原文

甘泉初游江门，梦一老人曰：“尔在山中坐百日，即有意思。”以问白沙，白沙不以为然，是则白沙亦未尝欲人静坐也。然明道见人静坐，辄叹为善学。紫阳亦曰“半日读书，半日静坐。”甘泉则谓古之论学，未有以静坐为言者，程氏言之非定论。盖孔门之教，皆欲从事上求仁，动时著力，何者。静不可以致力，才致力，即已非静矣。故《论语》曰：“执事敬”。《易》曰：“敬以直内，义以方外。”《中庸》戒慎恐惧慎独，皆动以致其力之方也。故善学者必令动静一于敬。又云：“涵养在敬，进学在致知，如车两轮。又如人行路，足目一时俱到。”明道云：“学在知所有，养所有。”明道得孔孟之传者也，其语学也，上下体用，一贯中正而无弊，朱、陆各得其一体故也。朱语下而陆语上，宗旨各有所重。

白沙本于濂溪，阳明本于明道，其学未始不同。而当时二家弟子，各执师说不相下。有建宁太守者，为甘泉、阳明创大同书院于武夷，以见二家大同之意。甘泉闻之甚喜，谓己与阳明，戮力振兴绝学，一以濂、雒为宗，致良知以体道，犹磨镜以照物，不是一空知便已，故曰格物。物即为物不二之物，至善是也。知止、定、静、安、虑、能得，则格之矣。吾之言格物，与阳明之言致知，无二旨也。顾端文云：“阳明之知，即甘泉之物。甘泉之格物，即阳明之致知。”大均谓知在于物，物外无知，物在于知，知外无物。知不可致，必格吾物以致之，物不可格，必致吾知以格之，格致一也。湛、王之说，善会之无有不同，格知中之物，致物中之知，而《大学》之道尽之矣。

甘泉先生尝开礼舍僧寺，来学者，令习礼三日而后听讲。讲必端坐观心，不遽与言，使深思以求自得。阳明云：“甘泉之学，务求自得者也。世未之能知，其知者，且疑其为禅。甘泉者，殆圣人之徒也。”青萝云：“阳明之学过于高，惟甘泉所论，纯粹平正，上下皆可企及。至于宋儒之中，专信明道，尤为独得之见。”先是甘泉在京师，与阳明讲求正学，天下靡然从之。号阳明之派曰浙宗，甘泉之派曰广宗。而阳明早世，甘泉独以高寿作人，学者慕风而至，得以及门为庆幸。噫嘻，可谓盛矣。

甘泉翁年七十有五，始得致仕。作歌云：“归来乎而，嗟余其归矣。东西南北之人兮，安所不之矣。水宿山栖兮，忍其饥矣。”因取道江浙，泛钱唐，游憩于武夷久之。常为《九曲棹歌》，令诸生歌以相乐。有“一篙一篙至无终，篙篙相接终有通”之句。归至罗浮，日夕端坐石上，未尝至家。年八十复游南岳，筑室紫云峰麓，集衡阳人士而诲之，数月乃返。年九十二时，又游南岳，道过古州，邹文庄率同志数百人趋迎，戒曰：“先生高年，犹殷殷访友，此可征其学矣。古云，宪老不乞言，吾侪无多问以烦长者也。”时文庄年亦六十，临别泪落沾襟，翁顾慰之曰：“谦之何悲也，岂以予年老不复再会耶，后十年当再过子。”其后四年，翁九十有六，又欲往游武夷，未行而病，临终，为门人谆谆说《易》。昔人云“人不学便老而衰”。若翁者，其真自强不息之力也哉。

