[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-chinese-metaphysics":289,"event-categories-zh":574,"site-settings":817,"node-zh-chinese-metaphysics\u002Fbazi-four-pillars\u002Forigins-history":859,"live-course-events":886},null,{"data":5},{"header":6,"footer":264},[7,51,82,123,161,187,229,260],{"to":8,"label":9,"label_zh":10,"children":11},"\u002Fdao","TAO","道",[12,17,22,26,30,34,39,43,47],{"to":13,"label":14,"label_zh":15,"n":16},"\u002Fdao\u002Fintroduction","Begin with the Tao","道學入門",9,{"to":18,"label":19,"label_zh":20,"n":21},"\u002Fdao\u002Fyi-jing","I Ching","易經",7,{"to":23,"label":24,"label_zh":25,"n":16},"\u002Fdao\u002Fdao-de-jing","Tao Te Ching","道德經",{"to":27,"label":28,"label_zh":29,"n":21},"\u002Fdao\u002Ftaiji","Taiji","太極",{"to":31,"label":32,"label_zh":33,"n":21},"\u002Fdao\u002Fzhuang-zi","Zhuangzi","莊子",{"to":35,"label":36,"label_zh":37,"n":38},"\u002Fdao\u002Fclassics","Classical Library","道家經典文庫",1,{"to":40,"label":41,"label_zh":42},"\u002Fdao\u002Fdaoist-philosophy","Taoist Philosophy","道家哲學",{"to":44,"label":45,"label_zh":46},"\u002Fdao\u002Fwu-wei-natural-living","Wu Wei & Natural Living","無為與自然生活",{"to":48,"label":49,"label_zh":50},"\u002Fdao\u002Fdaoist-view-of-life","A Taoist View of Life","道家人生觀",{"to":52,"label":53,"label_zh":54,"children":55},"\u002Fmartial-arts","Martial Arts","武當武術",[56,61,65,70,74,78],{"to":57,"label":58,"label_zh":59,"n":60},"\u002Fmartial-arts\u002Ffoundations-internal-arts","Foundations of Internal Martial Arts","內家拳基礎",6,{"to":62,"label":63,"label_zh":64,"n":21},"\u002Fmartial-arts\u002Ftaijiquan","Taijiquan (Tai Chi)","太極拳",{"to":66,"label":67,"label_zh":68,"n":69},"\u002Fmartial-arts\u002Fbaguazhang","Baguazhang: Circle Walking, Palm Changes and Movement","八卦掌：走圈、換掌與身法變化",5,{"to":71,"label":72,"label_zh":73,"n":69},"\u002Fmartial-arts\u002Fxingyiquan","Xingyiquan: Structure, Intention and Direct Training","形意拳：結構、意念與直接訓練",{"to":75,"label":76,"label_zh":77,"n":21},"\u002Fmartial-arts\u002Fweapons","Wudang Sword and Weapons: History, Practice and Context","武當劍與兵器：歷史、練習與文化語境",{"to":79,"label":80,"label_zh":81,"n":21},"\u002Fmartial-arts\u002Ftraining-practice","Training and Practice: Building a Sustainable Wudang Routine","訓練與習練：建立可持續的武當練習",{"to":83,"label":84,"label_zh":85,"children":86},"\u002Fwellness","Wellness","養生",[87,91,95,99,103,107,111,115,119],{"to":88,"label":89,"label_zh":90,"n":21},"\u002Fwellness\u002Fqigong","Qigong","氣功",{"to":92,"label":93,"label_zh":94,"n":60},"\u002Fwellness\u002Fherbal-healing","Chinese Herbal Medicine","中藥與本草",{"to":96,"label":97,"label_zh":98,"n":60},"\u002Fwellness\u002Ftaoist-medicine","Taoist Medicine","道家醫學",{"to":100,"label":101,"label_zh":102,"n":60},"\u002Fwellness\u002Fenergy-sound-healing","Sound & Energy Practices","聲音與能量練習",{"to":104,"label":105,"label_zh":106},"\u002Fwellness\u002Fstanding-practice","Standing Practice","站樁",{"to":108,"label":109,"label_zh":110},"\u002Fwellness\u002Fwudang-internal-cultivation","Wudang Internal Cultivation","武當內修",{"to":112,"label":113,"label_zh":114},"\u002Fwellness\u002Fmoxibustion","Moxibustion","艾灸",{"to":116,"label":117,"label_zh":118},"\u002Fwellness\u002Fbigu","Bigu","辟穀",{"to":120,"label":121,"label_zh":122,"n":38},"\u002Fwellness\u002Fbaduanjin","Baduanjin (Eight Brocades)","八段錦",{"to":124,"label":125,"label_zh":126,"children":127},"\u002Farts","Literati Arts","文人雅藝",[128,133,138,143,148,153,157],{"to":129,"label":130,"label_zh":131,"n":132},"\u002Farts\u002Fchinese-poetry-literature","Chinese Poetry and Literature: Forms, Contexts and Reading Paths","中國詩詞與文學：體式、語境與閱讀路徑",49,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十迴圈",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":572,"footer":573},[292],{"to":188,"label":189,"label_zh":190,"children":293},[294,324,354,384,414,448,482,512,542],{"to":193,"label":194,"label_zh":195,"children":295},[296,300,304,308,312,316,320],{"to":297,"label":298,"label_zh":299},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Forigins-early-history","Origins & Early History of Yin-Yang Thought","陰陽觀念的來歷",{"to":301,"label":302,"label_zh":303},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fmeaning-of-yin-and-yang","The Meaning of Yin and Yang","陰陽的含義",{"to":305,"label":306,"label_zh":307},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Ffive-phases","The Five Phases: Wood, Fire, Earth, Metal & Water","五行：五種執行",{"to":309,"label":310,"label_zh":311},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fgenerating-controlling-cycles","The Generating & Controlling Cycles","相生與相剋",{"to":313,"label":314,"label_zh":315},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fcorrelative-cosmology","Correlative Cosmology: Body, Seasons & the Cosmos","天人相應：關聯宇宙論",{"to":317,"label":318,"label_zh":319},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fin-the-metaphysical-arts","Yin-Yang & the Five Elements in the Metaphysical Arts","陰陽五行在術數中的應用",{"to":321,"label":322,"label_zh":323},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements\u002Fkey-sources-further-reading","Key Sources & Further Reading","參考文獻與延伸閱讀",{"to":197,"label":198,"label_zh":199,"children":325},[326,330,334,338,342,346,350],{"to":327,"label":328,"label_zh":329},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Forigins-history","Origins and History of the