[{"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-05-tang-wen":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":1064,"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":1065,"zh":1066},{"en":1379,"zh":1380},"Twenty practical readings on wonder, scale, persistence, culture, music, craft, technology, and disciplined skill","二十段關於驚奇、尺度、堅持、文化、音樂、技藝、技術與有紀律訓練的實際解讀",{"en":1382,"zh":1383},"\u003Cp>Tang Wen, “The Questions of King Tang,” moves through cosmic speculation, mythical geography, cultural difference, music, craft, training, and the uncertain boundary between nature and human invention. Its marvels are not a catalogue that modern readers must accept literally. They repeatedly unsettle the habit of treating familiar size, lifespan, custom, knowledge, or technology as the limit of what can exist.\u003C\u002Fp>\u003Cp>The chapter also contains several of the best-known stories associated with the Liezi: the Foolish Old Man moving the mountains, the children who defeat Confucius in debate, Boya and the listener Zhong Ziqi, and Jichang’s severe archery training. Read together, they ask a practical question: how can wonder enlarge the mind without replacing judgement? The answer is disciplined openness—admit what you do not know, test skill through patient foundations, and resist declaring something impossible merely because it lies outside your experience.\u003C\u002Fp>\u003Ch2>1. Beginnings without a Final Boundary\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>殷湯問於夏革曰：「古初有物乎？」夏革曰：「古初無物，今惡得物？後之人將謂今之無物，可乎？」殷湯曰：「然則物無先後乎？」夏革曰：「物之終始，初無極已。始或為終，終或為始，惡知其紀？然自物之外，自事之先，朕所不知也。」殷湯曰：「然則上下八方有極盡乎？」革曰：「不知也。」湯固問。革曰：「無則無極，有則有盡，朕何以知之？然無極之外復無無極，無盡之中復無無盡。無極復無無極，無盡復無無盡。朕以是知其無極無盡也，而不知其有極有盡也。」湯又問曰：「四海之外奚有？」革曰：「猶齊州也。」湯曰：「汝奚以實之？」革曰：「朕東行至營，人民猶是也。問營之東，復猶營也。西行至豳，人民猶是也。問豳之西，復猶豳也。朕以是知四海、四荒、四極之不異是也。故大小相含，無窮極也。含萬物者，亦如含天地。含萬物也故不窮，含天地也故無極。朕亦焉知天地之表不有大天地者乎？亦吾所不知也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>King Tang asks whether things existed at the first beginning and whether the universe has an edge. Xia Ge does not manufacture certainty. If there were absolutely nothing, he asks, how could things now exist? Yet every beginning may be another ending, and he does not pretend to know what lies outside things or before events.\u003C\u002Fp>\u003Cp>He reasons from the repeated extension of the known world: beyond one inhabited region, people report another. Larger wholes contain smaller worlds, and may themselves be contained. This does not prove a particular cosmology. It teaches intellectual proportion: reason as far as evidence allows, then state clearly where knowledge ends.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>A strong answer can include “I do not know.” Separate observation, inference, and imagination. Uncertainty becomes useful when it names the next question instead of filling the gap with false confidence.\u003C\u002Fp>\u003Ch2>2. A World Repaired yet Still Uneven\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>然則天地亦物也。物有不足，故昔者女媧氏練五色石以補其闕，斷鼇之足以立四極。其後共工氏與顓頊爭為帝，怒而觸不周之山，折天柱，絕地維，故天傾西北，日月辰星就焉；地不滿東南，故百川水潦歸焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Even heaven and earth are described as things with insufficiencies. Nüwa repairs the sky and supports the directions, but later conflict damages the cosmic structure again. The tilted heavens explain the apparent course of celestial bodies; the lower southeast explains the flow of rivers.