白话

中文

湛若水（甘泉）先生初次游历江门时，梦见一位老人对他说：“你在山中静坐一百天，就会有所领悟。”他拿这事去问陈献章（白沙），白沙却不认同，可见白沙也未必是主张让人静坐的。然而，程颢（明道）看见人静坐，就赞叹这是善于学习的表现。朱熹（紫阳）也说要“半天读书，半天静坐”。甘泉则认为古代讨论学问，没有把静坐作为专门方法的，程颢的说法并非定论。因为孔子门下的教导，都要求在具体事务上追求仁德，在行动时下功夫。为什么呢？因为静是无法着力去做的，一旦着力去做，就已经不是真正的静了。所以《论语》说：“处理事务要严肃认真（执事敬）”。《易经》说：“用敬来端正内心，用义来规范外部行为（敬以直内，义以方外）”。《中庸》里说的戒慎恐惧、慎独，都是在行动中下功夫的方法。所以善于学习的人一定会让动和静都统一在“敬”之中。他又说：“涵养功夫在于‘敬’，增进学问在于‘致知’，就像车子的两个轮子。又像人走路，脚和眼睛要同时并用。”程明道说：“学问在于知道自己本有的（良知），并保养好它。”程明道是得到孔孟真传的人，他谈论学问，（兼顾）本体与功夫、内在与外在，一以贯之，中正平和而没有弊病，这是因为朱熹和陆九渊各自只得到了他学说的一个方面。朱熹的学说偏重功夫（下），陆九渊的学说偏重本体（上），他们的宗旨各有侧重。

陈白沙师承周敦颐（濂溪），王守仁（阳明）师承程明道，他们的学问本源并非不同。但当时两家的弟子们，各自固守师说，互不相让。有位建宁太守，为了调和甘泉、阳明两派，在武夷山创建了大同书院，以显示两家学说“大同”的意旨。甘泉听说后非常高兴，说自己和阳明，都是致力于振兴（儒家）这门将要断绝的学问，都以周敦颐、二程（濂、雒）为宗师，通过“致良知”来体认大道，（格物）就像磨镜子来照见事物一样，不是仅仅凭一个空洞的知晓就可以了，所以要说“格物”。这个“物”就是事物本然一体的那个“物”，也就是“至善”。能够做到知止、定、静、安、虑、得（《大学》所言），那么“物”也就被“格”了。我所说的“格物”，与阳明所说的“致知”，没有两种旨趣。顾宪成（端文）说：“阳明的‘知’，就是甘泉的‘物’。甘泉的‘格物’，就是阳明的‘致知’。”我（屈大均）认为，“知”存在于“物”之中，离开“物”就没有“知”；“物”也存在于“知”之中，离开“知”也没有“物”。“知”不能凭空达到，必须通过“格”我们的“物”来达到它；“物”也不能凭空被“格”，必须通过发挥我们的“知”去“格”它。“格”和“致”是一回事。湛若水、王守仁的学说，善于融会贯通地理解就没有什么不同：格除认知中的障碍物（私欲），达到事物中的真知（良知），这样《大学》之道就完备了。

甘泉先生曾在礼堂或寺庙里开设讲席，前来求学的人，要先让他们学习礼仪三天，然后才听讲。讲学时，（他）必定端坐静心（观心），不立刻和学生说话，让他们深入思考以求自我领悟。王阳明评论说：“甘泉的学问，是致力于让人自我领悟的。世人未能理解他，那些了解他的人，又怀疑他近于禅学。甘泉这个人，大概是圣人的门徒吧。”黄绾（青萝）说：“阳明的学问境界太高，只有甘泉所论，纯粹平正，无论资质高低的人都可以努力达到。至于在宋代儒者中，他专一信从程明道，更是独到的见解。”在此之前，甘泉在京城时，与阳明一起讲求儒家正学，天下学者纷纷跟从。当时称阳明学派为“浙宗”，称甘泉学派为“广宗”。但阳明去世较早，甘泉独自以高寿教化育人，学者们仰慕他的声望而前来求学，能成为他的门生都感到庆幸。唉，这可以说是极盛的景象了。

