[{"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-04-zhong-ni":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":1060,"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":1061,"zh":1062},{"en":1379,"zh":1380},"Fifteen practical conversations on learning, balanced strengths, silence, influence, restraint, and responsive wisdom","十五段關於學習、長處平衡、沉默、影響、節制與回應智慧的實際問答",{"en":1382,"zh":1383},"\u003Cp>Zhong Ni, “Confucius,” presents fifteen conversations about learning, wisdom, silence, reputation, leadership, and the limits hidden inside every strength. Confucius appears less as a fixed spokesman than as a figure who revises his own words, refuses easy claims to sainthood, and values the ability to return from an excellence that has become one-sided.\u003C\u002Fp>\u003Cp>The chapter repeatedly distinguishes living understanding from performance. Eloquence must include the capacity for silence, courage the capacity to yield, dignity the capacity to join others, and knowledge the humility not to force an answer. Its modern value lies in this balance: develop ability fully, but do not become trapped inside the identity of being able.\u003C\u002Fp>\u003Ch2>1. The Larger Worry within “Knowing Destiny”\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>仲尼閒居，子貢入侍，而有憂色。子貢不敢問，出告顏回，顏回援琴而歌。孔子聞之，果召回入，問曰：「若奚獨樂？」回曰：「夫子奚獨憂？」孔子曰：「先言爾志。」曰：「吾昔聞之夫子曰：『樂天知命故不憂。』回所以樂也。」孔子愀然有閒，曰：「有是言哉？汝之意失矣。此吾昔日之言爾，請以今言為正也。汝徒知樂天知命之無憂，未知樂天知命有憂之大也。今告若其實：修一身，任窮達，知去來之非我，亡變亂於心慮，爾之所謂樂天知命之無憂也。曩吾修《詩》《書》，正禮樂，將以治天下，遺來世，非但修一身，治魯國而已，而魯之君臣日失其序，仁義益衰，情性益薄。此道不行一國與當年，其如天下與來世矣？吾始知《詩》《書》、禮樂無救於治亂，而未知所以革之之方，此樂天知命者之所憂。雖然，吾得之矣。夫樂而知者，非古人之所謂樂知也。無樂無知，是真樂真知，故無所不樂，無所不知，無所不憂，無所不為。《詩》《書》、禮樂，何棄之有？革之何為？」顏回北面拜手曰：「回亦得之矣。」出告子貢。子貢茫然自失，歸家淫思七日，不寢不食，以至骨立。顏回重往喻之，乃反丘門，絃歌誦書，終身不輟。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Yan Hui thought that accepting heaven and knowing destiny should remove worry. Confucius corrected his own earlier saying. Personal equanimity is only one level: a person may accept what cannot be controlled and still feel a larger responsibility when education, ritual, or moral language no longer helps society. The difficulty is to care without believing one inherited method must save every age.\u003C\u002Fp>\u003Cp>Confucius then goes further. True joy and knowledge are not possessions labelled “joy” and “knowledge.” When one stops clinging to those identities, nothing lies outside concern or action, yet concern no longer hardens into anxious ownership. The classics need not be discarded, nor mechanically defended; they can be used without making them absolute.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Acceptance is not indifference. Separate what you cannot control from what still deserves care. When a valued method fails, neither repeat it blindly nor reject the whole tradition. Preserve the purpose, examine present conditions, and adapt the form.\u003C\u002Fp>\u003Ch2>2. Kengsangzi and Perception without Fixed Channels\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>陳大夫聘魯，私見叔孫氏。叔孫氏曰：「吾國有聖人。」曰：「非孔丘邪？」曰：「是也。」「何以知其聖乎？」叔孫氏曰：「吾常聞之顏回曰：『孔丘能廢心而用形。』」陳大夫曰：「吾國亦有聖人，子弗知乎？」曰：「聖人孰謂？」曰：「老聃之弟子有亢倉子者，得聃之道，能以耳視而目聽。」魯侯聞之大驚，使上卿厚禮而致之。亢倉子應聘而至，魯侯卑辭請問之。亢倉子曰：「傳之者妄。我能視聽不用耳目，不能易耳目之用。」魯侯曰：「此增異矣。其道奈何？寡人終願聞之。」亢倉子曰：「我體合於心，心合於氣，氣合於神，神合於無。其有介然之有，唯然之音，雖遠在八荒之外，近在眉睫之內，來幹我者，我必知之。乃不知是我七孔四支之所覺，心腹六藏之所知，其自知而已矣。」魯侯大悅。他日以告仲尼，仲尼笑而不答。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A rumour said Kengsangzi could see with his ears and hear with his eyes. He rejected the spectacle: he did not exchange the functions of the senses. Rather, body joined mind, mind joined vital energy, energy joined spirit, and spirit opened into emptiness. Perception arrived as a unified knowing before he assigned it to one organ or another.\u003C\u002Fp>\u003Cp>Confucius heard the report and only smiled. The story prevents a subtle experience from becoming a public performance or a new claim to status.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Expert perception often integrates many signals at once: posture, tone, timing, context, memory, and direct sensation. It may feel immediate, but it should not be turned into supernatural certainty. Keep intuition open to verification.\u003C\u002Fp>\u003Ch2>3. Who Can Be Called a Sage?\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>商太宰見孔子曰：「丘聖者歟？」孔子曰：「聖則丘何敢，然則丘博學多識者也。」商太宰曰：「三王聖者歟？」孔子曰：「三王善任智勇者，聖則丘弗知。」曰：「五帝聖者歟？」孔子曰：「五帝善任仁義者，聖則丘弗知。」曰：「三皇聖者歟？」孔子曰：「三皇善任因時者，聖則丘弗知。」商太宰大駭，曰：「然則孰者為聖？」孔子動容有閒，曰：「西方之人有聖者焉，不治而不亂，不言而自信，不化而自行，蕩蕩乎民無能名焉。丘疑其為聖，弗知真為聖歟？真不聖歟？」