\u003C\u002Fp>\u003Cp>The myth joins repair and incompleteness. A restored world does not return to perfect symmetry. Life continues through a landscape carrying traces of damage.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Repair does not always mean restoring the exact former condition. In a body, family, institution, or environment, good recovery may create a workable new balance while acknowledging lasting change.\u003C\u002Fp>\u003Ch2>3. The Five Islands and the Limits of Scale\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>湯又問：「物有巨細乎？有修短乎？有同異乎？」革曰：「渤海之東不知幾億萬裡，有大壑焉，實惟無底之谷，其下無底，名曰歸墟。八紘九野之水，天漢之流，莫不注之，而無增無減焉。其中有五山焉：一曰岱輿，二曰員嶠，三曰方壺，四曰瀛洲，五曰蓬萊。其山高下週旋三萬裡，其頂平處九千里。山之中閒相去七萬裡，以為鄰居焉。其上臺觀皆金玉，其上禽獸皆純縞。珠玕之樹皆叢生，華實皆有滋味，食之皆不老不死。所居之人皆仙聖之種，一日一夕飛相往來者，不可數焉。而五山之根無所連箸，常隨潮波上下往還，不得蹔峙焉。仙聖毒之，訴之於帝。帝恐流於西極，失群仙聖之居，乃命禺彊使巨鼇十五舉首而戴之。迭為三番，六萬歲一交焉。五山始峙而不動。而龍伯之國有大人，舉足不盈數步而暨五山之所，一釣而連六鼇，合負而趣歸其國，灼其骨以數焉。於是岱輿員嶠二山流於北極，沈於大海，仙聖之播遷者巨億計。帝憑怒，侵減龍伯之國使阨，侵小龍伯之民使短。至伏羲神農時，其國人猶數十丈。從中州以東四十萬裡得僬僥國，人長一尺五寸。東北極有人名曰諍人，長九寸。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The immense islands of immortals are secured on the backs of giant turtles. A person from an even larger country treats those turtles as a catch, unintentionally sending two islands adrift and displacing countless inhabitants. Elsewhere live peoples who are tiny by ordinary standards.\u003C\u002Fp>\u003Cp>Scale changes moral perspective. What supports an entire world may look like a usable object to someone larger. The giant is not presented as purely evil; his ordinary action has catastrophic consequences because he does not perceive the lives dependent on what he takes.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before treating land, data, labour, or another living system as a resource, ask what smaller worlds depend on it. Power often causes harm not through hatred but through failure to notice another scale of consequence.\u003C\u002Fp>\u003Ch2>4. Vast Lives, Brief Lives, and Hidden Worlds\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>荊之南有冥靈者，以五百歲為春，五百歲為秋。上古有大椿者，以八千歲為春，八千歲為秋。朽壤之上有菌芝者，生於朝，死於晦。春夏之月有蠓蚋者，因雨而生，見陽而死。終北之北有溟海者，天池也，有魚焉，其廣數千里，其長稱焉，其名為鯤。有鳥焉，其名為鵬，翼若垂天之雲，其體稱焉。世豈知有此物哉？大禹行而見之，伯益知而名之，夷堅聞而志之。江浦之間生麼蟲，其名曰焦螟，群飛而集於蚊睫，弗相觸也。棲宿去來，蚊弗覺也。離朱子羽方晝拭眥揚眉而望之，弗見其形；䚦俞師曠方夜擿耳俛首而聽之，弗聞其聲。唯黃帝與容成子居空峒之上，同齋三月，心死形廢，徐以神視，塊然見之，若嵩山之阿；徐以氣聽，砰然聞之，若雷霆之聲。吳楚之國有大木焉，其名為櫾，碧樹而冬生，實丹而味酸。食其皮汁，已憤厥之疾。齊州珍之，渡淮而北而化為枳焉。鸜鵒不踰濟，貉踰汶則死矣，地氣然也。雖然，形氣異也，性鈞已，無相易已。生皆全已，分皆足已，吾何以識其巨細？何以識其修短？何以識其同異哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>One life experiences centuries as a season; another is born at dawn and dies by evening. The enormous Kun and Peng exceed ordinary sight, while tiny insects live unnoticed on a mosquito’s eyelashes. What appears vast or insignificant depends on the observer’s body, instruments, duration, and attention.\u003C\u002Fp>\u003Cp>The passage also notices that plants and animals change or fail when moved across regions. Forms and vital conditions differ, but each life is complete according to its own share. The final questions therefore challenge the standards by which one creature declares another large, short-lived, strange, or deficient.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Use comparison carefully. A human timescale, culture, body, or measure is not the only valid frame. Good inquiry changes scale and context before deciding what something is.