原文

孝感

钟宝潭先生景星，东莞人，甘泉高弟子也。尝辑濂溪、明道、白沙、甘泉四先生论学精言，为《宋明道学四书》，又注释甘泉《心性图说》，学者多传习之。以宋李竹隐、明林南川与先生为东莞三理学。性至孝，父殁，欲绘遗容，默祷之，父见梦画工，一笔而肖。其后杨复所先生欲葬其父肖斋公，未得吉兆，堪舆使先生卜之。先生曰：“枯龟何知，吾将卜之吾父。”是夕梦肖斋盘膝斗岭之墟，左右指曰：左列六十四，右列七十二。学问则士希贤，贤希圣，圣希天。人丁则十而百，百而千，千而万。复指坐席下曰：兹实祥也，吾其归乎。先生遂以斗岭定议。是皆孝思之所感，非二先生闻道，安能通于神明若此。

白话

中文

孝行的感应

钟宝潭先生，名景星，是广东东莞人，湛甘泉先生（湛若水）的高足弟子。他曾经编辑周敦颐（濂溪）、程颢（明道）、陈献章（白沙）、湛若水（甘泉）这四位先生论述学问的精要言论，编成《宋明道学四书》，又注释了湛甘泉的《心性图说》，求学的人大多传习他的著作。人们将宋代的李用（号竹隐）、明代的林光（号南川）和钟景星先生并称为“东莞三理学”。钟先生天性极为孝顺，父亲去世后，想绘制父亲的遗像，便默默地向父亲祷告，结果父亲在画工的梦中显现，画工下笔一次就画得惟妙惟肖。后来，杨复所先生想要安葬他的父亲肖斋公，但一直没有找到吉利的墓穴征兆，风水师（堪舆）请钟先生来占卜。钟先生说：“枯死的龟甲哪里知道什么，我将向我的父亲占问此事。”当天晚上，（钟先生）梦见肖斋公盘腿坐在斗岭的废墟上，向左右指点说：左边排列六十四（象征易经卦数，寓意学问精深），右边排列七十二（象征孔门弟子数，寓意人才众多）。（预示后代）学问方面，读书人将以贤人为目标，贤人将以圣人为目标，圣人将以体悟天道为目标。（预示后代）人口方面，将从十繁衍到百，从百繁衍到千，从千繁衍到万。肖斋公又指着自己坐席下面说：这里确实是吉祥之地，我将归葬于此吧。钟先生于是就决定将墓地定在斗岭。这些都是孝顺的思念所感应的结果，如果不是这两位先生（指钟景星和杨复所，或指钟父与肖斋公）都深明道学，又怎么能够如此与神明相通呢？

英文

The Resonance of Filial Piety

Master Zhong Baotan, whose given name was Jingxing, was a native of Dongguan, Guangdong, and a prominent disciple of Master Zhan GanQuan (Zhan Ruoshui). He once compiled the essential teachings on scholarship by the four masters Zhou Dunyi (Lianxi), Cheng Hao (Mingdao), Chen Xianzhang (Baisha), and Zhan Ruoshui (GanQuan) into the Four Books of Song-Ming Neo-Confucianism (Sòng Míng Dàoxué Sì Shū), and also annotated Zhan GanQuan's Diagrammatic Exposition of Mind and Nature (Xīnxìng Túshuō). Scholars widely studied and transmitted his works. Along with Li Yong (styled Zhuyin) of the Song Dynasty and Lin Guang (styled Nanchuan) of the Ming Dynasty, Master Zhong was known as one of the "Three Neo-Confucian Scholars of Dongguan." He was by nature extremely filial. After his father passed away, he wished to have a portrait painted. He prayed silently to his father, who subsequently appeared in the painter's dream, allowing the painter to capture a perfect likeness in a single stroke. Later, when Master Yang Fusuo wished to bury his father, Duke Xiaozhai, but had not yet found an auspicious sign for the gravesite, the geomancer (kānyú) asked Master Zhong to perform divination. Master Zhong said, "What does a dried turtle shell know? I shall divine this through my father." That night, Master Zhong dreamt of Duke Xiaozhai sitting cross-legged on the ruins of Douling. Pointing left and right, the Duke said: "On the left are arranged sixty-four (symbolizing the hexagrams of the I Ching, implying profound scholarship), on the right are arranged seventy-two (symbolizing the disciples of Confucius, implying numerous talented descendants)." He predicted future generations' scholarship: "Scholars will aspire to be worthy men, worthy men will aspire to be sages, and sages will aspire to comprehend Heaven." Regarding descendants: "They will multiply from ten to a hundred, from a hundred to a thousand, from a thousand to ten thousand." Pointing again beneath his seat, the Duke said: "This is truly an auspicious place; I shall return here (i.e., be buried here)." Master Zhong consequently decided upon Douling for the burial site. These events were all induced by the resonance of filial thoughts (孝思之所感, xiào sī zhī suǒ gǎn). If not for these two masters (referring to Zhong Jingxing and Yang Fusuo, or perhaps Zhong's father and Duke Xiaozhai) understanding the Dao (闻道, wén dào), how could they communicate with the divine spirits (神明, shénmíng) in such a way?