Chinese Sexagenary Cycle","中國干支與六十甲子的起源和歷史",{"to":331,"label":332,"label_zh":333},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ften-heavenly-stems","The Ten Heavenly Stems: Names, Five Phases and Meanings","十天干：名稱、五行屬性與含義",{"to":335,"label":336,"label_zh":337},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Ftwelve-earthly-branches","The Twelve Earthly Branches: Animals, Hours, Months and Meanings","十二地支：生肖、時辰、月份與含義",{"to":339,"label":340,"label_zh":341},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fsixty-year-jiazi","The Sixty-Part Jiazi Cycle: How Stems and Branches Combine","六十甲子：天干地支如何組合成六十迴圈",{"to":343,"label":344,"label_zh":345},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fstems-branches-yin-yang-five-phases","How Heavenly Stems and Earthly Branches Encode Yin–Yang and the Five Phases","天干地支如何結合陰陽五行",{"to":347,"label":348,"label_zh":349},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fin-the-metaphysical-arts","How Ganzhi Is Used in BaZi, Feng Shui, Date Selection and Other Arts","干支如何應用於八字、風水、擇日與其他術數",{"to":351,"label":352,"label_zh":353},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches\u002Fkey-sources-further-reading","Heavenly Stems, Earthly Branches and Ganzhi: Sources and Further Reading","天干地支與干支歷的重要資料和延伸閱讀",{"to":201,"label":202,"label_zh":203,"children":355},[356,360,364,368,372,376,380],{"to":357,"label":358,"label_zh":359},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Forigins-history","Origins and History of Chinese Feng Shui","中國風水的起源與歷史",{"to":361,"label":362,"label_zh":363},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fqi-compass-two-schools","Qi, the Feng Shui Compass and the Two Schools","風水中的氣、羅盤與形勢理氣之分",{"to":365,"label":366,"label_zh":367},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fform-school-landscape","Feng Shui Form School: How Landscapes Are Read","風水形勢派：如何觀察山水與地形",{"to":369,"label":370,"label_zh":371},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fcompass-school-luopan","Feng Shui Compass School: How the Luopan Is Used","風水理氣派：羅盤如何用於方位判斷",{"to":373,"label":374,"label_zh":375},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fdwellings-and-graves","Feng Shui for Homes and Graves: Yangzhai and Yinzhai","陽宅與陰宅風水：住宅和墓葬有何不同",{"to":377,"label":378,"label_zh":379},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fmodern-world","Feng Shui Today: Homes, Cities, Design and Cultural Practice","今日風水：住宅、城市、設計與文化實踐",{"to":381,"label":382,"label_zh":383},"\u002Fchinese-metaphysics\u002Ffeng-shui\u002Fkey-sources-further-reading","Chinese Feng Shui Sources: Classical Texts and Further Reading","中國風水資料：經典文獻與延伸閱讀",{"to":205,"label":206,"label_zh":207,"children":385},[386,390,394,398,402,406,410],{"to":387,"label":388,"label_zh":389},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Forigins-history","History of BaZi and the Four Pillars of Destiny","八字與四柱命理的起源和歷史",{"to":391,"label":392,"label_zh":393},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fbuilding-the-chart","How a BaZi Chart Is Calculated: The Four Pillars and Eight Characters","八字命盤如何排定：四柱八字的計算方法",{"to":395,"label":396,"label_zh":397},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fday-master-ten-gods","The BaZi Day Master and Ten Gods: A Relationship Guide","八字日主與十神：命盤關係如何分類",{"to":399,"label":400,"label_zh":401},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Ffive-phase-balance","How BaZi Charts Are Read: Five-Phase Balance and the Useful God","八字命盤如何解讀：五行平衡與用神",{"to":403,"label":404,"label_zh":405},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fluck-pillars-annual-influences","BaZi Luck Pillars and Annual Influences: How Time Is Read","八字大運與流年：命盤如何推移時間",{"to":407,"label":408,"label_zh":409},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fin-practice","BaZi Readings Today: Interpretation, Responsibility and Limits","今日八字解讀：意義、責任與界限",{"to":411,"label":412,"label_zh":413},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars\u002Fkey-sources-further-reading","BaZi Sources: Classical Texts, Commentaries and Further Reading","八字資料：經典、註疏與延伸閱讀",{"to":209,"label":210,"label_zh":211,"children":415},[416,420,424,428,432,436,440,444],{"to":417,"label":418,"label_zh":419},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Forigins-history","History of Zi Wei Dou Shu: Origins, Legends and Documented Evidence","紫微斗數的起源與歷史：傳說、文獻與可考證據",{"to":421,"label":422,"label_zh":423},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ftwelve-palaces","The Twelve Palaces of Zi Wei Dou Shu: A Guide to the Life Domains","紫微斗數十二宮：命盤生活領域完整指南",{"to":425,"label":426,"label_zh":427},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fthe-stars","Zi Wei Dou Shu Stars: The Fourteen Major Stars and Their Meanings","紫微斗數星曜：十四主星及其含義",{"to":429,"label":430,"label_zh":431},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fcasting-and-reading","How a Zi Wei Dou Shu Chart Is Cast and Read","紫微斗數如何排盤與解讀",{"to":433,"label":434,"label_zh":435},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Ffour-transformations","Zi Wei Dou Shu Four Transformations: How the Chart Moves Through Time","紫微斗數四化：命盤如何隨時間變化",{"to":437,"label":438,"label_zh":439},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fin-practice","Zi Wei Dou Shu Readings Today: Interpretation, Responsibility