[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-dao":289,"event-categories-zh":1088,"site-settings":1331,"node-zh-dao\u002Fclassics\u002Fliezi\u002Fchapter-01-tian-rui":1373,"live-course-events":1400},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":1086,"footer":1087},[292],{"to":8,"label":9,"label_zh":10,"children":293},[294,332,619,981,1011,1040,1079,1080,1081,1082],{"to":13,"label":14,"label_zh":15,"children":295},[296,300,304,308,312,316,320,324,328],{"to":297,"label":298,"label_zh":299},"\u002Fdao\u002Fintroduction\u002Fwhat-is-taoism","What Is Taoism? A Map of Texts, Traditions and Practice","什麼是道家與道教？經典、傳統與實踐地圖",{"to":301,"label":302,"label_zh":303},"\u002Fdao\u002Fintroduction\u002Fthe-dao-explained","Tao: The Source of All Things","道生萬物",{"to":305,"label":306,"label_zh":307},"\u002Fdao\u002Fintroduction\u002Fcore-ideas","Core Ideas: Wu Wei, Yin-Yang & Ziran","核心概念：無為、陰陽與自然",{"to":309,"label":310,"label_zh":311},"\u002Fdao\u002Fintroduction\u002Fphilosophical-vs-religious","Philosophical and Religious Taoism: Distinct Paths, Shared Traditions","道家與道教：不同路徑，共同傳統",{"to":313,"label":314,"label_zh":315},"\u002Fdao\u002Fintroduction\u002Fa-short-history","A Short History of Taoism","道家與道教簡史",{"to":317,"label":318,"label_zh":319},"\u002Fdao\u002Fintroduction\u002Fkey-texts","Key Texts at a Glance","主要經典一覽",{"to":321,"label":322,"label_zh":323},"\u002Fdao\u002Fintroduction\u002Feveryday-life","Taoism in Everyday Life","道家思想與日常生活",{"to":325,"label":326,"label_zh":327},"\u002Fdao\u002Fintroduction\u002Funderstanding-taoism-in-context","Understanding Taoism in Context","認識道家與道教的文化脈絡",{"to":329,"label":330,"label_zh":331},"\u002Fdao\u002Fintroduction\u002Fwhere-to-go-next","Where to Go Next","接下來讀什麼",{"to":18,"label":19,"label_zh":20,"children":333},[334,338,342,603,607,611,615],{"to":335,"label":336,"label_zh":337},"\u002Fdao\u002Fyi-jing\u002Forigins-history","Origins & History of the I Ching","《易經》是怎麼來的",{"to":339,"label":340,"label_zh":341},"\u002Fdao\u002Fyi-jing\u002Feight-trigrams","The Eight Trigrams (Bagua)","八卦：八個符號各是什麼",{"to":343,"label":344,"label_zh":345,"children":346},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams","The 64 Hexagrams","周易六十四卦總覽：卦象、六爻與現代應用",[347,351,355,359,363,367,371,375,379,383,387,391,395,399,403,407,411,415,419,423,427,431,435,439,443,447,451,455,459,463,467,471,475,479,483,487,491,495,499,503,507,511,515,519,523,527,531,535,539,543,547,551,555,559,563,567,571,575,579,583,587,591,595,599],{"to":348,"label":349,"label_zh":350},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-01-qian","1 · Qian 乾 ䷀","第一卦 乾 ䷀",{"to":352,"label":353,"label_zh":354},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-02-kun","2 · Kun 坤 ䷁","第二卦 坤 ䷁",{"to":356,"label":357,"label_zh":358},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-03-zhun","3 · Zhun 屯 ䷂","第三卦 屯 ䷂",{"to":360,"label":361,"label_zh":362},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-04-meng","4 · Meng 蒙 ䷃","第四卦 蒙 ䷃",{"to":364,"label":365,"label_zh":366},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-05-xu","5 · Xu 需 ䷄","第五卦 需 ䷄",{"to":368,"label":369,"label_zh":370},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-06-song","6 · Song 訟 ䷅","第六卦 訟 ䷅",{"to":372,"label":373,"label_zh":374},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-07-shi","7 · Shi 師 ䷆","第七卦 師 ䷆",{"to":376,"label":377,"label_zh":378},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-08-bi","8 · Bi 比 ䷇","第八卦 比 ䷇",{"to":380,"label":381,"label_zh":382},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-09-xiao-xu","9 · Xiao Xu 小畜 ䷈","第九卦 小畜 ䷈",{"to":384,"label":385,"label_zh":386},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-10-lu","10 · Lü 履 ䷉","第十卦 履 ䷉",{"to":388,"label":389,"label_zh":390},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-11-tai","11 · Tai 泰 ䷊","第十一卦 泰 ䷊",{"to":392,"label":393,"label_zh":394},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-12-pi","12 · Pi 否 ䷋","第十二卦 否 ䷋",{"to":396,"label":397,"label_zh":398},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-13-tong-ren","13 · Tong Ren 同人 ䷌","第十三卦 同人 ䷌",{"to":400,"label":401,"label_zh":402},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-14-da-you","14 · Da You 大有 ䷍","第十四卦 大有 ䷍",{"to":404,"label":405,"label_zh":406},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-15-qian-modesty","15 · Qian 謙 ䷎","第十五卦 謙 ䷎",{"to":408,"label":409,"label_zh":410},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-16-yu","16 · Yu 豫 ䷏","第十六卦 豫 ䷏",{"to":412,"label":413,"label_zh":414},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-17-sui","17 · Sui 隨 ䷐","第十七卦 隨 ䷐",{"to":416,"label":417,"label_zh":418},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-18-gu","18 · Gu 蠱 ䷑","第十八卦 蠱 ䷑",{"to":420,"label":421,"label_zh":422},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-19-lin","19 · Lin 臨 ䷒","第十九卦 臨 ䷒",{"to":424,"label":425,"label_zh":426},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-20-guan","20 · Guan 觀 ䷓","第二十卦 觀 ䷓",{"to":428,"label":429,"label_zh":430},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-21-shi-he","21 · Shi He 噬嗑 ䷔","第二十一卦 噬嗑 ䷔",{"to":432,"label":433,"label_zh":434},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-22-bi","22 · Bi 賁 ䷕","第二十二卦 賁 ䷕",{"to":436,"label":437,"label_zh":438},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-23-bo","23 · Bo 剝 ䷖","第二十三卦 剝 ䷖",{"to":440,"label":441,"label_zh":442},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-24-fu","24 · Fu 復 ䷗","第二十四卦 復 ䷗",{"to":444,"label":445,"label_zh":446},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-25-wu-wang","25 · Wu Wang 無妄 ䷘","第二十五卦 無妄 ䷘",{"to":448,"label":449,"label_zh":450},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-26-da-xu","26 · Da Xu 大畜 ䷙","第二十六卦 大畜 ䷙",{"to":452,"label":453,"label_zh":454},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-27-yi","27 · Yi 頤 ䷚","第二十七卦 頤 ䷚",{"to":456,"label":457,"label_zh":458},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-28-da-guo","28 · Da Guo 大過 ䷛","第二十八卦 大過 ䷛",{"to":460,"label":461,"label_zh":462},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-29-kan","29 · Kan 坎 ䷜","第二十九卦 坎 ䷜",{"to":464,"label":465,"label_zh":466},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-30-li","30 · Li 離 ䷝","第三十卦 離 ䷝",{"to":468,"label":469,"label_zh":470},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-31-xian","31 · Xian 咸 ䷞","第三十一卦 咸 ䷞",{"to":472,"label":473,"label_zh":474},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-32-heng","32 · Heng 恆 ䷟","第三十二卦 恆 ䷟",{"to":476,"label":477,"label_zh":478},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-33-dun","33 · Dun 遁 ䷠","第三十三卦 遁 ䷠",{"to":480,"label":481,"label_zh":482},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-34-da-zhuang","34 · Da Zhuang 大壯 ䷡","第三十四卦 大壯 ䷡",{"to":484,"label":485,"label_zh":486},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-35-jin","35 · Jin 晉 ䷢","第三十五卦 晉 ䷢",{"to":488,"label":489,"label_zh":490},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-36-ming-yi","36 · Ming Yi 明夷 ䷣","第三十六卦 明夷 ䷣",{"to":492,"label":493,"label_zh":494},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-37-jia-ren","37 · Jia Ren 家人 ䷤","第三十七卦 家人 ䷤",{"to":496,"label":497,"label_zh":498},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-38-kui","38 · Kui 睽 ䷥","第三十八卦 睽 ䷥",{"to":500,"label":501,"label_zh":502},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-39-jian","39 · Jian 蹇 ䷦","第三十九卦 蹇 ䷦",{"to":504,"label":505,"label_zh":506},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-40-jie","40 · Jie 解 ䷧","第四十卦 解 ䷧",{"to":508,"label":509,"label_zh":510},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-41-sun","41 · Sun 損 ䷨","第四十一卦 損 ䷨",{"to":512,"label":513,"label_zh":514},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-42-yi","42 · Yi 益 ䷩","第四十二卦 益 ䷩",{"to":516,"label":517,"label_zh":518},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-43-guai","43 · Guai 夬 ䷪","第四十三卦 夬 ䷪",{"to":520,"label":521,"label_zh":522},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-44-gou","44 · Gou 姤 ䷫","第四十四卦 姤 ䷫",{"to":524,"label":525,"label_zh":526},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-45-cui","45 · Cui 萃 ䷬","第四十五卦 萃 ䷬",{"to":528,"label":529,"label_zh":530},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-46-sheng","46 · Sheng 升 ䷭","第四十六卦 升 ䷭",{"to":532,"label":533,"label_zh":534},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-47-kun","47 · Kun 困 ䷮","第四十七卦 困 ䷮",{"to":536,"label":537,"label_zh":538},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-48-jing","48 · Jing 井 ䷯","第四十八卦 井 ䷯",{"to":540,"label":541,"label_zh":542},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-49-ge","49 · Ge 革 ䷰","第四十九卦 革 ䷰",{"to":544,"label":545,"label_zh":546},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-50-ding","50 · Ding 鼎 ䷱","第五十卦 鼎 ䷱",{"to":548,"label":549,"label_zh":550},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-51-zhen","51 · Zhen 震 ䷲","第五十一卦 震 ䷲",{"to":552,"label":553,"label_zh":554},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-52-gen","52 · Gen 艮 ䷳","第五十二卦 艮 ䷳",{"to":556,"label":557,"label_zh":558},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-53-jian","53 · Jian 漸 ䷴","第五十三卦 漸 ䷴",{"to":560,"label":561,"label_zh":562},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-54-gui-mei","54 · Gui Mei 歸妹 ䷵","第五十四卦 歸妹 ䷵",{"to":564,"label":565,"label_zh":566},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-55-feng","55 · Feng 豐 ䷶","第五十五卦 豐 ䷶",{"to":568,"label":569,"label_zh":570},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-56-lu","56 · Lü 旅 ䷷","第五十六卦 旅 ䷷",{"to":572,"label":573,"label_zh":574},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-57-xun","57 · Xun 巽 ䷸","第五十七卦 巽 ䷸",{"to":576,"label":577,"label_zh":578},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-58-dui","58 · Dui 兌 ䷹","第五十八卦 兌 ䷹",{"to":580,"label":581,"label_zh":582},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-59-huan","59 · Huan 渙 ䷺","第五十九卦 渙 ䷺",{"to":584,"label":585,"label_zh":586},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-60-jie","60 · Jie 節 ䷻","第六十卦 節 ䷻",{"to":588,"label":589,"label_zh":590},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-61-zhong-fu","61 · Zhong Fu 中孚 ䷼","第六十一卦 中孚 ䷼",{"to":592,"label":593,"label_zh":594},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-62-xiao-guo","62 · Xiao Guo 小過 ䷽","第六十二卦 小過 ䷽",{"to":596,"label":597,"label_zh":598},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-63-ji-ji","63 · Ji Ji 既濟 ䷾","第六十三卦 既濟 ䷾",{"to":600,"label":601,"label_zh":602},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-64-wei-ji","64 · Wei Ji 未濟 ䷿","第六十四卦 未濟 ䷿",{"to":604,"label":605,"label_zh":606},"\u002Fdao\u002Fyi-jing\u002Fyin-yang-philosophy","Yin, Yang & the Philosophy of Change","陰陽：變化與相互關係的哲學",{"to":608,"label":609,"label_zh":610},"\u002Fdao\u002Fyi-jing\u002Fdivination-method-practice","Divination Method & Practice","怎麼起卦，歷代又怎麼看這件事",{"to":612,"label":613,"label_zh":614},"\u002Fdao\u002Fyi-jing\u002Ftaoism-connection","The I Ching in Taoist Practice","《易經》與道家修行",{"to":616,"label":617,"label_zh":618},"\u002Fdao\u002Fyi-jing\u002Fkey-translations-further-reading","Key Translations & Further Reading","讀《易》該用什麼本子，按什麼順序讀",{"to":23,"label":24,"label_zh":25,"children":620},[621,625,629,633,637,641,645,648,977],{"to":622,"label":623,"label_zh":624},"\u002Fdao\u002Fdao-de-jing\u002Forigins-authorship","Origins & Authorship of the Tao Te Ching","《老子》是誰寫的，什麼時候成書",{"to":626,"label":627,"label_zh":628},"\u002Fdao\u002Fdao-de-jing\u002Fstructure-of-the-text","Structure of the Text","八十一章是怎麼分的，這本書為什麼難讀",{"to":630,"label":631,"label_zh":632},"\u002Fdao\u002Fdao-de-jing\u002Fcore-themes","Core Themes: Tao, Wu Wei & Naturalness","道、無為、自然：三個被用濫的詞",{"to":634,"label":635,"label_zh":636},"\u002Fdao\u002Fdao-de-jing\u002Fsimplicity-humility-the-uncarved-block","Simplicity, Humility & the Uncarved Block","樸、素、水：為什麼推崇未加工的狀態",{"to":638,"label":639,"label_zh":640},"\u002Fdao\u002Fdao-de-jing\u002Fgovernance-the-sage-ruler","Governance & the Sage Ruler","治國：無為落到政治上是什麼樣，又怎麼被用歪",{"to":642,"label":643,"label_zh":644},"\u002Fdao\u002Fdao-de-jing\u002Ftaoism-connection","The Tao Te Ching in Taoist Practice","一本哲學書怎麼變成了道教經典",{"to":646,"label":617,"label_zh":647},"\u002Fdao\u002Fdao-de-jing\u002Fkey-translations-further-reading","讀《老子》該用什麼本子，按什麼順序讀",{"to":649,"label":650,"label_zh":651,"children":652},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text","Complete Tao Te Ching","《道德經》全文",[653,657,661,665,669,673,677,681,685,689,693,697,701,705,709,713,717,721,725,729,733,737,741,745,749,753,757,761,765,769,773,777,781,785,789,793,797,801,805,809,813,817,821,825,829,833,837,841,845,849,853,857,861,865,869,873,877,881,885,889,893,897,901,905,909,913,917,921,925,929,933,937,941,945,949,953,957,961,965,969,973],{"to":654,"label":655,"label_zh":656},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-01","Chapter 1 — The Tao Beyond Names","第一章　道可道，非常道",{"to":658,"label":659,"label_zh":660},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-02","Chapter 2 — Opposites Arise Together","第二章　有無相生",{"to":662,"label":663,"label_zh":664},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-03","Chapter 3 — Quieting Rivalry","第三章　為無為，則無不治",{"to":666,"label":667,"label_zh":668},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-04","Chapter 4 — The Empty Source","第四章　道沖而用之",{"to":670,"label":671,"label_zh":672},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-05","Chapter 5 — The Bellows of Heaven and Earth","第五章　天地之間",{"to":674,"label":675,"label_zh":676},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-06","Chapter 6 — The Valley Spirit","第六章　谷神不死",{"to":678,"label":679,"label_zh":680},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-07","Chapter 7 — Lasting Beyond the Self","第七章　天長地久",{"to":682,"label":683,"label_zh":684},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-08","Chapter 8 — The Goodness of Water","第八章　上善若水",{"to":686,"label":687,"label_zh":688},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-09","Chapter 9 — Knowing When to Stop","第九章　功成身退",{"to":690,"label":691,"label_zh":692},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-10","Chapter 10 — Holding the One","第十章　抱一與玄德",{"to":694,"label":695,"label_zh":696},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-11","Chapter 11 — The Usefulness of Empty Space","第十一章　無之以為用",{"to":698,"label":699,"label_zh":700},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-12","Chapter 12 — Guarding the Senses","第十二章　為腹不為目",{"to":702,"label":703,"label_zh":704},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-13","Chapter 13 — Honour, Disgrace, and the Self","第十三章　寵辱若驚",{"to":706,"label":707,"label_zh":708},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-14","Chapter 14 — The Formless Form","第十四章　無狀之狀",{"to":710,"label":711,"label_zh":712},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-15","Chapter 15 — The Ancient Masters","第十五章　古之善為士者",{"to":714,"label":715,"label_zh":716},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-16","Chapter 16 — Returning to the Root","第十六章　歸根曰靜",{"to":718,"label":719,"label_zh":720},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-17","Chapter 17 — Leadership That Leaves No Burden","第十七章　百姓皆謂我自然",{"to":722,"label":723,"label_zh":724},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-18","Chapter 18 — When the Great Tao Is Lost","第十八章　大道廢，有仁義",{"to":726,"label":727,"label_zh":728},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-19","Chapter 19 — Returning to Simplicity","第十九章　見素抱樸",{"to":730,"label":731,"label_zh":732},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-20","Chapter 20 — Different from the Crowd","第二十章　我獨異於人",{"to":734,"label":735,"label_zh":736},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-21","Chapter 21 — Following the Tao","第二十一章　孔德之容",{"to":738,"label":739,"label_zh":740},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-22","Chapter 22 — Bending Without Breaking","第二十二章　曲則全",{"to":742,"label":743,"label_zh":744},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-23","Chapter 23 — Few Words, Natural Action","第二十三章　希言自然",{"to":746,"label":747,"label_zh":748},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-24","Chapter 24 — Standing Without Straining","第二十四章　企者不立",{"to":750,"label":751,"label_zh":752},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-25","Chapter 25 — The Way of Nature","第二十五章　道法自然",{"to":754,"label":755,"label_zh":756},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-26","Chapter 26 — Rooted in Stillness","第二十六章　重為輕根",{"to":758,"label":759,"label_zh":760},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-27","Chapter 27 — Leaving No One Behind","第二十七章　無棄人，無棄物",{"to":762,"label":763,"label_zh":764},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-28","Chapter 28 — Returning to the Uncarved Block","第二十八章　復歸於樸",{"to":766,"label":767,"label_zh":768},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-29","Chapter 29 — The World Is Not an Object","第二十九章　天下神器不可為",{"to":770,"label":771,"label_zh":772},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-30","Chapter 30 — Power Without Domination","第三十章　果而勿強",{"to":774,"label":775,"label_zh":776},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-31","Chapter 31 — Victory Without Celebration","第三十一章　勝而不美",{"to":778,"label":779,"label_zh":780},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-32","Chapter 32 — The Nameless Simplicity","第三十二章　知止不殆",{"to":782,"label":783,"label_zh":784},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-33","Chapter 33 — Knowing Yourself","第三十三章　自知者明",{"to":786,"label":787,"label_zh":788},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-34","Chapter 34 — Great Without Possessing","第三十四章　終不自為大",{"to":790,"label":791,"label_zh":792},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-35","Chapter 35 — The Great Image","第三十五章　執大象",{"to":794,"label":795,"label_zh":796},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-36","Chapter 36 — Subtle Understanding","第三十六章　柔弱勝剛強",{"to":798,"label":799,"label_zh":800},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-37","Chapter 37 — Acting Without Forcing","第三十七章　無為而無不為",{"to":802,"label":803,"label_zh":804},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-38","Chapter 38 — The Descent from Tao to Ritual","第三十八章　上德不德",{"to":806,"label":807,"label_zh":808},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-39","Chapter 39 — Rooted in the One","第三十九章　得一",{"to":810,"label":811,"label_zh":812},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-40","Chapter 40 — Returning and Yielding","第四十章　反者道之動",{"to":814,"label":815,"label_zh":816},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-41","Chapter 41 — The Tao That Appears Contrary","第四十一章　道隱無名",{"to":818,"label":819,"label_zh":820},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-42","Chapter 42 — Yin, Yang, and Harmony","第四十二章　負陰抱陽",{"to":822,"label":823,"label_zh":824},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-43","Chapter 43 — The Softest Overcomes the Hardest","第四十三章　至柔馳騁至堅",{"to":826,"label":827,"label_zh":828},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-44","Chapter 44 — Life Before Reputation","第四十四章　知足不辱",{"to":830,"label":831,"label_zh":832},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-45","Chapter 45 — Great Completion Seems Incomplete","第四十五章　清靜為天下正",{"to":834,"label":835,"label_zh":836},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-46","Chapter 46 — The Sufficiency of Contentment","第四十六章　知足之足",{"to":838,"label":839,"label_zh":840},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-47","Chapter 47 — Knowing Without Travelling Far","第四十七章　不出戶知天下",{"to":842,"label":843,"label_zh":844},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-48","Chapter 