文化解读/分析

本条目通过记述东莞理学家钟景星的两个故事，集中体现了中国传统文化中“孝感”的观念，即至诚的孝心能够感通神明、影响现实，具有深刻的文化和民俗意义。

1. 孝道的极致体现与感应思想：“孝”是儒家伦理的核心，而“孝感”则将其提升到具有神秘力量的层面。钟景星为父画像和为友卜葬的故事，都强调了他因“至孝”而产生的超常感应能力。他能通过祈祷让亡父入画工之梦，更能以自身与亡父的联系代替传统占卜（“枯龟何知，吾将卜之吾父”），直接获得神启（梦中肖斋公的预言）。这反映了中国文化中源远流长的“天人感应”思想，认为人的至诚（尤其是孝诚）能够与天地鬼神相通。
2. 梦境作为沟通媒介：两个故事都以梦境作为关键情节。梦被视为连接阴阳两界、人与神明沟通的重要途径。亡父入梦指导画工，肖斋公在梦中指定墓穴并预言未来，都表明在传统观念中，梦境具有传递信息、揭示天机的功能，尤其对于有德行、有孝心之人更为灵验。
3. 理学与神秘主义的结合：钟景星是著名的理学家（“东莞三理学”之一），理学强调“格物致知”、“穷理尽性”。然而，此处“孝感”的故事却带有浓厚的神秘色彩。这并非矛盾，而是反映了理学发展中，尤其是心学一支（钟景星师承湛若水，属阳明心学流派），同样重视内心的“诚”以及由此产生的感通能力。文章结尾将“孝感”归因于“闻道”和“通于神明”，将道德修养（闻道）与超自然感应（通神）联系起来，认为高深的道德境界本身就蕴含着与宇宙精神沟通的可能性。
4. 地方人物的圣化与民俗信仰：通过记述这些带有神异色彩的“孝感”事迹，地方乡贤钟景星的形象被进一步“圣化”。这类故事在民间流传，有助于巩固地方人物的声望，使其成为道德楷模，甚至可能演变为地方性崇拜的对象。它也反映了民间对于孝道的极度推崇，相信孝行能带来福报和不可思议的力量。
5. 风水与占卜的文化意涵：故事涉及为父寻觅吉穴（风水）和占卜（卜）。虽然钟景星最终依靠的是“孝感”而非传统堪舆或龟卜，但这仍反映了传统文化中对于选择墓地、预测未来的重视，以及相信存在超越日常经验的神秘力量可以揭示“吉兆”。

关键词

孝感, 钟景星, 钟宝潭, 孝道, 孝顺, 感应, 东莞, 理学, Neo-Confucianism, 湛甘泉, 陈白沙, 宋明道学四书, 梦境, 占卜, 风水, 神明, 通神, 闻道, 遗像, 墓地, 杨复所, 肖斋公, 广东新语, 屈大均