and Limits","今日紫微斗數解讀：意義、責任與界限",{"to":441,"label":442,"label_zh":443},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fkey-sources-further-reading","Zi Wei Dou Shu Sources: Classical Texts, Schools and Further Reading","紫微斗數資料：經典、流派與延伸閱讀",{"to":445,"label":446,"label_zh":447},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu\u002Fglossary","Zi Wei Dou Shu Glossary: Palaces, Stars, Transformations and Time Cycles","紫微斗數術語表：宮位、星曜、四化與時間週期",{"to":214,"label":215,"label_zh":216,"children":449},[450,454,458,462,466,470,474,478],{"to":451,"label":452,"label_zh":453},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Forigins-history","Origins and History of Chinese Date Selection","中國擇吉的起源與歷史",{"to":455,"label":456,"label_zh":457},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fthe-almanac","The Chinese Almanac: How the Tongshu Guides Everyday Dates","通書：中國人的日用擇日指南",{"to":459,"label":460,"label_zh":461},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcyclical-qualities","How Chinese Calendars Describe the Qualities of Days","中國曆法如何描述日子的週期屬性",{"to":463,"label":464,"label_zh":465},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fstars-and-officers","Auspicious Stars and Day Officers in Chinese Date Selection","擇吉中的吉星、值日神與神煞",{"to":467,"label":468,"label_zh":469},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fchoosing-a-date","How Chinese Date Selection Works in Practice","中國擇日的實際操作",{"to":471,"label":472,"label_zh":473},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fcultural-meaning-and-responsible-practice","Chinese Date Selection: Cultural Meaning and Responsible Practice","中國擇日的文化意義與負責任實踐",{"to":475,"label":476,"label_zh":477},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Fkey-sources-further-reading","Chinese Date Selection: Key Sources and Further Reading","中國擇日的重要資料與延伸閱讀",{"to":479,"label":480,"label_zh":481},"\u002Fchinese-metaphysics\u002Fdate-selection\u002Ftwenty-four-solar-terms-seasonal-time-chinese-calendar","The Twenty-Four Solar Terms: Seasonal Time in the Chinese Calendar","二十四節氣：中國曆法中的季節時間",{"to":218,"label":219,"label_zh":220,"children":483},[484,488,492,496,500,504,508],{"to":485,"label":486,"label_zh":487},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Forigins-history","Origins and History of Chinese Physiognomy","中國相術的起源與歷史",{"to":489,"label":490,"label_zh":491},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fface-reading","Chinese Face Reading (Mianxiang): Methods, Meanings and Limits","中國面相術：方法、含義與侷限",{"to":493,"label":494,"label_zh":495},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fpalm-reading","Chinese Palm Reading (Shouxiang): Traditions, Methods and Limits","中國手相術：傳統、方法與侷限",{"to":497,"label":498,"label_zh":499},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-practice","Chinese Physiognomy in Practice Today: Readings, Apps and Risks","當代中國相術：看相、應用程式與風險",{"to":501,"label":502,"label_zh":503},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fhistory-interpretation-and-context","How to Interpret Chinese Physiognomy Responsibly","如何負責任地理解中國相術",{"to":505,"label":506,"label_zh":507},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fin-culture","Chinese Physiognomy in History, Literature and Everyday Culture","中國相術在歷史、文學與日常文化中",{"to":509,"label":510,"label_zh":511},"\u002Fchinese-metaphysics\u002Fphysiognomy\u002Fkey-sources-further-reading","Chinese Physiognomy: Primary Sources and Further Reading","中國相術的重要資料與延伸閱讀",{"to":222,"label":223,"label_zh":224,"children":513},[514,518,522,526,530,534,538],{"to":515,"label":516,"label_zh":517},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Forigins-history","Origins and History of Chinese Divination","中國占卜的起源與歷史",{"to":519,"label":520,"label_zh":521},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Foracle-bones","Chinese Oracle Bones and Turtle-Shell Divination","中國甲骨與龜卜：商代占卜和早期文字",{"to":523,"label":524,"label_zh":525},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fyijing-milfoil","The Yijing and Milfoil Divination: How Hexagrams Are Cast and Read","《易經》與筮佔：卦象如何生成與解讀",{"to":527,"label":528,"label_zh":529},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fcoins-and-lots","Chinese Coin Divination and Temple Lots: Methods and Meaning","中國錢佔與求籤：方法、解讀與文化意義",{"to":531,"label":532,"label_zh":533},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fin-practice","Chinese Divination in Practice Today: Consultations, Apps and Risks","當代中國占卜：諮詢、應用程式與風險",{"to":535,"label":536,"label_zh":537},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fmeaning-reflection-and-responsible-practice","How to Use Chinese Divination Responsibly","如何負責任地使用中國占卜",{"to":539,"label":540,"label_zh":541},"\u002Fchinese-metaphysics\u002Fdivination-arts\u002Fkey-sources-further-reading","Chinese Divination: Primary Sources and Further Reading","中國占卜的重要資料與延伸閱讀",{"to":226,"label":227,"label_zh":228,"children":543},[544,548,552,556,560,564,568],{"to":545,"label":546,"label_zh":547},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Forigins-history","Origins and History of the Hetu and Luoshu Diagrams","河圖與洛書圖式的起源與歷史",{"to":549,"label":550,"label_zh":551},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fhetu-river-chart","The Hetu River Chart: Numbers, Directions and the Five