原文

白沙之于吴聘君也，为之执役数月，而不敢请益一言，其后贺黄门钦于白沙亦然。既别为白沙像事之，出告反面，周布政使于白沙，迎至藩堂，使之南面坐，受拜咨问以风一方。而丁知县积者，初至新会未视篆，即上谒白沙，事以师礼。凡有所闻，行之惟恐不及。姜进士麟者，始见白沙，则曰：“吾阅人多矣，如陈先生者，耳目口鼻，人也。所以视听言动者，殆非人也。人问之，辄曰活孟子活孟子云。”嘉鱼李世卿，三至白沙，其始也居七越月，继也一岁，又继则居二岁矣。当是时，师弟子相与登高望远，追逐云月，赋诗饮酒以为欢。至于何物而为道，何物而为学，其师不言。曰：“吾以待世卿之自得也。”弟子亦不问。曰：“吾亦待吾自得之也。”而白沙亦尝言曰：“吾与世卿朝夕无所不言，所未言者，此心通塞往来之机，生生化化之妙，非见闻之所及者，将以待世卿深思而自得之，非敢有爱于言也。”此白沙深于爱世卿者也。湛文简初至白沙，斋戒三日而后敢求教。举于乡，即焚路引，从白沙十有三年，既得其旨，乃出而求仕，然犹一举足不敢忘师，所至辄为书院以奉之。又以白沙爱慕罗浮，向未能至，乃于黄龙洞为祠，以濂溪、豫章、延平与白沙并祀。又于衡山为岳麓精舍，专祀白沙。其后文简没，门人因以配享，论者谓文简此举，以高明广大之地，处其师而即以之自处，盖真善于为学者也。而庞弼唐者，于甘泉没，场居天蚕者三年，守天关讲席廿余年，朝夕瞻拜不倦。他若钟景星、郭肇乾、陈谟三公，则皆弃舍举业，从文简燕京，服勤数载而后归。洗进士桂奇者，初分司冬官，即上疏求南，以从文简于南雍。而方文襄以吏部郎中位阳明上，因论学，遂事以为师。黄梦星者，承其父命，数千里往浙从阳明，居数月辄一告归省父，去二三月复来，如是者屡屡，阳明甚嘉叹之。杨复所之于近溪，无须臾离，亦图小像事之，岁时与同志祭奠。薛中离举进士后乞归，侍阳明于虔。阳明之没，为位兴隆寺，率同志数十人，朝夕哭焉。以行人求使山东，暇即王氏家经理其事，遂自越反鲁，谒孔孟庙，集多士大会于峄山讲学。还京，即疏请陆象山、陈白沙入祀庙庭，制从象山。罢归，又白当道立祠宗山，以祀阳明。之数公者，皆可谓善事其师，如七十子之心悦而诚服者也。今天下异端盛行，释老多而儒者少，士大夫即欲为儒，而无贤师可事。南北分家，意见各别，又安得有白沙、甘泉、阳明三先生者，倡明洙泗之学，以开聋聩，予亦得周旋执御于其间也哉。