\u003C\u002Fp>\u003Ch2>5. The Foolish Old Man Moves the Mountains\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>太行、王屋二山，方七百里，高萬仞，本在冀州之南，河陽之北。北山愚公者，年且九十，面山而居，懲山北之塞，出入之迂也，聚室而謀曰：「吾與汝畢力平險，指通豫南，達於漢陰，可乎？」雜然相許。其妻獻疑曰：「以君之力，曾不能損魁父之丘，如太行、王屋何？且焉置土石？」雜曰：「投諸渤海之尾，隱土之北。」遂率子孫荷擔者三夫，叩石墾壤，箕畚運於渤海之尾。鄰人京城氏之孀妻有遺男，始齔，跳往助之。寒暑易節，始一反焉。河曲智叟笑而止之，曰：「甚矣，汝之不惠！以殘年餘力，曾不能毀山之一毛，其如土石何？」北山愚公長息曰：「汝心之固，固不可徹，曾不若孀妻弱子。雖我之死，有子存焉；子又生孫，孫又生子；子又有子，子又有孫，子子孫孫無窮匱也，而山不加增，何苦而不平？」河曲智叟亡以應。操蛇之神聞之，懼其不已也，告之於帝。帝感其誠，命誇蛾氏二子負二山，一厝朔東，一厝雍南。自此，冀之南，漢之陰，無隴斷焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>At nearly ninety, the Foolish Old Man begins removing two mountains that obstruct his community. His wife raises practical questions, while the “Wise Old Man” mocks the entire purpose. The answer changes the timescale: one person’s remaining years are short, but generations can continue a finite task.\u003C\u002Fp>\u003Cp>The gods finally move the mountains because they fear his persistence. The tale honours sustained collective effort, yet it also distinguishes constructive doubt from contempt. His wife asks where the earth will go; that question helps the project. The mocker only uses difficulty to justify doing nothing.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>For a problem larger than one lifetime, define a direction that others can continue, a method that survives leadership changes, and a way to measure small gains. Persistence needs logistics; otherwise it becomes waste.\u003C\u002Fp>\u003Ch2>6. Kua Fu Pursues the Sun\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>夸父不量力，欲追日影，逐之於隅谷之際，渴欲得飲，赴飲河渭。河渭不足，將走北飲大澤。未至，道渴而死。棄其杖，屍膏肉所浸，生鄧林，鄧林彌廣數千里焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Kua Fu tries to catch the sun without measuring his strength. Neither great river satisfies his thirst, and he dies before reaching the northern marsh. Yet the staff he drops and the substance of his body produce a vast forest.\u003C\u002Fp>\u003Cp>The story does not reduce ambition to simple failure. The goal exceeds one body, but the effort leaves conditions from which later life can grow.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Bold aims require honest estimates of energy, distance, water, time, and support. If the goal may outlive you, design the work so that what remains becomes shelter or knowledge for those who follow.\u003C\u002Fp>\u003Ch2>7. What Even a Sage Cannot Contain\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>大禹曰：「六合之間，四海之內，照之以日月，經之以星辰，紀之以四時，要之以太歲。神靈所生，其物異形，或夭或壽，唯聖人能通其道。」夏革曰：「然則亦有不待神靈而生，不待陰陽而形，不待日月而明，不待殺戮而夭，不待將迎而壽，不待五穀而食，不待繒纊而衣，不待舟車而行，其道自然，非聖人之所通也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Yu proposes a vast ordered cosmos whose diverse lives can be understood by the sage. Xia Ge answers that there may also be forms of life and order that do not depend on the known causes—spirit, yin and yang, sunlight, grain, cloth, or vehicles—and are not encompassed even by a sage.\u003C\u002Fp>\u003Cp>The correction prevents the highest human title from becoming a claim to total knowledge. Reality is not obliged to fit the best available framework.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Treat every model as a tool with a domain, not as the whole of reality. Expertise is strongest when it can identify conditions it does not yet explain.