賴晨

今年中秋前夕——2012年9月29日的傍晚，南懷瑾先生走了。入夜，天心寥廓，月魄也流光。

一

南先生是成名于臺(tái)灣的學(xué)者，與北京季羨林先生、香港饒宗頤先生并稱當(dāng)世，被人贊為國(guó)學(xué)大師。就學(xué)問(wèn)言論，季先生艱澀而深厚，饒先生富麗而廣博，南先生平實(shí)而奇出。南先生善講學(xué)而多撰述，種數(shù)不下三五十，范圍大都集中于經(jīng)藏道法，兼達(dá)孔孟老莊，涉及卜易謀略、醫(yī)藥養(yǎng)生、堪輿營(yíng)造、詩(shī)詞書畫。這與他常情莫測(cè)的經(jīng)歷相關(guān)。

南先生1917年出生于浙江樂(lè)清農(nóng)村，是他父親中年所得的唯一兒子，村老稱“晚來(lái)佛子”，這給他的思想性格留下印記。小學(xué)肄業(yè)，他閑云閑水地散讀書籍，積累了一些國(guó)學(xué)知識(shí)。之后，他求學(xué)于省城杭州的浙江國(guó)術(shù)館習(xí)武教頭，但一生基本未用。他喜歡在書店看理化類“大學(xué)叢書”，喜歡在孤山文淵閣翻《四庫(kù)全書》。他去之江大學(xué)旁聽過(guò)幾節(jié)課，認(rèn)為那里的教師學(xué)問(wèn)不過(guò)爾爾，就不再去；也幾次上英文補(bǔ)習(xí)班，感覺(jué)太難，竟棄之永久。傳聞他曾借報(bào)業(yè)大亨史量才姨太太沈秋水的私家佛祠讀道家古籍，并到西湖的荒野庵堂求仙訪道，還拜學(xué)過(guò)城隍山的劍仙。

1937年抗戰(zhàn)爆發(fā)，南先生在西南一帶萍蹤浪跡，辦過(guò)實(shí)業(yè)，干過(guò)報(bào)界、軍界，卻仍不忘登臨青城諸山尋覓道跡。自拜識(shí)巴蜀宗門大德袁煥仙后，他幡然似有所悟，潛心佛學(xué)，輾轉(zhuǎn)川、康、藏的佛教傳地，其間曾上峨眉修習(xí)，自言三年閱盡《大藏經(jīng)》。1949年出走臺(tái)灣前，他又返杭州，或說(shuō)隱在天竺山中讀《古今圖書集成》。在臺(tái)灣，他小商小販?zhǔn)降厣?，窘迫落拓，等日子有點(diǎn)轉(zhuǎn)機(jī)，又在鬧市閉門謝客研經(jīng)三年。1963年起，他相繼受聘文化、輔仁、政治等大學(xué)而在家授課，未幾，卻頻繁出入機(jī)關(guān)、團(tuán)體、商社、會(huì)所各類講臺(tái)，講稿在自辦的老古文化事業(yè)公司出書不已，又旅美居港開設(shè)學(xué)堂，很快聲名上升如月行中天。

二

南先生多佛說(shuō)之作。1955年，他煮字療饑的第一種書、介紹禪宗的《禪海蠡測(cè)》印行，定價(jià)5元新臺(tái)幣，但銷售慘淡到連一本都賣不出。1960年，他作稻粱謀的《楞嚴(yán)大義今釋》出版，依然乏人問(wèn)津，末了有個(gè)肉商出錢買下一些書，誰(shuí)知是回去拆開用來(lái)包肉。后來(lái)，此書偶被胡適先生讀到、表示一定贊許，傅斯年先生、羅家倫先生也有點(diǎn)頭，才逐漸暢銷島內(nèi)外，人們?cè)u(píng)論說(shuō)：“自從一讀楞嚴(yán)后，不看人間糟粕書。”受到鼓舞，1965年，他的《楞伽大義今釋》又問(wèn)世。接著不斷，他釋義了《圓覺(jué)》《金剛》《心經(jīng)》《藥師》《維摩詰》等經(jīng)籍，被人視作啟蒙彼岸的教材。