Phases","河圖：數字、方位與五行結構",{"to":553,"label":554,"label_zh":555},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fluoshu-magic-square","The Luoshu Magic Square: Numbers, Structure and Cultural Meaning","洛書幻方：數字結構與文化含義",{"to":557,"label":558,"label_zh":559},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fnine-palaces","The Nine Palaces (Jiugong): Directions, Time Cycles and Traditional Uses","九宮：方位、時間週期與傳統用途",{"to":561,"label":562,"label_zh":563},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fin-practice","Hetu, Luoshu and Nine Palaces in Practice Today","河圖、洛書與九宮在今天的實際應用",{"to":565,"label":566,"label_zh":567},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fmathematics-tradition-and-interpretation","How to Interpret the Hetu and Luoshu: Mathematics, History and Symbolism","如何理解河圖與洛書：數學、歷史與象徵",{"to":569,"label":570,"label_zh":571},"\u002Fchinese-metaphysics\u002Fluoshu-hetu\u002Fkey-sources-further-reading","Hetu, Luoshu and Nine Palaces: Primary Sources and Further Reading","河圖、洛書與九宮的重要資料與延伸閱讀",[],[],{"data":575},[576,612,635,654,675,694,714,732,753,776,798],{"id":38,"uuid":577,"slug":578,"available_locales":579,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":597,"hero_image":3,"hero_image_url":3,"seo_title":602,"seo_description":605,"sort_order":607,"is_active":608,"status":609,"created_at":610,"updated_at":611},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[580,581,582],"en","zh","fr",{"en":584,"zh":585},"Feng Shui Learning","風水課程",{"en":587,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":589,"zh":590},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[593,594,595,596],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[598,599,600,601],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":603,"zh":604},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":587,"zh":606},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":613,"slug":614,"available_locales":615,"name":616,"description":619,"body":622,"path":625,"images":626,"image_urls":627,"hero_image":3,"hero_image_url":3,"seo_title":628,"seo_description":631,"sort_order":607,"is_active":608,"status":609,"created_at":634,"updated_at":611},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[580,581,582],{"en":617,"zh":618},"Internal Arts & Wellness","內家功法與養生",{"en":620,"zh":621},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":623,"zh":624},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":629,"zh":630},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":632,"zh":633},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":636,"uuid":637,"slug":638,"available_locales":639,"name":640,"description":643,"body":644,"path":645,"images":646,"image_urls":647,"hero_image":3,"hero_image_url":3,"seo_title":648,"seo_description":650,"sort_order":607,"is_active":608,"status":609,"created_at":653,"updated_at":611},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[580,581,582],{"en":641,"zh":642},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":649},"Chinese Face Reading Classes and Workshops",{"en":651,"zh":652},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":655,"uuid":656,"slug":657,"available_locales":658,"name":659,"description":662,"body":664,"path":667,"images":668,"image_urls":669,"hero_image":3,"hero_image_url":3,"seo_title":670,"seo_description":673,"sort_order":38,"is_active":608,"status":609,"created_at":610,"updated_at":611},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[580,581,582],{"en":660,"zh":661},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":663,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":665,"zh":666},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":671,"zh":672},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":663,"zh":674},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":676,"slug":677,"available_locales":678,"name":679,"description":682,"body":683,"path":684,"images":685,"image_urls":686,"hero_image":3,"hero_image_url":3,"seo_title":687,"seo_description":690,"sort_order":38,"is_active":608,"status":609,"created_at":693,"updated_at":611},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[580,581,582],{"en":680,"zh":681},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":688,"zh":689},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":691,"zh":692},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":695,"slug":696,"available_locales":697,"name":698,"description":701,"body":703,"path":706,"images":707,"image_urls":708,"hero_image":3,"hero_image_url":3,"seo_title":709,"seo_description":712,"sort_order":655,"is_active":608,"status":609,"created_at":610,"updated_at":611},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[580,581,582],{"en":699,"zh":700},"Ba Zi Learning","八字課程",{"en":702,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":704,"zh":705},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":710,"zh":711},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":702,"zh":713},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":715,"slug":716,"available_locales":717,"name":718,"description":721,"body":722,"path":723,"images":724,"image_urls":725,"hero_image":3,"hero_image_url":3,"seo_title":726,"seo_description":729,"sort_order":655,"is_active":608,"status":609,"created_at":693,"updated_at":611},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[580,581,582],{"en":719,"zh":720},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":727,"zh":728},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":730,"zh":731},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":733,"uuid":734,"slug":735,"available_locales":736,"name":737,"description":740,"body":743,"path":746,"images":747,"image_urls":748,"hero_image":3,"hero_image_url":3,"seo_title":749,"seo_description":751,"sort_order":655,"is_active":608,"status":609,"created_at":752,"updated_at":611},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[580,581,582],{"en":738,"zh":739},"I