\u003C\u002Fp>\u003Ch2>8. The Land of the Utmost North\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>禹之治水土也，迷而失塗，謬之一國。濱北海之北，不知距齊州幾千萬裡。其國名曰終北，不知際畔之所齊限，無風雨霜露，不生鳥獸、蟲魚、草木之類。四方悉平，周以喬陟。當國之中有山，山名壺領，狀若甔甀。頂有口，狀若員環，名曰滋穴。有水湧出，名曰神瀵，臭過蘭椒，味過醪醴。一源分為四埒，注於山下。經營一國，亡不悉徧。土氣和，亡札厲。人性婉而從物，不競不爭；柔心而弱骨，不驕不忌；長幼儕居，不君不臣；男女雜遊，不媒不聘；緣水而居，不耕不稼；土氣溫適，不織不衣；百年而死，不夭不病。其民孳阜亡數，有喜樂，亡衰老哀苦。其俗好聲，相攜而迭謠，終日不輟音。飢惓則飲神瀵，力志和平。過則醉，經旬乃醒。沐浴神瀵，膚色脂澤，香氣經旬乃歇。周穆王北遊過其國，三年忘歸。既反周室，慕其國，𢠵然自失，不進酒肉，不召嬪御者，數月乃復。管仲勉齊桓公因遊遼口，俱之其國，幾尅舉。隰朋諫曰：「君舍齊國之廣，人民之眾，山川之觀，殖物之阜，禮義之盛，章服之美，妖靡盈庭，忠良滿朝。肆吒則徒卒百萬，視撝則諸侯從命，亦奚羨於彼而棄齊國之社稷，從戎夷之國乎？此仲父之耄，柰何從之？」桓公乃止，以隰朋之言告管仲。仲曰：「此固非朋之所及也。臣恐彼國之不可知之也。齊國之富奚戀？隰朋之言奚顧？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The Utmost North is imagined without harsh weather, labour competition, government hierarchy, marriage contracts, illness, or premature death. A fragrant spring provides food, well-being, and song. King Mu stays three years and grieves when he returns.\u003C\u002Fp>\u003Cp>Guan Zhong later wants to visit, but an adviser praises the wealth, ritual, beauty, army, and authority already possessed by Qi. The disagreement reveals two measures of prosperity: accumulation and control on one side, ease and freedom from rivalry on the other. The story does not give a plan for a literal utopia; it makes ordinary ambition visible by contrast.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>When evaluating success, include time, health, trust, freedom from unnecessary competition, and the ability to enjoy life—not only possessions and reach. An imagined alternative can expose costs that a familiar system hides.\u003C\u002Fp>\u003Ch2>9. Customs Differ, yet Each Feels Natural\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>南國之人祝髮而裸，北國之人鞨巾而裘，中國之人冠冕而裳。九土所資，或農或商，或田或漁，如冬裘夏葛，水舟陸車。默而得之，性而成之。越之東有輒沐之國，其長子生，則鮮而食之，謂之宜弟。其大父死，負其大母而棄之，曰：「鬼妻不可以同居處。」楚之南有炎人之國，其親戚死，㱙其肉而棄之，然後埋其骨，迺成為孝子。秦之西有儀渠之國者，其親戚死，聚祡積而焚之。燻則煙上，謂之登遐，然後成為孝子。此上以為政，下以為俗，而未足為異也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Clothing, work, transport, family ritual, burial, and ideas of filial conduct vary with region. People usually acquire these patterns silently until custom feels like nature. The examples are deliberately disturbing: what one group calls proper another may find unthinkable.\u003C\u002Fp>\u003Cp>The passage does not require moral approval of every practice. It warns that disgust alone cannot explain why a custom exists or establish a sound judgement. Understanding context and evaluating harm are separate tasks, both necessary.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>When encountering an unfamiliar practice, first describe it accurately and learn its meaning to participants. Then assess consent, suffering, power, and consequence. Cultural humility is not moral surrender; it improves the quality of moral reasoning.\u003C\u002Fp>\u003Ch2>10. Two Children Question Confucius\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孔子東遊，見兩小兒辯鬬，問其故。一兒曰：「我以日始出時去人近，而日中時遠也。」一兒以日初出遠，而日中時近也。一兒曰：「日初出大如車蓋，及日中則如盤盂，此不為遠者小而近者大乎？」一兒曰：「日初出滄滄涼涼，及其日中如探湯，此不為近者熱而遠者涼乎？」孔子不能決也。兩小兒笑曰：「孰為汝多知乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>One child argues that the rising sun looks larger and must therefore be nearer. The other says noon is hotter and must therefore be nearer. Each uses a real observation with an incomplete explanation. Confucius cannot decide and does not pretend otherwise.