電影《愛在三清山》故事梗概:
導演：鍾永偉 中文書院出品
《愛在三清山 》Love in life
兩條主線,一明一暗，明線以主人公出生於江西省上饒三清山楓林的「我」為時間軸，通過艱苦奮鬥和十年寒窗苦讀，終於圓滿完成學業和事業小成中文書院，成為對外漢語和國學傳承的實踐者，探索者，周遊列國訪學，並結合改革開放時代發展為脈絡，融合三清山自然美景和中華傳統文化以及中華文明史發展脈絡為主線，反映成長於三清山孩子們包括留守兒童的大學夢和中國夢，反映當代人的價值觀，歷史觀和人生觀。
另外一條暗線是以一個外國朋友，努力學習中文，因為他看到了中國改革開放，特別是中國加入WTO之後，他的學習漢語的過程，發生了很多趣事和好玩的經歷，直到遇見美麗三清山大學中文書院的「我」之後，一方面支持三清山孩子的外語教學，另一方面經過系統專業的學習和體驗中華傳統文化後，特別是了解三清山民俗和新年老人後，決定紮根三清山，尋找屬於她的中國夢。
健康，家庭，事業，學業？想了解什麼是新年老人嗎？故事跌宕起伏，包袱頻出，令人捧腹不已，至於故事的結局如何？且看電影。
《愛在三清山》主創團隊《愛在三清山》主創團隊 導演:麥子 監製:鍾永偉 艾莉莉 編劇:鍾永偉 祝章霞 花兒格格 後期製作:麥子 祝章霞 邵世萬 編曲：霍達 主題曲演唱:姜鑫鑫老師 喬軍老師 鍾中老師 鍾玲老師 拍攝:麥子 鍾永偉 等 演員:中文書院全體老師和學生等群眾演員..
電影名稱:《愛在三清山》英文:Love in life
Love in life ,Son of sun
My university :
Youngwill University
中國永偉大學.
第一集
第二集
第三集
第四集
第五集
第六集
第七集
第八集
第九集
第十集
【釋菜禮祭品簡示】
用兔為醢（醢前一日為之），菁為菹（禮樂圖謂用菁菹八兩），果用棗慄（禮樂圖謂各重四斤），香燭隨用。
釋菜禮記載見於《周禮·春官·大胥》：「春入學舍採合舞。」鄭玄註：「舍，即釋也；採，讀為菜。始入學，必釋菜禮先師也。菜，蘋蘩之屬。」釋菜禮，菜雖禮薄，然「明有忠信之行，雖薄物皆為可用。」
《禮記·文王世子》： 「始立學者，既興（釁字之誤）器用幣，然後釋萊，不舞不授器。」鄭玄註：「釋菜，禮輕也。釋奠則舞，舞則授器。」
《禮記·學記》亦云：「大學始敦，皮弁祭菜，示敬道也。」鄭玄註：「祭菜，禮先聖先師，菜，謂芹藻之屬。」。
《禮記·月令》：「﹝仲春之月﹞上丁，命樂正習舞，釋菜。」 鄭玄 註：「將舞，必釋菜於先師以禮之。」《新唐書·儒學傳上·孔穎達》：「帝幸太學，觀釋菜；命 穎達 講經。」 明 歸有光 《顧夫人八十壽序》：「公予告家居，率鄉人子弟釋菜於學宮。」
今日「儒家知行營」釋菜禮所用四種祭品。
代表青年學子的水芹、
代表才華的韭菜花、
代表早立志的紅棗
代表敬畏之心的慄子
【道家經典著作主要有：】
《道德經》、《道家易》、《太一生水》、《文子》、《莊子》、 《列子》、 《六韜》 、老子甲本卷後古佚書(《五行》、《九主》、《明君》、《德聖》)、老子乙本卷前古佚書(《經法》、《十大經》、《稱經》、《道原經》)、《物則有形圖》、《湯處於湯丘》、《湯在啻門》、《易傳》、《擊壤歌》、《金人銘》、《巾幾銘》、(《語叢四》說之道）、《鬻子》、《鬼谷子》、《恆先》、《彭祖》、《三德》、《用曰》、《伊尹書》、《太公》、《辛甲》、《周訓》、《凡物流形》、《尹文子》、《慎子》、《素書》、《孫子兵法》、《守白論》、《鶡冠子》、《尸子》、《行氣玉佩銘》、《關尹子》、《子華子》、《呂氏春秋》、《淮南子》、《管子》 、《老子指歸》、《老子河上公章句》、《衡論》、《世說新語》、《苻子》、《無君論》、《劉子》、《元次山集》、《王無功文集》、《道藏》等等。
【延伸閱讀：】
中文書院：鍾永偉，《大學》，《中華緣：來華外國人簡史》，《中華文明史》《世界鍾氏宗譜》《鍾永偉文集》卷十，20200823
中文書院：鍾永偉，《獎學》，《中華緣：來華外國人簡史》，《中華文明史》《世界鍾氏宗譜》《鍾永偉文集》卷十，20200822
中文書院：鍾永偉，《大事記》，《中華緣：來華外國人簡史》，《中華文明史》，《世界鍾氏宗譜》《鍾永偉文集》卷十，20200823
中文書院：鍾永偉，《三清山大學》，《中華緣：來華外國人簡史》，《中華文明史》，《鍾永偉文集》卷一，2017-09-15
中文書院：鍾永偉，《百科》，《中華緣：來華外國人簡史》，《鍾永偉文集》，2017-02-07
中文書院庚子年2020國學研學活動第三站之三清山逍遙谷等地
中文書院雙語國學研學旅行之第一站懷玉書院和方志敏清貧園等地
中文書院庚子年國學研學之第二站八磜柴門神仙谷景區等地
關於中文書院(雙語)國學蒙學班報名工作通知
中文書院：鍾永偉，《國學養成》，《中華緣：來華外國人簡史》，《中華文明史》，《世界鍾氏宗譜》《鍾永偉文集》卷十，20200809
【中文書院藏書閣：】
【中文書院國學經典】
憲問第十四
BookXIV: Hsien Wan
Chapter1
憲問「恥」。
子曰：「邦有道，穀；邦無道，穀：恥也。」