商太宰嘿然心計曰：「孔丘欺我哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Asked whether he was a sage, Confucius claimed only broad learning. Asked about famous rulers, he named their strengths—using courage and intelligence, practising benevolence and justice, responding to the times—but would not turn strength into final sainthood.\u003C\u002Fp>\u003Cp>He imagined a person whose order did not depend on control, whose trust did not depend on speech, and whose influence could not be named, then still refused certainty. The official assumed he was being evasive because he wanted a clear rank. Confucius protected “sage” from becoming a label attached to reputation.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Titles compress complex people into a single judgement. Name demonstrated capacities precisely instead: wise in what situation, trustworthy under what conditions, harmful in what way? Respect becomes more reliable when it does not require perfection.\u003C\u002Fp>\u003Ch2>4. Every Strength Needs Its Opposite\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子夏問孔子曰：「顏回之為人奚若？」子曰：「回之仁賢於丘也。」曰：「子貢之為人奚若？」子曰：「賜之辯賢於丘也。」曰：「子路之為人奚若？」子曰：「由之勇賢於丘也。」曰：「子張之為人奚若？」子曰：「師之莊賢於丘也。」子夏避席而問曰：「然則四子者何為事夫子？」曰：「居！吾語汝。夫回能仁而不能反，賜能辯而不能訥，由能勇而不能怯，師能莊而不能同。兼四子之有以易吾，吾弗許也。此其所以事吾而不貳也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Confucius said Yan Hui surpassed him in benevolence, Zigong in eloquence, Zilu in courage, and Zizhang in dignity. Why, then, were they his students? Each excellence lacked the freedom to turn back: benevolence could not reverse course, eloquence could not be silent, courage could not admit fear, and dignity could not blend with others.\u003C\u002Fp>\u003Cp>Confucius would not exchange his capacity to move between modes for all four fixed excellences combined. Maturity is not the maximum quantity of a virtue; it is the ability to use and release it appropriately.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>For your strongest trait, train the complementary movement. A helper must say no, a speaker must listen, a brave person must recognise risk, and a disciplined leader must sometimes join without leading.\u003C\u002Fp>\u003Ch2>5. Nanguozi and the Meaning of Silence\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子既師壺丘子林，友伯昏瞀人，乃居南郭。從之處者，日數而不及。雖然，子列子亦微焉。朝朝相與辯，無不聞。而與南郭子連牆二十年，不相謁請；相遇於道，目若不相見者。門之徒役以為子列子與南郭子有敵不疑。有自楚來者，問子列子曰：「先生與南郭子奚敵？」子列子曰：「南郭子貌充心虛，耳無聞，目無見，口無言，心無知，形無惕。往將奚為？雖然，試與汝偕往。」閱弟子四十人同行。見南郭子，果若欺魄焉，而不可與接。顧視子列子，形神不相偶，而不可與群。南郭子俄而指子列子之弟子末行者與言，衎衎然若專直而在雄者。子列子之徒駭之，反舍，咸有疑色。子列子曰：「得意者無言，進知者亦無言。用無言為言亦言，無知為知亦知。無言與不言，無知與不知，亦言亦知。亦無所不言，亦無所不知；亦無所言，亦無所知。如斯而已，汝奚妄駭哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Liezi lived beside Nanguozi for twenty years without formal visits, and disciples assumed hostility. When they finally went together, Nanguozi seemed empty and unreachable, then suddenly spoke warmly and confidently with the least prominent disciple. The group was shocked because they had turned silence into a fixed personality.\u003C\u002Fp>\u003Cp>Liezi explained that fulfilled understanding does not need words, but deliberately using silence as a message is already another kind of speech. Not knowing can also become a performed knowledge. Genuine freedom is not attachment to speaking or silence, knowing or not knowing.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Silence is not automatically wisdom, and speech is not automatically shallowness. Ask what the situation serves. Sometimes clarity requires words; sometimes listening; sometimes admitting that a question is not yet ready.\u003C\u002Fp>\u003Ch2>6. Liezi’s Nine Years of Training\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子學也，三年之後，心不敢念是非，口不敢言利害，始得老商一眄而已。五年之後，心更念是非，口更言利害，老商始一解顏而笑。七年之後，從心之所念，更無是非；從口之所言，更無利害，夫子始一引吾並席而坐。九年之後，橫心之所念，橫口之所言，亦不知我之是非利害歟，亦不知彼之是非利害歟，外內進矣。而後眼如耳，耳如鼻，鼻如口，口無不同。心凝形釋，骨肉都融，不覺形之所倚，足之所履，心之所念，言之所藏。如斯而已，則理無所隱矣。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>This condensed account repeats the stages behind Liezi’s freedom. After three years he restrained the rush to judge; after five years distinctions returned without mastering him; after seven years thought and speech moved beyond fixed oppositions; after nine years self and other, inner and outer, no longer divided experience.\u003C\u002Fp>\u003Cp>The senses are described as mutually open and the body as released. The point is not literal sensory exchange. Perception, thought, speech, and action no longer fight for separate control, so the pattern of the situation becomes unobscured.