著陽(yáng)明路、新建路，眼睛隨處能捕捉到冠以“陽(yáng)明”兩字的學(xué)校、機(jī)構(gòu)、企業(yè)，還有當(dāng)?shù)厝松砩夏欠N低調(diào)內(nèi)斂的文人氣息，隱隱約約都藏著“陽(yáng)明精神”的影子。

這又是另一個(gè)“王陽(yáng)明”的故事了，他是穿越時(shí)空的王陽(yáng)明，是千變?nèi)f化的王陽(yáng)明。

昔日“龍泉山主”吟誦講學(xué)的龍泉山，今天也是姚劇保護(hù)傳承中心的安居處，中國(guó)首部姚劇《王陽(yáng)明》便出自這里。

姚劇《王陽(yáng)明》演出。Wang Yangming, a Yao opera, is staged.

陽(yáng)明書屋。The Yangming Bookshop.

“我想要瀟灑一點(diǎn)，先跨左邊一步。”“王陽(yáng)明”第一代扮演者壽建立反復(fù)調(diào)整臺(tái)步。該怎么演？“能做的，只有無(wú)限接近他！”這段“路”，他和團(tuán)隊(duì)花了整整3年時(shí)間。這個(gè)婉轉(zhuǎn)唱腔間的“王陽(yáng)明”，上過(guò)首都北京，去過(guò)中國(guó)臺(tái)灣，到過(guò)日本，100場(chǎng)演出大獲成功，給了世人一個(gè)可以對(duì)話的“余姚王陽(yáng)明”！

“陽(yáng)明故里”有一碗標(biāo)志性的“黃魚面”，魚香撲鼻，肉嫩面滑，湯濃味醇，讓品嘗過(guò)它的許多人難以割舍，饕客們喜歡稱它為“知行合一”面，因?yàn)椋煌朊孀隽硕嗄辏Ψ蚺c心力早已化在細(xì)節(jié)處。

比肩國(guó)際龍頭的“江豐”芯片靶材，搭載于手機(jī)和汽車的“舜宇”光學(xué)鏡頭，驅(qū)動(dòng)新能源汽車的“容百”正極材料，走進(jìn)千家萬(wàn)戶的“富佳”家電，這些中國(guó)“牛企牛品”的共通點(diǎn)，都有著一顆“致良知”的內(nèi)核，以及作為“知行合一”踐行者的使命擔(dān)當(dāng)……

若將視野再放大，當(dāng)今世界，何處不陽(yáng)明？

這樣的“陽(yáng)明”，與書中的、史料中的、故事中的王陽(yáng)明那么不同，他不僅僅是“坐而論道”的一項(xiàng)修心學(xué)問(wèn)，更是“起而行之”地將陽(yáng)明精神實(shí)化與物化，以千萬(wàn)種形態(tài)或形式融進(jìn)當(dāng)今社會(huì)生活的方方面面。

在整個(gè)哲學(xué)體系里，陽(yáng)明學(xué)也是一種社會(huì)政治哲學(xué)，它并不完全討論現(xiàn)代哲學(xué)中“人如何認(rèn)識(shí)世界”的命題，而是包含一些對(duì)客觀世界規(guī)則的認(rèn)可。像“心即理”思想中，王陽(yáng)明講的“心”，并非主觀的“心”，而是我們的“心”要跟客觀世界的“理”吻合，這個(gè)“心”才構(gòu)成真正的“良知”。這就不難理解，在長(zhǎng)達(dá)500多年的時(shí)空里，文化迥異的東北亞國(guó)家如日本、韓國(guó)以及東南亞的越南等國(guó)家和地區(qū)，都深受“陽(yáng)明學(xué)”的影響，也因此改變著當(dāng)?shù)卣谓?jīng)濟(jì)和人文社會(huì)的發(fā)展格局。

從這個(gè)意義上來(lái)看，“千變?nèi)f化”王陽(yáng)明，既是一次中華優(yōu)秀思想文化的“歸來(lái)”，更是一次立足當(dāng)下、指向未來(lái)的“遠(yuǎn)征”。

（感謝勞超杰對(duì)本文的貢獻(xiàn)，圖片由余姚市委宣傳部提供）

Wang Yangming and His Hometown

By Chen Zui Qiu Huan

At the end of November, 2022, in Yuyao, Ningbo, the hometown of Wang Yangming, a grand event — the “World Conference on Wang Yangming Philosophy” opened.

Wang Yangming (1472-1529), called by Liang Qichao (1873-1929) as one of the “two and a half sages”, has been popular at home and abroad for five centuries. “The moon viewed at home is brighter!” Wang Yangming was born and bred in Yuyao,enlightened in Guizhou, meritorious in Jiangxi, and buried in Shaoxing, with his life journey covering more than half of China. Just as an old saying goes, “The unique features of a local environment always give special characteristics to its inhabitants”,emphasizing that hometown is the spiritual background of personal growth. Yuyao is the birthplace as well as the place disseminating Yangming philosophy, and the eternal “bright moon” in Wang Yangming's heart.

A first reading of Wang Yangming Philosophy may seem obscure to you. However, when you get familiar with Wang Yangming's multi-dimensional life, you will suddenly be enlightened! Wang Yangming was born on October 31, 1472.From a “problem youth” to a “sage”, Wang Yangming's life journey is more like a game of “fighting and upgrading”, with a stubborn spirit to achieve “three Li”.