Ching Learning","易經課程",{"en":741,"zh":742},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":744,"zh":745},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":750,"zh":739},"I Ching Classes and Courses",{"en":741,"zh":742},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":754,"slug":755,"available_locales":756,"name":757,"description":760,"body":763,"path":766,"images":767,"image_urls":768,"hero_image":3,"hero_image_url":3,"seo_title":769,"seo_description":772,"sort_order":242,"is_active":608,"status":609,"created_at":775,"updated_at":611},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[580,581,582],{"en":758,"zh":759},"Traditional Arts & Crafts","傳統藝術與手作",{"en":761,"zh":762},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":764,"zh":765},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":770,"zh":771},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":773,"zh":774},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":777,"slug":778,"available_locales":779,"name":780,"description":783,"body":786,"path":789,"images":790,"image_urls":791,"hero_image":3,"hero_image_url":3,"seo_title":792,"seo_description":794,"sort_order":247,"is_active":608,"status":609,"created_at":797,"updated_at":611},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[580,581,582],{"en":781,"zh":782},"Wudang Community","武當社群活動",{"en":784,"zh":785},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":787,"zh":788},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":793,"zh":782},"Wudang Community Events",{"en":795,"zh":796},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":799,"slug":800,"available_locales":801,"name":802,"description":805,"body":806,"path":807,"images":808,"image_urls":809,"hero_image":3,"hero_image_url":3,"seo_title":810,"seo_description":813,"sort_order":69,"is_active":608,"status":609,"created_at":816,"updated_at":611},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[580,581,582],{"en":803,"zh":804},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":811,"zh":812},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":814,"zh":815},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":818},{"hero_type":819,"hero_image":820,"hero_image_alt":821,"hero_youtube_id":822,"hero_content_on":608,"hero_heading":823,"hero_subheading":824,"hero_text":825,"hero_subheading_zh":826,"hero_text_zh":827,"hero_buttons":828,"home_seo":834,"page_layout":840,"shop_enabled":841,"contact":842,"journey":858},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[829,831],{"label":830,"link":278},"Start Your Wudang Journey",{"label":832,"link":833},"View Events & Courses","\u002Fevents",{"title":835,"description":837},{"en":836,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":838,"zh":839},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":843,"has_any":608,"text":851},{"email":844,"whatsapp":845,"wechat_id":846,"wechat_qr_url":847,"instagram":848,"instagram_handle":849,"facebook":850,"facebook_handle":849},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":852,"china_heading_zh":853,"china_company_en":854,"china_company_zh":855,"china_address_en":856,"china_address_zh":857},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":608},{"data":860},{"to":387,"type":861,"available_locales":862,"is_content_page":608,"title":863,"subtitle":864,"body":867,"hero_image_url":870,"hero_width":871,"hero_height":872,"hero_image_alt":873,"hero_image_decorative":841,"hero_credit":3,"hero_alt":876,"hero_style":877,"card_layout":878,"link_type":3,"link_ref":3,"seo_title":879,"seo_description":882,"children":885},"page",[580,581,582],{"en":388,"zh":389},{"en":865,"zh":866},"How the sexagenary cycle, Li Xuzhong, Xu Ziping and later compendia shaped the modern system","干支紀時、李虛中、徐子平與後世命書如何形成現代體系",{"en":868,"zh":869},"\u003Cp>The system now known as \u003Cstrong>BaZi\u003C\u002Fstrong>, or the \u003Cstrong>Four Pillars of Destiny\u003C\u002Fstrong>, did not appear fully formed. It is the product of a long process in which several older ways of reckoning fate were gradually reorganised into a single coherent method. To understand how the modern practice works, it helps to trace that history, because the structure of a BaZi chart still carries the marks of the older techniques from which it grew.\u003C\u002Fp>\u003Ch2>The sexagenary cycle as the base\u003C\u002Fh2>\u003Cp>The deepest root of the system lies in the sexagenary cycle of Heavenly Stems and Earthly Branches, the sixty-unit count that had been used to record days since at least the Shang dynasty, as the oracle-bone inscriptions studied by scholars such as David Keightley make clear. For many centuries this cycle served practical calendrical purposes: it dated days, then years, and eventually months and double-hours as well. Once every one of these four time divisions could be written as a Stem-and-Branch pair, the raw material for a birth chart already existed, even before anyone thought to read a personality from it.