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Development can pass through restraint before freedom. First interrupt habitual reaction; then allow discernment to return with less attachment; finally act without constant self-monitoring. Skipping the disciplined stage often turns “spontaneity” into impulse.\u003C\u002Fp>\u003Ch2>7. Outer Travel and Inner Observation\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>初，子列子好遊。壺丘子曰：「禦寇好遊，遊何所好？」列子曰：「遊之樂所玩無故。人之遊也，觀其所見；我之遊也，觀其所變。遊乎遊乎！未有能辨其遊者。」壺丘子曰：「禦寇之遊固與人同歟，而曰固與人異歟？凡所見，亦恆見其變。玩彼物之無故，不知我亦無故。務外遊，不知務內觀。外遊者，求備於物；內觀者，取足於身。取足於身，遊之至也；求備於物，遊之不至也。」於是列子終身不出，自以為不知遊。壺丘子曰：「遊其至乎！至遊者，不知所適；至觀者，不知所眂。物物皆遊矣，物物皆觀矣，是我之所謂遊，是我之所謂觀也。故曰：遊其至矣乎，遊其至矣乎！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Liezi loved travelling because he watched things change rather than merely collecting sights. Huzi challenged even this refined identity: while observing the instability of the world, Liezi had forgotten that the observer was also changing. Outer travel seeks completion from objects; inner observation discovers sufficiency without needing every new object.\u003C\u002Fp>\u003Cp>Liezi then stopped travelling and thought he no longer knew how. Huzi called this the highest travel: not attachment to staying home, but freedom from needing a destination or a special observer. Every encounter can become travel when neither place nor identity is fixed.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Travel can deepen attention or become consumption. Alongside photographs and destinations, notice what the journey reveals about your expectations, discomfort, privilege, and habits. Inner observation should enrich contact with the world, not become an excuse to avoid it.\u003C\u002Fp>\u003Ch2>8. Longshu’s “Illness” of Detachment\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>龍叔謂文摯曰：「子之術微矣。吾有疾，子能已乎？」文摯曰：「唯命所聽。然先言子所病之證。」龍叔曰：「吾鄉譽不以為榮，國毀不以為辱；得而不喜，失而弗憂；視生如死，視富如貧；視人如豕，視吾如人。處吾之家，如逆旅之舍；觀吾之鄉，如戎蠻之國。凡此眾疾，爵賞不能勸，刑罰不能威，盛衰、利害不能易，哀樂不能移。固不可事國君，交親友，御妻子，制僕隸。此奚疾哉？奚方能已之乎？」文摯乃命龍叔背明而立，文摯自後嚮明而望之。既而曰：「嘻！吾見子之心矣，方寸之地虛矣。幾聖人也！子心六孔流通，一孔不達。今以聖智為疾者，或由此乎！非吾淺術所能已也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Longshu reported that praise did not delight him, blame did not shame him, gain and loss did not move him, and rank or punishment could not control him. Yet this also left him unable to serve, relate to friends, care for family, or guide dependants. Was this liberation or illness?\u003C\u002Fp>\u003Cp>The physician saw a mind almost open like a sage’s, but with one passage blocked. Detachment had loosened social manipulation but had not completed compassion and participation. Near-wisdom can still become one-sided.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Emotional non-reactivity is not sufficient if it removes care, responsibility, or connection. Healthy equanimity makes relationship more spacious; numbness makes relationship unavailable. The difference appears in conduct, not only inner calm.\u003C\u002Fp>\u003Ch2>9. Life, Death, and What Counts as “Natural”\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>無所由而常生者，道也。由生而生，故雖終而不亡，常也。由生而亡，不幸也。有所由而常死者，亦道也。由死而死，故雖未終而自亡者，亦常也。由死而生，幸也。故無用而生謂之道，用道得終謂之常；有所用而死者亦謂之道，用道而得死者亦謂之常。季梁之死，楊朱望其門而歌；隨梧之死，楊朱撫其屍而哭。隸人之生，隸人之死，眾人且歌，眾人且哭。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The passage distinguishes processes that continue according to their conditions from events interrupted or unexpectedly restored. “Natural” does not mean emotionally easy, and “fortunate” does not mean permanent. Life and death both belong to patterns larger than personal preference.\u003C\u002Fp>\u003Cp>Yang Zhu sang at one friend’s death and wept over another. Ordinary people also celebrate births and mourn deaths. No single outward emotion proves understanding; response belongs to the particular relationship and event.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Do not prescribe one correct grief. Some people cry, some become quiet, some tell stories, and some feel relief mixed with sorrow. Support safe, honest mourning without turning philosophical acceptance into a demand for emotional sameness.\u003C\u002Fp>\u003Ch2>10. The Last Intensification before Loss\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>目將眇者，先睹秋毫；耳將聾者，先聞蚋飛；口將爽者，先辨淄澠；鼻將窒者，先覺焦朽；體將僵者，先亟犇佚，心將迷者，先識是非，故物不至者則不反。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The text claims that a faculty may become unusually sharp before failing: the eye notices fine hairs, the ear tiny insects, taste subtle waters, smell faint decay, the body rushes before stiffening, and the confused mind becomes most certain of right and wrong.