原文

南海陈先生激衷，号尧山，斋居设先师孔子位，朝夕礼焉。恒计勤惰以自罚，或立或跪，托先师让之曰：“激衷，尔有过盍改诸。”深自刻苦，家人罕见其面。不设枕席者二年，倦则凭几，少息复起，明灯正衣冠而读。尝苦强记，因读程伯子聪明睿智皆从此出，喜曰：“得之矣”。自是动静起居，一主于敬。尝言学者立志贵刚，观之乾为金，金百炼斯纯，纯斯刚。吾人之学法天，非刚不可。又言以吾心善念之微，敌百欲之攻，正如杯水胜车薪之火。苟非终日乾乾，顾諟警惕，恶能立而不变。故曰：尊德性而道问学。惟尊则不屈于欲，然后无以尚。学以充之，成性存存，道义之门，易简而天下之理得者此也。又言圣人之教，小即大，浅即深。故曰下学而上达。夫子食不语，寝不言，此正是参赞天地所在。文王与太姒相对时，即对越上帝，天匹男女，何私欲之与有。理在是，心在是，德在是，道在是。生生之谓易也。

白话

中文

南海县的陈激衷先生，号尧山，在自己的书斋里设立了先师孔子的牌位，早晚都进行礼拜。他常常检查自己的勤奋与懒惰程度来惩罚自己，有时站着，有时跪着，假托先师孔子责备自己说：“激衷啊，你犯了错误，为何不改正呢？”他对自己要求极为严格刻苦，家里人都很少能见到他的面。他有两年时间睡觉不设枕头和席子，疲倦了就靠着书桌休息一会儿，稍微休息后又起来，点亮灯，整理好衣帽继续读书。他曾经苦于记忆力不好，后来读到程颐（程伯子）所说的“聪明睿智都是从这里（指‘敬’）产生出来的”，高兴地说：“我找到方法了！”从此以后，他无论行动还是静处，日常起居，都把“敬”（严肃、专注、谨慎）作为核心原则。他曾经说，做学问的人立志最重要的是刚健坚强，观察《易经》乾卦象征金，金子经过千锤百炼才能精纯，精纯了才能刚强。我们做学问要效法天道运行的刚健不息，没有刚健是行不通的。他又说，用我们心中微弱的善念，去对抗百种欲望的攻击，就好比用一杯水去扑灭一整车燃烧的柴火。如果不能够整天自强不息（终日乾乾），时刻反省警惕（顾諟警惕），怎么能站稳脚跟而不动摇改变呢？所以《中庸》说要“尊崇德性，同时也要讲求学问”（尊德性而道问学）。只有尊崇（德性），才不会屈服于欲望，然后就没有什么能超越它了。再通过学习来充实它，使天赋的善性得以保存和发展（成性存存），这就是通往道义的门径，也是通过简易的途径掌握天下道理的方法。他又说，圣人的教诲，细微之处就蕴含着宏大，浅显之处也包含着深刻。所以孔子说“从学习身边具体的事物开始，逐步通达高深的道理”（下学而上达）。孔夫子吃饭的时候不说话，睡觉的时候不交谈，这正是他参与天地化育（参赞天地）的表现。周文王与妻子太姒相处的时候，就如同面对上帝一般庄敬，是上天匹配的男女，哪里有什么私欲杂念呢？（圣人的境界）原理就在这里，心性就在这里，德行就在这里，道就在这里。（天地万物）生生不息的变化，就叫做《易》。

