Paul F. Ryan 李博安：A Blessing from Master Nan 南老師的祝福
編
者
作者Paul F. Ryan，美國紐約市人（1969出生），中文名字李博安，南老師賜名「道安」（2010年），美國佛蒙特州立大學營養學專業畢業（1994）、北京中醫藥大學中醫學碩士畢業（2004）、美國太平洋東方醫學院中醫學博士（2018），美國紐約東西醫療安康中心「East-West Integrated Wellness」創辦人，行醫並傳授中國左氏針灸、薄氏腹針等。 為便於中文讀者閱讀，英文原文附於每段中譯文之後。
本文源自南懷瑾學術研究會、南懷瑾文教基金會，作者授權發表。轉載請註明出處。
南老師的祝福
A Blessing from Master Nan
By Paul F. Ryan 李博安
中文譯者：烏慈親
「這是誰啊？」當我坐在太湖大學堂的餐桌旁時，我身後傳來了一個聲音。一位老人用帶濃重口音的普通話問到，他的手輕輕地滑過我的肩。我帶著雞皮疙瘩和融化的心轉身看到老師的手，他微笑的和我打招呼，「哦！是李博安啊！」我的心融化了，眼裡充滿了淚水，我受到了南老師的祝福。當時我還沒完全理解老師這個姿態的意思，但當我第一次到太湖大學堂時，南老師已經接納我作為太湖大學堂的一員了。
「Who is this?」 came a voice from behind me while I was sitting at a dining room table at the Taihu Great Learning Center. It was sung by an old man speaking mandarin in a heavy accent and with it his hand gently slid over my shoulder. I turned with goosebumps and melted heart to find Teacher』s hand and smiling face greeting me, 「Oh! It』s Li Bo-an ah!」 My heart melted and eyes filled with tears. I had received a blessing from Master Nan. I did not fully comprehend the meaning of the gesture at that moment, but on my first visit to the Tai Hu Great Learning Center, Master Nan had accepted me into his community at Taihu.
在前一天晚上，老師突然請我在太湖大學堂2007年舉辦的教育論壇上作即興演講，此次論壇旨在為即將在學堂內開設一所新的實驗小學做準備。老師要求我對呂松濤先生屬下做的中醫四診儀對疑難雜症診斷的報告，談談我的看法。呂先生是綠谷集團的董事長，綠谷是一個生產中藥材和開發中醫現代化新技術的公司。講者的報告很有意思，但卻不是南老師想要的。他並不是想介紹中醫理論如何指導綠谷的診治項目，而是希望在西式教育體制下，找到一種能為小學生提供中醫藥知識和智慧的教學方法。但是，當時的論壇似乎有一種普遍的脫節，西方人和受西方教育的人用「一種文化」交談，而中國人在用另「一種文化」交談，融合的交匯點還未被發現。
The night before, Teacher had spontaneously asked me to make an impromptu presentation at an education forum The Center was hosting in 2007 in preparation for establishing a new experimental primary school on the premises. I was asked to offer a response to a presentation on Chinese medicine done by Lü Song-tao』s staff on the use of Chinese herbal medicine for difficult-to-treat disease. Mr. Lü was the president of Green Valley, a company producing a wide variety of Chinese medicine materials and new technologies related to modernizing the implementation of Chinese medicine treatment. It was interesting, but not what Master Nan wanted. He was not looking for an introduction to how the theory of Chinese medicine was being used to guide the treatment protocols for Green Valley projects, but wanted teaching methods to make Chinese medicine knowledge and wisdom available to primary school students in a Western academic setting. And, there seemed to be a general disconnect at the forum. Westerners and those with western methods of teaching were talking in one 『culture』 and the Chinese were talking in another and meeting points for integration had not yet been discovered.