48 — Learning by Letting Go","第四十八章　為道日損",{"to":846,"label":847,"label_zh":848},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-49","Chapter 49 — A Heart Open to the People","第四十九章　以百姓心為心",{"to":850,"label":851,"label_zh":852},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-50","Chapter 50 — Living Without Clinging to Life","第五十章　善攝生者",{"to":854,"label":855,"label_zh":856},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-51","Chapter 51 — Profound Virtue Nourishes","第五十一章　道生德畜",{"to":858,"label":859,"label_zh":860},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-52","Chapter 52 — Returning to the Mother","第五十二章　見小曰明",{"to":862,"label":863,"label_zh":864},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-53","Chapter 53 — The Great Way and the Side Paths","第五十三章　大道甚夷",{"to":866,"label":867,"label_zh":868},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-54","Chapter 54 — Cultivation from Self to World","第五十四章　修之於身",{"to":870,"label":871,"label_zh":872},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-55","Chapter 55 — The Vitality of the Infant","第五十五章　含德之厚",{"to":874,"label":875,"label_zh":876},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-56","Chapter 56 — Mysterious Unity","第五十六章　玄同",{"to":878,"label":879,"label_zh":880},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-57","Chapter 57 — Governing with Fewer Interferences","第五十七章　我無為而民自化",{"to":882,"label":883,"label_zh":884},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-58","Chapter 58 — Fortune Rests on Misfortune","第五十八章　禍福相倚",{"to":886,"label":887,"label_zh":888},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-59","Chapter 59 — Deep Roots and Conservation","第五十九章　深根固柢",{"to":890,"label":891,"label_zh":892},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-60","Chapter 60 — Governing Like Cooking a Small Fish","第六十章　治大國若烹小鮮",{"to":894,"label":895,"label_zh":896},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-61","Chapter 61 — The Great State Takes the Lower Place","第六十一章　大者宜為下",{"to":898,"label":899,"label_zh":900},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-62","Chapter 62 — The Refuge of All Things","第六十二章　道者萬物之奧",{"to":902,"label":903,"label_zh":904},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-63","Chapter 63 — Begin with What Is Small","第六十三章　天下大事作於細",{"to":906,"label":907,"label_zh":908},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-64","Chapter 64 — Careful at the End as at the Beginning","第六十四章　慎終如始",{"to":910,"label":911,"label_zh":912},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-65","Chapter 65 — Beyond Manipulative Cleverness","第六十五章　玄德深遠",{"to":914,"label":915,"label_zh":916},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-66","Chapter 66 — Leading from Below","第六十六章　善下為王",{"to":918,"label":919,"label_zh":920},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-67","Chapter 67 — The Three Treasures","第六十七章　三寶",{"to":922,"label":923,"label_zh":924},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-68","Chapter 68 — The Virtue of Non-Contention","第六十八章　不爭之德",{"to":926,"label":927,"label_zh":928},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-69","Chapter 69 — Never Take the Enemy Lightly","第六十九章　哀者勝矣",{"to":930,"label":931,"label_zh":932},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-70","Chapter 70 — Plain Clothes, Jade Within","第七十章　被褐懷玉",{"to":934,"label":935,"label_zh":936},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-71","Chapter 71 — Knowing That You Do Not Know","第七十一章　知不知上",{"to":938,"label":939,"label_zh":940},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-72","Chapter 72 — Authority Without Oppression","第七十二章　自知不自見",{"to":942,"label":943,"label_zh":944},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-73","Chapter 73 — The Courage Not to Force","第七十三章　天網恢恢",{"to":946,"label":947,"label_zh":948},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-74","Chapter 74 — Do Not Take the Executioner’s Place","第七十四章　代大匠斲",{"to":950,"label":951,"label_zh":952},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-75","Chapter 75 — When Rulers Consume Too Much","第七十五章　民之飢",{"to":954,"label":955,"label_zh":956},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-76","Chapter 76 — The Living Are Soft","第七十六章　柔弱處上",{"to":958,"label":959,"label_zh":960},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-77","Chapter 77 — The Way of Heaven Is Like a Bow","第七十七章　損有餘補不足",{"to":962,"label":963,"label_zh":964},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-78","Chapter 78 — Nothing Is Softer Than Water","第七十八章　柔之勝剛",{"to":966,"label":967,"label_zh":968},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-79","Chapter 79 — After a Great Resentment","第七十九章　和大怨",{"to":970,"label":971,"label_zh":972},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-80","Chapter 80 — A Small and Contented Community","第八十章　小國寡民",{"to":974,"label":975,"label_zh":976},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-81","Chapter 81 — The Way That Benefits Without Harm","第八十一章　為而不爭",{"to":978,"label":979,"label_zh":980},"\u002Fdao\u002Fdao-de-jing\u002Fdao-de-jing-commentaries-heshang-gong-wang-bi-xianger","How Commentaries Change the Dao De Jing: Heshang Gong, Wang Bi and Xiang’er","注本如何改變《道德經》的讀法：河上公、王弼與《想爾注》",{"to":27,"label":28,"label_zh":29,"children":982},[983,987,991,995,999,1003,1007],{"to":984,"label":985,"label_zh":986},"\u002Fdao\u002Ftaiji\u002Forigins-meaning","Origins & Meaning of Taiji","“太極”這個詞從哪來，本來什麼意思",{"to":988,"label":989,"label_zh":990},"\u002Fdao\u002Ftaiji\u002Ftaijitu-diagram","The Taiji Diagram (Taijitu)","太極圖：陰陽互動與變化的象徵",{"to":992,"label":993,"label_zh":994},"\u002Fdao\u002Ftaiji\u002Ftaiji-wuji-cosmology","Taiji, Wuji & Cosmology","從無極到萬物：這套生成圖式是怎麼拼起來的",{"to":996,"label":997,"label_zh":998},"\u002Fdao\u002Ftaiji\u002Fyin-and-yang-within-taiji","Yin and Yang within Taiji","怎麼判斷一樣東西是陰還是陽",{"to":1000,"label":1001,"label_zh":1002},"\u002Fdao\u002Ftaiji\u002Ftaiji-in-neo-confucian-taoist-thought","Taiji in Neo-Confucian & Taoist Thought","同一個“太極”，理學與道教各取所需",{"to":1004,"label":1005,"label_zh":1006},"\u002Fdao\u002Ftaiji\u002Finternal-martial-practice","Taiji and Internal Martial Practice","太極拳為什麼叫太極：從哲理到動作",{"to":1008,"label":1009,"label_zh":1010},"\u002Fdao\u002Ftaiji\u002Fkey-sources-further-reading","Key Sources & Further Reading","想深入的話，讀什麼",{"to":31,"label":32,"label_zh":33,"children":1012},[1013,1017,1021,1025,1029,1033,1037],{"to":1014,"label":1015,"label_zh":1016},"\u002Fdao\u002Fzhuang-zi\u002Flife-historical-context","Life & Historical Context of Zhuangzi","莊子這個人：一個漆園小吏和他的時代",{"to":1018,"label":1019,"label_zh":1020},"\u002Fdao\u002Fzhuang-zi\u002Fstructure-authorship","Structure & Authorship of the Text","三十三篇，至少三批人寫的",{"to":1022,"label":1023,"label_zh":1024},"\u002Fdao\u002Fzhuang-zi\u002Fcore-themes","Core Themes: Wandering, Wu Wei & Spontaneity","逍遙、無待、技進乎道",{"to":1026,"label":1027,"label_zh":1028},"\u002Fdao\u002Fzhuang-zi\u002Fequality-of-things","The Equality of Things & the Relativity of 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黃帝","第二篇：黃帝",{"to":1056,"label":1057,"label_zh":1058},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-03-zhou-mu-wang","Chapter Three: Zhou Mu Wang 周穆王","第三篇：周穆王",{"to":1060,"label":1061,"label_zh":1062},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-04-zhong-ni","Chapter Four: Zhong Ni 仲尼","第四篇：仲尼",{"to":1064,"label":1065,"label_zh":1066},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-05-tang-wen","Chapter Five: Tang Wen 湯問","第五篇：湯問",{"to":1068,"label":1069,"label_zh":1070},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-06-li-ming","Chapter Six: Li Ming 力命","第六篇：力命",{"to":1072,"label":1073,"label_zh":1074},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-07-yang-zhu","Chapter Seven: Yang Zhu 楊朱","第七篇：楊朱",{"to":1076,"label":1077,"label_zh":1078},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-08-shuo-fu","Chapter Eight: Shuo Fu 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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",[1107,1108,1109,1110],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[1112,1113,1114,1115],"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":1117,"zh":1118},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":1101,"zh":1120},"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":1127,"slug":1128,"available_locales":1129,"name":1130,"description":1133,"body":1136,"path":1139,"images":1140,"image_urls":1141,"hero_image":3,"hero_image_url":3,"seo_title":1142,"seo_description":1145,"sort_order":1121,"is_active":1122,"status":1123,"created_at":1148,"updated_at":1125},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[1094,1095,1096],{"en":1131,"zh":1132},"Internal Arts & Wellness","內家功法與養生",{"en":1134,"zh":1135},"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":1137,"zh":1138},"\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":1143,"zh":1144},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":1146,"zh":1147},"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":1150,"uuid":1151,"slug":1152,"available_locales":1153,"name":1154,"description":1157,"body":1158,"path":1159,"images":1160,"image_urls":1161,"hero_image":3,"hero_image_url":3,"seo_title":1162,"seo_description":1164,"sort_order":1121,"is_active":1122,"status":1123,"created_at":1167,"updated_at":1125},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[1094,1095,1096],{"en":1155,"zh":1156},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":1163},"Chinese Face Reading Classes and