\u003C\u002Fp>\u003Cp>The children’s laughter overturns reputation: a famous teacher can still meet a question he cannot answer. The dignity of the scene lies in admitting the limit.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Conflicting evidence often means the model is incomplete, not that observation is useless. Record the facts, identify hidden variables, and invite better measurement. “I cannot yet decide” is a responsible conclusion.\u003C\u002Fp>\u003Ch2>11. Zhan He Fishes through Balance\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>均，天下之至理也，連於形物亦然。均髮均縣，輕重而髮絕，髮不均也。均也，其絕也莫絕。人以為不然，自有知其然者也。詹何以獨繭絲為綸，芒針為鉤，荊篠為竿，剖粒為餌，引盈車之魚於百仞之淵、汩流之中，綸不絕，鉤不伸，竿不橈。楚王聞而異之，召問其故。詹何曰：「臣聞先大夫之言，蒲且子之弋也，弱弓纖繳，乘風振之，連雙鶬於青雲之際。用心專，動手均也。臣因其事，放而學釣，五年始盡其道。當臣之臨河持竿，心無雜慮，唯魚之念；投綸沈鉤，手無輕重，物莫能亂。魚見臣之鉤餌，猶沈埃聚沫，吞之不疑。所以能以弱制彊，以輕致重也。大王治國誠能若此，則天下可運於一握，將亦奚事哉？」楚王曰：「善。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Zhan He lands a huge fish with silk, a fine needle, a slender rod, and a tiny bait. The materials survive because attention and movement remain balanced. He trained for five years until the hand added neither excess force nor hesitation, and the bait appeared harmless to the fish.\u003C\u002Fp>\u003Cp>The king accepts this as a lesson in government: a light instrument can guide a great weight when feedback remains continuous and force is proportioned. Yet the fishing image also reminds us that skilful influence may conceal the hook.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Build systems sensitive enough to detect strain before breaking. In leadership, use steady attention and small corrections rather than alternating neglect and force. Also ask who benefits from “smooth” influence and who may be caught by it.\u003C\u002Fp>\u003Ch2>12. Bian Que Exchanges Two Hearts\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>魯公扈、趙齊嬰二人有疾，同請扁鵲求治。扁鵲治之。既同愈，謂公扈、齊嬰曰：「汝曩之所疾，自外而幹府藏者，固藥石之所已。今有偕生之疾，與體偕長，今為汝攻之，何如？」二人曰：「願先聞其驗。」扁鵲謂公扈曰：「汝志彊而氣弱，故足於謀而寡於斷。齊嬰志弱而氣彊，故少於慮而傷於專。若換汝之心，則均於善矣。」扁鵲遂飲二人毒酒，迷死三日，剖胷探心，易而置之；投以神藥，既悟如初。二人辭歸。於是公扈反齊嬰之室，而有其妻子，妻子弗識。齊嬰亦反公扈之室，有其妻子，妻子亦弗識。二室因相與訟，求辨於扁鵲。扁鵲辨其所由，訟乃已。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>One patient plans well but cannot decide; the other acts forcefully without enough reflection. Bian Que exchanges their hearts to balance their temperaments. On waking, each returns to the household belonging to the body of the other, revealing that memory, attachment, and identity have followed the heart rather than appearance.\u003C\u002Fp>\u003Cp>This is philosophical fiction, not medical history. It asks whether a person is located in body, memory, temperament, relationship, or recognition—and shows how changing one element disrupts the whole social identity.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Do not reduce people to appearance or one trait. Decisions about identity and care should consider continuity of memory, agency, relationships, and the person’s own account. Balance reflection with action through practice, not fantasies of simply replacing a personality.\u003C\u002Fp>\u003Ch2>13. Shi Wen’s Music Reaches the Seasons\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>匏巴鼓琴而鳥舞魚躍，鄭師文聞之，棄家從師襄遊。柱指鈞弦，三年不成章。師襄曰：「子可以歸矣。」師文舍其琴，歎曰：「文非弦之不能鈞，非章之不能成。文所存者不在弦，所志者不在聲。內不得於心，外不應於器，故不敢發手而動弦。且小假之，以觀其後。」無幾何，復見師襄。師襄曰：「子之琴何如？」師文曰：「得之矣。請嘗試之。」於是當春而叩商弦以召南呂，涼風忽至，草木成實。及秋而叩角弦以激夾鍾，溫風徐迴，草木發榮。當夏而叩羽弦以召黃鐘，霜雪交下，川池暴沍。及冬而叩徵弦以激蕤賓，陽光熾烈，堅冰立散。