近蓮社(道咩卑利士街)

近蓮社奉行"隱於市"大隱哲學,在正街菜攤拱衛中不聞香火,必須側身楔入公厠的"燈光和溺溲管控區"才能發見香油箱橫擋前方,在叫賣聲中、沖厠水箱響聲中、銅錢臭味中,近蓮社貌似老鼠的老貓匍伏巷角。這裹積水流淌,煙燻散漫,但竟無飛蚊繞身,鼠輩橫行,亂中藏序。這全因攤販由磨而合,大家朝行晚拆。果蔬價賤多值飯餸飄香之時:但失時的、趕忙的、執平貨的,卻有所得着,百貨種百客確實不虛,同時亦帶起另一暗滯市貌的可貴。賤賣的蔬果拼着最後的一口生命氣息,把枯根乾葉中的營養奉獻出來,讓要生活的活下去。怪不得近蓮古壇看慣生涯,一派神閒——外亂中盈的格局只拒無心過客,靜待有緣之人:禱告喃喃的、添香點燈的、過路目注點頭的,這就是亂裏安身之道。 梁先生一家擺了四代檔攤,六十有餘仍記得幼時壇影。他力陳商販信賴古壇,得其庇蔭者慷慨修葺,壇貌彌新。不過仍害怕外人騷擾,政府清拆,畢竟繁雜墟市良莠潛藏,時移變改,難免對神壇有不敬之舉,故訓誡子孫,守護神壇;對街坊善信,亦循循善誘,珍愛文物。鄰里受教,寖成傳統。 道咩卑利士街自開街已確立街場格局,再之前沙崗墳頭荒村,怎及隔涌的新橋村門庭若市?更難比北邊望廈村田廣丁旺,宅門高深。開闢鹽澇郊野為財喧市肆全憑梁先生等幾代先祖俯拾砂末而淘出金子。他們簡居而不避世,買賣取捨有道,家業行遠於市儈短視場中,耐性與傳承中足見慧根。據說東南亞一帶尊稱福德正神為"大伯公",在那裏的土地公身上正正被尋根者附麗了"開山大伯"——隻身南洋、開拓華埠的無名先輩們——的集體尊崇。先輩華僑念祖福蔭,子孫們的步伐不時繞壇停駐,久而久之,社壇成了華僑文化傳承的一大站頭。念茲在茲,點點滴滴,滙成一種民族情懷、一股民族氣流,較中國內地鄉下更具特色。同理類推,近蓮社何須名聞全澳?祂白有"開山大伯"牽動孝義,讓認祖思宗的子孫結緣,讓枯黃的蔬果在無量數的心田中根深葉茂,代代延綿。 Source: Objaverse 1.0 / SketchfabThe Jinlian Society adheres to the philosophy of "great seclusion within the city". Unnoticed amidst the surrounding vegetable stalls on the main street, no incense smoke can be detected at first glance; one must squeeze sideways through the "lighting and waste management zone" of the public toilet to find the incense burner blocking the path. Amidst the shouts of vendors, the flushing of toilet tanks, and the stench of copper coins, the old cat resembling a mouse belonging to the Jinlian Society crouches at the corner of the alley. Here, stagnant water flows and smoke drifts, yet surprisingly there are no flying mosquitoes, though rats scurry about—there is hidden order amid chaos. This is all because the vendors have grown accustomed to each other over time, setting up stalls in the morning and dismantling them at night. Most vegetables and fruits are sold at low prices during meal times when the aroma of cooked dishes wafts through: but those dealing in out-of-season, hastily harvested, or discounted goods still make a profit, as the saying goes "different goods suit different customers" holds true, and this also gives rise to the preciousness of another seemingly sluggish market. The cheaply sold vegetables and fruits cling to their last breath of life, donating nutrients from their withered roots and dry leaves to sustain those who need to make a living. No wonder the ancient altar of Jinlian Society has seen all kinds of lives, remaining calm and unhurried—its pattern of abundance amid external chaos only rejects disinterested passersby, waiting patiently for those destined to come: those muttering prayers, lighting incense and candles, or pausing to nod in passing—this is the way to find peace amid chaos. Mr. Leung's family has run stalls here for four generations, and now in his 60s, he still remembers the sight of the altar from his childhood. He emphasized that vendors trust the ancient altar, and those who have received its blessings have generously renovated it, keeping the altar looking new. However, they still fear harassment from outsiders and government demolition, after all, the bustling market hides both good and bad, and with changing times, there will inevitably be disrespectful acts towards the altar. Therefore, he has instructed his descendants to guard the altar, and also patiently persuaded neighboring devout villagers to cherish the cultural relics. The neighborhood has been influenced by this teaching, and the tradition has gradually taken root. Daomeibilishi Street has maintained its market layout since its founding. Before its establishment, the desolate Shagang Village dotted with tombs could not compare with the bustling Xinqiao Village across the canal, let alone Wangxia Village to the north, which boasted vast farmland, a thriving population, and deeply walled residences. The transformation of the saline-alkali wilderness into a bustling commercial market relied entirely on ancestors like Mr. Leung's family, who sifted gold from sand grains picked up by hand. They lived simply without retreating from the world, made business decisions with integrity, and their family business thrived far beyond the short-sighted profiteering market; their patience and inheritance clearly reveal their wisdom. It is said that in Southeast Asia, the Earth God (Tudigong) is called "Daibo Gong", and among local Earth Gods, the "Kaishan Daibo"—the collective reverence for anonymous pioneers who traveled alone to Nanyang to develop Chinese settlements—has been attached to them by those seeking their roots. Overseas Chinese ancestors remembered the blessings of their ancestors, and their descendants would often pause by the altar as they passed by; over time, the community altar became an important hub for the inheritance of overseas Chinese culture. These trivial memories and acts gradually converged into a sense of national identity and a national spirit, which is more distinctive than rural areas in mainland China. By the same token, why does Jinlian Society need to be famous across Macau? It already has "Kaishan Daibo" that evokes filial piety and righteousness, allowing descendants who seek their ancestral roots to form connections, and allowing the withered vegetables and fruits to take root and thrive in countless hearts, passing down from generation to generation. Source: Objaverse 1.0 / Sketchfab