Workshops",{"en":1165,"zh":1166},"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":1169,"uuid":1170,"slug":1171,"available_locales":1172,"name":1173,"description":1176,"body":1178,"path":1181,"images":1182,"image_urls":1183,"hero_image":3,"hero_image_url":3,"seo_title":1184,"seo_description":1187,"sort_order":38,"is_active":1122,"status":1123,"created_at":1124,"updated_at":1125},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[1094,1095,1096],{"en":1174,"zh":1175},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":1177,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":1179,"zh":1180},"\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":1185,"zh":1186},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":1177,"zh":1188},"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":1190,"slug":1191,"available_locales":1192,"name":1193,"description":1196,"body":1197,"path":1198,"images":1199,"image_urls":1200,"hero_image":3,"hero_image_url":3,"seo_title":1201,"seo_description":1204,"sort_order":38,"is_active":1122,"status":1123,"created_at":1207,"updated_at":1125},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[1094,1095,1096],{"en":1194,"zh":1195},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":1202,"zh":1203},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":1205,"zh":1206},"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":1209,"slug":1210,"available_locales":1211,"name":1212,"description":1215,"body":1217,"path":1220,"images":1221,"image_urls":1222,"hero_image":3,"hero_image_url":3,"seo_title":1223,"seo_description":1226,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1124,"updated_at":1125},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[1094,1095,1096],{"en":1213,"zh":1214},"Ba Zi Learning","八字課程",{"en":1216,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":1218,"zh":1219},"\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":1224,"zh":1225},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":1216,"zh":1227},"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":1229,"slug":1230,"available_locales":1231,"name":1232,"description":1235,"body":1236,"path":1237,"images":1238,"image_urls":1239,"hero_image":3,"hero_image_url":3,"seo_title":1240,"seo_description":1243,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1207,"updated_at":1125},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[1094,1095,1096],{"en":1233,"zh":1234},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":1241,"zh":1242},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":1244,"zh":1245},"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":1247,"uuid":1248,"slug":1249,"available_locales":1250,"name":1251,"description":1254,"body":1257,"path":1260,"images":1261,"image_urls":1262,"hero_image":3,"hero_image_url":3,"seo_title":1263,"seo_description":1265,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1266,"updated_at":1125},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[1094,1095,1096],{"en":1252,"zh":1253},"I Ching Learning","易經課程",{"en":1255,"zh":1256},"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":1258,"zh":1259},"\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":1264,"zh":1253},"I Ching Classes and Courses",{"en":1255,"zh":1256},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":1268,"slug":1269,"available_locales":1270,"name":1271,"description":1274,"body":1277,"path":1280,"images":1281,"image_urls":1282,"hero_image":3,"hero_image_url":3,"seo_title":1283,"seo_description":1286,"sort_order":242,"is_active":1122,"status":1123,"created_at":1289,"updated_at":1125},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[1094,1095,1096],{"en":1272,"zh":1273},"Traditional Arts & Crafts","傳統藝術與手作",{"en":1275,"zh":1276},"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":1278,"zh":1279},"\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":1284,"zh":1285},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":1287,"zh":1288},"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":1291,"slug":1292,"available_locales":1293,"name":1294,"description":1297,"body":1300,"path":1303,"images":1304,"image_urls":1305,"hero_image":3,"hero_image_url":3,"seo_title":1306,"seo_description":1308,"sort_order":247,"is_active":1122,"status":1123,"created_at":1311,"updated_at":1125},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[1094,1095,1096],{"en":1295,"zh":1296},"Wudang Community","武當社群活動",{"en":1298,"zh":1299},"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":1301,"zh":1302},"\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":1307,"zh":1296},"Wudang Community Events",{"en":1309,"zh":1310},"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":1313,"slug":1314,"available_locales":1315,"name":1316,"description":1319,"body":1320,"path":1321,"images":1322,"image_urls":1323,"hero_image":3,"hero_image_url":3,"seo_title":1324,"seo_description":1327,"sort_order":69,"is_active":1122,"status":1123,"created_at":1330,"updated_at":1125},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[1094,1095,1096],{"en":1317,"zh":1318},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":1325,"zh":1326},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":1328,"zh":1329},"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":1332},{"hero_type":1333,"hero_image":1334,"hero_image_alt":1335,"hero_youtube_id":1336,"hero_content_on":1122,"hero_heading":1337,"hero_subheading":1338,"hero_text":1339,"hero_subheading_zh":1340,"hero_text_zh":1341,"hero_buttons":1342,"home_seo":1348,"page_layout":1354,"shop_enabled":1355,"contact":1356,"journey":1372},"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。",[1343,1345],{"label":1344,"link":278},"Start Your Wudang Journey",{"label":1346,"link":1347},"View Events & Courses","\u002Fevents",{"title":1349,"description":1351},{"en":1350,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":1352,"zh":1353},"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":1357,"has_any":1122,"text":1365},{"email":1358,"whatsapp":1359,"wechat_id":1360,"wechat_qr_url":1361,"instagram":1362,"instagram_handle":1363,"facebook":1364,"facebook_handle":1363},"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":1366,"china_heading_zh":1367,"china_company_en":1368,"china_company_zh":1369,"china_address_en":1370,"china_address_zh":1371},"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":1122},{"data":1374},{"to":1048,"type":1375,"available_locales":1376,"is_content_page":1122,"title":1377,"subtitle":1378,"body":1381,"hero_image_url":1384,"hero_width":1385,"hero_height":1386,"hero_image_alt":1387,"hero_image_decorative":1355,"hero_credit":3,"hero_alt":1390,"hero_style":1391,"card_layout":1392,"link_type":3,"link_ref":3,"seo_title":1393,"seo_description":1396,"children":1399},"page",[1094,1095,1096],{"en":1049,"zh":1050},{"en":1379,"zh":1380},"A complete, practical reading of birth, death, change, anxiety, limits, and stewardship in the opening chapter of the Liezi","完整閱讀《列子》開篇對生死、變化、憂慮、限度與受託之心的實際思考",{"en":1382,"zh":1383},"\u003Cdiv data-wd-html=\"\">\u003Cstyle>.\\65\\76\\65\\6e\\74-\\62\\6f\\64\\79--\\70\\61\\67\\65.\\72\\65\\76\\65\\61\\6c{\\6f\\70\\61\\63\\69\\74\\79:1!\\69\\6d\\70\\6f\\72\\74\\61\\6e\\74;\\74\\72\\61\\6e\\73\\66\\6f\\72\\6d:\\6e\\6f\\6e\\65!\\69\\6d\\70\\6f\\72\\74\\61\\6e\\74}\u003C\u002Fstyle>\u003C\u002Fdiv>\u003Cp>Tian Rui, “Heaven’s Signs,” opens the \u003Cem>Liezi\u003C\u002Fem> with a demanding question: if everything we meet is born, changes, and eventually disappears, what—if anything—stands behind that movement? The chapter answers through cosmology, stories, paradoxes, and humour rather than a single doctrine. Its recurring lesson is not that life is unreal or unimportant, but that no living form owns the larger process that brings it forth.\u003C\u002Fp>\u003Cp>Read slowly. Each passage approaches transformation from a different angle: the beginning of the cosmos, the limits of human ability, ageing and death, anxious imagination, and the mistaken wish to possess what is only passing through our hands. The practical question throughout is simple: how can we care, choose, and act without demanding that change stop?\u003C\u002Fp>\u003Ch2>1. What Gives Birth Is Not Itself a Born Thing\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子居鄭圃，四十年人無識者。國君卿大夫眎之，猶眾庶也。國不足，將嫁於衛。弟子曰：「先生往無反期，弟子敢有所謁，先生將何以教？先生不聞壺丘子林之言乎？」子列子笑曰：「壺子何言哉？雖然，夫子嘗語伯昏瞀人。吾側聞之，試以告女。其言曰：有生不生，有化不化。不生者能生生，不化者能化化。生者不能不生，化者不能不化。故常生常化。常生常化者，無時不生，無時不化。陰陽爾，四時爾，不生者疑獨，不化者往復。往復，其際不可終；疑獨，其道不可窮。《黃帝書》曰：『谷神不死，是謂玄牝。玄牝之門，是謂天地之根。綿綿若存，用之不勤。』故生物者不生，化物者不化。自生自化，自形自色，自智自力，自消自息。謂之生化形色智力訊息者，非也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Liezi had lived quietly near Zheng for forty years, little distinguished from an ordinary person. When hardship made him prepare to leave for Wei, his disciples asked for a final teaching. He recalled words heard from his teacher: there are living things, and there is that through which life arises; there are changing things, and there is that through which change occurs. What has been born cannot avoid living out its birth, and what has entered change cannot refuse transformation. Yin and yang, and the four seasons, are the visible rhythm of this ceaseless process.\u003C\u002Fp>\u003Cp>The passage then echoes the image of the inexhaustible valley spirit: the source is not another object competing with the objects it produces. Things arise, take form and colour, gain capacities, decline, and rest through conditions larger than any separate controller. To name one isolated maker of every detail would miss the chapter’s point.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>You did not personally arrange all the conditions that made your life possible, and you cannot command every condition that will shape it. This need not make action meaningless. It puts action in proportion. We are participants in change, not its sole authors.\u003C\u002Fp>\u003Ch2>2. From the Formless to the Ten Thousand Things\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子曰：「昔者聖人因陰陽以統天地。夫有形者生於無形，則天地安從生？故曰：有太易，有太初，有太始，有太素。太易者，未見氣也；太初者，氣之始也；太始者，形之始也；太素者，質之始也。氣形質具而未相離，故曰渾淪。渾淪者，言萬物相渾淪而未相離也。視之不見，聽之不聞，循之不得，故曰易也。易無形埒，易變而為一，一變而為七，七變而為九。九變者，究也，乃復變而為一。一者，形變之始也。清輕者上為天，濁重者下為地，沖和氣者為人；故天地含精，萬物化生。