It isshameful in an officer to be caring only about his emolument. Hsien asked whatwas shameful. The Master said, "When good government prevails in a state,to be thinking only of salary; and, when bad government prevails, to be thinking,in the same way, only of salary;-- this is shameful."
Chapter2
「克、伐、怨、欲不行焉，可以為仁矣？」
子曰：「可以為難矣，仁則吾不知也。」
Thepraise of perfect virtue is not to be allowed for the repression of badfeelings. 1. "When the love of superiority, boasting, resentments, andcovetousness are repressed, this may be deemed perfect virtue."
2.The Master said, "This may be regarded as the achievement of what isdifficult. But I do not know that it is to be deemed perfect virtue."
Chapter3
子曰：「士而懷居，不足以為士矣！」
Ascholar must be aiming at what is higher than comfort or pleasure. The Mastersaid, "The scholar who cherishes the love of comfort is not fit to bedeemed a scholar."
Chapter4
子曰：「邦有道，危言危行。邦無道，危行言孫。」
Whatone does must always be right; what one feels need not always be spoken:-- alesson of prudence. The Master said, "When good government prevails in astate, language may be lofty and bold, and actions the same. When badgovernment prevails, the actions may be lofty and bold, but the language may bewith some reserve."
Chapter5
子曰：「有德者必有言，有言者不必有德。仁者必有勇，勇者不必有仁。」
Wemay predicate the external from the internal, but not vice versa. The Mastersaid, "The virtuous will be sure to speak correctly, but those whosespeech is good may not always be virtuous. Men of principle are sure to bebold, but those who are bold may not always be men of principle."
Chapter6
南宮适問於孔子曰：「羿善射，奡盪舟，俱不得其死然。禹、稷躬稼而有天下。」
夫子不答。
南宮适出。
子曰：「君子哉若人！尚德哉若人！」
Eminentprowess conducting to ruin; eminent virtue leading to dignity. The modesty ofConfucius. Nan-kung Kwo, submitting an inquiry to Confucius, said, "Î wasskillful at archery, and Âo could move a boat along upon the land, but neitherof them died a natural death. Yü and Chî personally wrought at the toils ofhusbandry, and they became possessors of the kingdom." The Master made noreply; but when Nan-kung Kwo went out, he said, "A superior man indeed isthis! An esteemer of virtue indeed is this!"