王陽(yáng)明家書。Family letters of Wang Yangming.

2022寧波（余姚）陽(yáng)明文化季啟動(dòng)儀式暨“吾心自有光明月”中秋詩(shī)會(huì)。A poetry recital celebrating the Mid-Autumn Day ushered in the 2022 Ningbo (Yuyao) Yangming Cultural Festival.

Firstly, we haveLi De(or to gain virtue). The sages said that“l(fā)earning from nature” helped understand the way of everything.Wang Yangming really went to try it. He sat facing the bamboo in his yard for seven days and nights without eating or drinking until he fell sick. After a lot of practice and inner suffering, in the barren Longchang of Guizhou in 1509, he finally realized that “the way of sages comes from self-sufficiency”, which gave birth to “Wang Yangmin Philosophy".

When it comes toLi Gong(or to render meritorious service),Wang Yangming's three major military achievements were impressive: In 1517, he suppressed the bandits in Jiangxi; in 1519,he pacified the Chenhao Rebellion of King of Ning; and in 1527,he calmed down the border riots in Guangxi. He made several victories in dangerous situations to turn the tide. In his mind, a firm heart was the key to success and the skill of military maneuvers.

Talking aboutLi Yan(or to achieve glory through writing),Wang Yangming regarded lecturing and preaching as more important than rendering meritorious service. In the Chronicle of Wang Yangming, there is a story that in the war to pacify the Chenhao Rebellion, Wang Yangming fought fiercely in the front while giving lectures in the rear. Indeed, he had given lectures in more than half of China.

Looking back on Wang Yangming’s way to “three Li”, he was in essence still the stubborn youth “investigating bamboo” in his former residence in Yuyao — he did not turn back until he hit the wall, which was the real kindling to inspire Wang Yangming.

In 1518, Wang Yangming wrote to the imperial court after he suppressed the bandit rebellion in Ganzhou. Thinking of the possibility of coming back to Yuyao, he excitedly wroteA Letter to the Younger Brothers. His eagerness of returning home was condensed in the last sentence — "The Master of Longquan Mountain is coming"!

The Longquan Mountain and the self-styled Longquan Mountain master are testament that his hometown brought Wang Yangming warmth and tenacity. It can be understood that in the poems and essays of Wang Yangming recorded in those ancient books and local chronicles, the mountain and hometown mostly referred to Longquan Mountain and Yuyao, which were both his real and spiritual hometown.

There are three ultimate questions in philosophy: “Who am I?Where do I come from? Where do I go?” This is also a test in life that everyone encounters. In the long history of Chinese culture,these questions are connected with the native land complex of the Chinese people. Put in the reading comprehension topics on Wang Yangming Philoshophy, the "three questions" are another key to decoding the Philosophy.

陽(yáng)明文創(chuàng)。Cultural products related to Wang Yangming.

The “Unity of Knowledge and Practice” and the “Extention of the Intuitive Knowledge” are his famous sayings. In Wang Yangming Philosophy, the realistic requirement of “Intuitive Knowledge” is to “treat others as equals to yourself and the country as equals to your family”. Thus the deepest nostalgia is the starting point of his philosophy, and the path to realize “treating the country as equals to the family” is the tempering effort of the“Unity of Knowledge and Practice”.

Today, more than 500 years later, there are newly built Chinese memorial gateways, Wang Yangming’s Former Residence,Yangming Ancient Town and other architectural complexes in the Longquan Mountain area in Yuyao. Pilgrims keep coming,emulating the grand scene when Wang Yangming gave a lecture.

Walking in Wang Yangming’s hometown, you can catch sight of schools, institutions, enterprises, among others, prefixed with the word “Yangming” everywhere, and sense the literati atmosphere of the low-key and introverted local people, which also reveals the spirit of Wang Yangming.

Longquan Mountain, where its master once recited and lectured, is also the residence of the Yao Opera Conservation and Inheritance Center today. Shou Jianli, among the first generation actors of “Wang Yangming”, and his team have spent three years planning and performing the first Yao OperaWang Yangming.Apart from Chinese cities, they have taken it to Japan as well.Their 100 performances have been successful, giving the world a vivid Wang Yangming from Yuyao.

In the local area, there are many well-known Chinese enterprises and products, all with a core of the “Extention of the Intuitive Knowledge” and a mission as practitioners of the “Unity of Knowledge and Practice”. If you enlarge your vision, there is the spirit of Wang Yangming everywhere in the world!

This kind of “Wang Yangming” is so different from the person described in books, historical materials and stories. He is not only a self-cultivation knowledge of “sitting and prattling about the general principles”, but also a way of “getting up and doing”to materialize the spirit of Yangming and to integrate it into all aspects of today's social life in thousands of forms.

In the whole philosophical system, Wang Yangming Philosophy is also intimately connected with people’s social and political life. For more than 500 years, countries and regions in Northeast Asia with different cultures, such as Japan, Korea and Vietnam in Southeast Asia, have been deeply influenced by his philosophy, which has also changed the development pattern of their local politics, economy and society.

In this sense, the ever-changing Yangming spirit is not only a return of the fine Chinese ideology and culture, but also an expedition based on the present and pointing to the future.