南先生也重儒道之學(xué)。1976年的《論語(yǔ)別裁》是一種講演錄，他把二十篇原文的每一段撮編為一個(gè)故事來(lái)串講。據(jù)說(shuō)，此書洛陽(yáng)紙貴，重印18版之多。另外，他先后有《孟子旁通》《老子他說(shuō)》《原本大學(xué)微言》《莊子諵嘩》《列子臆說(shuō)》等門徑之書。臺(tái)灣曾有新聞：澎湖馬公市有一對(duì)男女青年按古代禮儀成親，雙方互贈(zèng)《論語(yǔ)別裁》《孟子旁通》為信物，哄傳一時(shí)，可見(jiàn)南先生影響力之一斑。1987年的《易經(jīng)雜說(shuō)》和2009年的《我說(shuō)參同契》也是講記，前者介紹一般知識(shí)、解釋六十四卦，后者講解周易、道家、丹道的有關(guān)概念和基本原理。

南先生也敘述其他中國(guó)文化的方方面面，比如1985年的《歷史的經(jīng)驗(yàn)》，講謀略，一冊(cè)針對(duì)《長(zhǎng)短經(jīng)》《戰(zhàn)國(guó)策》《世要論》，二冊(cè)針對(duì)《素書》《太公兵法》《陰符經(jīng)》，是逐字逐句的解釋。1986年的《中國(guó)文化泛言》為序跋雜著，講瑜伽氣功、保健養(yǎng)生、詩(shī)詞歌賦、古文今譯以及自己的行旅交往?！赌蠎谚壬饐?wèn)集》是2000年之后作者與學(xué)生的問(wèn)答，包括“普通人修行學(xué)佛，需要什么條件”“人如何做到隨遇而安”等。

上世紀(jì)80年代末90年代初，南先生的書風(fēng)行大陸，有七八家出版社爭(zhēng)相購(gòu)買版權(quán)?！赌蠎谚x集》十卷，收舊著24種?！疤髮W(xué)堂系列”圖書，亦新亦舊。

南先生的書的特點(diǎn)是“比較”，不僅比較儒釋道、比較諸子百家三教九流，還比較東西方文化，所以亦流行于不少國(guó)家和地區(qū)，總有十?dāng)?shù)種文字翻譯。

南先生屬于大器晚成者，可是著作仿佛月華瀉地。

三

南先生有相當(dāng)聲望與影響，這大都由書而來(lái)，書大都從講演而來(lái)，講演大都為“功利”而來(lái)。他起初只因自身性格和精神追求寫作，進(jìn)一步因反對(duì)全盤西化、不忍中華傳統(tǒng)文化日趨式微撰說(shuō)，最終為社會(huì)為民眾講述。他曾賦詩(shī)“熟讀經(jīng)書徒論議，實(shí)行道義太伶仃”，發(fā)愿“欲為天心喚夢(mèng)醒”。他堅(jiān)持對(duì)純學(xué)術(shù)的反動(dòng)，說(shuō)：我們讀古書不是為了鉆進(jìn)古老的天地躲起來(lái)享受，而是為了建立新的文明，并且要了解如何發(fā)展未來(lái)。

自上世紀(jì)60年代中期在臺(tái)灣成名以后，南先生時(shí)時(shí)處處講演，前往聆聽的政要巨頭、名流學(xué)子，甚至販夫走卒、閑散人員，極為踴躍。于是，他成立東西精華協(xié)會(huì)與十方叢林書院，自為家長(zhǎng)，而會(huì)員、學(xué)員無(wú)分老幼尊卑，無(wú)分在俗出家，皆為同窗道友。

南先生也名出海外，引人矚目，美、英、法、德、日、韓及加拿大、比利時(shí)、菲律賓、新加坡、馬來(lái)西亞等國(guó)學(xué)者專家，紛紛登門拜訪、學(xué)習(xí)。

加拿大學(xué)子文顥儒師出南先生門下，學(xué)成歸國(guó)后出任文化部專員，公余之暇翻譯《論語(yǔ)別裁》以廣教化。委內(nèi)瑞拉學(xué)者達(dá)易理跟南先生研習(xí)《易經(jīng)》，返國(guó)執(zhí)教于委內(nèi)瑞拉國(guó)立大學(xué)，專任中國(guó)周易課程。美國(guó)佛門人士卡普勒，法號(hào)大心凈圓，為尋禪宗之根，特意率弟子參訪南先生，并介紹自己在歐美的弟子來(lái)求教。以一部《中國(guó)科學(xué)技術(shù)史》而聞名于世的英國(guó)學(xué)者李約瑟博士對(duì)道家學(xué)術(shù)極為推崇，在寫這部巨著時(shí)，曾專程赴臺(tái)灣訪求有關(guān)資料。陳立夫先生陪同李約瑟與南先生相見(jiàn)，晤談甚歡，興致盎然。