白话

中文

陈献章（白沙）对待他的老师吴与弼（聘君），曾为老师服侍劳役好几个月，却不敢向老师请教一句话。后来贺钦（黄门）对待白沙先生也是这样。（贺钦）离开老师后，还画了白沙先生的像来侍奉，出门前禀告，回来后也要面告。（曾有）周姓布政使对待白沙先生，把他迎接到官署大堂，请他面向南坐（尊位），自己向他行拜礼并请教问题，以此来教化一方风气。而新会县令丁积，刚到任还没开始办公，就先去拜见白沙先生，用对待老师的礼节侍奉他。凡是听到的教诲，都唯恐实行得不够快。进士姜麟，初次见到白沙先生，就说：“我看过的人多了，像陈先生这样，耳目口鼻和常人一样；但他观察、倾听、言谈、行动的方式，简直不像凡人。”别人问起（白沙），他总是说：“活着的孟子！活着的孟子啊！”湖北嘉鱼人李承箕（世卿），三次到白沙先生那里求学，第一次住了七个多月，第二次住了一年，再后来一次住了两年。那时候，师生们一起登高望远，追逐云彩月亮，作诗饮酒，以此为乐。至于什么是“道”，什么是“学”，老师（白沙）并不直接说明。他说：“我这是等待世卿你自己领悟啊。”弟子（李世卿）也不追问。他说：“我也等待我自己领悟呢。”而白沙先生也曾说过：“我和世卿早晚相处，没有什么话不说的，还没说到的，是这内心通达或闭塞、运行变化的契机，以及生生不息、转化无穷的奥妙，这些不是靠听闻能得到的，要留待世卿深入思考而自我领悟，不是我吝惜言语不敢说啊。”这就是白沙先生深切爱护李世卿的表现。湛若水（文简）初次拜见白沙先生时，斋戒了三天才敢去求教。考中举人后，就烧掉了赶考的路引（表示决心），跟随白沙先生十三年之久，领会了老师学说的旨趣后，才出来做官。然而他还是每走一步路都不敢忘记老师，所到之处都修建书院来供奉老师（的牌位或塑像）。又因为白沙先生喜爱向往罗浮山，却一直未能前往，湛若水就在罗浮山的黄龙洞修建祠堂，把周敦颐（濂溪）、黄庭坚（豫章）、李侗（延平）和白沙先生一同祭祀。又在衡山修建岳麓精舍，专门祭祀白沙先生。后来湛若水去世，他的门人就把他（湛若水）也供奉在祠堂里（配享）。评论者认为湛若水这样的举动，是以高明广大的地方来安顿他的老师，同时也以此自处（将自己与老师联系在一起），这大概是真正善于做学问、做弟子的人啊。而庞嵩（弼唐），在老师湛甘泉去世后，在老师墓旁守孝（原文“场居天蚕”，疑为“墓居”或类似意思的讹误，意指守墓）三年，守护天关书院讲席二十多年，早晚瞻仰拜祭，从不懈怠。其他像钟瑁（景星）、郭棐（肇乾）、陈选（谟）三位先生，都放弃了科举仕途，跟随湛若水到北京，辛勤侍奉了好几年才回家。进士洗桂奇，刚被分派到工部（冬官）任职，就上疏请求调往南方，以便跟随在南京国子监（南雍）的湛若水学习。而方献夫（文襄）当时是吏部郎中，官位在王阳明之上，因为讨论学问，就拜王阳明为师。黄绾（梦星），遵从父亲的命令，不远数千里到浙江跟随王阳明学习，住了几个月就告假回家探望父亲，离开两三个月又回来，像这样反复了好几次，王阳明非常赞赏感叹他。杨濂（复所）跟随罗洪先（近溪），片刻不离，也画了老师的小像来侍奉，每年按时节与同道一起祭奠。薛侃（中离）考中进士后请求回家，在赣州（虔）侍奉王阳明。王阳明去世后，（薛侃）在兴隆寺为老师设立牌位，率领几十位同道，早晚哭祭。后来他以行人司官员的身份请求出使山东，一有空闲就到王阳明家乡（浙江余姚）处理老师家事，于是从越地（浙江）返回鲁地（山东），拜谒孔庙和孟庙，聚集众多士人在峄山举行大会讲学。回到京城后，立即上疏请求将陆九渊（象山）、陈献章（白沙）供奉到孔庙中，（朝廷）采纳了将陆象山入祀的建议。罢官回家后，他又禀告当权者在宗山建立祠堂，用来祭祀王阳明。以上这几位先生，都可以说是很好地侍奉了自己的老师，就像孔子的七十位弟子那样心悦诚服。如今社会上各种异端学说盛行，信奉佛教、道教的人多而信奉儒学的人少，士大夫们即使想成为儒者，也没有贤能的老师可以侍奉。南北学派分立门户，见解各不相同，又到哪里去找像白沙、甘泉、阳明这三位先生那样的人，来倡明孔孟之道（洙泗之学），以开启愚蒙（聋聩），让我也能够有机会在他们门下执鞭跟随学习呢？