甘泉老先生七十五岁时，才得以辞官归乡。他作歌唱道：“回来吧，唉，我该回来了！我这个走遍东西南北的人啊，还有哪里没去过呢？在水边住宿，在山中栖息啊，忍受着那饥饿！”于是取道江浙，乘船渡过钱塘江，在武夷山游览休憩了很久。他常作《九曲棹歌》，让学生们歌唱来相互娱乐。其中有“一篙一篙撑到无穷尽，篙篙相接最终能通达”的句子。回到罗浮山后，他日夜在石头上端坐，甚至不回自己家。八十岁时又去游览南岳衡山，在紫云峰下修建房舍，聚集衡阳地方的人士来教诲他们，几个月后才返回。九十二岁时，又去游南岳，路过古州，邹守益（文庄）率领数百同道赶来迎接，（邹守益）告诫大家说：“先生这么高的年纪，还如此热忱地寻访朋友，这足以证明他的学问修养了。古人说，对于德高望重的老者，不应主动求取言教（以免烦劳），我们这些人不要问太多问题来打扰老先生。”当时邹文庄也六十岁了，临别时泪水落下沾湿了衣襟。甘泉老先生回头安慰他说：“谦之（邹守益的字）为何如此悲伤呢？难道是因为我年纪老了，以后不能再相会了吗？十年后我还会再来看你的。”这之后过了四年，甘泉老先生九十六岁，又想去武夷山游览，还没出发就病了。临终前，还在为门人反复讲解《易经》。古人说：“人如果不学习，就会随着年老而衰颓。”像甘泉老先生这样的人，大概就是真正体现了自强不息的力量吧！

英文

When Mr. Zhan Ruoshui (Gan Quan) first traveled to Jiangmen, he dreamt of an old man who told him, "If you sit in meditation in the mountains for a hundred days, you will gain understanding." He asked Chen Xianzhang (Baisha) about this, but Baisha disagreed, indicating that Baisha did not necessarily advocate for quiet sitting. However, when Cheng Hao (Mingdao) saw people practicing quiet sitting, he would praise it as a good way of learning. Zhu Xi (Ziyang) also said one should "spend half the day reading and half the day in quiet sitting." Gan Quan, however, argued that ancient discussions of learning did not specifically mention quiet sitting, and Cheng Hao's statement was not a definitive conclusion. This is because the teachings of Confucius's school all aimed at seeking benevolence (ren) through practical affairs, applying effort during activity. Why? Because stillness (jing) cannot be actively strived for; the moment one tries to force it, it is no longer true stillness. Therefore, the Analects says: "Attend to matters with reverence (jing)." The Book of Changes (Yi Jing) says: "Use reverence to straighten the inner life, use righteousness (yi) to square the external conduct." The concepts of being watchful, apprehensive, fearful, and cautious when alone (shendu) mentioned in the Doctrine of the Mean (Zhongyong) are all methods of applying effort through action. Thus, a good learner must unify activity and quiescence through "reverence" (jing). He also said: "Self-cultivation lies in 'reverence,' advancing in learning lies in 'extending knowledge' (zhi zhi), like the two wheels of a cart. It's also like a person walking, where feet and eyes must work together simultaneously." Cheng Mingdao said: "Learning consists in knowing what one possesses (innate knowledge) and nurturing what one possesses." Cheng Mingdao was the one who received the true transmission from Confucius and Mencius. His discussion of learning integrated substance (ti) and function (yong), the internal and external, was consistently centered and correct without fault, because Zhu Xi and Lu Jiuyuan each grasped only one aspect of his teaching. Zhu Xi's teachings emphasized effort/practice (lower aspect), while Lu Jiuyuan's emphasized the original substance/mind (upper aspect); their main tenets had different focuses.