我本是在北京中醫藥大學就讀研究生的局外人，是彼得·聖吉——師從南老師多年的學生——他邀請我前往大學堂對他所稱的「經絡儀」 做一個評估，但不參加論壇。呂先生希望通過彼得·聖吉，介紹他與美國科學家合作對經絡儀（編者按：即上海道生中醫四診儀）做測試。彼得讓我評估這個設備，因為我有中醫的背景，之前我還參與過Anne Harrington在哈佛大學的科學研究。彼得邀請了我，但卻沒有通知主辦方我會來，因為沒有房間，我差一點就轉身離開。雖然我同意去論壇的原因之一是去見南老師，但我並未意識到在那裡遇見南老師是多麼的幸運。我知道南老師，是因為我的中國「義父母」，他們是南老師的忠實粉絲，義父母儘可能地把通過南老師書籍所獲智慧與我分享，但我不是一個急切想見到南老師的忠實追隨者。有趣的是，我是唯一一位非華裔留學生，致力於學習中國傳統文化，特別是中醫藥學，想把它帶回西方，傳播到西方，以減輕病人不必要的痛苦、造福人類為使命。儘管我從未跟老師提過一句，但老師知道我的想法。
As an outsider from the graduate school program at the Beijing University of Chinese Medicine, Peter Senge, a long-time student of Master Nan, had invited me to evaluate a 「meridian machine」 as he called it, not to participate in the forum. Mr. Lü was hoping Peter would make some connections for him with scientists in the United States to begin experiments with the meridian testing instrument. Peter asked me to evaluate the device given my background in Chinese medicine and previous participation in scientific research with Anne Harrington at Harvard University. Peter had invited me, but did not inform the hosts I would be coming and I was almost turned away because there was 『no room at the inn.』 While another reason I agreed to go to the forum was to meet Master Nan, I was not fully aware of the blessing it was to be there and meet Teacher. I knew of Teacher. My Chinese 『godparents』 were devoted followers of him through his books and shared as much of his wisdom as they could with me, but I was not a devoted follower longing for this opportunity to meet him myself. Interestingly, I was the only non-Chinese participant whose life project was studying traditional Chinese culture, Chinese medicine specifically, with the mission of fully embodying it, bringing it back to the West and spreading it to alleviate unnecessary suffering and for the betterment of humanity. Teacher knew this without me saying a word to him about it.
我用兩個不同文化背景的人如何評價吃粥的好處做例子，簡要介紹了東西方思維方式的融合。除了口味或喜歡並接受粥以外，我談到了西方人強調的重點，尤其是像我這樣研究食物營養學的，會對事物本身做分析，如碳水化合物、脂肪、蛋白質、維生素和礦物質等，以西方解剖學和營養學的角度來確定何為「健康」。相反，我所受的中國文化教育告訴我，中國人理解各種粥及其成分對健康的效用，是由吃粥人在吃粥時和吃粥後的身體感受所決定的，這種知識如果不是幾千年，也是有好幾百年的經驗所積累下來的。這種知識是形成宏觀的或整體的理解，在中國文化的背景下，特別是結合了中醫藥的語言和理解。因此，西方視角主要表現為外向型和微觀為主，而中國則是內向型和宏觀為主。南老師非常喜歡我的報告。他讓四位同學到我桌邊來告訴我的演講非常好，最後一位還來告訴我，第二天晚上還要請我發言：聽完中醫講者的報告後，我要上台反饋我的心得體會。喔！我真的不確定這是個好主意！但是大家都確信南老師知道他在做什麼，所以我就接受了這個邀請。之後，當老師要求觀眾對我的演講發表看法時，牟煉站起來說「我一直在試圖調和東西方教學方法的不同，找到一種能讓學生受益的方法，今天聽完演講，我終於看到這個可能性了。」
I gave a short talk on the integration of Eastern and Western ways of thinking using the example of how two people from different cultural backgrounds would assess the benefits of eating congee. Beyond the taste and it』s influence on liking and accepting it, I talked about the westerner』s emphasis — especially someone like myself who has studied nutrition — on the analysis of the thing itself, like the amount of carbohydrate, fat, protein, vitamins and minerals and the role they play in nutritional health in the context of western anatomy and physiology to determine how 「healthy」 it is. In contrast, my education in Chinese culture revealed to me that the Chinese understanding of the health properties of congee in its various forms and ingredients were all determined by how it made the consumers feel during and after eating it, knowledge that accumulated over hundreds, if not thousands of years. This knowledge was then organized into macroscopic or holistic understandings within the context of Chinese culture and, in particular, the language and understandings within Chinese medicine. Thus, the western perspective is characterized primarily as being externally orientated and microscopic, while the Chinese as being internally oriented and macroscopic. Master Nan loved it. He directed four people to go to my table and tell me how good it was. The last person, also told me that I would have a repeat performance the next night: I would listen to the Chinese medicine presentation then go up on the stage and give my response presentation. Wow. I was not sure this was a good idea, but everyone was sure Master Nan knew what he was doing, so I accepted the request. When audience participants were asked to share their thoughts on my presentation, Demi Mo Lian, stood up saying, 「I』d been trying to reconcile the differences between eastern and western teaching styles and find a way to combine them for the benefit of the students in the school, and finally with this presentation I』m finally able to see the possibility for integration.」