將終，命宮而總四弦，則景風翔，慶雲浮，甘露降，澧泉湧。師襄乃撫心高蹈曰：「微矣，子之彈也！雖師曠之清角，鄒衍之吹律，亡以加之。彼將挾琴執管而從子之後耳。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>For three years Shi Wen produces no finished piece. He can tune strings and form melodies, but refuses to perform because inner intention and instrument do not yet answer one another. When the connection matures, mythic music calls opposite seasons and finally brings all tones into harmony.\u003C\u002Fp>\u003Cp>The wonders express more than technical accuracy. Skill becomes transformative when intention, timing, material, and the wider pattern meet. His long silence was not absence of work; it was refusal to substitute a correct surface for an unformed centre.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Learn technique, but also ask what the work is for and whether the medium carries that intention. Do not confuse delay with depth, however: set occasions to test the work, receive feedback, and decide whether further waiting is still useful.\u003C\u002Fp>\u003Ch2>14. Xue Tan Learns How Far a Voice Can Reach\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>薛譚學謳於秦青，未窮青之技，自謂盡之，遂辭歸。秦青弗止，餞於郊衢，撫節悲歌，聲振林木，響遏行雲。薛譚乃謝求反，終身不敢言歸。秦青顧謂其友曰：「昔韓娥東之齊，匱糧，過雍門，鬻歌假食。既去而餘音繞梁欐，三日不絕，左右以其人弗去。過逆旅，逆旅人辱之。韓娥因曼聲哀哭，一里老幼悲愁，垂涕相對，三日不食，遽而追之。娥還，復為曼聲長歌。一里老幼喜躍抃舞，弗能自禁，忘向之悲也，乃厚賂發之。故雍門之人至今善歌哭，放娥之遺聲。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Xue Tan believes he has completed his training until his teacher’s farewell song shakes the trees and seems to stop the clouds. He returns without being forced. The story of Han E then describes a voice whose sorrow and joy continue through a whole community after the singer has gone.\u003C\u002Fp>\u003Cp>Art is measured not only by control of sound but by the quality of attention and feeling it awakens. Xue Tan’s error was not confidence itself; it was declaring completion before encountering the true range of the craft.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before calling yourself finished, seek examples that expand your standard. A good teacher may reveal the distance without humiliating the student. Powerful communication also carries responsibility because emotion spreads beyond the speaker’s intention.\u003C\u002Fp>\u003Ch2>15. Boya and the Listener Zhong Ziqi\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>伯牙善鼓琴，鍾子期善聽。伯牙鼓琴，志在登高山，鍾子期曰：「善哉！峩峩兮若泰山！」志在流水，鍾子期曰：「善哉！洋洋兮若江河！」伯牙所念，鍾子期必得之。伯牙遊於泰山之陰，卒逢暴雨，止於巖下，心悲，乃援琴而鼓之，初為霖雨之操，更造崩山之音。曲每奏，鍾子期輒窮其趣。伯牙乃舍琴而嘆曰：「善哉，善哉，子之聽夫！志想像猶吾心也。吾於何逃聲哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Boya’s playing carries mountains, flowing water, rain, and collapsing rock. Zhong Ziqi hears not merely the notes but the direction of the musician’s mind. Boya’s final amazement is that no intention can hide inside sound from such a listener.\u003C\u002Fp>\u003Cp>The story celebrates listening as an equal art. Understanding is not passive reception; it requires enough attention, imagination, and knowledge to meet what another person is expressing without replacing it with one’s own story.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Listen for structure, feeling, and purpose, then check your understanding in words the other person can correct. Being deeply heard is rare; make it less rare for others.\u003C\u002Fp>\u003Ch2>16. Yan Shi’s Artificial Performer\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>周穆王西巡狩，越崑崙，不至弇山。