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中文書院首部以中華傳統文化和三清山文化為主題的原創電影《愛在三清山》已基本完成後期製作,接近尾聲,目前進入播映審批階段,預計明天即將上線全國影院和愛奇藝等播放平臺,敬請關注,屆時歡迎大家多多支持。
中文書院
20200919
滴水之恩湧泉抱,
高山景仰虛谷廟!
先生栽樹後學福,
前事不忘聖賢道!
文:鍾永偉 《無題》 庚子年秋季 20200919 摘自《我們的詩》
【國學經典】
——
老子:「道德經」:第六十章
治大國,若烹小鮮。
以道蒞天下,其鬼不神﹔
非其鬼不神,其神不傷人﹔
非其神不傷人,聖人亦不傷人。
夫兩不相傷,故德交歸焉。
Chapter 60
Governing a great state is like cooking small fish.
Let the kingdom be governed according to the Tao,and the manes of the departed will not manifest their spiritual energy. It is not that those manes have not that spiritual energy,but it will not be employed to hurt men. It is not that it could not hurt men,but neither does the ruling sage hurt them.
When these two do not injuriously affect each other,their good influences converge in the virtue(of the Tao)。
老子:「道德經」:第六十一章
大邦者下流,天下之牝,
天下之交也。
牝常以靜勝牡,以靜為下。
故大邦以下小邦,則取小邦﹔
小邦以下大邦,則取大邦。
故或下以取,或下而取。
大邦不過欲兼畜人,小邦不過欲入事人。
夫兩者各得所欲,大者宜為下。
Chapter 61
What makes a great state is its being(like)a low-lying,down- flowing(stream);——it becomes the centre to which tend(all the small states)under heaven.
(To illustrate from)the case of all females:——the female always overcomes the male by her stillness. Stillness may be considered(a sort of)abasement.
Thus it is that a great state,by condescending to small states,gains them for itself;and that small states,by abasing themselves to a great state,win it over to them. In the one case the abasement leads to gaining adherents,in the other case to procuring favour.
The great state only wishes to unite men together and nourish them;
a small state only wishes to be received by,and to serve,the other. Each gets what it desires,but the great state must learn to abase itself.
——
老子:「道德經」:第六十二章
道者萬物之奧。善人之寶,不善人之所保。
美言可以市尊,美行可以加人。
人之不善,何棄之有。
故立天子,置三公,
雖有拱璧以先駟馬,
不如坐進此道。
古之所以貴此道者何。
不曰:求以得,有罪以免邪。故為天下貴。
Chapter 62
Tao has of all things the most honoured place. No treasures give good men so rich a grace;
Bad men it guards,and doth their ill efface.
(Its)admirable words can purchase honour;(its)admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it.
Therefore when the sovereign occupies his place as the Son of Heaven,and he has appointed his three ducal ministers,though(a prince)were to send in a round symbol-of-rank large enough to fill both the hands,and that as the precursor of the team of horses(in the court-yard),such an offering would not be equal to(a lesson of)
this Tao,which one might present on his knees.
Why was it that the ancients prized this Tao so much?Was it not because it could be got by seeking for it,and the guilty could escape(from the stain of their guilt)by it?This is the reason why all under heaven consider it the most valuable thing.
——
老子:「道德經」:第六十三章
為無為,事無事,味無味。
圖難於其易,為大於其細﹔
天下難事,必作於易,
天下大事,必作於細。
是以聖人終不為大,故能成其大。
夫輕諾必寡信,多易必多難。
是以聖人猶難之,故終無難矣。
Chapter 63
(It is the way of the Tao)to act without(thinking of)acting;
to conduct affairs without(feeling the)trouble of them;to taste without discerning any flavour;to consider what is small as great,and a few as many;and to recompense injury with kindness.
(The master of it)anticipates things that are difficult while they are easy,and does things that would become great while they are small. All difficult things in the world are sure to arise from a previous state in which they were easy,and all great things from one in which they were small. Therefore the sage,while he never does what is great,is able on that account to accomplish the greatest things.
He who lightly promises is sure to keep but little faith;he who is continually thinking things easy is sure to find them difficult. Therefore the sage sees difficulty even in what seems easy,and so never has any difficulties.
——
老子:「道德經」:第六十四章
其安易持,其未兆易謀。
其脆易泮,其微易散。
為之於未有,治之於未亂。
合抱之木,生於毫末﹔
九層之臺,起於累土﹔
千裡之行,始於足下。
民之從事,常於幾成而敗之。
慎終如始,則無敗事。
Chapter 64
That which is at rest is easily kept hold of;before a thing has given indications of its presence,it is easy to take measures against it;that which is brittle is easily broken;that which is very small is easily dispersed. Action should be taken before a thing has made its appearance;order should be secured before disorder has begun.
The tree which fills the arms grew from the tiniest sprout;the tower of nine storeys rose from a(small)heap of earth;the journey of a thousand li commenced with a single step.