1985年至1988年旅美期間，南先生又成立東西學(xué)院，致力于東西方文化溝通，弘揚(yáng)中華學(xué)術(shù)。每天有各國(guó)各界的訪客，他們不但來(lái)向南先生請(qǐng)教中國(guó)文化和佛學(xué)方面的知識(shí)，話題亦時(shí)常涉及經(jīng)濟(jì)、哲學(xué)、宗教及國(guó)際關(guān)系等。

1988年起的居港期間，蜚聲海峽兩岸的南先生繼曹聚仁先生之后被選定為居中牽線人，在他的寓所重開秘密溝通管道。曹先生是著名愛(ài)國(guó)人士，而南先生雖然抱著“買票不入場(chǎng)”的態(tài)度參與其中，但同樣為著民族統(tǒng)一大業(yè)和兩岸人民的福祉。第一次會(huì)談結(jié)束后，他分別給有關(guān)方面寫信，表達(dá)自己及時(shí)抽身、樂(lè)觀其成的心愿。信中說(shuō)：“我本腐儒……一言興邦，豈能望其必然”，“只望國(guó)家安定，天下太平，就無(wú)遺憾了”。

“我們中國(guó)古代的一些大儒，他們本身也許沒(méi)有任何宗教的信仰；但是他們的立身行事，卻于無(wú)形中表現(xiàn)了宗教家那種崇高的人格與獻(xiàn)身的精神。”（劉真：南懷瑾《禪宗與道家》代序《舉辦宗教哲學(xué)專題講演的旨趣》）南先生也許是。他的精神有時(shí)似熱烈陽(yáng)光，更多似清涼月光。

四

南先生有詩(shī)：“海外中秋月在門?！薄昂螘r(shí)回首照中原？”

南先生的聲望與影響，不都集中于他的著作“惠及當(dāng)世、澤被后人”，而是產(chǎn)生自故鄉(xiāng)情大陸情，產(chǎn)生自事業(yè)感社會(huì)責(zé)任感。

僅以南先生在故鄉(xiāng)溫州地區(qū)為例，他多次資助過(guò)樂(lè)清的教育事業(yè)，捐款給泰順、文成的臺(tái)風(fēng)受災(zāi)鄉(xiāng)鎮(zhèn)，援建了溫州醫(yī)藥科技工程方面的研究院所和生命科學(xué)與保健的場(chǎng)所。最有代表性的是，他提議并出面主要籌資建設(shè)金溫鐵路。鐵路完成之際，他提出“還路于民”，將股權(quán)轉(zhuǎn)讓給浙江省和鐵道部。他說(shuō)：“金溫鐵路是為子孫后代造福的公益事業(yè)。”

南先生曾出席孔子紀(jì)念會(huì)發(fā)表演講。他借《易經(jīng)系傳》“舉而措之天下之民，謂之事業(yè)”之語(yǔ)指出，“一個(gè)人一生里做一件事情，對(duì)世界人類永遠(yuǎn)有功勞，永遠(yuǎn)有利益給大家，這個(gè)才叫事業(yè)。像大禹治水，這叫事業(yè)，因此他為萬(wàn)世所崇仰，其功永不可沒(méi)。上面最高到皇帝，下面最倒霉到討飯的，都不是事業(yè)，那是職業(yè)。在座的工商界老板生意做得很好，賺錢很多，要講事業(yè)那還差得很遠(yuǎn)”。這一番論述，贏得掌聲。

2004年，南先生移居上海。此前的2000年，他在蘇州太湖之濱主持創(chuàng)辦太湖大學(xué)堂，2006年建成，有國(guó)內(nèi)外一系列著名高校為合作機(jī)構(gòu)，旨在傳播中國(guó)傳統(tǒng)文化，同時(shí)與現(xiàn)代自然科學(xué)、人文科學(xué)相結(jié)合。這當(dāng)是他一生的最終理想和夙愿。

前人說(shuō)，湖之形勝可以氣蒸波撼；又說(shuō)，太湖有大包孕的氣度。南先生就從湖畔走了，他的治學(xué)理念和方法、學(xué)術(shù)思想和體系、成就貢獻(xiàn)和意義，尚乏人整理研究，只留一輪空月。

（本文照片由作者和沈海濱提供）

Master of Buddhism and Classics

By Lai Chen

Master Nan Huaijin passed away on the evening of September 20， 2012， a day before the Moon Festival. Some remember him as a master of Buddhism and classics. Some remember him as a spiritual teacher. Some even go so far as to say that he is one of the big three masters of Chinese classics， ranking side by side with Master Ji Xianlin （1911-2009） and Master Rao Zongyi （b. 1917）. Though he might not have been as profound as Master Ji and Master Rao， Nan is considered a legendary walking encyclopedia on ancient masters and ancient classics. He published dozens of books to tell people about the subjects covered by his extensive knowledge.