\u003C\u002Fp>\u003Cp>This is a philosophical warning, not a dependable medical rule. Extremes can announce instability, and excessive certainty may be an early sign that flexible judgement is weakening.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Sudden sensory or cognitive changes deserve medical attention. In discussion, also notice when increasing uncertainty produces harder claims and sharper divisions. Pause before treating intensity as accuracy.\u003C\u002Fp>\u003Ch2>11. Who Serves Whom?\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>鄭之圃澤多賢，東裡多才。圃澤之役有伯豐子者，行過東裡，遇鄧析。鄧析顧其徒而笑曰：「為若舞，彼來者奚若？」其徒曰：「所願知也。」鄧析謂伯豐子曰：「汝知養養之義乎？受人養而不能自養者，犬豕之類也；養物而物為我用者，人之力也。使汝之徒食而飽，衣而息，執政之功也。長幼群聚而為牢藉庖廚之物，奚異犬豕之類乎？」伯豐子不應。伯豐子之從者越次而進曰：「大夫不聞齊魯之多機乎？有善治土木者，有善治金革者，有善治聲樂者，有善治書數者，有善治軍旅者，有善治宗廟者，群才備也。而無相位者，無能相使者。而位之者無知，使之者無能，而知之與能為之使焉。執政者，迺吾之所使，子奚矜焉？」鄧析無以應，目其徒而退。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Deng Xi mocked workers as animals fed and directed by rulers. One follower answered that society contains many specialised abilities—building, metalwork, music, writing, military affairs, ritual—and no one expert coordinates every other skill. The official without those abilities depends on the knowledgeable and capable as much as they depend on administration.\u003C\u002Fp>\u003Cp>Authority had mistaken coordination for creation. The reply does not deny leadership; it locates leadership within mutual dependence.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Managers should not confuse control of resources with ownership of value. Make labour, expertise, maintenance, and care visible. Good coordination serves the people whose abilities make the system real.\u003C\u002Fp>\u003Ch2>12. Gongyibo’s Strength Is Known because It Is Restrained\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>公儀伯以力聞諸侯，堂谿公言之於周宣王，王備禮以聘之。公儀伯至，觀形，懦夫也。宣王心惑而疑曰：「女之力何如？」公儀伯曰：「臣之力能折春螽之股，堪秋蟬之翼。」王作色曰：「吾之力能裂犀兕之革，曳九牛之尾，猶憾其弱。女折春螽之股，堪秋蟬之翼，而力聞天下，何也？」公儀伯長息退席，曰：「善哉王之問也！臣敢以實對。臣之師有商丘子者，力無敵於天下，而六親不知，以未嘗用其力故也。臣以死事之。乃告臣曰：『人慾見其所不見，視人所不窺；欲得其所不得，修人所不為。故學眎者先見輿薪，學聽者先聞撞鐘。夫有易於內者無難於外。於外無難，故名不出其一家。』今臣之名聞於諸侯，是臣違師之教，顯臣之能者也。然則臣之名不以負其力者也，以能用其力者也，不猶愈於負其力者乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Gongyibo was famous for strength but looked weak. Asked for a demonstration, he said he could break a grasshopper’s leg or bear the weight of a cicada wing. The king, who could tear hide and drag oxen, was offended.\u003C\u002Fp>\u003Cp>Gongyibo explained that his teacher was unmatched precisely because he never needed to use strength and remained unknown even to family. Training begins with what is obvious before reaching what others overlook; when mastery is easy inside, the outside offers no occasion for display. Gongyibo’s fame already showed he had fallen short, though using force with fine control was still better than merely carrying force.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Power is shown by precision, proportion, and restraint. In martial practice, leadership, speech, or technology, the question is not only what you can do but whether you can use the minimum required—or choose not to use it.\u003C\u002Fp>\u003Ch2>13. Gongsun Long and the Seduction of Paradox\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>中山公子牟者，魏國之賢公子也，好與賢人遊，不恤國事，而悅趙人公孫龍。樂正子輿之徒笑之。公子牟曰：「子何笑牟之悅公孫龍也？」子輿曰：「公孫龍之為人也，行無師，學無友，佞給而不中，漫衍而無家，好怪而妄言，欲惑人之心，屈人之口，與韓檀等肄之。」公子牟變容曰：「何子狀公孫龍之過歟？請聞其實。」子輿曰：「吾笑龍之詒孔穿，言『善射者能令後鏃中前括，發發相及，矢矢相屬，前矢造準而無絕落，後矢之括猶銜弦，視之若一焉。』孔穿駭之。龍曰：『此未其妙者。逢蒙之弟子曰鴻超，怒其妻而怖之。引烏號之弓，綦衛之箭，射其目。矢來注眸子而眶不睫，矢隧地而塵不揚。』是豈智者之言與？」公子牟曰：「智者之言固非愚者之所曉。後鏃中前括，鈞後於前。矢注眸子而眶不睫，盡矢之勢也。子何疑焉？」樂正子輿曰：「子，龍之徒，焉得不飾其闕？吾又言其尤者。龍誑魏王曰：『有意不心。有指不至。有物不盡。有影不移。髮引千鈞。白馬非馬。孤犢未嘗有母。』其負類反倫，不可勝言也。」公子牟曰：「子不諭至言而以為尤也，尤其在子矣。夫無意則心同；無指則皆至；盡物者常有；影不移者，說在改也；髮引千鈞，勢至等也；白馬非馬，形名離也；孤犢未嘗有母，非孤犢也。」樂正子輿曰：「子以公孫龍之鳴皆條也。設令發於餘竅，子亦將承之。」公子牟默然良久，告退，曰：「請待餘日，更謁子論。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Prince Mou admired Gongsun Long’s paradoxes: arrows appearing as one continuous line, a white horse “not a horse,” a hair supporting enormous weight, and other claims defended through distinctions of name, form, perspective, and conditions. Ziyu argued that clever speech had become detached from guidance, friendship, and practical centre.\u003C\u002Fp>\u003Cp>The debate does not simply settle each paradox. It shows how loyalty to a brilliant speaker can make followers explain every claim, even when the speaker’s purpose is to defeat opponents rather than clarify reality.