Chapter7
子曰：「君子而不仁者有矣夫，未有小人而仁者也。」
Thehighest virtue not easily attained to, and incompatible with meanness. TheMaster said, "Superior men, and yet not always virtuous, there have been,alas! But there never has been a mean man, and, at the same time,virtuous."
Chapter8
子曰：「愛之，能勿勞乎？忠焉，能勿誨乎？」
Alesson for parents and ministers, that they must be strict and decided. TheMaster said, "Can there be love which does not lead to strictness with itsobject? Can there be loyalty which does not lead to the instruction of itsobject?"
Chapter9
子曰：「為命：裨諶草創之，世叔討論之，行人子羽脩飾之，東裡子產潤色之。」
Theexcellence of the official notifications of Chang, owing to the ability of fourof its officers. The Master said, "In preparing the governmentalnotifications, P'î Shan first made the rough draft; Shî-shû examined anddiscussed its contents; Tsze-yü, the manager of foreign intercourse, thenpolished the style; and, finally, Tsze-ch'ân of Tung-lî gave it the properelegance and finish."
Chapter10
或問子產。
子曰：「惠人也。」
問子西。
曰：「彼哉彼哉！」
問管仲。
曰：「人也，奪伯氏駢邑三百，飯疏食，沒齒無怨言。」
Thejudgement of Confucius concerning Tsze-ch'ân, tsze-hsî, and Kwan Chung. 1. Someone asked about Tsze-ch'ân. The Master said, "He was a kind man."
2. Heasked about Tsze-hsî. The Master said, "That man! That man!"
3. Heasked about Kwan Chung. "For him," said the Master, "the city ofPien, with three hundred families, was taken from the chief of the Po family,who did not utter a murmuring word, though, to the end of his life, he had onlycoarse rice to eat."
Chapter11
子曰：「貧而無怨難，富而無驕易。」
It isharder to bear poverty aright than to carry riches. The Master said, "Tobe poor without murmuring is difficult. To be rich without being proud iseasy."
Chapter12
子曰：「孟公綽為趙魏老則優，不可以為滕、薛大夫。」
Thecapacity of Mang Kung-ch'o. The Master said, "Mang Kung-ch'o is more thanfit to be chief officer in the families of Châo and Wei, but he is not fit tobe great officer to either of the States Tang or Hsieh."
Chapter13
子路問成人。
子曰：「若臧武仲之知，公綽之不欲，卞莊子之勇，冉求之藝，文之以禮樂，亦可以為成人矣！」
曰：「今之成人者何必然？見利思義，見危授命，久要不忘平生之言，亦可以為成人矣。」
Ofthe complete man:-- a conversation with Tsze-lû. 1. Tsze-lû asked whatconstituted a COMPLETE man. The Master said, "Suppose a man with theknowledge of Tsang Wû-chung, the freedom from covetousness of Kung-ch'o, thebravery of Chwang of Pien, and the varied talents of Zan Ch'iû; add to thesethe accomplishments of the rules of propriety and music;-- such a one might bereckoned a COMPLETE man."
2. Hethen added, "But what is the necessity for a complete man of the presentday to have all these things? The man, who in the view of gain, thinks ofrighteousness; who in the view of danger is prepared to give up his life; andwho does not forget an old agreement however far back it extends:-- such a manmay be reckoned a COMPLETE man."
Chapter14
子問公叔文子於公明賈，曰：「信乎，夫子不言、不笑、不取乎？」
公明賈對曰：「以告者過也。夫子時然後言，人不厭其言；樂然後笑，人不厭其笑；義然後取，人不厭其取。」
子曰：「其然？豈其然乎？」
Thecharacter of Kung-shû Wan, who was said neither to speak, nor laugh, nortake. 1. The Master asked Kung-ming Chiâ about Kung-shû Wan, saying, "Isit true that your master speaks not, laughs not, and takes not?"
2.Kung-ming Chiâ replied, "This has arisen from the reporters going beyondthe truth. -- My master speaks when it is the time to speak, and so men do notget tired of his speaking. He laughs when there is occasion to be joyful, andso men do not get tired of his laughing. He takes when it is consistent withrighteousness to do so, and so men do not get tired of his taking." TheMaster said, "So! But is it so with him?"