第二天晚上，我的演講受到了褒貶不一的評價，其中最重要的批評和指正來自南老師。呂先生公司的醫生介紹採用五行學說作為中藥配方處方的理論依據。我談到了中醫用的思維模型，我的意思是指各種組成中國的宇宙觀的學說， 如氣一元論，陰陽學說，五行等，可以理解是思維模型，就是觀察自然現象後思維上辯證形成的模型。中醫以這些思維模型來指導疾病的診斷和治療。南老師清楚地感覺到，我這種簡化版的理解思維模型，缺失了一些基本的存在原理。因此，南老師藉此機會與論壇參與者分享書院式教育的模式，在書院教育下，學生自主學習，然後在小組學習中，學生被老師提問，然後學生根據他們的理解進行回答和辯論，然後由老師確認或糾正。我被糾正了，五行學說不僅僅是一個模式，至少不是像我所描述的，而是直接體現了宇宙間潛在「氣」的運動。當南老師上台來講時，我試著幫他翻譯。但是，儘管我中文口語方面非常優秀，但我第一次和他在一起時，由於他的口音，我很多次需要他人的幫助才能翻譯，幸運的是，有很多能人在場可以幫忙。這次拜訪出乎我意料的是，我從一個普通訪客變成南老師學堂的一個學生。「李博安啊！」成了我在南老師身邊時他常喚我的話。
he following night my presentation received mixed reviews, with the most important criticism and correction coming from Master Nan. The presentation by Mr. Lü』s company physician was on using five phases theory as the theoretical basis for the prescribing of Chinese herbal medicine formulas. I spoke on the philosophical models of Chinese medicine. By this I mean the various 「theories」 that make up Chinese cosmology and are used in the medicine to diagnose and treat disease, like qi as the ultimate common denominator of all things as in, 「all is one」, or yin and yang as the model through which looking at the world one sees everything having some qualitative attribute of both yin and yang and can be differentiated into categories of yin and yang based upon their relative manifestation. Teacher clearly felt my reducing these understandings to the realm of ordinary models missed something fundamental to their existence and thus used the opportunity to share with the forum participants the way academy style education is structured. In this manner of education, students study on their own, and then in a group setting the students are asked a question by the teacher, after which the students speak and debate as to their understandings as answers, followed by acknowledgement or correction by the teacher. I was corrected. The five phases was not just a model, at least not in the sense I was portraying it, but rather a direct manifestation of the underlying qi movement of the universe. When Master Nan joined the stage, I attempted to translate for him. But despite my acknowledged prowess in speaking Chinese, I was no match for his accent on this first visit with him, and struggled to the point of needing saving. Fortunately, there were many who could do so. What clearly happened this trip, was I went from an ordinary visitor to a student in Master Nan』s community. This was beyond my wildest expectation. 「Li Bo-an ah!」 became a common lyric Teacher sung when I was around.
教育論壇結束後幾周，是南老師春節禪修期間，我被許可返回大學堂來聽Bill Bodri修行的報告。我開始修持准提咒，開始了艱難的觀照心念的功課。直到兩年後，在我誦持了幾十萬遍准提咒後，我接到去實驗小學工作的邀請。鑒於我的主要興趣是中醫，我不願意當小學英語老師，所以我也不確定我會在那裡待幾個月。但是南老師做了件非凡的事，他告訴我該怎麼做。在九月下旬一個溫暖秋天的傍晚，在為李家棟舉辦傳統婚禮儀式開始前，我們一行人包括彼得·聖吉和其他人，身著傳統長衫，從主樓沿著迴廊步行前往七號樓，老師看著我的眼睛說：「李博安，你應該留下來，你真應該留下來。」有些人可能只需要一個暗示，或者間接地邀請就能領會老師的指引。而我當時混亂的狀態，需要一個直接的命令。即使這樣，我還需要別人的鼓勵來完全理解這個方向。我留了下來，漸漸地南老師引導我走上更堅實的修行之路。
I was permitted to return to The Center a couple of weeks after the forum for Teacher』s Spring Festival student retreat to listen to Bill Bodri』s report on his profound transformation experience. I was given the Zhunti mantra practice and I began the difficult task of trying to get control of my mind. It was not until two years later and I had recited the mantra a few hundred thousand times that I was invited back to The Center to work at the experimental school. Given that my main interest is in Chinese medicine, I resisted being a primary school English teacher and was unsure I would stay past a couple of months. But Master Nan did something extraordinary for him, he told me what I should do. On a warm autumn evening in late September, during the traditional theatrics preceding Lipton Lee』s wedding ceremony, we walked together in traditional men』s changpao with Peter Senge and others along the covered pathway between the main building and building seven. Teacher looked me in the eyes and said, 「Li Bo-an, you should stay. You really should stay.」 There are those that only need a hint, an indirect invitation to know that Teacher is guiding them. The state of my confusion was such that I needed a direct order. Even with that, I needed the encouragement of others to fully appreciate the direction. I stayed and gradually Master Nan guided me onto the cultivation path more solidly.