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Wordplay can reveal hidden assumptions, but it can also exhaust attention without improving judgement. Ask what a distinction changes, what evidence would count against it, and whether the speaker accepts correction. Cleverness without accountability becomes a closed game.\u003C\u002Fp>\u003Ch2>14. Yao Hears the Children’s Song\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>堯治天下五十年，不知天下治歟、不治歟，不知億兆之願戴己歟、不願戴己歟，顧問左右，左右不知；問外朝，外朝不知；問在野，在野不知。堯乃微服遊於康衢，聞兒童謠曰：「立我蒸民，莫匪爾極。不識不知，順帝之則。」堯喜問曰：「誰教爾為此言？」童兒曰：「我聞之大夫。」問大夫，大夫曰：「古詩也。」堯還宮，召舜，因禪以天下。舜不辭而受之。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>After fifty years of rule, Yao did not know whether the country was truly well governed or whether people genuinely supported him. Advisers and officials could not answer. In disguise, he heard children singing that the people followed order without consciously naming the ruler’s rule.\u003C\u002Fp>\u003Cp>Yao was pleased, yet he did not turn the song into proof of permanent personal greatness. He returned and transferred authority to Shun. The story joins listening outside official channels with willingness to leave office.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Leaders need evidence not filtered by those who benefit from pleasing them. Use independent feedback, direct observation, and clear succession. The ability to hand over responsibility is part of governing well.\u003C\u002Fp>\u003Ch2>15. Guan Yin on Responding like Water, Mirror, and Echo\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>關尹喜曰：「在己無居，形物其箸。其動若水，其靜若鏡，其應若響。故其道若物者也，物自違道，道不違物。善若道者，亦不用耳，亦不用目，亦不用力，亦不用心。欲若道而用視聽形智以求之，弗當矣。瞻之在前，忽焉在後；用之彌滿六虛，廢之莫知其所；亦非有心者所能得遠，亦非無心者所能得近。唯默而得之而性成之者得之。知而亡情，能而不為，真知真能也。發無知，何能情？發不能，何能為？聚塊也，積塵也，雖無為而非理也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The Way does not settle into a private position. Moving, it resembles water; still, a mirror; responding, an echo. Things may depart from the Way, but the Way does not refuse things. It cannot be captured by straining sight, hearing, force, or deliberate thought.\u003C\u002Fp>\u003Cp>True knowing does not cling emotionally to being the knower; true ability does not rush to perform. Yet blank ignorance and incapacity are not wisdom. A heap of earth also does nothing. Non-forcing is responsive capacity without compulsive interference, not lifeless passivity.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Practise clear response: receive accurately like a mirror, adapt like water, answer proportionately like an echo. Do not manufacture action to prove engagement, and do not call avoidance “non-action.”\u003C\u002Fp>\u003Ch2>The Chapter in Practice\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>Balance every excellence.\u003C\u002Fstrong> Train silence with speech, caution with courage, flexibility with dignity, and boundaries with care.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Keep tradition alive through adaptation.\u003C\u002Fstrong> Preserve purpose while changing forms that no longer meet present conditions.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Test intuition and reputation.\u003C\u002Fstrong> Integrated perception can be valuable without becoming unquestionable authority.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Build honest feedback around influence.\u003C\u002Fstrong> Admiration without correction weakens both leaders and followers.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Distinguish equanimity from numbness.\u003C\u002Fstrong> Inner calm should increase the capacity to relate and respond.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Use the minimum effective force.\u003C\u002Fstrong> Precision and restraint reveal more mastery than spectacle.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Questions for Reflection\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>Which of your strengths becomes a weakness when you cannot set it down?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What inherited method needs adaptation rather than blind defence or total rejection?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Who can give you information that is not filtered through admiration or fear?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Does your calm make you more available to others, or less?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Where could you achieve the purpose with less force, display, or argument?