Chapter15
子曰：「臧武仲以防求為後於魯，雖曰不要君，吾不信也。」
Condemnationof Tsang Wû-chung for forcing a favour from his prince. The Master said,"Tsang Wû-chung, keeping possession of Fang, asked of the duke of Lû toappoint a successor to him in his family. Although it may be said that he wasnot using force with his sovereign, I believe he was."
Chapter16
子曰：「晉文公譎而不正，齊桓公正而不譎。」
Thedifferent characters of the dukes Wan of Tsin and Hwan of Ch'î. The Mastersaid, "The duke Wan of Tsin was crafty and not upright. The duke Hwan ofCh'î was upright and not crafty."
Chapter17
子路曰：「桓公殺公子糾，召忽死之，管仲不死。」
曰：「未仁乎？」
子曰：「桓公九合諸侯，不以兵車，管仲之力也。如其仁！如其仁！」
Themerit of Kwan Chung:-- a conversation with Tsze-lû. 1. Tsze-lû said, "Theduke Hwan caused his brother Chiû to be killed, when Shâo Hû died with hismaster, but Kwan Chung did not die. May not I say that he was wanting invirtue?"
2.The Master said, "The Duke Hwan assembled all the princes together, andthat not with weapons of war and chariots:-- it was all through the influenceof Kwan Chung. Whose beneficence was like his? Whose beneficence was likehis?"
Chapter18
子貢曰：「管仲非仁者與？桓公殺公子糾，不能死，又相之。」
子曰：「管仲相桓公，霸諸侯，一匡天下，民到於今受其賜。微管仲，吾其被髮左衽矣。豈若匹夫匹婦之為諒也，自經於溝瀆而莫之知也！」
Themerit of Kwan Chung:-- a conversation with Tsze-kung. 1. Tsze-kung said,"Kwan Chung, I apprehend, was wanting in virtue. When the Duke Hwan causedhis brother Chiû to be killed, Kwan Chung was not able to die with him.Moreover, he became prime minister to Hwan."
2.The Master said, "Kwan Chung acted as prime minister to the duke Hwan,made him leader of all the princes, and united and rectified the whole kingdom.Down to the present day, the people enjoy the gifts which he conferred. But forKwan Chung, we should now be wearing our hair unbound, and the lappets of ourcoats buttoning on the left side.
3."Will you require from him the small fidelity of common men and commonwomen, who would commit suicide in a stream or ditch, no one knowing anythingabout them?"
Chapter19
公叔文子之臣大夫僎與文子同升諸公。
子聞之曰：「可以為文矣。」
Themerit of Kung-shû Wan in recommending to high office, while in an inferiorposition, a man of worth. 1. The great officer, Hsien, who had been familyminister to Kung-shû Wan, ascended to the prince's court in company with Wan.
2.The Master, having heard of it, said, "He deserved to be considered WAN(the accomplished)."
Chapter20
子言衞靈公之無道也，康子曰：「夫如是，奚而不喪？」
孔子曰：「仲叔圉治賓客，祝鮀治宗廟，王孫賈治軍旅。夫如是，奚其喪？」
Theimportance of good and able ministers:-- seen in the State of Wei. 1. TheMaster was speaking about the unprincipled course of the duke Ling of Wei, whenCh'î K'ang said, "Since he is of such a character, how is it he does notlose his state?"
2.Confucius said, "The Chung-shû Yü has the superintendence of his guestsand of strangers; the litanist, T'o, has the management of his ancestraltemple; and Wang-sun Chiâ has the direction of the army and forces:-- with suchofficers as these, how should he lose his state?"
Chapter21
子曰：「其言之不怍，則為之也難。」
Extravagantspeech hard to be made good. The Master said, "He who speaks withoutmodesty will find it difficult to make his words good."
Chapter22
陳成子弒簡公。
孔子沐浴而朝，告於哀公曰：「陳恆弒其君，請討之。」
公曰：「告夫三子。」
孔子曰：「以吾從大夫之後，不敢不告也。君曰『告夫三子』者！」
之三子告，不可。
孔子曰：「以吾從大夫之後，不敢不告也。」
HowConfucius wished to avenge the murder of the duke of Ch'î:-- his righteous andpublic spirit. 1. Chan Ch'ang murdered the duke Chien of Ch'î.
2.Confucius bathed, went to court and informed the duke Âi, saying, "ChanHang has slain his sovereign. I beg that you will undertake to punishhim."