在實驗小學，我看到了老師的指導是如何滲透到學校的精神和教師的心靈中的。雖然有一些老師只是為了教書而來，但還有很多人是來之前就熟讀了南老師的著作，並深受啟發來參與實驗教學的。他們敞開和奉獻的心，因為能跟隨南老師學習和工作而得到滿足。這裡是我心結束的地方，但不是它開始的地方（作者註：這句話的意思是，開始我並非像有些教師因崇拜老師而來，我雖尊敬老師，但放不下自己，所以第一學期常跑上海玩，但第二學期心態已轉變，很少離開大學堂，願意多加班，或專心用功）。我花了些時間才在學堂安頓下來。第一學期我經常跑去上海買冬衣，吃西餐，和朋友們見面。我也努力調整心態進入一名小學教師的角色。當時我是一個40歲幾乎沒有和小孩子有過互動經驗的，而只是想證明自己中醫知識和技能的人。老師非常慈悲地理解我，每次有醫術高超的醫生來拜訪學堂，老師都給了我機會讓我跟這些醫生學習。除了教授英語外，我還與張媛媛老師合作開設了中醫課程，並以學生為中心，高度互動，動手操作的方式教授這門課程。學生們極度喜歡，有些有中醫天賦的，比我們做老師的對草藥名稱及功能記得還清楚！南老師還允許我做校醫，我幫助許多孩子和老師們解決了他們的健康問題，甚至針對H1N1進行治療。
At the experimental school I saw how Teacher』s guidance permeated the spirit of the school and hearts of the teachers. While there were some teachers who were there only for the teaching job, most were inspired to participate in the experimental project because of Master Nan』s teaching which they had read thoroughly before coming. Their open and giving hearts were fed by the opportunity to serve and learn from Teacher. This is where my heart ended, but it is not where it started. It took time for me to settle into The Center. The first semester I traveled frequently to Shanghai to buy winter clothes, western foods and visit with friends. I also struggled with my role of being a primary school teacher — one who at age 40 had had almost no interaction with young children — and wanted to assert my knowledge and skills as a Chinese medicine doctor. Teacher was kind and understanding, and gave me every opportunity to meet and learn from masterful doctors visiting The Center. In addition to teaching English, I co-created the Chinese medicine curriculum with Yuan Yuan and we taught the subject in a student centered, highly interactive and hands-on manner. The students enjoyed the classes and some had the natural ability to remember the herbs and their functions beyond us! And, Teacher gave his permission for me to act as the school doctor and I helped many children and teachers with their health problems. I even led the treatment charge against H1N1.
在學堂的一年裡，南老師給予了我很多的機會去服務以及成長，但更加重要的是，老師教我在日常生活中，以無私付出的心態履行責任，從而打好修行基礎。我來到學堂之前，認為修行應該是與社會完全脫離的觀念：我的頭像隱士一樣卡在道士的洞穴里，心漂浮在佛教的雲彩上。我之前已經花了很多時間練意拳站樁，自從持准提咒後我也開始打坐。但是我在社會上還是感到不夠自在，發慈悲心很困難。我缺乏的是中國傳統小學教育的基礎，當太湖實驗學校老師我就被要求體現之，即正直、紀律和慈悲心。當我離開學堂的時候，我更清楚地知道我要怎樣生活於社會中——至少在最基本的意義上。老師知道我已準備好繼續自己修行旅程的條件，他就支持我離開大學堂。
Teacher gave me so many opportunities to serve and grow during my year at the Center, but nothing more important than to ground my cultivation in everyday life through fulfilling the roles that are needed of me selflessly. I arrived at The Center with a notion of cultivation as being quite detached from human society: my head stuck like a hermit in a Taoist cave and heart floating on a Buddhist cloud. I had spent many years practicing standing meditation, dabbling in meditation and since meeting Teacher reciting the Zhunti Mantra. But I was having trouble being at ease in society and struggling with compassion for others. There were basics of Chinese traditional primary school education that I was lacking, and I was asked to embody them: uprightness, discipline and compassion. By the time I left, I had a much clearer sense of how I needed to be in the world, at least the basics. I was ready to continue my journey and Teacher let me go.