\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>Continue Reading\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-03-zhou-mu-wang\">Previous: Chapter Three, Zhou Mu Wang 周穆王\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\">Liezi overview\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-05-tang-wen\">Next: Chapter Five, Tang Wen 湯問\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\">Classical Library\u003C\u002Fa>\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>《仲尼》通過十五段問答討論學習、智慧、沉默、名聲、領導與每一種優點中隱藏的限度。篇中的孔子不是一位只重複固定答案的人，而是會修正自己的舊話、拒絕輕易接受“聖人”稱號，也重視從單一長處返回適當平衡的人。\u003C\u002Fp>\u003Cp>本篇不斷區分活的理解與外在表演：善辯必須包含沉默的能力，勇敢必須包含退讓的能力，莊重必須包含與眾人相處的能力，知識也必須有不強行回答的謙遜。實際重點是：把能力練好，卻不要被“我很有能力”的身份困住。\u003C\u002Fp>\u003Ch2>一、知命之中的大憂\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>仲尼閒居，子貢入侍，而有憂色。子貢不敢問，出告顏回，顏回援琴而歌。孔子聞之，果召回入，問曰：「若奚獨樂？」回曰：「夫子奚獨憂？」孔子曰：「先言爾志。」曰：「吾昔聞之夫子曰：『樂天知命故不憂。』回所以樂也。」孔子愀然有閒，曰：「有是言哉？汝之意失矣。此吾昔日之言爾，請以今言為正也。汝徒知樂天知命之無憂，未知樂天知命有憂之大也。今告若其實：修一身，任窮達，知去來之非我，亡變亂於心慮，爾之所謂樂天知命之無憂也。曩吾修《詩》《書》，正禮樂，將以治天下，遺來世，非但修一身，治魯國而已，而魯之君臣日失其序，仁義益衰，情性益薄。此道不行一國與當年，其如天下與來世矣？吾始知《詩》《書》、禮樂無救於治亂，而未知所以革之之方，此樂天知命者之所憂。雖然，吾得之矣。夫樂而知者，非古人之所謂樂知也。無樂無知，是真樂真知，故無所不樂，無所不知，無所不憂，無所不為。《詩》《書》、禮樂，何棄之有？革之何為？」顏回北面拜手曰：「回亦得之矣。」出告子貢。子貢茫然自失，歸家淫思七日，不寢不食，以至骨立。顏回重往喻之，乃反丘門，絃歌誦書，終身不輟。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>顏回以為，順應天道並瞭解命運，就應當不再憂愁。孔子卻修正自己過去說過的話。個人心境安定只是一層：一個人可以接受無法控制的遭遇，同時仍為教育、禮樂和道德語言不能改善社會而憂心。真正困難的，是關懷世事，卻不認定某一種舊方法一定能解決每個時代的問題。\u003C\u002Fp>\u003Cp>孔子又向前一步。真正的快樂與明白，不是緊抓“我很快樂”“我有知識”這兩個身份。放下這種佔有後，世上沒有什麼完全不值得關心或行動，但關心也不會變成焦慮的控制。經典不必丟棄，也不必機械維護；人可以使用傳統，卻不把它絕對化。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>接受現實不等於冷漠。先分清什麼無法控制，什麼仍值得投入。當珍視的方法失效時，不要盲目重複，也不要把整個傳統一併否定。保留它原來的目的，觀察當下條件，再調整實現方式。\u003C\u002Fp>\u003Ch2>二、亢倉子與不固定在感官的知覺\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>陳大夫聘魯，私見叔孫氏。叔孫氏曰：「吾國有聖人。」曰：「非孔丘邪？」曰：「是也。」「何以知其聖乎？」叔孫氏曰：「吾常聞之顏回曰：『孔丘能廢心而用形。』」陳大夫曰：「吾國亦有聖人，子弗知乎？」曰：「聖人孰謂？」曰：「老聃之弟子有亢倉子者，得聃之道，能以耳視而目聽。」魯侯聞之大驚，使上卿厚禮而致之。亢倉子應聘而至，魯侯卑辭請問之。亢倉子曰：「傳之者妄。我能視聽不用耳目，不能易耳目之用。」魯侯曰：「此增異矣。其道奈何？寡人終願聞之。」亢倉子曰：「我體合於心，心合於氣，氣合於神，神合於無。其有介然之有，唯然之音，雖遠在八荒之外，近在眉睫之內，來幹我者，我必知之。乃不知是我七孔四支之所覺，心腹六藏之所知，其自知而已矣。」魯侯大悅。他日以告仲尼，仲尼笑而不答。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>傳言把亢倉子說成能用耳朵看、用眼睛聽的奇人。他卻否認這種表演式解釋：他沒有交換感官的用途，而是身體與心相合，心與氣相合，氣與神相合，神又向虛靜開放。知覺先整體地出現，然後人才把它分別歸入眼、耳或其他器官。\u003C\u002Fp>\u003Cp>孔子聽後只是一笑，沒有替這種經驗建立新學說。故事因此避免把細微的體會變成公開炫耀，或變成爭奪身份的神奇能力。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>有經驗的人往往同時整合姿勢、語氣、時機、環境、記憶與直接感覺，所以判斷看來很快。但直覺即使有價值，也不等於超自然的確定。先聽取它，再用事實核對。\u003C\u002Fp>\u003Ch2>三、誰可稱為聖人\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>商太宰見孔子曰：「丘聖者歟？」孔子曰：「聖則丘何敢，然則丘博學多識者也。」商太宰曰：「三王聖者歟？」孔子曰：「三王善任智勇者，聖則丘弗知。」曰：「五帝聖者歟？」孔子曰：「五帝善任仁義者，聖則丘弗知。」曰：「三皇聖者歟？」孔子曰：「三皇善任因時者，聖則丘弗知。」商太宰大駭，曰：「然則孰者為聖？」孔子動容有閒，曰：「西方之人有聖者焉，不治而不亂，不言而自信，不化而自行，蕩蕩乎民無能名焉。丘疑其為聖，弗知真為聖歟？真不聖歟？」商太宰嘿然心計曰：「孔丘欺我哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>別人問孔子是不是聖人，他只承認自己學習廣、見識多。再問古代著名君王，他能明確說出各自的長處：有人善用智勇，有人善行仁義，有人善於順應時代，卻不肯把任何一種長處直接等同於最高的聖。\u003C\u002Fp>\u003Cp>他設想有這樣的人：不用強制而秩序自成，不靠說服而自然可信，不刻意教化而眾人自行改變，影響廣大到無法命名。即便如此，孔子仍不下定論。官員需要清楚的等級，所以把這種謹慎誤認為迴避。孔子卻是在保護“聖人”這個詞，不讓它輕易附著在名聲上。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>頭銜會把複雜的人壓縮成一個判斷。更可靠的做法，是準確指出可觀察的能力：他在哪種情形有智慧，在什麼條件下值得信任，又可能在哪方面造成傷害。不要求一個人完美，尊重反而更真實。\u003C\u002Fp>\u003Ch2>四、每一種長處都需要相反的能力\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子夏問孔子曰：「顏回之為人奚若？」子曰：「回之仁賢於丘也。」曰：「子貢之為人奚若？」子曰：「賜之辯賢於丘也。」曰：「子路之為人奚若？」子曰：「由之勇賢於丘也。」曰：「子張之為人奚若？」子曰：「師之莊賢於丘也。」子夏避席而問曰：「然則四子者何為事夫子？」曰：「居！吾語汝。夫回能仁而不能反，賜能辯而不能訥，由能勇而不能怯，師能莊而不能同。兼四子之有以易吾，吾弗許也。此其所以事吾而不貳也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>孔子說，顏回的仁勝過自己，子貢的辯才勝過自己，子路的勇氣勝過自己，子張的莊重也勝過自己。那麼他們為什麼還要向孔子學習？因為每一種優秀都缺少返回的自由：仁厚的人不會轉變方向，能言的人不能沉默，勇敢的人不肯承認害怕，莊重的人不能融入眾人。\u003C\u002Fp>\u003Cp>即使把四種固定的優點合在一起，孔子也不願拿自己能夠進退轉換的能力來交換。成熟並不是把一種美德推到最大，而是知道何時運用、何時放下。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>找到自己最強的性格，再練習它的補充動作。習慣幫助別人的人要學會拒絕，善於表達的人要學會傾聽，勇敢的人要辨認風險，紀律嚴明的領導者有時也要不帶領地參與。\u003C\u002Fp>\u003Ch2>五、南郭子與沉默的意義\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子既師壺丘子林，友伯昏瞀人，乃居南郭。從之處者，日數而不及。雖然，子列子亦微焉。朝朝相與辯，無不聞。而與南郭子連牆二十年，不相謁請；相遇於道，目若不相見者。門之徒役以為子列子與南郭子有敵不疑。有自楚來者，問子列子曰：「先生與南郭子奚敵？」子列子曰：「南郭子貌充心虛，耳無聞，目無見，口無言，心無知，形無惕。往將奚為？雖然，試與汝偕往。」閱弟子四十人同行。見南郭子，果若欺魄焉，而不可與接。顧視子列子，形神不相偶，而不可與群。南郭子俄而指子列子之弟子末行者與言，衎衎然若專直而在雄者。子列子之徒駭之，反舍，咸有疑色。子列子曰：「得意者無言，進知者亦無言。用無言為言亦言，無知為知亦知。無言與不言，無知與不知，亦言亦知。亦無所不言，亦無所不知；亦無所言，亦無所知。如斯而已，汝奚妄駭哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>列子與南郭子做了二十年鄰居，卻從不正式拜訪，弟子便猜想兩人有仇。大家一起去見南郭子時，他起初顯得空虛而無法接近，隨後卻突然與隊伍最後一名弟子親切暢談。眾人驚訝，是因為他們已經把沉默誤認成一種不會改變的性格。\u003C\u002Fp>\u003Cp>列子解釋，真正領會的人不一定需要說話；但若故意用沉默傳達高深，沉默本身已成為另一種發言。把“不知道”表演成智慧，也仍是執著於知道。自由不在固定選擇說或不說、知或不知。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>沉默不自動等於智慧，講話也不自動等於淺薄。要問哪一種回應真正適合當下：有時需要清楚說明，有時需要傾聽，有時則應承認問題還沒有成熟到可以回答。