英文

Mr. Chen Jizhong from Nanhai County, styled Yaoshan, set up an altar for the First Teacher, Confucius, in his study and paid respects morning and evening. He constantly assessed his diligence and laziness to punish himself, sometimes standing, sometimes kneeling, imagining the First Teacher reproaching him, saying: "Jizhong, you have made a mistake, why not correct it?" He was profoundly strict and ascetic with himself, so much so that his family rarely saw him. For two years, he slept without a pillow or mat. When tired, he would lean on his desk to rest briefly, then rise again, light the lamp, adjust his cap and gown properly, and continue reading. He once suffered from poor rote memory. Upon reading Cheng Yi's (Master Bozi) statement that "intelligence and wisdom all arise from this [referring to 'reverence/seriousness']," he rejoiced, saying, "I've found it!" From then on, in all his actions and quietude, daily routines, he centered everything on "Jing" (reverence, seriousness, concentration, caution). He once said that for scholars, the most crucial aspect of setting one's aspiration is strength and resilience (gang). Observing the Qian hexagram in the "Book of Changes," which symbolizes metal (jin), metal becomes pure only after much refinement (bai lian si chun), and only when pure does it become strong (chun si gang). Our learning should emulate the ceaseless strength of Heaven's movements (fa tian); without strength (gang), it is impossible. He also said that using the faint good thoughts in our minds (shan nian zhi wei) to combat the assault of a hundred desires (bai yu zhi gong) is like trying to extinguish a cartload of burning firewood with a cup of water (bei shui sheng che xin zhi huo). If one is not constantly striving and vigilant throughout the day (zhong ri qian qian, gu shi jing ti), how can one stand firm and unchanged (li er bu bian)? Therefore, the "Doctrine of the Mean" states: "Honor the moral nature and pursue inquiry and study" (zun de xing er dao wen xue). Only by honoring (zun) [the moral nature] can one avoid succumbing to desires (bu qu yu yu), and then nothing can surpass it (wu yi shang). Supplement this with learning (xue yi chong zhi) to preserve and nurture the innate good nature (cheng xing cun cun). This is the gateway to morality and righteousness (dao yi zhi men), and the simple and easy way by which the principles of the world are grasped (yi jian er tian xia zhi li de zhe ci ye). He also said that the teachings of the sages contain the great within the small (xiao ji da) and the profound within the shallow (qian ji shen). Thus Confucius said, "Learn the lower things to attain the higher" (xia xue er shang da). Confucius not speaking while eating or sleeping (shi bu yu, qin bu yan) is precisely where he participated in the transforming and nourishing processes of Heaven and Earth (can zan tian di). When King Wen was with his wife Tai Si, it was as if they were in the solemn presence of God (dui yue Shang Di), a heavenly matched couple (tian pi nan nü), devoid of any selfish desires (he si yu zhi yu you). The principle (li) is here, the mind (xin) is here, the virtue (de) is here, the Way (dao) is here. Ceaseless production and reproduction (sheng sheng) is what is called the "Yi" (Book of Changes/change itself).

文化解读/分析

此条目生动地描绘了清代广东南海学者陈激衷（号尧山）的儒家修身与治学实践，具有深刻的文化和教育意义。

1. 斋居拜师与敬畏之心： 陈尧山在书斋设孔子位并朝夕礼拜，这不仅是对儒家道统的尊崇，更是将其内化为一种日常的、持续的自我监督和精神激励机制。他通过模拟先师的责备来进行自我惩罚，体现了儒家修身中强烈的“慎独”和“自省”精神。这种做法将外在的偶像崇拜转化为内在的道德约束力。
2. 刻苦修身与主敬工夫： 陈尧山极端的苦行（不设枕席、倦则凭几）和对“敬”的领悟与实践，是宋明理学，特别是程朱理学“主敬”工夫的典型体现。“敬”在此不仅指对圣贤的尊敬，更是一种贯穿于日常动静起居的严肃、专注、不放逸的精神状态。他认为“敬”是开启智慧、克服学习障碍（如强记）的关键，这反映了理学认为道德修养与认知能力密切相关的思想。
3. 刚健立志与天人合一： 他强调学者立志须“刚”，并以“乾为金”、“法天”为喻，要求学习者效法天道的刚健不息，以强大的意志力对抗内心的欲望（“杯水车薪”之喻）。这体现了儒家积极入世、自强不息的精神，以及通过效法天道达成个人完善的追求。
4. 德性与问学的统一： 引用“尊德性而道问学”，强调内在道德修养（尊德性）与外在知识探求（道问学）的统一与相互促进。只有内心纯净、不为欲所屈，才能真正吸收学问，保存并发展天赋的善性（“成性存存”）。
5. 下学上达与日常即道： 通过“下学而上达”及孔子“食不语，寝不言”的例子，阐释了高深的道理蕴含在平实的日常行为规范之中。圣人的伟大并非脱离生活，而是在最基本的行住坐卧中体现出与天地合一（“参赞天地”）、符合天理（“对越上帝”）的境界。这体现了儒家“道不远人”、“即事即理”的思想。
6. 生生之谓易： 结尾引用《易传》，点明宇宙万物生生不息的运行就是“易”的本质，也将个体修身、家庭伦理（文王太姒）最终归结到宇宙生化的大道之中。

总而言之，陈尧山代表了清代深受宋明理学影响的儒者形象，其生活与思想展示了儒家修身、治学、体悟天道的一整套实践体系，强调敬畏、刻苦、刚健、知行合一以及在日常生活中体悟大道的重要性。

关键词

陈激衷, 陈尧山, 南海, 广东新语, 屈大均, 斋居, 先师, 孔子, 礼拜, 自罚, 刻苦, 修身, 强记, 程颐, 程伯子, 敬, 主敬, 立志, 刚健, 乾卦, 法天, 尊德性, 道问学, 下学而上达, 食不语寝不言, 参赞天地, 文王, 太姒, 对越上帝, 生生之谓易, 儒家, 理学, 宋明理学, 教育, 岭南文化