離開中國後的五年，我在美國已開始把中國最好的文化介紹給美國人。彼得·聖吉常常說，這個時代，中國對世界的貢獻應該超過「中國製造」的產品，那就是高尚文化的東西，是時候建立一個超越國界的培養身體、心靈和精神來豐富人類的系統和方法了。為此，我在紐約建立了中醫私人診所。在完成我的中醫博士學位的同時，我還教授中醫在讀博士生和其他同道們學習針灸，指導學生如何修行，這樣才能成為一名好醫生。我和太太一起帶領一個共修靜坐，與大家分享南老師的教導。我們也引導病人以禪修的法門來調整自己的生活方式，走上修行之路。最重要的是，和一個修行人結婚並同時撫養我們年幼的女兒，並堅持以佛陀教導的慈悲和智慧，面對生活中每一刻的歡樂和挑戰。
In the past five years since I returned from China, I have begun my work introducing the best of Chinese culture to my own culture in the United States. Peter Senge often commented that it is time for China to contribute more to the world than 「Made in China」 products. It is time for systems and methods of cultivating the body-heart-mind and spirit to enrich humanity beyond the borders of the Middle Kingdom. To that end, I have established a private practice of Chinese medicine in New York City. While completing my doctorate in Chinese medicine, I teach acupuncture to Chinese medicine doctoral candidates as well as to fellow practitioners and direct students toward cultivating their heart-minds if they truly want to be good doctors. With my wife, I lead a group meditation gathering where I share Master Nan』s teachings and we guide patients on their path through meditation. And, most importantly, married to a cultivator raising our young daughter, I face the joys and challenges of each moment of life with deliberate intent to create the compassionate, wise presence of Buddha.
南老師，我恭敬合十頂禮，深深感謝您所賜予我的。通過您在美國、香港、大陸的老學生，我繼續在接受您的教誨，並將貢獻此生繼續傳播。
Master Nan, my palms are joined and head bowed in deep gratitude for all you have given me. I continue to receive your teachings through your senior students in the United States, Hong Kong and mainland China and I dedicate my life to continuing the transmission.
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Dhammachari Lokamitra（世友居士）：南懷瑾大師的啟示（全）
宋燦文：終於遇到了真正的善知識
劉錫榮：南懷瑾先生與金溫鐵路
翟玉忠：棲棲一代中——紀念南懷瑾先生誕辰百年
強文義：懷念南懷瑾先生
賴國根 嚴崗：南懷瑾老師關心江西宜豐建設紀事
明堯居士：我與南老的一面之緣