\u003C\u002Fp>\u003Ch2>六、列子九年的學習\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子學也，三年之後，心不敢念是非，口不敢言利害，始得老商一眄而已。五年之後，心更念是非，口更言利害，老商始一解顏而笑。七年之後，從心之所念，更無是非；從口之所言，更無利害，夫子始一引吾並席而坐。九年之後，橫心之所念，橫口之所言，亦不知我之是非利害歟，亦不知彼之是非利害歟，外內進矣。而後眼如耳，耳如鼻，鼻如口，口無不同。心凝形釋，骨肉都融，不覺形之所倚，足之所履，心之所念，言之所藏。如斯而已，則理無所隱矣。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>這段濃縮了列子走向自在的過程。三年後，他先剋制立即判斷是非利害的衝動；五年後，分別心重新出現，卻不再完全支配他；七年後，思想與語言不再被固定對立困住；九年後，自我與他人、內在與外在的界線也不再割裂經驗。\u003C\u002Fp>\u003Cp>文中說各種感官彼此相通，身體如同鬆開，並不是要人真的交換眼耳的功能，而是說知覺、思想、語言與行動不再互相爭奪控制，所以事情本來的條理能夠顯現。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>成長往往要先經過約束，才有真正的自由。第一步是中斷習慣性反應；第二步讓辨別能力回來，卻少一點執著；最後才可能不靠不斷自我監視而行動。跳過訓練，所謂自然往往只是衝動。\u003C\u002Fp>\u003Ch2>七、外遊與內觀\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>初，子列子好遊。壺丘子曰：「禦寇好遊，遊何所好？」列子曰：「遊之樂所玩無故。人之遊也，觀其所見；我之遊也，觀其所變。遊乎遊乎！未有能辨其遊者。」壺丘子曰：「禦寇之遊固與人同歟，而曰固與人異歟？凡所見，亦恆見其變。玩彼物之無故，不知我亦無故。務外遊，不知務內觀。外遊者，求備於物；內觀者，取足於身。取足於身，遊之至也；求備於物，遊之不至也。」於是列子終身不出，自以為不知遊。壺丘子曰：「遊其至乎！至遊者，不知所適；至觀者，不知所眂。物物皆遊矣，物物皆觀矣，是我之所謂遊，是我之所謂觀也。故曰：遊其至矣乎，遊其至矣乎！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>列子喜歡旅行，因為他不只收集景物，還觀察萬物怎樣變化。壺丘子卻指出，就連這種高明的自我認識也可能變成執著：列子看見世界不穩定，卻忘記觀察者自己也正在變化。外遊若只向外物尋找滿足，就會永遠需要下一個物件；內觀則讓人不靠收集一切也能知足。\u003C\u002Fp>\u003Cp>列子後來停止遠遊，以為自己已經不懂旅行。壺丘子卻說這才接近最高的遊：不是執著留在家裡，而是不再依賴目的地，也不再維持“我是一位特別觀察者”的身份。地點與自我都不固定時，每次相遇都能成為旅行。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>旅行可以加深注意，也可能變成消費。除了照片和目的地，也觀察旅程怎樣顯出自己的期待、不適、習慣與所享有的便利。內觀應該使人與世界接觸得更深，不是逃避世界的理由。\u003C\u002Fp>\u003Ch2>八、龍叔“近聖”的病\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>龍叔謂文摯曰：「子之術微矣。吾有疾，子能已乎？」文摯曰：「唯命所聽。然先言子所病之證。」龍叔曰：「吾鄉譽不以為榮，國毀不以為辱；得而不喜，失而弗憂；視生如死，視富如貧；視人如豕，視吾如人。處吾之家，如逆旅之舍；觀吾之鄉，如戎蠻之國。凡此眾疾，爵賞不能勸，刑罰不能威，盛衰、利害不能易，哀樂不能移。固不可事國君，交親友，御妻子，制僕隸。此奚疾哉？奚方能已之乎？」文摯乃命龍叔背明而立，文摯自後嚮明而望之。既而曰：「嘻！吾見子之心矣，方寸之地虛矣。幾聖人也！子心六孔流通，一孔不達。今以聖智為疾者，或由此乎！非吾淺術所能已也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>龍叔說，讚美不能使他榮耀，毀謗不能使他羞恥，得失、生死、貧富也不能動搖他，爵位與懲罰更無法控制他。可是這種狀態也使他不能服務國家、來往朋友、照顧家人或帶領僕從。這究竟是解脫，還是疾病？\u003C\u002Fp>\u003Cp>醫者看到他的心幾乎像聖人一樣通達，只剩一處堵塞。疏離雖然使他擺脫社會操控，卻沒有完成慈愛與參與。接近智慧的狀態，仍可能因為偏向一邊而不完整。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>情緒不易反應，並不代表已經健康；如果冷靜同時拿走關懷、責任與連線，它可能只是麻木。真正的平靜會讓關係更寬鬆、更可進入。兩者的差別要從行為看，不只看內心是否平靜。\u003C\u002Fp>\u003Ch2>九、生死與何謂自然\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>無所由而常生者，道也。由生而生，故雖終而不亡，常也。由生而亡，不幸也。有所由而常死者，亦道也。由死而死，故雖未終而自亡者，亦常也。由死而生，幸也。故無用而生謂之道，用道得終謂之常；有所用而死者亦謂之道，用道而得死者亦謂之常。季梁之死，楊朱望其門而歌；隨梧之死，楊朱撫其屍而哭。隸人之生，隸人之死，眾人且歌，眾人且哭。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>這一段區分按自身條件延續的過程，以及遭到中斷或意外恢復的事情。“自然”不等於情感上容易承受，“幸運”也不代表永遠持續。生與死都屬於比個人願望更大的變化規律。\u003C\u002Fp>\u003Cp>楊朱在一位朋友死時對門而歌，在另一位朋友死時撫屍痛哭；普通人也會慶祝出生、哀悼死亡。沒有某一種外在情緒能夠單獨證明覺悟。回應取決於具體的人、關係與事件。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>不要規定唯一正確的悲傷方式。有人哭，有人沉默，有人反覆講故事，也有人在悲傷中混合著解脫。應當支援安全而真實的哀悼，不要把哲學上的接受變成要求所有人情緒相同的命令。\u003C\u002Fp>\u003Ch2>十、失去之前的異常銳利\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>目將眇者，先睹秋毫；耳將聾者，先聞蚋飛；口將爽者，先辨淄澠；鼻將窒者，先覺焦朽；體將僵者，先亟犇佚，心將迷者，先識是非，故物不至者則不反。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>文字說，一種能力在衰失前可能忽然變得特別敏銳：眼睛看見細毛，耳朵聽見小蟲，舌頭分辨細微水味，鼻子先聞到焦朽，身體在僵硬前急速奔走，而將要迷亂的心反而最確信是非。\u003C\u002Fp>\u003Cp>這是一則哲學警告，不是可靠的醫療定律。它提醒人，極端狀態可能表示系統正在失穩，過度確定也可能意味著靈活判斷已經減弱。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>感官或認知突然變化，應當尋求醫療檢查。在討論中也要留意：不確定感增加時，人是否反而說得更絕對、劃分得更尖銳。強烈並不自動等於準確，先停一下再判斷。\u003C\u002Fp>\u003Ch2>十一、誰在使用誰\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>鄭之圃澤多賢，東里多才。圃澤之役有伯豐子者，行過東里，遇鄧析。鄧析顧其徒而笑曰：「為若舞，彼來者奚若？」其徒曰：「所願知也。」鄧析謂伯豐子曰：「汝知養養之義乎？受人養而不能自養者，犬豕之類也；養物而物為我用者，人之力也。使汝之徒食而飽，衣而息，執政之功也。長幼群聚而為牢藉庖廚之物，奚異犬豕之類乎？」伯豐子不應。伯豐子之從者越次而進曰：「大夫不聞齊魯之多機乎？有善治土木者，有善治金革者，有善治聲樂者，有善治書數者，有善治軍旅者，有善治宗廟者，群才備也。而無相位者，無能相使者。而位之者無知，使之者無能，而知之與能為之使焉。執政者，迺吾之所使，子奚矜焉？」鄧析無以應，目其徒而退。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>鄧析譏笑勞動者，說他們像受統治者餵養和指揮的牲畜。一位隨從回答，社會需要多種專門能力：建造、金屬製作、音樂、書寫計算、軍事與祭禮，沒有哪一位專家能夠統領其他所有專業。缺少這些本領的官員依賴有知識、有能力的人，正如眾人也需要行政協調。\u003C\u002Fp>\u003Cp>權力把協調誤認成了創造。回答沒有否定領導的作用，而是把領導重新放回相互依存的關係中。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>管理者不應把資源控制權誤當成價值所有權。要讓勞動、專業知識、維護與照顧工作被看見。好的協調，是服務那些以真實能力使整個制度運作的人。\u003C\u002Fp>\u003Ch2>十二、公儀伯的力量在於節制\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>公儀伯以力聞諸侯，堂谿公言之於周宣王，王備禮以聘之。公儀伯至，觀形，懦夫也。宣王心惑而疑曰：「女之力何如？」公儀伯曰：「臣之力能折春螽之股，堪秋蟬之翼。」王作色曰：「吾之力能裂犀兕之革，曳九牛之尾，猶憾其弱。女折春螽之股，堪秋蟬之翼，而力聞天下，何也？」公儀伯長息退席，曰：「善哉王之問也！臣敢以實對。臣之師有商丘子者，力無敵於天下，而六親不知，以未嘗用其力故也。臣以死事之。乃告臣曰：『人慾見其所不見，視人所不窺；欲得其所不得，修人所不為。故學眎者先見輿薪，學聽者先聞撞鐘。夫有易於內者無難於外。於外無難，故名不出其一家。』今臣之名聞於諸侯，是臣違師之教，顯臣之能者也。然則臣之名不以負其力者也，以能用其力者也，不猶愈於負其力者乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>公儀伯以力氣聞名，外表卻很柔弱。他說自己能折斷春蟲的腿，也能承受秋蟬翅膀的重量。能夠撕裂獸皮、拖動九牛的周宣王聽了很不滿意。\u003C\u002Fp>\u003Cp>公儀伯解釋，他的老師天下無敵，正因為從不需要使用力量，連家人都不知道。