3.The duke said, "Inform the chiefs of the three families of it."
4. Confuciusretired, and said, "Following in the rear of the great officers, I did notdare not to represent such a matter, and my prince says, 'Inform the chiefs ofthe three families of it.'"
5. Hewent to the chiefs, and informed them, but they would not act. Confucius thensaid, "Following in the rear of the great officers, I did not dare not torepresent such a matter."
Chapter23
子路問事君。
子曰：「勿欺也，而犯之。」
Howthe minister of a prince must be sincere and boldly upright. Tsze-lû asked howa ruler should be served. The Master said, "Do not impose on him, and,moreover, withstand him to his face."
Chapter24
子曰：「君子上達，小人下達。」
Thedifferent progressive tendencies of the supeior man and the mean man. TheMaster said, "The progress of the superior man is upwards; the progress ofthe mean man is downwards."
Chapter25
子曰：「古之學者為己，今之學者為人。」
Thedifferent motives of learners in old times, and in the times of Confucius. TheMaster said, "In ancient times, men learned with a view to their ownimprovement. Nowadays, men learn with a view to the approbation ofothers."
Chapter26
蘧伯玉使人於孔子。
孔子與之坐，而問焉，曰：「夫子何為？」
對曰：「夫子欲寡其過而未能也。」
使者出。
子曰：「使乎！使乎！」
Anadmirable messenger. 1. Chü Po-yü sent a messenger with friendly inquiries toConfucius.
2.Confucius sat with him, and questioned him. "What," said he! "isyour master engaged in?" The messenger replied, "My master is anxiousto make his faults few, but he has not yet succeeded." He then went out,and the Master said, "A messenger indeed! A messenger indeed!"
Chapter27
子曰：「不在其位，不謀其政。」
SeeBook VIII Chapter XIV. The Master said, "He who is not in any particularoffice has nothing to do with plans for the administration of its duties."
Chapter28
曾子曰：「君子思不出其位。」
Thethoughts of a superior man in harmony with his position. The philosopher Tsangsaid, "The superior man, in his thoughts, does not go out of hisplace."
Chapter29
子曰：「君子恥其言而過其行。」
Thesuperior man more in deeds than in words. The Master said, "The superiorman is modest in his speech, but exceeds in his actions."
Chapter30
子曰：「君子道者三，我無能焉：仁者不憂，知者不惑，勇者不懼。」
子貢曰：「夫子自道也。」
Confucius'shumble estimate of himself, which Tsze-kung denies. 1. The Master said,"The way of the superior man is threefold, but I am not equal to it.Virtuous, he is free from anxieties; wise, he is free from perplexities; bold,he is free from fear.
2.Tsze-kung said, "Master, that is what you yourself say."
Chapter31
子貢方人。
子曰：「賜也賢乎哉？夫我則不暇！」
One'swork is with one's self:-- against making comparisons. Tsze-kung was in thehabit of comparing men together. The Master said, "Tsze must have reacheda high pitch of excellence! Now, I have not leisure for this."
Chapter32
子曰：「不患人之不己知，患其不能也。」
Concernshould be about our personal attainment, and not about the estimation ofothers. The Master said, "I will not be concerned at men's not knowing me;I will be concerned at my own want of ability."
Chapter33
子曰：「不逆詐，不億不信，抑亦先覺者，是賢乎？」
Quickdiscrimination without suspiciousness is highly meritorious. The Master said,"He who does not anticipate attempts to deceive him, nor think beforehandof his not being believed, and yet apprehends these things readily (when theyoccur);-- is he not a man of superior worth?"
Chapter34
微生畝謂孔子曰：「丘何為是棲棲者與？無乃為佞乎？」
孔子曰：「非敢為佞也，疾固也。」
Confuciusnot self-willed, and yet no glib-tongued talker:-- defence of himself from thecharge of an aged reprover. 1. Wei-shang Mâu said to Confucius, "Ch'iû,how is it that you keep roosting about? Is it not that you are an insinuatingtalker?
2.Confucius said, "I do not dare to play the part of such a talker, but Ihate obstinacy."
Chapter35
子曰：「驥不稱其力，稱其德也。」
Virtue,and not strength, the fit subject of praise. The Master said, "A horse iscalled a ch'î, not because of its strength, but because of its other goodqualities."