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The sages understood heaven and earth through yin and yang. Yet if formed things emerge from the formless, where did heaven and earth themselves begin? The text describes four thresholds: Great Change, before energy is manifest; Great Beginning, when energy begins; Great Commencement, when form begins; and Great Simplicity, when material substance begins. Before these are separated, they are a blended whole beyond sight, sound, or grasp.\u003C\u002Fp>\u003Cp>Change moves into unity, reaches completion, and returns to a new beginning. What is clear and light rises as heaven; what is turbid and heavy settles as earth; their balanced, open energy becomes human life. Heaven and earth hold their vital potency, and the ten thousand things are transformed into being.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>This is an ancient cosmological map, not a modern physics lesson. Its enduring insight is that visible results have invisible beginnings. A decision begins as a tendency; a habit begins as a repeated impulse; a conflict begins before anyone raises a voice. Wisdom notices the early, subtle stage while change is still easy to guide.\u003C\u002Fp>\u003Ch2>3. Nothing Has Every Ability\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子曰：「天地無全功，聖人無全能，萬物無全用。故天職生覆，地職形載，聖職教化，物職所宜。然則天有所短，地有所長，聖有所否，物有所通。何則？生覆者不能形載，形載者不能教化，教化者不能違所宜，宜定者不出所位。故天地之道，非陰則陽；聖人之教，非仁則義；萬物之宜，非柔則剛：此皆隨所宜而不能出所位者也。故有生者，有生生者；有形者，有形形者；有聲者，有聲聲者；有色者，有色色者；有味者，有味味者。生之所生者死矣，而生生者未嘗終；形之所形者實矣，而形形者未嘗有；聲之所聲者聞矣，而聲聲者未嘗發；色之所色者彰矣，而色色者未嘗顯；味之所味者嘗矣，而味味者未嘗呈：皆無為之職也。能陰能陽，能柔能剛，能短能長，能員能方，能生能死，能暑能涼，能浮能沈，能宮能商，能出能沒，能玄能黃，能甘能苦，能羶能香。無知也，無能也，而無不知也，而無不能也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Heaven does not perform every task, the sage does not possess every skill, and no thing is useful for every purpose. Heaven covers and generates; earth supports and gives form; the sage teaches; each thing follows what suits its nature. Every capacity therefore includes a limit. The power that produces is not identical with the product, just as the condition that makes sound possible is not itself a sound.\u003C\u002Fp>\u003Cp>The underlying process can appear as yin or yang, soft or hard, short or long, round or square, life or death, heat or cold. It has no personal knowledge or ability, yet nothing lies outside its transformations.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>A person, institution, or practice becomes distorted when it tries to serve every purpose. Maturity includes knowing both one’s function and one’s limit. In a team, family, or school, shared strength comes from fitting different capacities together—not from pretending one person should do everything.\u003C\u002Fp>\u003Ch2>4. The Skull and the Great Circulation\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子適衛，食於道，從者見百歲髑髏，攓蓬而指，顧謂弟子百豐曰：「唯予與彼知而未嘗生未嘗死也。此過養乎？此過歡乎？種有幾：若䵷為鶉，得水為㡭，得水土之際，則為䵷蠙之衣。生於陵屯，則為陵舄。陵舄得鬱棲，則為烏足。烏足之根為蠐螬，其葉為胡蝶。胡蝶胥也，化而為蟲，生灶下，其狀若脫，其名曰𪀊掇。𪀊掇千日，化而為鳥，其名曰乾餘骨。乾餘骨之沫為斯彌。斯彌為食醯頤輅。食醯頤輅生乎食醯黃軦，食醯黃軦生乎九猷。九猷生乎瞀芮，瞀芮生乎腐蠸。羊肝化為地皋，馬血之為轉鄰也，人血之為野火也。鷂之為鸇，鸇之為布穀，布穀久復為鷂也，鷰之為蛤也，田鼠之為鶉也，朽瓜之為魚也，老韭之為莧也，老羭之為猨也，魚卵之為蟲。亶爰之獸自孕而生曰類。河澤之鳥視而生曰鶂。純雌其名大𦝫，純雄其名稺蜂。思士不妻而感，思女不夫而孕。后稷生乎巨蹟，伊尹生乎空桑。厥昭生乎濕。醯雞生乎酒。羊奚比乎不筍。久竹生青寧，青寧生程，程生馬，馬生人。人久入於機。萬物皆出於機，皆入於機。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>On the road to Wei, Liezi’s party encountered an old skull. He pointed to it and spoke of life and death as moments within a circulation that neither begins with one individual nor ends with another. The passage follows with an extraordinary catalogue of plants, insects, birds, animals, and legendary births changing into one another. Many names are archaic and their identifications uncertain; the list belongs to ancient natural lore, not modern biology.\u003C\u002Fp>\u003Cp>Its philosophical claim is clearer than its zoology: forms enter a generative hinge, emerge in another condition, and eventually return. The skull is not used to deny grief. It interrupts the assumption that our present form is the measure of the whole process.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>Modern ecology offers a sober parallel: bodies become soil, soil nourishes plants, and life depends on circulation. We should not treat the old catalogue as science, but we can receive its reminder that nothing living is self-contained. Consumption, waste, burial, farming, and care for land all belong to one material world.\u003C\u002Fp>\u003Ch2>5. Returning to One’s Root\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>《黃帝書》曰：「形動不生形而生影，聲動不生聲而生響，無動不生無而生有。」形，必終者也；天地終乎？與我偕終。終進乎？不知也。道終乎本無始，進乎本不久。有生則復於不生，有形則復於無形。不生者，非本不生者也；無形者，非本無形者也。生者，理之必終者也。終者不得不終，亦如生者之不得不生。而欲恆其生，畫其終，惑於數也。精神者，天之分；骨骸者，地之分。屬天清而散，屬地濁而聚。精神離形，各歸其真，故謂之鬼。鬼，歸也，歸其真宅。黃帝曰：「精神入其門，骨骸反其根，我尚何存？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Movement produces a shadow; sound produces an echo; from the stirring of what is not yet present, something appears. Every form must eventually end. Whether heaven and earth end with us, or endure beyond any horizon we can know, the text refuses to claim certainty.\u003C\u002Fp>\u003Cp>What is born returns beyond birth; what has form returns beyond form. Spirit belongs to the clear and dispersing aspect of heaven, while bones belong to the dense and gathering aspect of earth. At death, each returns to its own root. The Yellow Emperor asks: once these have returned, what separate “I” remains to be possessed?\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>This passage does not settle the afterlife. It loosens the fantasy that a fixed self can be held forever. A practical response is to invest less in defending an image of oneself and more in the qualities, care, and consequences that continue through other lives.\u003C\u002Fp>\u003Ch2>6. The Four Great Changes of a Human Life\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>人自生至終，大化有四：嬰孩也，少壯也，老耄也，死亡也。其在嬰孩，氣專志一，和之至也；物不傷焉，德莫加焉。其在少壯，則血氣飄溢，欲慮充起；物所攻焉，德故衰焉。其在老耄，則欲慮柔焉；體將休焉，物莫先焉。雖未及嬰孩之全，方於少壯，間矣。其在死亡也，則之於息焉，反其極矣。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Human life passes through four great transformations: infancy, youth, old age, and death. The infant’s energy is gathered and undivided. In youth, blood and energy overflow, desires and plans multiply, and the world presses strongly upon us. In old age, desire softens and the body turns towards rest. Death is the final repose, a return to the far end of the cycle.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>No stage should be judged only by the standards of another. Youth is not failed childhood, and old age is not failed youth. Each season has a different work: dependence and trust, expansion and responsibility, release and integration. Problems arise when we demand that one season continue after its conditions have changed.\u003C\u002Fp>\u003Ch2>7. Rong Qiqi’s Three Joys\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孔子遊於太山，見榮啟期行乎郕之野，鹿裘帶索，鼓琴而歌。孔子問曰：「先生所以樂，何也？」對曰：「吾樂甚多：天生萬物，唯人為貴。而吾得為人，是一樂也。男女之別，男尊女卑，故以男為貴；吾既得為男矣，是二樂也。人生有不見日月、不免襁褓者，吾既己行年九十矣，是三樂也。貧者士之常也，死者人之終也，處常得終，當何憂哉？」孔子曰：「善乎！能自寬者也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Confucius met Rong Qiqi walking in a rough deerskin, playing a lute and singing. Asked why he was joyful despite poverty, Rong named three gifts: being born human, being born male within the social hierarchy assumed by the story, and having lived to ninety when many die in infancy. Poverty, he said, is common and death is every person’s end; why turn the ordinary conditions of life into a private grievance?\u003C\u002Fp>\u003Cp>The claim that men are superior to women records an ancient patriarchal assumption. Preserving it as part of the text does not make it a teaching to follow today. The lasting point is Rong’s ability to notice unearned gifts without waiting for perfect circumstances.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>Gratitude is strongest when it does not deny hardship. It does not say poverty, exclusion, or suffering should never be changed. It prevents what is painful from erasing everything that still supports life.\u003C\u002Fp>\u003Ch2>8. Lin Lei Sings While Gleaning\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>林類年且百歲，底春被裘，拾遺穗於故畦，並歌並進。孔子適衛，望之於野。顧謂弟子曰：「彼叟可與言者，試往訊之！」子貢請行。逆之壠端，面之而歎曰：「先生曾不悔乎，而行歌拾穗？」林類行不留，歌不輟。子貢叩之不已，乃仰而應曰：「吾何悔邪？」子貢曰：「先生少不勤行，長不競時，老無妻子，死期將至，亦有何樂而拾穗行歌乎？」林類笑曰：「吾之所以為樂，人皆有之，而反以為憂。少不勤行，長不競時，故能壽若此。老無妻子，死期將至，故能樂若此。」子貢曰：「壽者人之情，死者人之惡。子以死為樂，何也？」林類曰：「死之與生，一往一反。故死於是者，安知不生於彼？故吾知其不相若矣。吾又安知營營而求生非惑乎？亦又安知吾今之死不愈昔之生乎？」子貢聞之，不喻其意，還以告夫子。夫子曰：「吾知其可與言，果然，然彼得之而不盡者也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Nearly a hundred years old, Lin Lei walked through an old field gathering dropped grain and singing. Zigong saw only failure: Lin Lei had not pursued success, had no wife or children, and was close to death. Lin Lei replied that what others turn into anxiety had allowed him to live freely. Life and death are a going and a returning; how could he know that frantic efforts to preserve life were not themselves confusion?\u003C\u002Fp>\u003Cp>Confucius judged that Lin Lei had grasped something real, but not the whole. Freedom from conventional ambition can be wise; it does not automatically answer every responsibility we have to others.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>A life cannot be measured only by career, property, marriage, or public recognition. Yet rejecting those measures should not become another rigid identity. Ask which expectations genuinely serve life and which ones merely keep you running.\u003C\u002Fp>\u003Ch2>9. Zigong Wishes to Rest\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子貢倦於學，告仲尼曰：「願有所息。」仲尼曰：「生無所息。」子貢曰：「然則賜息無所乎？」仲尼曰：「有焉耳。望其壙，睪如也，宰如也，墳如也，鬲如也，則知所息矣。」子貢曰：「大哉死乎！君子息焉，小人伏焉。」仲尼曰：「賜！汝知之矣。人胥知生之樂，未知生之苦；知老之憊，未知老之佚；知死之惡，未知死之息也。晏子曰：『善哉，古之有死也！仁者息焉，不仁者伏焉。』死也者，德之徼也。古者謂死人為歸人。夫言死人為歸人，則生人為行人矣。行而不知歸，失家者也。一人失家，一世非之；天下失家，莫知非焉。有人去鄉土、離六親、廢家業、遊於四方而不歸者，何人哉？世必謂之為狂蕩之人矣。又有人鍾賢世，矜巧能、脩名譽、誇張於世而不知已者，亦何人哉？世必以為智謀之士。此二者，胥失者也。而世與一不與一，唯聖人知所與，知所去。