Born in 1917 in Yueqing in southern Zhejiang Province， he was the only son of a mid-age father in a village. Years later， he was to remember that some village elders called him a boy that Buddha sent to a blessed man growing old. The boy dropped out of primary school， but he read books of ancient classics haphazardly. After that， he came to Hangzhou and studied under the guidance of a Kongfu coach at Zhejiang Martial Arts Institute， but none he learned from the kongfu master turned out to be useful in his lifetime. He was more interested in knowledge and tapped into the sources the city offered： he read sciences in bookstores. He attended some lectures at Zhijiang University and dropped out after he found the teachers there had nothing special to offer. He spent a few nights at a crash course for learning English. He dropped out again， believing that the foreign language was too much a challenge. It is said that he studied Taoist books at a private library at a lakeside residence of a newspaper tycoon， that he visited some small religious temples around the West Lake and in the mountains beyond the lake， seeking a way to get enlightenment. Some say that he studied sword at City God Hill.

When the Chinese War of Resistance against Japanese Invasion broke out in full force in 1937， the 20-year-old went to the Southwestern China. In those years， he tried his hands at various things： business， journalism and military， but he still managed to find time to visit Buddhist temples in Sichuan and Tibet. Years later， he said he spent three years during the war years reading the Bonist Tripitaka， known as the encyclopedia of ancient Tibet. Before he went to Taiwan in 1949， he stayed in Hangzhou. It is said that he led a reclusive life in Tianzhu Mountain reading ancient and modern books. In Taiwan， he spent another ten plus years living a nameless life.

Nan Huaijin published his first book on Zen Buddhism in 1955. Not a single copy was sold. In 1962， he published a book on The Surangama Sutra， a Buddhist classic. Few were sold. Many ended up in the hands of a butcher who used the pages to wrap up meat for his customers. However， Nans second book was noticed and praised by Hu Shi， the biggest scholar of Taiwan of that time. Some more scholars gave his book a nod of recognition. In 1963， he found himself engaged in giving lectures at a few universities in the island and then he found many speaking engagements coming his way.

In 1965， he launched another ambitious book on Buddhism scripture. It became popular. Then he published a series of books on Buddhism and people bought and read his books.

In 1976， Nan Huaijin displayed another side of his understanding of Chinese culture. He published a collection of 20 lectures on “The Analects of Confucius”. It became an instant bestseller and was reprinted 18 times. He followed up this success by publishing books on other ancient masters and ancient topics such as military strategy， Book of Change， Yuga， health， poetry. In the late 1980s and the early 1990s， publishers on the mainland vied each other in publishing his books. The ten-volume Selected Works of Nan Huaijin published on the mainland contain 24 books he had published in the past.

It is said that Nans books focus on comparison. They compare Confucianism， Buddhism and Taoism； they compare the various schools of thought and their exponents during the period from pre-Qin era to the early years of the Han Dynasty； and they compare the east and the west.

Nan Huaijin lived in the United States from 1985 to 1988 where he set up an academy to promote exchanges between the West and the East. Then he moved to Hong Kong. During his stay in Hong Kong， his residence became a venue for representatives of the governments across the Taiwan Strait to meet secretly. In 2000， Nan Huaijin started the Taihu Great Learning Center in Suzhou， a city sitting on the great Taihu Lake. Completed in 2006， the center now works in partnership with a series of universities at home and abroad.

Nan Huaijin paid attention to the economic and social development of Zhejiang province in his later years. His cash contributions went to education undertakings of his hometown Yueqing as well as to typhoon-ravaged areas in neighboring Taishun and Wencheng counties. He also contributed to the establishment of a research center for life and health sciences of a scientific institute. He was one of those who helped actually launch the Jinhua-Wenzhou Railway Project， which had been the dream of generations of local people in southern Zhejiang.