Chapter36
或曰：「以德報怨，何如？」
子曰：「何以報德？以直報怨，以德報德。」
Goodis not to be returned for evil; evil to be met simply with justice. 1. Some onesaid, "What do you say concerning the principle that injury should berecompensed with kindness?"
2.The Master said, "With what then will you recompense kindness?"
3."Recompense injury with justice, and recompense kindness withkindness."
Chapter37
子曰：「莫我知也夫！」
子貢曰：「何為其莫知子也？」
子曰：「不怨天，不尤人，下學而上達。知我者其天乎！」
Confucius,lamenting that men did not know him, rests in the thought that Heaven knewhim. 1. The Master said, "Alas! there is no one that knows me."
2.Tsze-kung said, "What do you mean by thus saying -- that no one knowsyou?" The Master replied, "I do not murmur against Heaven. I do notgrumble against men. My studies lie low, and my penetration rises high. Butthere is Heaven;-- that knows me!"
Chapter38
公伯寮愬子路於季孫。
子服景伯以告，曰：「夫子固有惑志於公伯寮，吾力猶能肆諸市朝。」
子曰：「道之將行也與，命也。道之將廢也與，命也。公伯寮其如命何！」
HowConfucius rested, as to the progress of his doctrines, on the ordering ofHeaven:-- on occassion of Tsze-lû's being slandered. 1. The Kung-po Liâo,having slandered Tsze-lû to Chî-sun, Tsze-fû Ching-po informed Confucius of it,saying, "Our master is certainly being led astray by the Kung-po Liâo, butI have still power enough left to cut Liâo off, and expose his corpse in themarket and in the court."
2.The Master said, "If my principles are to advance, it is so ordered. Ifthey are to fall to the ground, it is so ordered. What can the Kung-po Liâo dowhere such ordering is concerned?"
Chapter39
子曰：「賢者闢世，其次辟地，其次闢色，其次闢言。」
Differentcauses of why men of worth withdraw from public life, and different extents towhich they so withdraw themselves. 1. The Master said, "Some men of worthretire from the world.
2."Some retire from particular states.
3."Some retire because of disrespectful looks.
4."Some retire because of contradictory language."
Chapter40
子曰：「作者七人矣！」
Thenumber of men of worth who has withdrawn from public life in Confucius'stime. The Master said, "Those who have done this are seven men."
Chapter41
子路宿於石門。
晨門曰：「奚自？」
子路曰：「自孔氏。」
曰：「是知其不可而為之者與？」
Condemnationof Confucius's course in seeking to be employed, by one who had withdrawn frompublic life. Tsze-lû happening to pass the night in Shih-man, the gatekeepersaid to him, "Whom do you come from?" Tsze-lû said, "From Mr.K'ung." "It is he, -- is it not?" -- said the other, "whoknows the impracticable nature of the times and yet will be doing in them."
Chapter42
子擊磬於衞。
有荷蕢而過孔氏之門者，曰：「有心哉，擊磬乎！」
旣而曰：「鄙哉，硜硜乎！莫己知也，斯己而已矣。『深則厲，淺則揭。』」
子曰：「果哉！末之難矣。」
Thejudgement of a retired worthy on Confucius's course, and remark of Confuciusthereon. 1. The Master was playing, one day, on a musical stone in Wei, when aman, carrying a straw basket, passed door of the house where Confucius was, andsaid, "His heart is full who so beats the musical stone."
2. Alittle while after, he added, "How contemptible is the one-ideaedobstinacy those sounds display! When one is taken no notice of, he has simplyat once to give over his wish for public employment. 'Deep water must becrossed with the clothes on; shallow water may be crossed with the clothes heldup.'"
3.The Master said, "How determined is he in his purpose! But this is notdifficult!"
Chapter43
子張曰：「《書》云：『高宗諒陰，三年不言。』何謂也？」
子曰：「何必高宗？古之人皆然。君薨，百官總己以聽於冢宰三年。」
Howgovernment was caried on during the three years of silent mourning by thesovereign. 1. Tsze-chang said, "What is meant when the Shû says that Kâo-tsung,while observing the usual imperial mourning, was for three years withoutspeaking?"