訓練要先從人人看得見、聽得見的事物開始，才能漸漸發現別人忽略之處；內在已經純熟，外面便沒有值得炫耀的困難。公儀伯出了名，其實已經偏離師訓；不過能精細運用力量，仍勝過只會擁有力量。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>真正的力量表現為準確、合度與剋制。無論武術、領導、言語還是技術，問題不只是你能做什麼，還包括能否只用最低限度的力量，甚至選擇不用。\u003C\u002Fp>\u003Ch2>十三、公孫龍與悖論的誘惑\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>中山公子牟者，魏國之賢公子也，好與賢人遊，不恤國事，而悅趙人公孫龍。樂正子輿之徒笑之。公子牟曰：「子何笑牟之悅公孫龍也？」子輿曰：「公孫龍之為人也，行無師，學無友，佞給而不中，漫衍而無家，好怪而妄言，欲惑人之心，屈人之口，與韓檀等肄之。」公子牟變容曰：「何子狀公孫龍之過歟？請聞其實。」子輿曰：「吾笑龍之詒孔穿，言『善射者能令後鏃中前括，發發相及，矢矢相屬，前矢造準而無絕落，後矢之括猶銜弦，視之若一焉。』孔穿駭之。龍曰：『此未其妙者。逢蒙之弟子曰鴻超，怒其妻而怖之。引烏號之弓，綦衛之箭，射其目。矢來注眸子而眶不睫，矢隧地而塵不揚。』是豈智者之言與？」公子牟曰：「智者之言固非愚者之所曉。後鏃中前括，鈞後於前。矢注眸子而眶不睫，盡矢之勢也。子何疑焉？」樂正子輿曰：「子，龍之徒，焉得不飾其闕？吾又言其尤者。龍誑魏王曰：『有意不心。有指不至。有物不盡。有影不移。髮引千鈞。白馬非馬。孤犢未嘗有母。』其負類反倫，不可勝言也。」公子牟曰：「子不諭至言而以為尤也，尤其在子矣。夫無意則心同；無指則皆至；盡物者常有；影不移者，說在改也；髮引千鈞，勢至等也；白馬非馬，形名離也；孤犢未嘗有母，非孤犢也。」樂正子輿曰：「子以公孫龍之鳴皆條也。設令發於餘竅，子亦將承之。」公子牟默然良久，告退，曰：「請待餘日，更謁子論。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>公子牟喜歡公孫龍的各種悖論：箭連續飛出如同一線、白馬不是馬、一根頭髮能夠牽引極重之物等。這些說法通過名稱、形態、觀察角度與條件的區別來辯護。子輿卻認為，這種聰明的言語已經離開師友、實際方向和可共同檢驗的中心。\u003C\u002Fp>\u003Cp>爭論沒有逐一裁定每個悖論的真假，而是展示另一種危險：當人忠於一位聰明的說話者，就可能替他的每一句話找解釋，即使對方的目的只是壓倒別人，並非澄清現實。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>文字遊戲能揭露隱藏假設，也可能耗盡注意而不改善判斷。可以追問：這個區別會改變什麼？什麼證據能夠推翻它？說話者是否接受糾正？沒有責任約束的聰明，會成為封閉的遊戲。\u003C\u002Fp>\u003Ch2>十四、堯聽兒童歌謠\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>堯治天下五十年，不知天下治歟、不治歟，不知億兆之願戴己歟、不願戴己歟，顧問左右，左右不知；問外朝，外朝不知；問在野，在野不知。堯乃微服遊於康衢，聞兒童謠曰：「立我蒸民，莫匪爾極。不識不知，順帝之則。」堯喜問曰：「誰教爾為此言？」童兒曰：「我聞之大夫。」問大夫，大夫曰：「古詩也。」堯還宮，召舜，因禪以天下。舜不辭而受之。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>堯治理天下五十年，卻不知道國家是否真的治理得好，也不知道百姓是否真心擁戴他。近臣和官員都答不出來。他換上普通衣服外出，聽見兒童歌唱，說百姓在不刻意認識統治者的情況下，已經順著秩序生活。\u003C\u002Fp>\u003Cp>堯雖然歡喜，卻沒有把歌謠當成個人永遠偉大的證明。他回宮後把天下交給舜。故事把兩件事連在一起：從官方渠道以外聽取真實聲音，以及願意離開權位。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>領導者需要沒有經過討好者過濾的證據。建立獨立反饋，親自觀察，並預先安排清楚的傳承。能夠適時交出責任，也是把事情治理好的一部分。\u003C\u002Fp>\u003Ch2>十五、關尹所說的水、鏡與迴響\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>關尹喜曰：「在己無居，形物其箸。其動若水，其靜若鏡，其應若響。故其道若物者也，物自違道，道不違物。善若道者，亦不用耳，亦不用目，亦不用力，亦不用心。欲若道而用視聽形智以求之，弗當矣。瞻之在前，忽焉在後；用之彌滿六虛，廢之莫知其所；亦非有心者所能得遠，亦非無心者所能得近。唯默而得之而性成之者得之。知而亡情，能而不為，真知真能也。發無知，何能情？發不能，何能為？聚塊也，積塵也，雖無為而非理也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>道不固定佔據一個私人立場。運動時像水，安靜時像鏡，回應時像回聲。萬物可以偏離道，道卻不拒絕萬物。人若緊張地使用眼耳、力量或思考去抓住它，反而不能相合。\u003C\u002Fp>\u003Cp>真正的知不會緊抓“我是知道者”的情感，真正的能力也不急著表演。然而空白無知和無能並不是智慧，一堆泥土也什麼都不做。無為是具有回應能力卻不強行干預，不是沒有生命的被動。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>練習清楚地回應：像鏡子一樣準確接收，像水一樣適應，像回聲一樣給出合度回答。不要為了證明自己投入而製造行動，也不要把逃避稱為無為。\u003C\u002Fp>\u003Ch2>本篇的實際練習\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>為每一種優點尋找平衡。\u003C\u002Fstrong>說話時練習沉默，勇敢時保留謹慎，莊重時保持靈活，關懷時建立界線。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>通過調整使傳統繼續活著。\u003C\u002Fstrong>保留原來的目的，同時改變已不能適應當下的形式。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>檢驗直覺與名聲。\u003C\u002Fstrong>整體知覺可以有價值，但不能因此成為不受質疑的權威。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>在影響力周圍建立誠實反饋。\u003C\u002Fstrong>只有讚美而沒有糾正，會同時削弱領導者與追隨者。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>分清平靜與麻木。\u003C\u002Fstrong>內心安定應當增加與人相處和回應的能力。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>只用足夠的力量。\u003C\u002Fstrong>準確與節制，比外在炫耀更能表現純熟。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>反思問題\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>你的哪一種長處，在無法放下時會變成弱點？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>哪一種繼承而來的方法，需要調整，而不是盲目維護或全部否定？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>誰能夠提供沒有經過讚美或恐懼過濾的資訊？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>你的平靜使你更能陪伴別人，還是使你離別人更遠？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>哪件事可以少用一點力量、展示或爭辯，仍然達到目的？\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>繼續閱讀\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-03-zhou-mu-wang\">上一篇：第三篇《周穆王》\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\">《列子》總覽\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-05-tang-wen\">下一篇：第五篇《湯問》\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\">經典文庫\u003C\u002Fa>\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>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002F4AuI1L4Ia9Zmjuw5e2Ow.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 Four: Zhong Ni 仲尼","《列子·仲尼》原文與白話解讀",{"en":1397,"zh":1398},"Liezi chapter four, Zhong Ni 仲尼: fifteen conversations with Confucius and others on learning, silence, balanced strengths, restraint and responsive wisdom.","《仲尼》十五段問答裡，孔子修正自己的舊話，也不肯接受“聖人”之稱。本篇談學習、沉默、名聲與每種長處的限度：善辯須能沉默，勇敢須能退讓。附原文與解讀。",[],{"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 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