\u003C\u002Fp>\u003Ch2>Birth-moment fate reckoning is not uniquely Chinese\u003C\u002Fh2>\u003Cp>The idea that the pattern of the heavens at a person’s birth might describe their fate is itself very old and was not unique to China. In the Han dynasty, correlative cosmology — the web of correspondences linking yin and yang, the Five Phases, the seasons, and the directions, described in texts like the Huainanzi and elaborated by thinkers associated with Dong Zhongshu — provided the philosophical confidence that human affairs and cosmic patterns move together. If the cosmos and the person share one set of resonances, then the configuration of the moment of birth could in principle be read as a sign of the life to come.\u003C\u002Fp>\u003Ch2>Before the day pillar: earlier methods\u003C\u002Fh2>\u003Cp>Early Chinese fate calculation, however, did not begin with the day of birth as its anchor. The most influential early method, associated with the Tang dynasty figure Li Xuzhong (李虛中), took the year of birth as the central reference point and worked outward from it, combining the year’s Stem and Branch with other factors. This year-based approach dominated for a considerable time, and it treated a person primarily as a member of a cohort defined by their birth year — the logic that survives in popular form today as the twelve animals of the zodiac.\u003C\u002Fp>\u003Ch2>Xu Ziping and the decisive reform\u003C\u002Fh2>\u003Cp>The decisive turn came in the Song dynasty and is traditionally credited to Xu Ziping (徐子平), a figure about whom little is reliably known but whose name became permanently attached to the reformed method. The innovation associated with him was to shift the anchor of the chart from the year to the day, and specifically to the Heavenly Stem of the day of birth. This day-stem became the Day Master, the fixed point representing the self, against which every other element in the chart is measured. Because of this reform, classical BaZi is still frequently called Ziping’s method (子平法), and the older year-based systems came to be seen as its forerunners rather than its rivals.\u003C\u002Fp>\u003Ch2>Codification in the Song and after\u003C\u002Fh2>\u003Cp>The Song and the following centuries produced the textual tradition that codified this reformed method. Works attributed to the Ziping lineage circulated and were repeatedly expanded and re-edited. In the Ming and Qing dynasties the tradition reached its classical maturity in a handful of texts that later practitioners treat as canonical — chiefly the Yuanhai Ziping (淵海子平), the Sanming Tonghui (三命通會), the Ditian Sui (滴天髓) and the Ziping Zhenquan (子平真詮), each described in the next section. These titles are worth naming because much of what circulates today as BaZi wisdom descends, directly or at several removes, from them.\u003C\u002Fp>\u003Ch2>The Ming compendia and the shape of the canon\u003C\u002Fh2>\n\u003Cp>What a modern student thinks of as the BaZi canon was assembled mainly between the Song and the Qing, and knowing the shape of it prevents a lot of confusion about which text says what.\u003C\u002Fp>\n\u003Cp>The Yuanhai Ziping is the earliest of the standard collections, credited to Xu Dasheng of the Song and expanded repeatedly before reaching print in the Ming. It preserves and organises the Ziping method itself and is the source of much of the basic terminology and of the Ten Gods framework in its familiar form, and it reads like an accumulation rather than a single composition, with layers that plainly come from different hands.\u003C\u002Fp>\n\u003Cp>The Sanming Tonghui, compiled by Wan Minying in the sixteenth century, during the Ming, is the great encyclopedic work of fate-calculation lore: enormous, systematic, and inclusive to a fault, gathering methods that contradict each other without always resolving them. It remains the first place to look for what an option in the tradition actually was, precisely because Wan preferred to record rather than to prune.\u003C\u002Fp>\n\u003Cp>Two shorter works matter more to how the art is actually taught. The Ditian Sui, “Dripping Heavenly Marrow”, of uncertain authorship and traditionally associated with commentary by Liu Ji, is prized for its treatment of five-phase balance and became the central text of the analytical approach, especially after the searching commentary added by Ren Tieqiao in the nineteenth century, the high point of the Qing commentary tradition around it. Together with the Ziping Zhenquan, it refined the interpretive principles into the form most classical practitioners still study. The Ziping Zhenquan of Shen Xiaozhan, from the Qing, is the clearest systematic exposition of the structural method and is what many lineages still use as their teaching backbone. Alongside these sits the Qiongtong Baojian, a practical reference organised by season, valued by working practitioners for telling them what a given Day Master needs in a given month.