2.The Master said, "Why must Kâo-tsung be referred to as an example of this?The ancients all did so. When the sovereign died, the officers all attended totheir several duties, taking instructions from the prime minister for threeyears."
Chapter44
子曰：「上好禮，則民易使也。」
How alove of the rules of propriety in rulers facilitates government. The Mastersaid, "When rulers love to observe the rules of propriety, the peoplerespond readily to the calls on them for service."
Chapter45
子路問「君子」。
子曰：「脩己以敬。」
曰：「如斯而已乎？」
曰：「脩己以安人。」
曰：「如斯而已乎？」
曰：「脩己以安百姓。脩己以安百姓，堯、舜其猶病諸！」
Reverentself-cultivation the distinguishing characteristic of the Chün-tsze. Tsze-lûasked what constituted the superior man. The Master said, "The cultivationof himself in reverential carefulness." "And is this all?" saidTsze-lû. "He cultivates himself so as to give rest to others," wasthe reply. "And is this all?" again asked Tsze-lû. The Master said,"He cultivates himself so as to give rest to all the people. He cultivateshimself so as to give rest to all the people:-- even Yâo and Shun were stillsolicitous about this."
Chapter46
原壤夷俟。
子曰：「幼而不孫弟，長而無述焉，老而不死，是為賊。」
以杖叩其脛。
Confucius'sconduct to an unmannerly old man of his acquaintance. Yüan Zang was squattingon his heels, and so waited the approach of the Master, who said to him,"In youth not humble as befits a junior; in manhood, doing nothing worthyof being handed down; and living on to old age:-- this is to be a pest."With this he hit him on the shank with his staff.
Chapter47
闕黨童子將命。
或問之曰：「益者與？」
子曰：「吾見其居於位也，見其與先生並行也。非求益者也，欲速成者也。」
Confucius'semployment of a forward youth. 1. A youth of the village of Ch'üeh was employedby Confucius to carry the messages between him and his visitors. Some one askedabout him, saying, "I suppose he has made great progress."
2.The Master said, "I observe that he is fond of occupying the seat of afull-grown man; I observe that he walks shoulder to shoulder with his elders.He is not one who is seeking to make progress in learning. He wishes quickly tobecome a man."
【中文書院校訓：立德樹人 康壽福來】
【中文書院校歌《樹》】
【中文書院入學考題：】
世界上第一個人是誰？這個人的父母是誰？
地址：江西省上饒市三清山楓林神仙谷景區 中文書院
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【關於中文書院】
中文書院以弘揚中華優秀傳統文化、服務當代社會為己任。由鍾永偉先生於2007年創辦，提倡：修兼濟天下之德明;孔孟之思;參老莊之道;悟佛法之妙理與志同道合道友一起雲遊深入中國最隱秘的地域、尋訪世外高人、與智者對話、問之於道、使人無惑 。
國學 —是以先秦經典及諸子百家學說為根基，它涵蓋了兩漢經學、魏晉玄學、隋唐道學、宋明理學、明清實學和同時期的先秦詩賦、漢賦、六朝駢文、唐宋詩詞、元曲與明清小說並歷代史學等一套完整的文化、學術體系。
中文書院倡導語言就是生活，國學生活化，國學自然化，國學常態化和國學國際化。從中華傳統文化中來，到中華傳統文化中去。分中國學，外語學，對外漢語學和老外學。國人學外語，外賓品國學。對外漢語橋，雙語雙向聯。欲學好外語，先疏通國學。中西對比學，教學相長進。中文書院是培養人才，學術交流，文化傳承，國學啟蒙和研學的重要基地和集散地，集古代書院的祭祀，講學，藏書，會友等功能。
中文書院的校訓是立德樹人，康壽福來！
中文書院的校歌是:紅花不忘綠葉恩，高樹牢記土長根。青山碧水尚有色，莫言大地是無聲。金榜題名時，洞房花燭夜。事業日中天，健康壽福來！
中文書院積極探索古代書院與現代大學的融合，語言與生活的融合，外國人學中文與中國人學外語需求的融合。搭建中西文化交流的平臺，高校與中小學的溝通平臺，讓天下人溝通不再困難！
中文書院的入學考題:世界上第一個人是誰？這個人的父母是誰？
為天地立心
為生民立命
為往聖繼絕學
為萬世開太平
編輯：中文書院辦公室
籤發：鍾永偉
中文書院