Chen Baisha followed Zhou Dunyi (Lianxi), and Wang Shouren (Yangming) followed Cheng Mingdao; their learning did not originally differ. However, the disciples of these two schools at the time rigidly adhered to their respective master's doctrines and were unwilling to yield to each other. A prefect of Jianning established the Datong (Great Unity) Academy at Mount Wuyi for Gan Quan and Yangming, intending to show the "great unity" between the two schools. Gan Quan was very pleased upon hearing this, saying that he and Yangming were striving together to revitalize this endangered learning (of Neo-Confucianism), both taking Zhou Dunyi and the Cheng brothers (Lianxi and Luoxue) as their patriarchs. Attaining innate knowledge (zhi liangzhi) to embody the Way (Dao) is like polishing a mirror to reflect things; it's not enough to have just empty knowledge, hence the term "investigating things" (ge wu). This "thing" (wu) is the non-dual reality of things, which is the highest good (zhishan). When one achieves knowing the stopping point (zhi zhi), stability (ding), tranquility (jing), peace (an), deliberation (lü), and attainment (de) (as stated in the Great Learning), then the "thing" is "investigated" (ge). My concept of "ge wu" and Yangming's concept of "zhi zhi" (extending innate knowledge) share the same purpose. Gu Xiancheng (Duanwen) said: "Yangming's 'knowledge' (zhi) is Gan Quan's 'thing' (wu). Gan Quan's 'investigating things' (ge wu) is Yangming's 'extending innate knowledge' (zhi zhi)." I (Qu Dajun) believe that knowledge resides in things; there is no knowledge apart from things. Things reside in knowledge; there are no things apart from knowledge. Knowledge cannot be attained directly; one must investigate (ge) our things (wu) to attain it. Things cannot be investigated directly; one must extend (zhi) our knowledge (zhi) to investigate them. "Ge" and "zhi" are one. If understood syncretically, the doctrines of Zhan (Gan Quan) and Wang (Yangming) are not different: investigate the things within knowledge (i.e., eliminate selfish desires), and extend the knowledge within things (i.e., realize innate knowledge), and thus the Way of the Great Learning is fulfilled.

Mr. Gan Quan used to set up teaching sessions in ceremonial halls or Buddhist temples. When students came, he made them practice rites for three days before listening to his lectures. During lectures, he would invariably sit upright and observe his own mind (guan xin), not speaking immediately, allowing students to think deeply and seek understanding for themselves. Wang Yangming commented: "Gan Quan's learning strives for self-attainment. The world fails to understand him; those who do know him suspect him of leaning towards Chan (Zen) Buddhism. Gan Quan is likely a disciple of the sages." Huang Wan (Qingluo) said: "Yangming's learning is excessively lofty; only Gan Quan's discussions are pure, balanced, and straightforward, attainable by people of all capacities. Among the Song Confucians, his exclusive faith in Cheng Mingdao is a particularly unique insight." Prior to this, when Gan Quan was in the capital, he and Yangming discussed and promoted orthodox learning, and scholars throughout the empire followed them avidly. Yangming's school was called the "Zhejiang School" (Zhe Zong), and Gan Quan's school was called the "Guangdong School" (Guang Zong). However, Yangming died relatively young, while Gan Quan alone lived to a great age, educating people. Scholars, admiring his reputation, flocked to him, considering it great fortune to become his disciple. Alas, this can be called a flourishing era!

Old Master Gan Quan was seventy-five when he was finally allowed to retire from office. He wrote a song: "Come back! Alas, I shall return! A man of east, west, south, north—where have I not been? Lodging by water, dwelling in mountains—enduring hunger!" He then traveled through Jiangsu and Zhejiang, sailed on the Qiantang River, and spent a long time relaxing at Mount Wuyi. He often composed "Nine Bends Oar Songs" and had his students sing them together for enjoyment. One line goes: "Pole by pole reaching the endless, pole connecting to pole, eventually finding passage." Upon returning to Mount Luofu, he sat upright on a rock day and night, not even going to his home. At eighty, he traveled again to Mount Heng (Southern Marchmount), built a dwelling at the foot of Ziyun Peak, gathered scholars from Hengyang to teach them, and returned after several months. At ninety-two, he visited Mount Heng again. Passing through Guzhou, Zou Shouyi (Wenzhuang) led several hundred like-minded individuals to welcome him. Zou cautioned them: "The Master, at such an advanced age, still earnestly visits friends; this testifies to his learning. The ancients said, 'Do not solicit words from a venerable elder.' Let us not ask too many questions to trouble the respected elder." At that time, Wenzhuang was also sixty. Parting, his tears fell onto his lapel. The Old Master looked back and comforted him: "Qianzhi (Zou Shouyi's courtesy name), why are you so sad? Is it because I am old and we might not meet again? In ten years, I shall visit you again." Four years after this, when the Old Master was ninety-six, he wanted to travel to Mount Wuyi again but fell ill before setting out. On his deathbed, he was still earnestly explaining the Book of Changes (Yi Jing) to his disciples. The ancients said, "If a person does not learn, they grow old and decline." A man like the Old Master truly embodied the strength of ceaseless self-improvement!