\u003C\u002Fp>\n\u003Cp>The pattern is worth noticing. The canon is not a single revealed system but a sequence of compilations, commentaries and teaching manuals spread over some seven centuries, in which later authors regularly disagree with earlier ones and the disagreements are visible on the page.\u003C\u002Fp>\n\n\u003Ch2>The twentieth century and the modern shape of the art\u003C\u002Fh2>\n\u003Cp>The version of BaZi taught today was shaped much more recently than most popular accounts suggest, and the decisive period was the early twentieth century.\u003C\u002Fp>\n\u003Cp>Republican-era China saw a burst of publishing that reorganised the inherited material for a new readership. Xu Leyi produced commentaries and systematic expositions that made the older classics usable, Yuan Shushan wrote an influential attempt to set the art on an orderly footing and also compiled biographies of earlier practitioners, and Wei Qianli published case-based work that established the modern habit of teaching through worked charts. These authors wrote in accessible prose for an urban readership, and their editorial decisions about which classical positions to foreground still determine what a student encounters first.\u003C\u002Fp>\n\u003Cp>After 1949 the art was suppressed on the mainland as superstition and publication ceased, while transmission continued without interruption in Hong Kong and Taiwan and among overseas Chinese communities. From the 1980s onward it returned to the mainland largely through those channels, which is why the systematising choices made in Republican Shanghai and then in postwar Hong Kong are embedded in what now circulates as tradition.\u003C\u002Fp>\n\u003Cp>Two technical changes since then are easy to overlook and genuinely significant. Software eliminated the calculation stage: casting a chart once required tables and care, and the skill of doing it accurately was part of a practitioner’s competence, whereas now it is instant and free. This shifted the whole art toward interpretation, and it also removed a filter, since anyone can now produce a correct chart without understanding where it came from. Second, the internet allowed lineages that had never met to argue in public, which has exposed how much they disagree. Both developments make the twentieth and twenty-first centuries a real period in the history of this art rather than a mere continuation of it.\u003C\u002Fp>\n\n\u003Ch2>What history can and cannot establish\u003C\u002Fh2>\u003Cp>It is important to be candid about what history can and cannot establish here. The broad calendrical and cosmological foundations of the system are well documented: the antiquity of the Stem-and-Branch count, the Han correlative worldview, and the medieval and later texts are all matters of record, discussed in the general histories of Chinese science and divination by scholars such as Joseph Needham, Ho Peng Yoke, and Richard J. Smith. What cannot be established historically is the reliability of the method as a means of foretelling a life. The attribution of the reform to a single man named Xu Ziping is itself more tradition than verified biography, and the claim that a birth chart discloses destiny is a matter of belief rather than demonstrated fact.\u003C\u002Fp>\u003Ch2>An interpretive craft with a history\u003C\u002Fh2>\u003Cp>Seen in this light, the history of the Four Pillars is best understood as the history of an interpretive craft. Over roughly a thousand years, a calendrical notation became a cosmological symbol system, a year-based reckoning was reorganised around the day, and a scattered body of lore was consolidated into a teachable discipline with its own classics and lineages. The pages that follow describe how that discipline actually works, beginning with the mechanics of building a chart from a date and time of birth. The aim throughout is to explain the system clearly and on its own terms, while remaining clear that its predictive claims are not supported by modern evidence.\u003C\u002Fp>\u003Ch2>Key points\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>BaZi was assembled over centuries rather than appearing complete.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Its base is the sexagenary Stem–Branch cycle, used to record days since at least the Shang.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Reading fate from the heavens at birth is an old and widespread idea, not uniquely Chinese.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Early Chinese fate calculation did not use the day of birth as its anchor.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The decisive change is credited to Xu Ziping in the Song, who made the day pillar central.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Song and later texts codified the reformed method into the system used today.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The calendrical foundation is well documented; specific attributions are less secure.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The subject is best understood as an interpretive craft with a traceable history.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Cblockquote>\u003Cp>Sources drawn on for this article include: Joseph Needham, Science and Civilisation in China; Ho Peng Yoke, Chinese Mathematical Astrology: Reaching Out to the Stars; Richard J. Smith, Fortune-tellers and Philosophers: Divination in Traditional Chinese Society and Mapping China and Managing the World; David N. Keightley, Sources of Shang History; and the classical BaZi texts named above (Sanming Tonghui, Yuanhai Ziping, Ditian Sui, and Ziping Zhenquan) as described in the scholarly and reference literature.