孫涵：永遠的懷念——我與南懷瑾先生的出版之緣
孫海麟：南懷瑾老師支持我辦教育
劉力紅：應以何身得度則現何身——憶南老
李慎明：第一次見南懷瑾老記
胡德平：事業與思想——《南懷瑾經濟觀點輯錄》的跋文
彼得·聖吉：沒有比偉大的老師更偉大的祝福 ——做南懷瑾先生學生的幾點思考
紀雅雲：衣裾渺渺 哲思長存
李青原：南師指導我修行築基
查旭東：永不道別（NEVER SAY GOODBYE）
張中秋：從中華法繫到大中國法（全）
照誠法師：調寄山漸青三闋 ? 禮贊南懷瑾先哲
朱榮徽：七律 南師百年
張心帆：也說因果和平等——紀念南懷瑾先生誕辰一百周年
陳長林：您的支持促進我為古琴佛曲的傳承而努力
王學信：高山仰止 景行行止——紀念南師懷瑾公百年誕辰
南懷瑾先生誕辰百年紀念大會內容分享
「南懷瑾先生誕辰一百周年紀念活動」 在上海舉行
CCTV4、海峽衛視新聞報道
眾賢達齊聚上海，紀念南懷瑾先生百年誕辰
「 南懷瑾先生誕辰百年 」紀念視頻《百年南師》
許嘉璐先生致大會函
樓宇烈先生致大會函
胡德平：紀念南懷瑾先生誕辰百年的發言
孔丹：中國文化的守望者 ——在紀念南師誕辰百年活動上的致辭
葉小文：向南懷瑾先生請益安身立命之說
張連珍：在南懷瑾先生誕辰一百周年紀念會上的致辭
仇保興：中華文化基因的修補者——南懷瑾
施艾珠：在南懷瑾先生家屬捐贈家書墨寶儀式上的講話
強文義：深切懷念南懷瑾先生
宗性法師：噴洒心珠答有情——在南師百年誕辰紀念會的感懷
賈浩：在「南懷瑾先生誕辰一百周年紀念會」上的發言
劉雨虹老師錄音致辭記錄
艾德和純芝的書面致辭
林蒼生先生的書面致辭摘要
何迪、王苗在南師誕辰百年紀念會上的發言（附視頻）
陳定國：在「南懷瑾先生誕辰一百周年紀念會」上的發言（附視頻）
李慈雄：從歷史長流看南懷瑾先生的立德立功立言（附 視頻）
孫海麟：在「南師百年誕辰紀念活動」的發言
黃書元：南師百年誕辰紀念活動發言
鄭宇民：在南懷瑾先生誕辰百年紀念會上的發言
Joshua C. Ramo（雷默）：在南懷瑾老師誕辰百年紀念會上的發言
Dhammachari Lokamitra（世友居士）：在南懷瑾先生百年紀念會上的致辭
南國熙：在南師誕辰百年紀念活動上的致辭
南師著作外文版新書發布 暨 編者、譯者、出版者代表訪談專場
南懷瑾先生百年紀念活動老同學訪談專場一
南懷瑾先生百年紀念活動老同學訪談專場二
南懷瑾先生百年紀念活動老同學訪談專場三
南懷瑾先生百年紀念活動老同學訪談專場四
新聞報道：國學終身成就獎頒給了南懷瑾先生
《千江有水千江月》往期回顧
○
《百年南師》○
《千江有水千江月》陳佐洱先生視頻合集○《千江有水千江月》鄭宇民先生視頻合集（上）
○《千江有水千江月》鄭宇民先生視頻合集（下）
○《千江有水千江月》楊麟先生視頻合集（上）
○《千江有水千江月》楊麟先生視頻合集（下）
○《千江有水千江月》朱清時先生視頻合集（上）
○《千江有水千江月》朱清時先生視頻合集（中）
○《千江有水千江月》朱清時先生視頻合集（下）
○《千江有水千江月》宗性法師視頻合集（上）
○《千江有水千江月》宗性法師視頻合集（下）
○《千江有水千江月》張穀先生視頻合集
○《千江有水千江月》南小舜先生視頻
○《千江有水千江月》古國治先生視頻合集（上）
○《千江有水千江月》古國治先生視頻合集（下）
○
《千江有水千江月》李慈雄先生視頻合集（上）
○
《千江有水千江月》李慈雄先生視頻合集（下）
○《千江有水千江月》南一鵬先生視頻合集
○
《千江有水千江月》彭嘉恆先生視頻合集（上）
○
《千江有水千江月》彭嘉恆先生視頻合集（下）
○《千江有水千江月》馬有慧女士視頻
○
《千江有水千江月》周瑞金先生視頻合集○《千江有水千江月》則悟法師視頻合集（上）
○《千江有水千江月》則悟法師視頻合集（下）
○《千江有水千江月》
王彥暉先生視頻
○《千江有水千江月》古道法師視頻合集（上）
○《千江有水千江月》
古道
法師視頻合集（下）○
《千江有水千江月》呂松濤先生視頻合集（上）○
《千江有水千江月》呂松濤先生視頻合集（中）○
《千江有水千江月》呂松濤先生視頻合集（下）○
《千江有水千江月》查旭東先生視頻合集（上）
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《千江有水千江月》查旭東先生視頻合集（下）
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崔德眾：跟南老師學什麼——《千江有水千江月》總第 72 集