英文

Chen Xianzhang (Baisha), when with his teacher Wu Yubi (Pinjun), served him by doing chores for several months, yet did not dare to ask a single question for guidance. Later, He Qin (Huangmen) treated Mr. Baisha in the same manner. After parting from his teacher, He Qin made an image of Mr. Baisha to serve, reporting before leaving and upon returning. A certain Provincial Administration Commissioner Zhou, upon meeting Mr. Baisha, welcomed him into the main hall of the yamen, had him sit facing south (the seat of honor), bowed to him, and consulted him on issues, thereby influencing the customs of the region. Magistrate Ding Ji of Xinhui County, upon arriving at his post but before officially starting his duties, immediately went to pay respects to Mr. Baisha, serving him with the rites due to a teacher. Whatever teachings he heard, he implemented them fearing only that he might be too slow. Jinshi Jiang Lin, upon first meeting Mr. Baisha, said, "I have seen many people, but someone like Mr. Chen, whose eyes, ears, mouth, and nose are human, yet the way he sees, listens, speaks, and acts—it's almost superhuman." When asked about Baisha, he would invariably say, "A living Mencius! A living Mencius!" Li Chengji (Shiqing) from Jiayu (Hubei) came to Mr. Baisha three times to study. The first time he stayed for over seven months, the second time for a year, and the subsequent time for two years. During that period, teacher and disciple would climb heights together to gaze afar, chase clouds and the moon, compose poetry, and drink wine for enjoyment. As for what constituted the Way (Dao) or learning (Xue), the teacher (Baisha) did not explicitly state. He said, "I am waiting for Shiqing to attain it himself." The disciple (Li Shiqing) also did not ask. He said, "I too am waiting for my own attainment." Mr. Baisha also once remarked, "Shiqing and I talk about everything day and night. What remains unsaid are the mechanisms of this mind's opening and closing, its comings and goings, the subtleties of its ceaseless generation and transformation, which are beyond the reach of hearing and seeing. I intend to wait for Shiqing to ponder deeply and attain this himself; it's not that I dare to be stingy with words." This shows Mr. Baisha's profound affection for Li Shiqing. When Zhan Ruoshui (Wenjian) first came to Mr. Baisha, he fasted and observed abstinence for three days before daring to seek instruction. After passing the provincial examination, he burned his travel permit (signifying commitment) and followed Mr. Baisha for thirteen years. Only after grasping the essence of his teacher's doctrine did he go out to seek an official career. Yet, he never forgot his teacher for a single step, establishing academies wherever he went to venerate him (his tablet or image). Also, because Mr. Baisha admired Mount Luofu but had never been able to visit, Zhan Ruoshui built a shrine at Huanglong Cave on Mount Luofu, enshrining Zhou Dunyi (Lianxi), Huang Tingjian (Yuzhang), Li Tong (Yanping), and Mr. Baisha together. He also built the Yuelu Jingshe (Refined Study) at Mount Heng to specifically venerate Mr. Baisha. After Zhan Wenjian passed away, his disciples enshrined him alongside his teacher (as a secondary figure). Commentators remarked that by this act, Zhan Wenjian placed his teacher in a high, bright, vast, and great position, and by doing so, positioned himself similarly (associating himself with his teacher), showing he was truly adept at being a scholar and disciple. As for Pang Song (Bitang), after his teacher Zhan Gan Quan died, he reportedly stayed by the tomb (original text unclear, likely meaning mourning by the grave) for three years and guarded the Tianguan lecture seat for over twenty years, paying respects morning and evening without tiring. Others, like Mr. Zhong Mao (Jingxing), Mr. Guo Fei (Zhaogan), and Mr. Chen Xuan (Mo), all abandoned their pursuit of examination success, followed Zhan Wenjian to Beijing (Yanjing), and served him diligently for several years before returning home. Jinshi Xi Guiqi, upon being assigned to the Ministry of Works (Dongguan), immediately submitted a memorial requesting a transfer to the south so he could follow Zhan Wenjian at the National University in Nanjing (Nanyong). Fang Xianfu (Wenxiang), while serving as a Vice Minister in the Ministry of Personnel, ranked higher than Wang Yangming, but after discussing learning with him, proceeded to serve Wang as his teacher. Huang Wan (Mengxing), obeying his father's command, traveled thousands of miles to Zhejiang to follow Wang Yangming. He would stay for several months, then take leave to visit his father, return after two or three months, and repeated this many times. Wang Yangming greatly praised and admired him for this. Yang Lian (Fusuo) was inseparable from Luo Hongxian (Jinxi), also drew a small portrait of his teacher to serve, and performed sacrifices with like-minded friends at appropriate times of the year. Xue Kan (Zhongli), after becoming a Jinshi, requested to return home and attended to Wang Yangming in Ganzhou (Qian). After Wang Yangming's death, Xue Kan set up a memorial tablet for him at Xinglong Temple, led dozens of fellow disciples in mourning rituals morning and evening. Later, as a Messenger (Xingren), he requested an assignment to Shandong. Whenever he had free time, he would go to Wang's hometown (in Zhejiang) to manage the family affairs. He then traveled from Yue (Zhejiang) back to Lu (Shandong), visited the temples of Confucius and Mencius, and gathered many scholars for a large assembly to lecture on learning at Mount Yi. Upon returning to the capital, he immediately submitted a memorial requesting that Lu Jiuyuan (Xiangshan) and Chen Xianzhang (Baisha) be enshrined in the Confucian Temple; the proposal to enshrine Lu Xiangshan was approved. After retiring from office, he again reported to the authorities to establish a shrine at Zongshan to venerate Wang Yangming. These gentlemen can all be said to have served their teachers well, with the same heartfelt joy and sincere conviction as the seventy disciples of Confucius. Nowadays, various heterodox teachings prevail; followers of Buddhism and Daoism are many, while Confucians are few. Even if scholar-officials wish to be Confucians, there are no worthy teachers to serve. Northern and Southern schools have established separate lineages with differing opinions. Where can one find teachers like Mr. Baisha, Mr. Gan Quan, and Mr. Yangming to champion the learning of Confucius and Mencius (the learning of Zhu and Si rivers, i.e., Confucius's homeland) and enlighten the deaf and blind, allowing me too the opportunity to attend upon them and hold the reins (serve as a disciple)?