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Weary of study, Zigong asked Confucius where he might rest. “In life there is no final rest,” came the answer; the grave marks that return. People know the pleasures of living but overlook its burden, know the weakness of age but overlook its release, and fear death without recognising its rest.\u003C\u002Fp>\u003Cp>The ancients called the dead “those who have returned,” making the living “travellers.” The story criticises two kinds of homelessness: visibly abandoning one’s home and responsibilities, and endlessly pursuing talent, status, and reputation while never knowing when to stop. Society condemns the first and praises the second, but both can lose the way home.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>Rest is not only the absence of work. A person can take a holiday while remaining inwardly driven by comparison and reputation. Practise small returns before exhaustion forces them: finish the day, put down the role, let enough be enough, and remember the relationships for which the work was meant.\u003C\u002Fp>\u003Ch2>10. The Use of Emptiness\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>或謂子列子曰：「子奚貴虛？」列子曰：「虛者無貴也。」子列子曰：「非其名也，莫如靜，莫如虛。靜也虛也，得其居矣；取也與也，失其所矣。事之破䃣而後有舞仁義者，弗能復也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Someone asked why Liezi valued emptiness. He answered that emptiness does not set itself up as valuable. Stillness and openness allow things to find their place; grasping and forced giving can displace them. Once a situation has been broken, performing benevolence and righteousness over the damage may not restore what was lost.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>Emptiness here is available attention, not blankness or apathy. Before offering advice, making a rule, or proving that you are helpful, leave enough space to see what the situation actually needs. Prevention often requires less display than repair.\u003C\u002Fp>\u003Ch2>11. Change Too Gradual to See\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>粥熊曰：「運轉亡已，天地密移，疇覺之哉？故物損於彼者盈於此，成於此者虧於彼。損盈成虧，隨世隨死。往來相接，間不可省，疇覺之哉？凡一氣不頓進，一形不頓虧；亦不覺其成，亦不覺其虧。亦如人自世至老，貌色智態，亡日不異；皮膚爪髮，隨世隨落，非嬰孩時有停而不易也。間不可覺，俟至後知。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The world turns without pause and heaven and earth shift in secret. What diminishes here fills elsewhere; what forms here wears away elsewhere. A breath does not advance all at once, and a body does not decline all at once. From birth to old age, appearance, colour, understanding, skin, nails, and hair change every day, yet the intervals are too small to notice. We recognise the transformation only afterwards.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>Many important changes are accumulations, not events: health, trust, skill, resentment, debt, and climate all grow through small movements. Do not wait for dramatic proof. Regular attention to direction is more useful than surprise at the final result.\u003C\u002Fp>\u003Ch2>12. The Man Who Feared the Sky Would Fall\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>杞國有人憂天地崩墜，身亡所寄，廢寢食者；又有憂彼之所憂者，因往曉之，曰：「天，積氣耳，亡處亡氣。若屈伸呼吸，終日在天中行止，奈何憂崩墜乎？」其人曰：「天果積氣，日月星宿，不當墜耶？」曉之者曰：「日月星宿，亦積氣中之有光耀者；只使墜，亦不能有所中傷。」其人曰：「奈地壞何？」曉者曰：「地積塊耳，充塞四虛，亡處亡塊。若躇步跐蹈，終日在地上行止，奈何憂其壞？」其人舍然大喜，曉之者亦舍然大喜。長廬子聞而笑之曰：「虹蜺也，雲霧也，風雨也，四時也，此積氣之成乎天者也。山嶽也，河海也，金石也，火木也，此積形之成乎地者也。知積氣也，知積塊也，奚謂不壞？夫天地，空中之一細物，有中之最巨者。難終難窮，此固然矣；難測難識，此固然矣。憂其壞者，誠為大遠；言其不壞者，亦為未是。天地不得不壞，則會歸於壞。遇其壞時，奚為不憂哉？」子列子聞而笑曰：「言天地壞者亦謬，言天地不壞者亦謬。壞與不壞，吾所不能知也。雖然，彼一也，此一也。故生不知死，死不知生；來不知去，去不知來。壞與不壞，吾何容心哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A man of Qi became unable to eat or sleep because he feared that heaven and earth would collapse. A friend reassured him with a theory: the sky is accumulated energy and the earth accumulated matter, so there is nowhere for either to fall. Both men relaxed. A third thinker laughed at their certainty, arguing that all compounded things may eventually break down. Liezi laughed in turn: confidently declaring that the cosmos will perish and confidently declaring that it will not are both beyond our knowledge.\u003C\u002Fp>\u003Cp>Life does not know death from inside life, just as coming does not know going. Where knowledge cannot reach and no useful action follows, why give the mind unlimited room to torment itself?\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>The story does not teach us to ignore real risk. It teaches proportion. Ask: Is the danger supported by evidence? Is it near enough to require a decision? Is there a useful action I can take? If all three answers are no, repeated worry is not preparation. If evidence and action are present, calm attention is better than dismissal.\u003C\u002Fp>\u003Ch2>13. What Do We Really Own?\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>舜問乎烝曰：「道可得而有乎？」曰：「汝身非汝有也，汝何得有夫道？」舜曰：「吾身非吾有，孰有之哉？」曰：「是天地之委形也。生非汝有，是天地之委和也。性命非汝有，是天地之委順也。孫子非汝有，是天地之委蛻也。故行不知所往，處不知所持，食不知所以。天地強陽，氣也；又胡可得而有邪？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Shun asked whether the Way could be acquired and possessed. The answer was sharp: if even your body is not finally yours, how could you own the Way? Body, life, temperament, and descendants are temporary formations entrusted by heaven and earth. They come through the movement and harmony of energy, not through personal command.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>Stewardship is a better model than ownership. You can care for a body without controlling its duration, guide a child without possessing that child’s future, and practise a tradition without turning it into private property. What is entrusted to us deserves care precisely because it cannot be kept forever.\u003C\u002Fp>\u003Ch2>14. Public and Private “Stealing”\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>齊之國氏大富，宋之向氏大貧；自宋之齊，請其術。國氏告之曰：「吾善為盜。始吾為盜也，一年而給，二年而足，三年大穰。自此以往，施及州閭。」向氏大喜。喻其為盜之言，而不喻其為盜之道，遂踰垣鑿室，手目所及，亡不探也。未及時，以贓獲罪，沒其先居之財。向氏以國氏之謬己也，往而怨之。國氏曰：「若為盜若何？」向氏言其狀。國氏曰：「嘻！若失為盜之道至此乎？今將告若矣。吾聞天有時，地有利。吾盜天地之時利，雲雨之滂潤，山澤之產育，以生吾禾，殖吾稼，築吾垣，建吾舍。陸盜禽獸，水盜魚鼈，亡非盜也。夫禾稼、土木、禽獸、魚鼈，皆天之所生，豈吾之所有？然吾盜天而亡殃。夫金玉珍寶，穀帛財貨，人之所聚，豈天之所與？若盜之而獲罪，孰怨哉？」向氏大惑，以為國氏之重罔己也，過東郭先生問焉。東郭先生曰：「若一身庸非盜乎？盜陰陽之和以成若生，載若形，況外物而非盜哉？誠然，天地萬物不相離也；仞而有之，皆惑也。國氏之盜，公道也，故亡殃；若之盜，私心也，故得罪。有公私者，亦盜也；亡公私者，亦盜也。公公私私，天地之德。知天地之德者，孰為盜耶？孰為不盜耶？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A poor man asked a wealthy farmer for his method. The farmer said he was skilled at “stealing,” meaning that he took advantage of the seasons, rain, fertile land, plants, animals, and fish to produce food and shelter. The poor man understood only the word, broke into houses, and was punished. He had taken privately accumulated goods, while the farmer worked with opportunities open in nature.\u003C\u002Fp>\u003Cp>Master Dongguo then deepens the puzzle: even our bodies “borrow” the harmony of yin and yang. Nothing is separate from heaven and earth, yet treating everything as “mine” creates confusion. The point is not that property or law is unreal. It is that private possession rests within a larger shared order that no individual created.\u003C\u002Fp>\u003Ch3>Plain-language meaning\u003C\u002Fh3>\u003Cp>Use common conditions without pretending you made them: soil, water, knowledge, language, public trust, and the labour of others. A fair livelihood receives from this shared world and returns value to it. Exploitation takes the benefit while hiding the debt.\u003C\u002Fp>\u003Ch2>The Chapter in Practice\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>Notice the early stage.\u003C\u002Fstrong> Visible outcomes begin in subtle conditions. Attend to direction before a crisis becomes obvious.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Respect limits.\u003C\u002Fstrong> No person or method is fit for every task. Ask what belongs to you and what requires another capacity.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Separate risk from imagined certainty.\u003C\u002Fstrong> Investigate evidence, choose a useful response, and stop feeding questions that neither knowledge nor action can presently settle.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Practise stewardship.\u003C\u002Fstrong> Body, skill, land, tradition, and relationship are entrusted conditions, not permanent possessions.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Return regularly.\u003C\u002Fstrong> Rest, enoughness, and letting go are not failures of ambition; they keep ambition from becoming homelessness.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Questions for Reflection\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>Which change in your life is already under way, even if its result is not yet visible?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Where are you asking one person, practice, or institution to perform every function?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What worry deserves investigation, and what worry currently has neither evidence nor a useful action?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What in your care would be better treated as a trust rather than a possession?\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>Continue Reading\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\">Return to the Liezi overview\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-02-huang-di\">Next: Chapter Two, Huang Di 黃帝\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\">Explore the Classical Library\u003C\u002Fa>\u003C\u002Fp>","\u003Cp>\u003C\u002Fp>\u003Cdiv data-wd-html=\"\">\u003Cstyle>.\\65\\76\\65\\6e\\74-\\62\\6f\\64\\79--\\70\\61\\67\\65.\\72\\65\\76\\65\\61\\6c{\\6f\\70\\61\\63\\69\\74\\79:1!\\69\\6d\\70\\6f\\72\\74\\61\\6e\\74;\\74\\72\\61\\6e\\73\\66\\6f\\72\\6d:\\6e\\6f\\6e\\65!\\69\\6d\\70\\6f\\72\\74\\61\\6e\\74}\u003C\u002Fstyle>\u003C\u002Fdiv>\u003Cp>《天瑞》以一個不易回答的問題開啟《列子》：世間萬物都會出生、變化，最後消散，那麼推動這一切的根本是什麼？本篇沒有給出一條僵硬的結論，而是借宇宙生成、人生老死、寓言、問答與反諷，從不同方向說明同一件事：生命真實而可貴，但任何一個生命都不是變化的主人。\u003C\u002Fp>\u003Cp>閱讀本篇不必急著把每句話變成信條。十四段文字各有角度：有的談天地之始，有的談能力與限度，有的談衰老和死亡，有的處理無法停止的憂慮，也有的追問我們究竟能夠佔有什麼。