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崔德眾：經師易得 人師難求——《千江有水千江月》總第 73 集
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崔德眾：特別的布施——《千江有水千江月》總第 74 集○
崔德眾：為文化默默播種——《千江有水千江月》總第 75 集
南懷瑾學術研究會
南懷瑾先生的生平、事迹與學術研究
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「 南懷瑾學術研究會 」徵文及史料啟事
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本會由官方發起，於丙申（2016）年金秋成立，獨立開展南懷瑾先生的生平及學術研究、交流，以及有關文化、研究和出版等活動。
所謂學術，不僅僅指有系統的專門學問，更是「一切學問的總稱」（《國語辭典》）。
南懷瑾先生的學術，不僅包括先生的思想、著述、演講、授課體系，更包括其願力、擔當、意志、胸懷、氣度、氣象、能力、行止、行履、品格、操守、言行、博學、審問、慎思、明辨、融通、篤行、修行、儒行、道行、菩薩行、教化、方法、方便、布施、持戒、忍辱、精進、禪定、般若、智慧、慈悲、喜舍、處世、應事、交往、包容、俠義、慈善、縱橫、韜略、文武、功德、身教言傳、做人做事、濟世利人、利國利民、人生境界、道德文章、興滅繼絕、內聖外王、文化尊重與包容融合、推動古今中外精華文化融匯，對國家民族乃至人類歷史文化之態度、前瞻與責任承當等等，所體現的一切學問。
本會長期徵集研究南懷瑾先生生平、事迹及其一切學術的文章、論文、著作，徵集有關史料、文獻、檔案，徵集先生的書信、題字、手跡、文章、照片、音像或相關資料、物品，徵集各類心得報告，作為學術與歷史文化檔案資料保護並存續後世，在適當時發表或出版，開展學術交流，誠邀社會各界朋友與廣大讀者朋友、同學們，懷抱歷史文化責任感，踴躍投稿，惠賜資料。
一、文章或資料內容，可涉及但不限於以下角度、層面、範圍：
先生的思想，文章，授課，演講，著述，出版；
先生的願力，擔當，意志，胸襟，氣度，氣象，精神，能力，行止，行履，品格，風格，操守，言行，博學，審問，慎思，明辨，融通，篤行，修行，儒行，道行，菩薩行，教化，方法，方便，布施，持戒，自律，忍辱，精進，氣脈，禪定，般若，智慧，慈悲，喜舍，生活，處世，應事，交往，包容，俠義，慈善，縱橫，韜略，文武，事功，功德，身教言傳，做人做事，接人待物，自立立他，自覺覺他，培養人才，尊師重道，濟世利人，利國利民，人生境界，道德文章，興滅繼絕，天下為公，經世致用，內聖外王，身心性命修養，捍衛民族文化，文化尊重與包容融合，推動古今中外精華文化融匯，對國家民族乃至人類歷史文化之態度、前瞻與責任承當；
文化，教育，助學，資教，辦學，歷史，講經，註疏，文學，詩詞，藝術，醫藥，養生，政治，軍事，金融，經濟，企業，管理，科技，科普，生命科學，認知科學，諸子百家，金溫鐵路，兩岸溝通，香港回歸，南水北調，西部開發，國土整治，建築藝術，造福桑梓，人類關懷，民間文化外交；
史料、檔案、文獻、書信、書法、題字、手跡、物品、音像資料等原件或複印件、掃描件（300-600DPI）、清晰照片、複製品等；
廣大讀者、朋友、同學、親眷的讀書、聽課、修養、修持或感受先生言傳身教的各類心得報告（含文章、錄音、影像形式），包括對自己身心、性命、生活、工作、人生有何啟迪、影響、改善等等；
受先生影響、啟發，或發揚光大先生思想，應用在實踐中，有益於自己、他人、社會、國家乃至人類的案例；
各類懷念、紀念文章、詩詞、藝術、影視作品；
親近過先生的學生、朋友、工作人員對所知所見所聞的忠實中肯記述。
二、要求文章及資料務必信實可靠，經得起推敲和歷史考驗。
三、文章體例、字數不限，但希望精鍊扼要。
四、徵集時間：長期有效。
五、來稿可用筆名，但請附作者真實簡介（若需保密請註明）。若暫時不想發表，僅作為歷史文化資料檔案保存，可在文章右上角（或資料明顯處）註明「暫不發表」。未註明者，本會可酌情發表。
六、聯絡辦法：
nanssw@163.com
nanssw@qq.com
七、投稿者或資料提供者，將有機會獲邀參加本會組織的學術、交流、教育、紀念、出版等活動。
八、本會暫不接待社會來訪。
南懷瑾學術研究會 敬啟
丙申（2016）年 12 月 21 日
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