文化解读/分析

此条目通过一系列生动具体的实例，集中展现了明代儒家（特别是心学流派）“事师”的理想典范与实践，具有重要的文化和民俗学价值。

1. 尊师重道的极致体现：文中所述弟子对老师的尊敬达到了极高的程度。从白沙对吴与弼的“执役不敢请益”，到贺钦的“为像事之，出告反面”，再到丁积的“未视篆，即上谒，事以师礼”，以及方献夫不顾官位高低拜阳明为师，都体现了对老师人格和学问的无限崇敬，将“师”置于极高的地位。这种关系超越了普通的知识传授，带有深刻的道德和情感维度。
2. 师徒关系的特殊模式：白沙与李世卿的相处模式尤为独特，老师不急于言传，弟子不急于发问，双方都强调“自得”，在登高望远、赋诗饮酒的日常生活中进行潜移默化的熏陶。这反映了心学“学贵自得”、“求诸内”的特点，师徒关系建立在相互信任和对个体悟性的尊重之上。白沙所言“非敢有爱于言”，点明这种“不言之教”并非吝啬，而是为了弟子更深刻的领悟。
3. 终身不渝的追随与侍奉：弟子对老师的追随往往是长期的、甚至是终身的。湛若水“焚路引，从白沙十有三年”，钟景星等人“弃舍举业，从文简燕京，服勤数载”，杨复所对罗近溪“无须臾离”，都显示了弟子将师门传承看得比个人功名利禄更为重要。这种追随不仅在于学习知识，更在于人格的养成和道统的延续。
4. 身后哀荣与道统传承：对老师的敬重延续到其身后。庞弼唐为甘泉“守天关讲席廿余年”，薛侃为阳明“朝夕哭焉”、“经理其事”、“立祠”，湛若水为白沙立祠并祀先贤，这些行为不仅是情感的表达，更是维护师门声誉、传承学派思想的重要方式。通过立祠、配享、奏请入祀孔庙等方式，弟子们致力于巩固老师在儒家道统中的地位，从而也确立了自身学派的正当性。
5. 作者的感慨与时代背景：屈大均在文末的感慨点明了他记述这些事迹的目的。他感叹自己所处的清初时代，“异端盛行”、“儒者少”、“无贤师可事”、“南北分家，意见各别”，与明代白沙、甘泉、阳明及其弟子所代表的儒学盛况和理想师徒关系形成鲜明对比。这既是对往圣先贤的追慕，也隐含着对当时学术风气和儒学衰落的忧虑与批判。

总而言之，“事师”条目不仅记录了明代岭南及其他地区儒家学者尊师重道的感人事迹，更深刻揭示了儒家文化中师徒关系的特殊内涵、心学流派的传承方式以及道统观念的重要性。这些记述为我们理解中国传统社会中知识传递、人格塑造和学派构建的机制提供了宝贵的材料。

关键词

屈大均, 广东新语, 学语, 事师, 尊师重道, 师徒关系, 陈献章, 白沙, 吴与弼, 贺钦, 丁积, 姜麟, 李承箕, 世卿, 湛若水, 甘泉, 庞嵩, 弼唐, 钟瑁, 景星, 郭棐, 肇乾, 陈选, 谟, 洗桂奇, 方献夫, 王守仁, 阳明, 黄绾, 梦星, 杨濂, 复所, 罗洪先, 近溪, 薛侃, 中离, 陆九渊, 象山, 心学, 理学, 道统, 讲学, 书院, 立祠, 配享, 入祀孔庙, 自得, 罗浮山, 衡山, 天关书院