\u003C\u002Fp>\u003C\u002Fblockquote>","\u003Ch2>先有工具，後有用法\u003C\u002Fh2>\n\u003Cp>八字的材料是干支。干支最早是商代用來計日的編號系統，後來擴充套件到紀年、紀月、紀時，任何時刻都可以寫成四組干支。\u003Cstrong>這套計時工具比用它推命早了一千多年以上。\u003C\u002Fstrong>先有曆法，很久以後才有從曆法符號推斷命運的做法，順序不能顛倒。\u003C\u002Fp>\n\u003Ch2>從出生時刻推命不是中國獨有\u003C\u002Fh2>\n\u003Cp>用出生時刻推斷一生，是許多文明都出現過的做法。巴比倫與希臘發展出天宮圖占星，印度有自己的星命體系，兩者都在中古時期傳入中國，留下了《都利聿斯經》一類譯述文獻的痕跡。\u003C\u002Fp>\n\u003Cp>但八字與它們有一個結構性的差別，值得單獨指出：\u003Cstrong>八字不看天象。\u003C\u002Fstrong>西方星佔要算太陽、月亮和行星在黃道上的位置，需要天文資料；八字只需要一本曆書，把出生時刻換成干支即可。也就是說，\u003Cstrong>它算的是曆法符號，不是星體。\u003C\u002Fstrong>這個差別決定了兩者的技術性質完全不同——八字的推算不依賴觀測，只依賴約定的對應關係。\u003C\u002Fp>\n\u003Cp>還要補一句關於工具與用法先後的實證：干支紀日在殷商已經通行，甲骨上一片片都是；干支紀年卻晚得多，普遍使用要到漢代。這就意味著四柱所需的那套記號，是分幾個階段才湊齊的，而以八字推命必須等到最後一件工具到位之後才可能出現。凡是把這門術說成上古已有的講法，都過不了這一關。\u003C\u002Fp>\n\u003Ch2>日柱之前的更早方法\u003C\u002Fh2>\n\u003Cp>漢代已有推算壽夭貴賤的“祿命”之說，《漢書·藝文志》的數術分類裡可以看到相關書名，王充在《論衡》裡也討論過祿命的問題——說明這類做法在東漢已經流行到需要辯論。六朝到唐代流行的是五星術與星命，仍然帶有行星成分。\u003C\u002Fp>\n\u003Cp>唐代出現了一條明確的記載。韓愈為李虛中寫的墓誌銘裡說他精通五行之書，能以人出生的年、月、日所值干支推斷壽夭貴賤。\u003Cstrong>這是現存較早、來源可靠的一條證據\u003C\u002Fstrong>，說明中唐已有用出生干支推命的成熟做法。要注意的是它講的是年月日三柱，沒有時柱，而且尚未確立以日干為核心。託名李虛中的《命書》是後人所作，不能直接當作唐代文獻。\u003C\u002Fp>\n\u003Ch2>徐子平的關鍵改革\u003C\u002Fh2>\n\u003Cp>轉折出現在宋代，與徐子平這個名字聯絡在一起。改革的內容可以一句話說清：\u003Cstrong>以日柱的天干作為本人，其餘各字都相對於它來解釋。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>這一步為什麼關鍵？因為它把八個平列的符號變成了一個有中心的結構。有了中心，就能定義關係——誰生我、我生誰、誰克我、我克誰——十神系統才有基礎，格局與用神的討論才可能展開。\u003Cstrong>今天所說的八字，本質上是這次改革之後的產物\u003C\u002Fstrong>，所以這門技藝也叫子平術。\u003C\u002Fp>\n\u003Cp>徐子平本人的生平記載很少，現存《淵海子平》題徐子平、徐升，實際是後人輯成的本子。這裡又是術數文獻常見的情形：\u003Cstrong>方法的名字掛在一個人身上，文本卻由後代累積而成。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Cp>徐子平其人的可考事蹟極少，與楊筠松在風水裡的情形頗為相似：一個名字被立為開派者，而後世把成套的方法歸到他名下。今天掛在子平名下的說法，未必都出自他，其中一部分顯然是後人添的。這不妨礙我們用子平術這個稱呼，只是用的時候應當明白，它指的是一條路子，不是一個人寫下的一本書。\u003C\u002Fp>\n\u003Ch2>宋以後的定型\u003C\u002Fh2>\n\u003Cp>宋元之後，八字進入文獻大量刊行的階段，幾部書構成了今天的基礎。\u003C\u002Fp>\n\u003Cp>主要是《淵海子平》《三命通會》《滴天髓》《子平真詮》與《窮通寶鑑》幾部，各書的來歷與用處見下一節。\u003C\u002Fp>\n\u003Cp>清末到民國是八字大眾化的關鍵時期。袁樹珊《命理探原》、徐樂吾的大量注本、韋千里的著作，把明清的口訣體系整理成條理清楚、可以自學的形式。\u003Cstrong>這一步與內丹裡伍柳一派做的事情很像——把秘傳內容寫成可讀的說明\u003C\u002Fstrong>，代價同樣是內容脫離了師徒關係的語境。1949年以後這一行在中國大陸停止公開活動，在香港、臺灣與南洋延續，1980年代後重新流通。\u003C\u002Fp>\n\u003Ch2>明代的類書與這門學問的典籍格局\u003C\u002Fh2>\n\u003Cp>今天學八字的人心目中的那批典籍，主要是宋到清之間陸續攢起來的。知道它的格局，可以省掉許多關於哪本書講了什麼的糊塗。\u003C\u002Fp>\n\u003Cp>《淵海子平》是幾種標準彙編裡最早的一部，歸於宋人徐大升，此後屢經增補，到明代才付印。今天通行的基本術語和十神的框架，大半出自此書，而它讀起來像是累積成的，不像一次寫成的，層次分明地出於不同人的手筆。\u003C\u002Fp>\n\u003Cp>萬民英在十六世紀編成的《三命通會》，是那部包羅永珍的大書：篇幅極大，條理井然，收錄之廣近乎不加揀擇，把彼此矛盾的方法一併收進來而不總是加以裁斷。要查這個傳統裡某一種說法究竟本來是什麼樣子，仍以此書為第一處可查之地，正因為萬民英寧可記錄而不肯刪汰。\u003C\u002Fp>\n\u003Cp>另有兩部較短的書，對這門術實際怎樣傳授影響更大。《滴天髓》作者難考，舊說與劉基的注連在一起，因其論五行平衡而受重視，遂成分析一路的中心典籍，尤其在十九世紀任鐵樵作了那篇追根究底的注之後；任注本也是今天流傳最廣的本子，講格局與用神的層次較深。清人沈孝瞻的《子平真詮》，是格局一路最清楚的系統講述，至今仍被許多門派用作教學的骨幹。與這幾部並列的還有《窮通寶鑑》（又名《欄江網》），一部按月令編排的實用工具書，做事的術者看重它，因為它直接告訴你某個日主在某個月裡需要什麼，也是理解“得令失令”的實用材料。\u003C\u002Fp>\n\u003Cp>這個格局值得留意。這批典籍並不是一套一次授受下來的系統，而是橫跨約七百年的一連串彙編、註疏與教本，其中後人時常不同意前人，而這些分歧就明擺在書頁上。\u003C\u002Fp>\n\n\u003Ch2>二十世紀與這門術今天的樣子\u003C\u002Fh2>\n\u003Cp>今天所傳的八字，成形之晚遠過於流行說法所暗示的，而起決定作用的時期是二十世紀前期。\u003C\u002Fp>\n\u003Cp>民國年間出了一批書，把承襲下來的材料為新的讀者重新整理。徐樂吾作注並加以系統講述，使舊典籍變得可用；袁樹珊寫了一部有影響的著作，力圖把這門術安置在有條理的基礎上，還編過歷代術者的傳記；韋千里則刊行以例項為主的著作，確立了今天以逐盤講解來教學的習慣。這幾位用的是都市讀者看得懂的白話，而他們在編排上把哪些古人的立場擺在前面，至今仍決定著一個初學者最先遇到什麼。\u003C\u002Fp>\n\u003Cp>一九四九年以後，這門術在大陸作為迷信被禁，出版中斷，而在香港、臺灣以及海外華人社群中傳承未曾斷絕。八十年代以後它迴流大陸，走的多半就是這幾條路，所以民國上海和戰後香港所作的那些系統化的取捨，就嵌在今天以傳統之名流通的東西里面。\u003C\u002Fp>\n\u003Cp>此後有兩項技術上的變化，容易被忽略，其實相當要緊。軟體把推算這一步消掉了：從前排一個盤要查表、要仔細，排得準本身就是術者本事的一部分，如今瞬間可得，且不花錢。這使整門術整個偏向解釋一邊，也撤掉了一道篩子，因為任何人現在都能拿出一個正確的盤，而不必明白它是怎麼來的。其次，網路讓本來素不相識的各門派當眾爭辯，這就把它們之間的分歧有多大暴露了出來。這兩件事使二十與二十一世紀成為這門術歷史上真正的一段，而不只是它的延續。\u003C\u002Fp>\n\n\u003Ch2>歷史能確定什麼，不能確定什麼\u003C\u002Fh2>\n\u003Cp>\u003Cstrong>能確定的是文本譜系與方法演變\u003C\u002Fstrong>：哪部書何時出現，哪個規則何時加入，以日干為主始於何時，十神、神煞、大運各自的年代層次。這些都可以考。\u003C\u002Fp>\n\u003Cp>\u003Cstrong>不能確定的是兩件事\u003C\u002Fstrong>：一是誰“發明”了八字——它是長期累積的結果，任何單一發明者的說法都是後世歸屬；二是它準不準——歷史研究處理的是文獻，不能回答有效性問題，那需要另一種檢驗，本部分後面會專門討論。\u003C\u002Fp>\n\u003Ch2>這是一門有歷史的解釋技藝\u003C\u002Fh2>\n\u003Cp>把上面的線索連起來，可以得出一個對讀者最有用的結論：\u003Cstrong>八字的規則是人在特定時期定下的，而且定下的時間大多可考。\u003C\u002Fstrong>十神的名目、用神的講法、大運的排法，都有出現的年代和提出的文獻。\u003C\u002Fp>\n\u003Cp>知道這一點會改變閱讀方式。當一本書說“古人早已洞悉命運規律”時，可以問：哪一條規則？出現在哪個朝代的哪部書裡？\u003Cstrong>能把年代問清楚，這門技藝的面貌就從神秘變成了歷史。\u003C\u002Fstrong>\u003C\u002Fp>\n\u003Ch2>要點\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>干支是先有的計時工具，用它推命晚了一千多年以上。\u003C\u002Fli>\n\u003Cli>以出生時刻推命非中國獨有，希臘與印度星佔均曾傳入中國。\u003C\u002Fli>\n\u003Cli>八字與星佔的結構性差別在於它不觀測天象，只用曆書上的干支符號。\u003C\u002Fli>\n\u003Cli>漢代已有祿命之說，王充曾加討論；六朝唐代流行帶行星成分的五星術。\u003C\u002Fli>\n\u003Cli>韓愈為李虛中所作墓誌記其以年月日干支推命，是較早可靠的證據，但只有三柱、未以日干為主。\u003C\u002Fli>\n\u003Cli>託名李虛中的《命書》為後人所作，不能當唐代文獻用。\u003C\u002Fli>\n\u003Cli>宋代徐子平的關鍵改革是以日干為本人，由此才有十神、格局與用神。\u003C\u002Fli>\n\u003Cli>現存《淵海子平》系後人輯本；方法冠名於個人而文本由後代累積，是術數常態。\u003C\u002Fli>\n\u003Cli>基礎文獻為《淵海子平》《三命通會》《滴天髓》（任鐵樵注）《窮通寶鑑》。\u003C\u002Fli>\n\u003Cli>清末民國經袁樹珊、徐樂吾、韋千里整理而大眾化，代價是脫離師徒語境。\u003C\u002Fli>\n\u003Cli>歷史可確定文本譜系與規則年代，不能確定發明者，也不能回答準不準。\u003C\u002Fli>\n\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FiU0MNqA5tPp9cyb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