文化解读/分析

此条目详细介绍了明代著名理学家湛若水（号甘泉）的学说、生平及其在岭南乃至中国思想史上的重要地位，与前述“白沙之学”共同构成了明代岭南儒学的高峰。

1. 心学重镇与广宗：湛甘泉是继陈白沙之后岭南心学的又一代表人物，与王阳明并称，形成了明代心学的两大流派。屈大均明确指出“号阳明之派曰浙宗，甘泉之派曰广宗”，确立了甘泉作为“广宗”（广东学派）创始人的地位。这不仅是对甘泉个人成就的肯定，也凸显了广东在明代思想版图中的重要性。
2. 对“静坐”的辨析：甘泉对“静坐”的态度比白沙更为明确和审慎。他虽不完全否定静坐（如引述程明道、朱熹），但更强调儒家“从事上求仁”、“动时著力”的传统，认为过度强调静坐可能偏离孔门教诲，甚至有“才致力，即已非静”的精妙观察。他主张“动静一于敬”，将“敬”作为贯穿动静的核心修养功夫，这体现了他试图在内省与实践间寻求平衡的努力。
3. “格物”与“致知”的会通：甘泉与阳明在“格物致知”的解释上有所不同，但甘泉本人及后来的学者（如顾宪成、屈大均）都倾向于认为二者旨趣相通。甘泉强调“格物”，但其“物”并非朱熹所说的外在事物，而是指向内心的“至善”或“为物不二之物”，接近于阳明的“良知”。他认为“格物”与“致良知”是体认大道的不同表述（“无二旨也”）。屈大均更进一步提出“格致一也”，认为知物一体，格物即是致知，致知亦需格物，试图弥合两派分歧，体现了后世学者对心学内部调和的倾向。
4. 教育实践与风格：甘泉的教学方法独具特色。他“开礼舍僧寺”，显示了儒家学者在特定历史条件下利用佛教场所进行教学的现象；要求学生“习礼三日”强调了礼教在儒学修养中的基础地位；讲学时“端坐观心”、“不遽与言，使深思以求自得”，则体现了他注重启发式教学和学生内省自悟的“自得”精神，这与阳明对其“务求自得”的评价相符。其学说被认为“纯粹平正，上下皆可企及”，显示其学问风格相比阳明更为平实，易于为不同根器的人所接受。
5. 自强不息的学者典范：甘泉极为长寿（九十六岁），且终生治学不辍。他七十五岁致仕后，并未停止讲学和游历，足迹遍及江浙、武夷、罗浮、南岳等地，晚年仍不断与友人论学、教诲后进，直至临终前仍在讲解《易经》。这种“自强不息”的精神，被屈大均视为学者楷模，也反映了儒家“学而不厌，诲人不倦”的理想人格。

总而言之，甘泉之学是明代心学的重要组成部分，代表了岭南儒学的高度成就。他既继承了白沙心学的内省路向，又对其进行了发展和调和，形成了具有自身特色的理论体系和教学方法。其生平事迹，尤其是晚年不倦的治学精神，也成为后世传颂的佳话。

关键词

屈大均, 广东新语, 学语, 甘泉之学, 湛若水, 甘泉, 理学, 心学, 王阳明, 王守仁, 陈白沙, 陈献章, 浙宗, 广宗, 格物致知, 致良知, 静坐, 敬, 动静, 程颢, 明道, 朱熹, 陆九渊, 周敦颐, 顾宪成, 黄绾, 邹守益, 大同书院, 武夷山, 罗浮山, 南岳衡山, 儒学, 岭南文化, 广东哲学, 明代哲学, 自强不息