He who acts(with an ulterior purpose)does harm;he who takes hold of a thing(in the same way)loses his hold. The sage does not act(so),and therefore does no harm;he does not lay hold(so),and therefore does not lose his bold.(But)people in their conduct of affairs are constantly ruining them when they are on the eve of success. If they were careful at the end,as(they should be)at the beginning,they would not so ruin them.
Therefore the sage desires what(other men)do not desire,and does not prize things difficult to get;he learns what(other men)do not learn,and turns back to what the multitude of men have passed by. Thus he helps the natural development of all things,and does not dare to act(with an ulterior purpose of his own)。
——
:「道德經」:第六十五章
古之善為道者,非以明民,將以愚之。
民之難治,以其智多。
故以智治國,國之賊﹔
不以智治國,國之福。
知此兩者亦稽式。
常知稽式,是謂「玄德」。
「玄德」深矣,遠矣,與物反矣,然後乃至大順。
Chapter 65
The ancients who showed their skill in practising the Tao did so,not to enlighten the people,but rather to make them simple and ignorant.
The difficulty in governing the people arises from their having much knowledge. He who(tries to)govern a state by his wisdom is a scourge to it;while he who does not(try to)do so is a blessing.
He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence(of a governor)。Deep and far-reaching is such mysterious excellence,showing indeed its possessor as opposite to others,but leading them to a great conformity to him.
——
老子:「道德經」:第六十六章
江海之所以能為百穀王者,
以其善下之,故能為百穀王。
是以聖人慾上民,必以言下之﹔
欲先民,必以身後之。
是以聖人處上而民不重,處前而民不害。
是以天下樂推而不厭。
以其不爭,故天下莫能與之爭。
Chapter 66
That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams,is their skill in being lower than they;——it is thus that they are the kings of them all. So it is that the sage(ruler),wishing to be above men,puts himself by his words below them,and,wishing to be before them,places his person behind them.
In this way though he has his place above them,men do not feel his weight,nor though he has his place before them,do they feel it an injury to them.
Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive,no one finds it possible to strive with him.
——
老子:「道德經」:第六十七章
天下皆謂我道大,似不肖。
夫唯大,故似不肖。
若肖,久矣其細也夫。
我有三寶,持而保之。
一曰慈,
二曰儉,
三曰不敢為天下先。
慈故能勇﹔儉故能廣﹔
不敢為天下先,故能成器長。
今舍慈且勇﹔舍儉且廣﹔
舍後且先﹔死矣。
夫慈以戰則勝,以守則固。
天將救之,以慈衛之。
Chapter 67
All the world says that,while my Tao is great,it yet appears to be inferior(to other systems of teaching)。Now it is just its greatness that makes it seem to be inferior. If it were like any other(system),for long would its smallness have been known!
But I have three precious things which I prize and hold fast. The first is gentleness;the second is economy;and the third is shrinking from taking precedence of others.
With that gentleness I can be bold;with that economy I can be liberal;shrinking from taking precedence of others,I can become a vessel of the highest honour. Now-a-days they give up gentleness and are all for being bold;economy,and are all for being liberal;the hindmost place,and seek only to be foremost;——(of all which the end is)death.
Gentleness is sure to be victorious even in battle,and firmly to maintain its ground. Heaven will save its possessor,by his(very)
gentleness protecting him.
——
老子:「道德經」:第六十八章
善為士者,不武﹔
善戰者,不怒﹔
善勝敵者,不與﹔
善用人者,為之下。
是謂不爭之德,
是謂用人之力,
是謂配天古之極。
Chapter 68.
He who in(Tao『s)wars has skill Assumes no martial port;
He who fights with most good will To rage makes no resort. He who vanquishes yet still Keeps from his foes apart;
He whose hests men most fulfil Yet humbly plies his art.
Thus we say,『He ne』er contends,And therein is his might.『Thus we say,』Men『s wills he bends,That they with him unite.』Thus we say,『Like Heaven’s his ends,No sage of old more bright.『
——老子:「道德經」:第六十九章
用兵有言:
「吾不敢為主,而為客﹔
不敢進寸,而退尺。」
是謂行無行﹔攘無臂﹔
扔無敵﹔執無兵。
禍莫大於輕敵,輕敵幾喪吾寶。
故抗兵相若,哀者勝矣。
Chapter 69
A master of the art of war has said,『I do not dare to be the host(to commence the war);I prefer to be the guest(to act on the defensive)。I do not dare to advance an inch;I prefer to retire a foot.』This is called marshalling the ranks where there are no ranks;
baring the arms(to fight)where there are no arms to bare;grasping the weapon where there is no weapon to grasp;advancing against the enemy where there is no enemy.
There is no calamity greater than lightly engaging in war. To do that is near losing(the gentleness)which is so precious. Thus it is that when opposing weapons are(actually)crossed,he who deplores(the situation)conquers.