貫穿全篇的實際問題是：既然變化無法停止，我們怎樣仍然認真照顧、選擇和行動，卻不要求世界永遠保持原樣？\u003C\u002Fp>\u003Ch2>一、生物者不生，化物者不化\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子居鄭圃，四十年人無識者。國君卿大夫眎之，猶眾庶也。國不足，將嫁於衛。弟子曰：「先生往無反期，弟子敢有所謁，先生將何以教？先生不聞壺丘子林之言乎？」子列子笑曰：「壺子何言哉？雖然，夫子嘗語伯昏瞀人。吾側聞之，試以告女。其言曰：有生不生，有化不化。不生者能生生，不化者能化化。生者不能不生，化者不能不化。故常生常化。常生常化者，無時不生，無時不化。陰陽爾，四時爾，不生者疑獨，不化者往復。往復，其際不可終；疑獨，其道不可窮。《黃帝書》曰：『谷神不死，是謂玄牝。玄牝之門，是謂天地之根。綿綿若存，用之不勤。』故生物者不生，化物者不化。自生自化，自形自色，自智自力，自消自息。謂之生化形色智力訊息者，非也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>列子在鄭地靜居四十年，別人並不把他看成特別的人。後來當地睏乏，他準備遷往衛國，弟子便請他臨行前留下教誨。列子轉述老師的話：世上有已經出生的生命，也有使生命得以發生的根本；有正在變化的事物，也有使變化得以進行的根本。已經進入生命過程的，不能拒絕生長；已經進入變化的，也不能永遠停在原處。陰陽交替、四時執行，就是這種生化不息的顯現。\u003C\u002Fp>\u003Cp>這段又借“谷神”說明，根源不是萬物之中的另一個物件，也不是一個站在外面逐項操縱的工匠。萬物依條件自行生長、形成顏色、得到能力，又衰退和休息。若把每個變化都歸給一個孤立的控制者，反而看不見整體的執行。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>我們沒有親手安排所有使自己出生和成長的條件，也無法命令未來的每一個條件。這並不表示行動沒有意義，而是把行動放回適當的位置：我們參與變化，卻不是變化唯一的作者。\u003C\u002Fp>\u003Ch2>二、從無形到萬物\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子曰：「昔者聖人因陰陽以統天地。夫有形者生於無形，則天地安從生？故曰：有太易，有太初，有太始，有太素。太易者，未見氣也；太初者，氣之始也；太始者，形之始也；太素者，質之始也。氣形質具而未相離，故曰渾淪。渾淪者，言萬物相渾淪而未相離也。視之不見，聽之不聞，循之不得，故曰易也。易無形埒，易變而為一，一變而為七，七變而為九。九變者，究也，乃復變而為一。一者，形變之始也。清輕者上為天，濁重者下為地，沖和氣者為人；故天地含精，萬物化生。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>古代聖人以陰陽理解天地，但有形之物來自無形，天地本身又從何而來？本段用四個階段描寫生成：太易是氣尚未顯現，太初是氣的開始，太始是形的開始，太素是質的開始。氣、形、質尚未分離時，萬物混合為一，眼睛看不見，耳朵聽不到，手也無法抓住。\u003C\u002Fp>\u003Cp>變化從統一開始，發展到極處，又回到新的開始。清輕之氣上升為天，濁重之氣下沉為地，中和通達之氣成為人。天地含藏精氣，萬物由此不斷生成。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>這是古人的宇宙圖景，不應當當成現代物理學。它對今天仍有價值的提醒是：看得見的結果，往往有看不見的開端。一個決定先是傾向，一個習慣先是反覆的小動作，一場衝突也在有人提高聲音之前開始。越早看見細微方向，越容易調整。\u003C\u002Fp>\u003Ch2>三、天地無全功，聖人無全能\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子曰：「天地無全功，聖人無全能，萬物無全用。故天職生覆，地職形載，聖職教化，物職所宜。然則天有所短，地有所長，聖有所否，物有所通。何則？生覆者不能形載，形載者不能教化，教化者不能違所宜，宜定者不出所位。故天地之道，非陰則陽；聖人之教，非仁則義；萬物之宜，非柔則剛：此皆隨所宜而不能出所位者也。故有生者，有生生者；有形者，有形形者；有聲者，有聲聲者；有色者，有色色者；有味者，有味味者。生之所生者死矣，而生生者未嘗終；形之所形者實矣，而形形者未嘗有；聲之所聲者聞矣，而聲聲者未嘗發；色之所色者彰矣，而色色者未嘗顯；味之所味者嘗矣，而味味者未嘗呈：皆無為之職也。能陰能陽，能柔能剛，能短能長，能員能方，能生能死，能暑能涼，能浮能沈，能宮能商，能出能沒，能玄能黃，能甘能苦，能羶能香。無知也，無能也，而無不知也，而無不能也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>天不能包辦一切，聖人也不具備所有能力，沒有一種事物適合所有用途。天覆蓋並生養，地承載併成形，聖人教化，各種事物按照自身條件發揮作用。因此，每一種能力同時也是一種限制。產生聲音的條件不等於聲音本身，形成萬物的根本也不等於某一個已經形成的物件。\u003C\u002Fp>\u003Cp>整體的變化可以表現為陰或陽、柔或剛、短或長、圓或方、生或死、熱或涼。它沒有人的意志和技巧，卻沒有任何事物脫離它的執行。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>一個人、一所機構或一種修習若想解決所有問題，通常會走向失衡。成熟不僅是知道自己能做什麼，也包括知道自己的限度。在家庭、團隊或學校裡，真正的共同力量來自不同能力互相配合，而不是要求一個人承擔全部。\u003C\u002Fp>\u003Ch2>四、髑髏與大化流行\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子適衛，食於道，從者見百歲髑髏，攓蓬而指，顧謂弟子百豐曰：「唯予與彼知而未嘗生未嘗死也。此過養乎？此過歡乎？種有幾：若䵷為鶉，得水為㡭，得水土之際，則為䵷蠙之衣。生於陵屯，則為陵舄。陵舄得鬱棲，則為烏足。烏足之根為蠐螬，其葉為胡蝶。胡蝶胥也，化而為蟲，生灶下，其狀若脫，其名曰𪀊掇。𪀊掇千日，化而為鳥，其名曰幹餘骨。幹餘骨之沫為斯彌。斯彌為食醯頤輅。食醯頤輅生乎食醯黃軦，食醯黃軦生乎九猷。九猷生乎瞀芮，瞀芮生乎腐蠸。羊肝化為地皋，馬血之為轉鄰也，人血之為野火也。鷂之為鸇，鸇之為布穀，布穀久復為鷂也，鷰之為蛤也，田鼠之為鶉也，朽瓜之為魚也，老韭之為莧也，老羭之為猨也，魚卵之為蟲。亶爰之獸自孕而生曰類。河澤之鳥視而生曰鶂。純雌其名大𦝫，純雄其名稺蜂。思士不妻而感，思女不夫而孕。后稷生乎巨跡，伊尹生乎空桑。厥昭生乎溼。醯雞生乎酒。羊奚比乎不筍。久竹生青寧，青寧生程，程生馬，馬生人。人久入於機。萬物皆出於機，皆入於機。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>前往衛國途中，列子一行看見一具久遠的髑髏。列子指著它說，生與死都是大化流行中的階段，這個過程不從某一個人的出生才開始，也不因某一個人的死亡而結束。接著，原文列舉大量植物、蟲鳥、禽獸和神異出生互相轉化的說法。許多名稱十分古老，今天已難以準確辨認；這份清單屬於古代自然知識，不能當成現代生物學。\u003C\u002Fp>\u003Cp>其中的哲學意思比物種辨認更清楚：形體進入生化的關鍵處，以另一種條件出現，最後又返回變化之中。髑髏不是用來否定哀傷，而是打斷一種狹窄看法——以為自己目前的形體就是整個生命過程的尺度。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>現代生態知識提供了一個更可靠的對應：身體歸於土壤，土壤滋養植物，生命依靠迴圈而延續。我們不必把古代清單當成科學，卻可以接受它的提醒：沒有生命完全自足。消費、廢棄、安葬、耕作和土地照顧，都發生在同一個物質世界裡。\u003C\u002Fp>\u003Ch2>五、各歸其根\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>《黃帝書》曰：「形動不生形而生影，聲動不生聲而生響，無動不生無而生有。」形，必終者也；天地終乎？與我偕終。終進乎？不知也。道終乎本無始，進乎本不久。有生則復於不生，有形則復於無形。不生者，非本不生者也；無形者，非本無形者也。生者，理之必終者也。終者不得不終，亦如生者之不得不生。而欲恆其生，畫其終，惑於數也。精神者，天之分；骨骸者，地之分。屬天清而散，屬地濁而聚。精神離形，各歸其真，故謂之鬼。鬼，歸也，歸其真宅。黃帝曰：「精神入其門，骨骸反其根，我尚何存？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>形體運動產生影子，聲音發動產生迴響，未顯現的條件一動，便有事物出現。凡是有形的，終究會結束。天地是否與我們一同結束，還是超出我們所能看見的範圍繼續存在，本段並不裝作能夠確定。\u003C\u002Fp>\u003Cp>已經出生的會回到出生以前，已經成形的會回到無形。精神屬於天的清散一面，骨骸屬於地的濁聚一面；死亡時，各自回到根源。黃帝最後反問：當這些都已歸返，還有哪一個可以佔有的固定自我留下？\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>這段沒有替我們證明死後世界，而是鬆開對固定自我的執著。實際做法是：少花力氣維護一個永遠不變的自我形象，多關心自己的品格、照顧和行為後果怎樣進入別人的生命。\u003C\u002Fp>\u003Ch2>六、人生四種大變化\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>人自生至終，大化有四：嬰孩也，少壯也，老耄也，死亡也。其在嬰孩，氣專志一，和之至也；物不傷焉，德莫加焉。其在少壯，則血氣飄溢，欲慮充起；物所攻焉，德故衰焉。其在老耄，則欲慮柔焉；體將休焉，物莫先焉。雖未及嬰孩之全，方於少壯，間矣。其在死亡也，則之於息焉，反其極矣。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>人的一生經歷四種大變化：嬰孩、少壯、老年和死亡。嬰孩的氣專一集中，處於極為和諧的狀態；到了少壯，血氣充盛，慾望和思慮紛紛出現，外界也更強烈地影響我們；到了老年，慾望逐漸柔和，身體趨向休息；死亡則是最後的止息，回到這一迴圈的盡處。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>不能只用一個階段的標準評判所有人生季節。青年不是失敗的童年，老年也不是失敗的青年。每個階段都有不同功課：依靠與信任、擴充套件與負責、放下與整合。若條件已經改變，卻強求舊季節永遠延續，痛苦便會增加。\u003C\u002Fp>\u003Ch2>七、榮啟期的三樂\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孔子游於太山，見榮啟期行乎郕之野，鹿裘帶索，鼓琴而歌。孔子問曰：「先生所以樂，何也？」對曰：「吾樂甚多：天生萬物，唯人為貴。而吾得為人，是一樂也。男女之別，男尊女卑，故以男為貴；吾既得為男矣，是二樂也。人生有不見日月、不免襁褓者，吾既己行年九十矣，是三樂也。貧者士之常也，死者人之終也，處常得終，當何憂哉？」孔子曰：「善乎！能自寬者也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>孔子遇見榮啟期。老人穿著粗陋鹿皮，以繩為帶，卻一邊鼓琴一邊唱歌。孔子問他為何快樂，榮啟期說自己有三件可喜之事：得以成為人；按照故事所處時代的社會等級，生為男性；許多人早夭，而自己已經活到九十歲。貧困常見，死亡也是人人的終點，為何要把共同的人生條件當成只針對自己的不幸？\u003C\u002Fp>\u003Cp>原文中“男尊女卑”記錄的是古代父權社會的看法。保留這句話是為了完整呈現古文，並不表示今天應當接受這種價值。能夠繼續學習的重點，是榮啟期不等待一切完美，仍能看見自己沒有憑個人力量換來的生命條件。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>真正的感恩不需要否認困難，也不是說貧困、排斥或痛苦都不應改變。它只是不讓痛苦抹去仍在支援生命的一切。\u003C\u002Fp>\u003Ch2>八、林類拾穗而歌\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>林類年且百歲，底春被裘，拾遺穗於故畦，並歌並進。孔子適衛，望之於野。顧謂弟子曰：「彼叟可與言者，試往訊之！」子貢請行。逆之壠端，面之而嘆曰：「先生曾不悔乎，而行歌拾穗？」林類行不留，歌不輟。子貢叩之不已，乃仰而應曰：「吾何悔邪？」子貢曰：「先生少不勤行，長不競時，老無妻子，死期將至，亦有何樂而拾穗行歌乎？」林類笑曰：「吾之所以為樂，人皆有之，而反以為憂。少不勤行，長不競時，故能壽若此。老無妻子，死期將至，故能樂若此。」子貢曰：「壽者人之情，死者人之惡。子以死為樂，何也？」林類曰：「死之與生，一往一反。故死於是者，安知不生於彼？故吾知其不相若矣。吾又安知營營而求生非惑乎？亦又安知吾今之死不愈昔之生乎？」子貢聞之，不喻其意，還以告夫子。夫子曰：「吾知其可與言，果然，然彼得之而不盡者也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>林類將近百歲，在舊田裡撿拾遺落穀穗，同時唱歌。子貢只看見失敗：林類年輕時沒有追逐功業，年老沒有妻子兒女，死亡又已臨近。林類回答，別人用來憂慮的事，反而使他活得自在。生死如一往一返，他怎麼知道忙亂求生不是另一種迷惑？又怎麼知道將要到來的死亡一定不如過去的生命？\u003C\u002Fp>\u003Cp>孔子認為林類確實明白了一些道理，卻還沒有完全窮盡。擺脫世俗競爭可以是智慧，但這不自動回答我們對他人應盡的全部責任。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>人生不能只用事業、財產、婚姻和名望衡量。不過，反對這些標準也不應變成另一種僵硬身份。可以問自己：哪些期待確實幫助生命成長，哪些期待只是讓我不停奔跑？\u003C\u002Fp>\u003Ch2>九、子貢願有所息\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子貢倦於學，告仲尼曰：「願有所息。」仲尼曰：「生無所息。」子貢曰：「然則賜息無所乎？」仲尼曰：「有焉耳。望其壙，睪如也，宰如也，墳如也，鬲如也，則知所息矣。」子貢曰：「大哉死乎！君子息焉，小人伏焉。」仲尼曰：「賜！汝知之矣。人胥知生之樂，未知生之苦；知老之憊，未知老之佚；知死之惡，未知死之息也。晏子曰：『善哉，古之有死也！仁者息焉，不仁者伏焉。』死也者，德之徼也。古者謂死人為歸人。夫言死人為歸人，則生人為行人矣。行而不知歸，失家者也。一人失家，一世非之；天下失家，莫知非焉。有人去鄉土、離六親、廢家業、遊於四方而不歸者，何人哉？世必謂之為狂蕩之人矣。又有人鍾賢世，矜巧能、脩名譽、誇張於世而不知已者，亦何人哉？世必以為智謀之士。此二者，胥失者也。而世與一不與一，唯聖人知所與，知所去。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>子貢學習疲倦，問孔子哪裡可以真正休息。孔子回答，生命執行之中沒有最後的止息，墳墓才標誌那次歸返。人們知道生的快樂，卻忽略生的負擔；知道年老的疲憊，卻忽略慾望減弱後的寬鬆；害怕死亡，卻看不見其中的休止。\u003C\u002Fp>\u003Cp>古人把死者稱為“歸人”，那麼活著的人就是在路上的行人。本段批評兩種失家：一種是離開親人和責任，四處遊蕩不歸；另一種是無止境地炫耀才能、追逐名譽，從不知道何時停止。社會譴責前一種，卻常稱讚後一種；從根本看，兩者都可能忘記歸處。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>休息不只是暫時不工作。即使正在度假，內心仍可能被比較和名聲驅趕。不要等到耗盡才被迫停下，可以每天練習小小的歸返：讓一天結束，放下角色，承認已經足夠，並想起工作原本要照顧的關係。\u003C\u002Fp>\u003Ch2>十、虛靜之用\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>或謂子列子曰：「子奚貴虛？」列子曰：「虛者無貴也。」子列子曰：「非其名也，莫如靜，莫如虛。靜也虛也，得其居矣；取也與也，失其所矣。事之破䃣而後有舞仁義者，弗能復也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>有人問列子為何看重“虛”。列子回答，虛並不會把自己擡高成貴重之物。安靜和開放，使事物各得其所；強行奪取，甚至為了表現自己而給予，都可能使它離開適當位置。事情已經被破壞之後，再高舉仁義表演補救，未必能夠恢復原狀。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>這裡的虛不是空白和冷漠，而是仍可容納實際情況的注意力。在提出建議、制定規則或證明自己有幫助之前，先留一點空間，看清對方和事情真正需要什麼。預防往往沒有補救顯眼，卻更有效。\u003C\u002Fp>\u003Ch2>十一、無法察覺的漸變\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>粥熊曰：「運轉亡已，天地密移，疇覺之哉？故物損於彼者盈於此，成於此者虧於彼。損盈成虧，隨世隨死。往來相接，間不可省，疇覺之哉？凡一氣不頓進，一形不頓虧；亦不覺其成，亦不覺其虧。亦如人自世至老，貌色智態，亡日不異；皮膚爪發，隨世隨落，非嬰孩時有停而不易也。間不可覺，俟至後知。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>世界不停運轉，天地在細密處移動。這裡減少的，可能在那裡增加；這裡形成的，也會在別處損耗。一口氣不會突然全部前進，一個形體也不會突然全部衰敗。從出生到年老，容貌、氣色、理解能力、皮膚、指甲和頭髮每天都不同，只是間隔太小，我們無法察覺，往往到後來才知道變化已經發生。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>很多重要變化不是一次事件，而是長期累積：健康、信任、技能、怨氣、債務和氣候都是如此。不要等到出現戲劇性結果才承認方向。定期觀察細小趨勢，比事後驚訝更有用。\u003C\u002Fp>\u003Ch2>十二、杞人憂天\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>杞國有人憂天地崩墜，身亡所寄，廢寢食者；又有憂彼之所憂者，因往曉之，曰：「天，積氣耳，亡處亡氣。若屈伸呼吸，終日在天中行止，奈何憂崩墜乎？」其人曰：「天果積氣，日月星宿，不當墜耶？」曉之者曰：「日月星宿，亦積氣中之有光耀者；只使墜，亦不能有所中傷。」其人曰：「奈地壞何？」曉者曰：「地積塊耳，充塞四虛，亡處亡塊。若躇步跐蹈，終日在地上行止，奈何憂其壞？」其人舍然大喜，曉之者亦舍然大喜。長廬子聞而笑之曰：「虹蜺也，雲霧也，風雨也，四時也，此積氣之成乎天者也。山嶽也，河海也，金石也，火木也，此積形之成乎地者也。知積氣也，知積塊也，奚謂不壞？夫天地，空中之一細物，有中之最巨者。難終難窮，此固然矣；難測難識，此固然矣。憂其壞者，誠為大遠；言其不壞者，亦為未是。天地不得不壞，則會歸於壞。遇其壞時，奚為不憂哉？」子列子聞而笑曰：「言天地壞者亦謬，言天地不壞者亦謬。壞與不壞，吾所不能知也。雖然，彼一也，此一也。故生不知死，死不知生；來不知去，去不知來。壞與不壞，吾何容心哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>杞國有個人害怕天地崩塌，因此吃不下、睡不著。朋友用一種理論安慰他：天是積聚的氣，地是積聚的形質，沒有地方可讓它們墜落。兩個人都放鬆下來。另一位思想者卻笑他們太過肯定，說凡是積聚而成的東西，也可能有一天敗壞。列子聽後又笑：斷言天地一定會壞和斷言天地永遠不壞，同樣超出我們能確知的範圍。\u003C\u002Fp>\u003Cp>活著時無法從死亡內部認識死亡，來到這裡也不能同時站在離去的位置。知識暫時到不了、又沒有實際行動可做之處，為何要讓心無限折磨自己？\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>這則故事不是教人忽略真正風險，而是教人保持分寸。可以問三個問題：危險有沒有證據？是否已經接近到需要決定？現在有沒有可做的行動？若三者都沒有，反覆憂慮不是準備；若證據和行動確實存在，冷靜處理也比輕率否認更好。\u003C\u002Fp>\u003Ch2>十三、我們真正擁有什麼\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>舜問乎烝曰：「道可得而有乎？」曰：「汝身非汝有也，汝何得有夫道？」舜曰：「吾身非吾有，孰有之哉？」曰：「是天地之委形也。生非汝有，是天地之委和也。性命非汝有，是天地之委順也。孫子非汝有，是天地之委蛻也。故行不知所往，處不知所持，食不知所以。天地強陽，氣也；又胡可得而有邪？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>舜問，道是否可以得到並佔有。回答很直接：連身體都不能最終歸你所有，又怎麼佔有道？身體、生命、性情和後代，都是天地暫時託付的形態，來自氣的運動與和諧，並不是個人命令出來的。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>與其說佔有，不如說受託照顧。我們可以照顧身體，卻不能控制它存在多久；可以引導孩子，卻不能佔有孩子的未來；可以修習傳統，卻不能把傳統變成個人私產。正因為無法永久保留，受託之物更值得認真照顧。\u003C\u002Fp>\u003Ch2>十四、公取與私取\u003C\u002Fh2>\u003Ch3>古文原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>齊之國氏大富，宋之向氏大貧；自宋之齊，請其術。國氏告之曰：「吾善為盜。始吾為盜也，一年而給，二年而足，三年大穰。自此以往，施及州閭。」向氏大喜。喻其為盜之言，而不喻其為盜之道，遂逾垣鑿室，手目所及，亡不探也。未及時，以贓獲罪，沒其先居之財。向氏以國氏之謬己也，往而怨之。國氏曰：「若為盜若何？」向氏言其狀。國氏曰：「嘻！若失為盜之道至此乎？今將告若矣。吾聞天有時，地有利。吾盜天地之時利，雲雨之滂潤，山澤之產育，以生吾禾，殖吾稼，築吾垣，建吾舍。陸盜禽獸，水盜魚鼈，亡非盜也。夫禾稼、土木、禽獸、魚鼈，皆天之所生，豈吾之所有？然吾盜天而亡殃。夫金玉珍寶，谷帛財貨，人之所聚，豈天之所與？若盜之而獲罪，孰怨哉？」向氏大惑，以為國氏之重罔己也，過東郭先生問焉。