【新年老人的禮物】
中文書院鄉村少年宮開始納新啦!
許多家長覺得要是鎮上和城裡一樣,有個少年宮就好了。孩子放假在家,要麼整天看電視,要麼偷偷去上網,或在外面到處跑,存在很多安全隱患,與其這樣,還不如讓他們到興趣班去學點兒東西,既安全又能學到一些實用技能。
中文書院鄉村少年宮有書法,美術,音樂,唱歌,跆拳道,瑜伽,鋼琴,古箏,太極,體育,舞蹈,詩歌,朗誦,演講,國學誦讀,投壺,語文,寫作,毛筆字,跆拳道,武術,體育,英語,奧數,茶藝,插花,國學研學,漢服體驗,下棋,機器人,編程,數獨等都引進來。為楓林引進更多的高端人才,培養孩子們德智體美勞全面發展。10月19日開課,請大家及時報名。
報名諮詢熱線:13264399779
地址:楓林鎮鍾氏宗祠旁中文書院
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,探索古代書院和現代大學,毅然從北京返鄉辦學,回報父老鄉親的和師長的栽培之恩,立志大學之道。並結合改革開放時代發展為脈絡,融合世界自然遺產中心和世界地質公園三清山自然美景和文化發展史,民俗地域鄉土文化包括傳統非遺文化鬧花燈曲目和中華傳統文化儒釋道等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李娜,努力學習中文,因為她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。
兩種文化,兩種思維,古代書院和現代大學的碰撞,新年老人和聖誕老人的相遇,會有怎樣的思想火花?
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。
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中文書院特色民宿---一所可以吃喝玩樂的書院
中文書院中華傳統文化體驗中心開張啦!
中文書院:鍾永偉,《道德經》《中華緣:來華外國人簡史》《中華文明史》《鍾永偉文集》卷十,20200916
【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
中華傳統文化國學研學體驗教育基地(祭祀 講學 藏書 會友)
電話:13264399779(書院內設高端民宿 休閒度假 國學研學 吃飯購物)
【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
【中文書院獎學助學倡議書】
尊敬的各位鍾氏宗賢和鄉賢達貴親朋好友們:
鍾氏一家親,鄉賢鄉土情!
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最後,祝我們鍾氏宗親和廣大鄉賢達貴親朋好友們,興旺發達、幸福安康、萬事如意!
中文書院資金專用帳戶
帳號:1109 1416 7910 601
開戶行:招行北京中關村支行
開戶名:中文書院
帳戶:6228 4800 1825 5924 971
開戶行:中國農業銀行中關村北一大街支行
開戶名:鍾永偉
支付寶帳戶:13264399779
微信號:18010099220或13264399779 鍾永偉
中文書院投壺研習基地
中文書院:《投壺問道》《中華緣:來華外國人簡史》《中華文明史》《世界鍾氏宗譜》《中華文明史》《鍾永偉文集》卷十,20200906
中文書院:鍾永偉,《道德經》《中華緣:來華外國人簡史》《中華文明史》《鍾永偉文集》卷十,20200918
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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:鍾永偉,《道德經》《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》卷十,20200917
鍾永偉:《琴史》,《中華緣:來華外國人簡史》,《鍾永偉文集》卷五,2016-08-12
中文書院首屆書畫展暨鍾明權先生七旬壽宴慶典
邀請函
尊敬的來賓:
首先誠摯的邀請您拔冗參加和光臨中文書院首屆書畫展暨鍾明權先生七旬壽宴
上聯:三清山詩情畫意
下聯:古稀年康壽福來
展出時間:10月1日~8日
展出地點:中文書院(三清山)
主辦單位:中文書院
支持單位:玉山縣利春美術館,玉山縣三清藝苑研究院,玉山縣上饒市央美清藝
江西省上饒市楓林鎮三清山神仙谷景區鍾氏宗祠旁
展出作品:
音樂專輯:中文書院院長鍾永偉先生首張音樂專輯(《樹》)共15首
中央音樂學院畢業,我國著名歌唱家鍾中音樂專輯
原創電影🎬:《愛在三清山》
書法作品:中國書法家協會書法家孫志國系列作品,鍾存理先生作品,鍾偉章先生作品,鍾寶勝先生作品,鍾鐵環先生作品,楊楊先生作品,李耀君先生作品,書畫家童曉明先生作品,中央美術學院範俊先生作品,清華大學程文飛先生作品,畫家汪利春先生作品,中國藝術研究院嚴夢雲先生作品等名家書畫
書刊作品:鍾永偉先生文集,《鴻園子集》,《中華鍾氏宗譜》,《中華鍾氏總譜》
另有中文書院師生表演,漢服體驗拍照和投壺遊戲等精彩中華傳統文化體驗互動。
中文書院
Youngwill University
20200913
橫幅:中文書院首屆書畫展暨鍾明權先生七旬壽宴
上聯:三清山詩情畫意
下聯:古稀年康壽福來