東郭先生曰：「若一身庸非盜乎？盜陰陽之和以成若生，載若形，況外物而非盜哉？誠然，天地萬物不相離也；仞而有之，皆惑也。國氏之盜，公道也，故亡殃；若之盜，私心也，故得罪。有公私者，亦盜也；亡公私者，亦盜也。公公私私，天地之德。知天地之德者，孰為盜耶？孰為不盜耶？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>窮人向氏請教富人國氏致富方法。國氏說自己善於“盜”，意思是善用四時、雨水、土地、植物、禽獸和魚鱉來生產食物、建造住處。向氏只聽懂一個字，便翻牆入室偷取財物，最後受到懲罰。他拿走的是別人聚集的財產，而國氏順應的是天地共同開放的條件。\u003C\u002Fp>\u003Cp>東郭先生又把問題推進一步：連我們的身體也借陰陽和合而成。天地萬物本來不相分離，若把一切都認作絕對的“我的”，便會產生迷惑。這裡不是說財產和法律沒有意義，而是提醒私人佔有始終處在一個更大的共同秩序裡，那個秩序不是任何個人創造的。\u003C\u002Fp>\u003Ch3>實際理解\u003C\u002Fh3>\u003Cp>使用共同條件時，不要假裝全是自己的功勞：土壤、水源、知識、語言、公共信任和別人的勞動都在支援我們。公平的生計從共同世界得到資源，也向共同世界歸還價值；剝削則只拿好處，卻隱藏欠下的責任。\u003C\u002Fp>\u003Ch2>全篇的實際練習\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>看見初始方向。\u003C\u002Fstrong>明顯結果來自細微條件，在危機出現之前觀察趨勢。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>尊重限度。\u003C\u002Fstrong>沒有一個人或一種方法適合所有任務，分清自己能承擔什麼，又有什麼需要別的能力。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>把風險與想像中的確定分開。\u003C\u002Fstrong>查證事實，選擇有用回應；知識暫時不能到達、行動也無從發生的問題，不必反覆餵養。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>以受託之心照顧。\u003C\u002Fstrong>身體、技能、土地、傳統和關係是暫時交到手中的條件，並非永久私產。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>經常練習歸返。\u003C\u002Fstrong>休息、知足和放下不是志向的失敗，而是防止志向把人帶得無家可歸。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>思考問題\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>你的生活中，有什麼變化已經開始，只是結果尚未明顯？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>你是否正在要求一個人、一種修習或一個機構承擔所有功能？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>哪一種憂慮值得調查，哪一種憂慮目前既沒有證據，也沒有可行行動？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>你所照顧的哪些事物，更適合被視為託付，而不是佔有？\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>繼續閱讀\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\">返回《列子》總覽\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-02-huang-di\">下一篇：第二章《黃帝》\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\">瀏覽經典文庫\u003C\u002Fa>\u003C\u002Fp>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FGSGEwO80KCun54jNNsse.webp",1920,600,{"en":1388,"zh":1389},"Golden-toned ink painting of a figure in a pale robe standing on a ridge path beside an old pine, facing a sea of cloud from which rocky peaks emerge.","金色調水墨畫：一位淺色長袍的人站在山脊小路上，身旁是一棵古松，面向雲海，嶙峋山峰從雲中聳出。",{"en":1388,"zh":1389},"banner","list",{"en":1394,"zh":1395},"Liezi Chapter One: Tian Rui 天瑞","《列子·天瑞》原文與白話解讀",{"en":1397,"zh":1398},"Liezi chapter one, Tian Rui 天瑞: fourteen passages on birth, death and change, from Lin Lei’s gleaning song to the man who feared the sky would fall.","《天瑞》以一個問題開篇：萬物出生、變化、消散，推動這一切的根本是什麼？本篇借宇宙生成與人生故事談生死、憂慮與限度，並逐段附古文原文和現代解讀。",[],{"data":1401},[1402,1478,1579,1670],{"id":1403,"slug":1404,"available_locales":1405,"path":1406,"title":1407,"venue":1410,"hero_image_url":3,"card_image_url":1413,"card_landscape_url":1414,"lifecycle":1415,"session_mode":1416,"sessions":1417,"next_session":1477},15601,"liu-yao-beginner-course",[1094,1095,1096],"\u002Fevents\u002Fi-ching-learning\u002Fliu-yao-beginner-course",{"en":1408,"zh":1409},"Liu Yao Beginner 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2026","2026年11月1日","Nov","November",2026,"Sun",{"status":1419,"date_slug":1438,"time_label":1421,"timezone_abbr":1422,"date_label":1439,"date_label_fr":1440,"date_short_fr":1441,"date_only_fr":1442,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1443,"date_short":1444,"date_short_zh":1445,"date_only":1446,"date_only_zh":1447,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1448,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1449,"weekday_index":60},"2026-11-21","Saturday, 21 November 2026","samedi 21 novembre 2026","sam. 21 nov.","21 nov. 2026","2026年11月21日 星期六","Sat 21 Nov","11月21日 週六","21 Nov 2026","2026年11月21日",21,"Sat",{"status":1419,"date_slug":1451,"time_label":1421,"timezone_abbr":1422,"date_label":1452,"date_label_fr":1453,"date_short_fr":1454,"date_only_fr":1455,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1456,"date_short":1457,"date_short_zh":1458,"date_only":1459,"date_only_zh":1460,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":147,"month_short":1461,"month_long":1462,"month_num":147,"year":1435,"weekday_short":1449,"weekday_index":60},"2026-12-12","Saturday, 12 December 2026","samedi 12 décembre 2026","sam. 12 déc.","12 déc. 2026","2026年12月12日 星期六","Sat 12 Dec","12月12日 週六","12 Dec 2026","2026年12月12日","Dec","December",{"status":1419,"date_slug":1464,"time_label":1421,"timezone_abbr":1422,"date_label":1465,"date_label_fr":1466,"date_short_fr":1467,"date_only_fr":1468,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1469,"date_short":1470,"date_short_zh":1471,"date_only":1472,"date_only_zh":1473,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":137,"month_short":1474,"month_long":1475,"month_num":38,"year":1476,"weekday_short":1436,"weekday_index":1121},"2027-01-17","Sunday, 17 January 2027","dimanche 17 janvier 2027","dim. 17 janv.","17 janv. 2027","2027年1月17日 星期日","Sun 17 Jan","1月17日 週日","17 Jan 2027","2027年1月17日","Jan","January",2027,{"status":1419,"date_slug":1420,"time_label":1421,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"id":1479,"slug":1480,"available_locales":1481,"path":1482,"title":1483,"venue":1486,"hero_image_url":1487,"card_image_url":1487,"card_landscape_url":1488,"lifecycle":1415,"session_mode":1416,"sessions":1489,"next_session":1578},78700,"baduanjin-workshop-september",[1094,1095,1096],"\u002Fevents\u002Finternal-arts-wellness\u002Fbaduanjin-workshop-september",{"en":1484,"zh":1485},"Baduanjin Workshop — November 2026 Sessions","古法八段錦 · 2026年11月班",{"en":1411,"zh":1412},"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FWU46jadRUq4I84xPdaTQ.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FCQB6xxmg8kF7eqWPQgAl-16x9.webp",[1490,1507,1519,1532,1543,1544,1555,1566],{"status":1491,"date_slug":1492,"time_label":1493,"timezone_abbr":1422,"date_label":1494,"date_label_fr":1495,"date_short_fr":1496,"date_only_fr":1497,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1499,"date_short":1500,"date_short_zh":1501,"date_only":1502,"date_only_zh":1503,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1504,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"completed","2026-09-13","10:00am–12:00pm","Sunday, 13 September 2026","dimanche 13 septembre 2026","dim. 13 sept.","13 sept. 2026","10:00–12:00","2026年9月13日 星期日","Sun 13 Sep","9月13日 週日","13 Sep 2026","2026年9月13日",13,"Sep","September",{"status":1491,"date_slug":1508,"time_label":1493,"timezone_abbr":1422,"date_label":1509,"date_label_fr":1510,"date_short_fr":1511,"date_only_fr":1512,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1513,"date_short":1514,"date_short_zh":1515,"date_only":1516,"date_only_zh":1517,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1518,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-09-27","Sunday, 27 September 2026","dimanche 27 septembre 2026","dim. 27 sept.","27 sept. 2026","2026年9月27日 星期日","Sun 27 Sep","9月27日 週日","27 Sep 2026","2026年9月27日",27,{"status":1491,"date_slug":1520,"time_label":1493,"timezone_abbr":1422,"date_label":1521,"date_label_fr":1522,"date_short_fr":1523,"date_only_fr":1524,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1525,"date_short":1526,"date_short_zh":1527,"date_only":1528,"date_only_zh":1529,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":247,"month_short":1530,"month_long":1531,"month_num":1150,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-10-04","Sunday, 4 October 2026","dimanche 4 octobre 2026","dim. 4 oct.","4 oct. 2026","2026年10月4日 星期日","Sun 4 Oct","10月4日 週日","4 Oct 2026","2026年10月4日","Oct","October",{"status":1491,"date_slug":1533,"time_label":1493,"timezone_abbr":1422,"date_label":1534,"date_label_fr":1535,"date_short_fr":1536,"date_only_fr":1537,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1538,"date_short":1539,"date_short_zh":1540,"date_only":1541,"date_only_zh":1542,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1247,"month_short":1530,"month_long":1531,"month_num":1150,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-10-11","Sunday, 11 October 2026","dimanche 11 octobre 2026","dim. 11 oct.","11 oct. 2026","2026年10月11日 星期日","Sun 11 Oct","10月11日 週日","11 Oct 2026","2026年10月11日",{"status":1419,"date_slug":1420,"time_label":1493,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"status":1419,"date_slug":1545,"time_label":1493,"timezone_abbr":1422,"date_label":1546,"date_label_fr":1547,"date_short_fr":1548,"date_only_fr":1549,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1550,"date_short":1551,"date_short_zh":1552,"date_only":1553,"date_only_zh":1554,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":212,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-11-08","Sunday, 8 November 2026","dimanche 8 novembre 2026","dim. 8 nov.","8 nov. 2026","2026年11月8日 星期日","Sun 8 Nov","11月8日 週日","8 Nov 2026","2026年11月8日",{"status":1419,"date_slug":1556,"time_label":1493,"timezone_abbr":1422,"date_label":1557,"date_label_fr":1558,"date_short_fr":1559,"date_only_fr":1560,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1561,"date_short":1562,"date_short_zh":1563,"date_only":1564,"date_only_zh":1565,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":152,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-11-15","Sunday, 15 November 2026","dimanche 15 novembre 2026","dim. 15 nov.","15 nov. 2026","2026年11月15日 星期日","Sun 15 Nov","11月15日 週日","15 Nov 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2026","2026年11月22日",22,{"status":1419,"date_slug":1420,"time_label":1493,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"id":1580,"slug":1581,"available_locales":1582,"path":1583,"title":1584,"venue":1587,"hero_image_url":3,"card_image_url":1588,"card_landscape_url":1589,"lifecycle":1415,"session_mode":1416,"sessions":1590,"next_session":1669},11823,"i-ching-beginner-course-singapore",[1094,1095],"\u002Fevents\u002Fi-ching-learning\u002Fi-ching-beginner-course-singapore",{"en":1585,"zh":1586},"I Ching Beginner Course in 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