反還，未及中國，道有獻工人名偃師，穆王薦之，問曰：「若有何能？」偃師曰：「臣唯命所試。然臣已有所造，願王先觀之。」穆王曰：「日以俱來，吾與若俱觀之。」越日偃師謁見王。王薦之，曰：「若與偕來者何人邪？」對曰：「臣之所造能倡者。」穆王驚視之，趣步俯仰，信人也。巧夫顉其頤，則歌合律；捧其手，則舞應節。千變萬化，惟意所適。王以為實人也，與盛姬內御並觀之。技將終，倡者瞬其目而招王之左右侍妾。王大怒，立欲誅偃師。偃師大懾，立剖散倡者以示王，皆傅會革、木、膠、漆、白、黑、丹、青之所為。王諦料之，內則肝、膽、心、肺、脾、腎、腸、胃，外則筋骨、支節、皮毛、齒髮，皆假物也，而無不畢具者，合會復如初見。王試廢其心，則口不能言；廢其肝，則目不能視；廢其腎，則足不能步。穆王始悅而歎曰：「人之巧乃可與造化者同功乎？」詔貳車載之以歸。夫班輸之雲梯，墨翟之飛鳶，自謂能之極也。弟子東門賈禽滑釐聞偃師之巧以告二子，二子終身不敢語藝，而時執規矩。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Yan Shi presents an artificial performer so convincing that King Mu treats it as a person and becomes jealous when it flirts. Taken apart, it contains constructed counterparts of organs, bones, skin, and hair; removing different inner components disables speech, sight, or walking. Reassembled, it performs again.\u003C\u002Fp>\u003Cp>The marvel makes imitation difficult to separate from life by appearance alone. It also humbles celebrated inventors, who return to their measuring tools rather than continue boasting. The tale anticipates modern questions about machines without settling them: resemblance, function, inner organization, intention, and moral status are not identical.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Judge a system by more than impressive output. Ask how it is made, which capacities are simulated, where agency lies, who is accountable, and how people may be deceived by lifelike behaviour. Wonder should lead to closer examination.\u003C\u002Fp>\u003Ch2>17. Jichang’s Archery and the Corruption of Mastery\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>甘蠅，古之善射者，彀弓而獸伏鳥下，弟子名飛衛，學射於甘蠅，而巧過其師。紀昌者，又學射於飛衛。飛衛曰：「爾先學不瞬，而後可言射矣。」紀昌歸，偃臥其妻之機下，以目承牽挺。二年之後，雖錐末倒眥，而不瞬也。以告飛衛，飛衛曰：「未也，必學視而後可。視小如大，視微如著，而後告我。」昌以氂懸蝨於牖，南面而望之。旬日之間，浸大也；三年之後，如車輪焉。以覩餘物，皆丘山也。乃以燕角之弧、朔蓬之簳射之，貫蝨之心，而懸不絕。以告飛衛，飛衛高蹈拊膺曰：「汝得之矣！」紀昌既盡衛之術，計天下之敵己者，一人而已，乃謀殺飛衛。相遇於野，二人交射，中路矢鋒相觸，而墜於地，而塵不揚。飛衛之矢先窮，紀昌遺一矢。既發，飛衛以棘刺之端扞之，而無差焉。於是二子泣而投弓，相拜於塗，請為父子；尅臂以誓，不得告術於人。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Jichang spends years on foundations before shooting: remaining unblinking, then learning to perceive the tiny as large and the subtle as distinct. His final shot pierces a louse without breaking the hair that suspends it. The training shows how extraordinary performance grows from attention rather than from hurried repetition of the final act.\u003C\u002Fp>\u003Cp>Mastery then becomes rivalry. Jichang tries to kill the only equal he can imagine; teacher and student meet arrows in mid-air before reconciliation. Their oath to hide the art is not a clean moral solution. Technique without ethical formation has made excellence dangerous.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Break complex skill into trainable perceptions and stable fundamentals. At the same time, define responsibility before power grows. A teacher who transmits dangerous ability must also cultivate restraint, accountability, and purposes beyond defeating rivals.\u003C\u002Fp>\u003Ch2>18. Zaofu Learns to Guide from the Centre\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>造父之師曰泰豆氏。造父之始從習御也，執禮甚卑，泰豆三年不告。造父執禮愈謹，乃告之曰：「古詩言：『良弓之子，必先為箕；良冶之子，必先為裘。』汝先觀吾趣。趣如吾，然後六轡可持，六馬可御。」造父曰：「唯命所從。」泰豆乃立木為塗，僅可容足；計步而置，履之而行。趣走往還，無跌失也。造父學之，三日盡其巧。泰豆歎曰：「子何其敏也？得之捷乎！凡所御者，亦如此也。曩汝之行，得之於足，應之於心。推於御也，齊輯乎轡銜之際，而急緩乎唇吻之和，正度乎胷臆之中，而執節乎掌握之間。內得於中心，而外合於馬志，是故能進退履繩而旋曲中規矩，取道致遠而氣力有餘，誠得其術也。得之於銜，應之於轡；得之於轡，應之於手；得之於手，應之於心，則不以目視，不以策驅；心閑體正，六轡不亂，而二十四蹄所投無差，迴旋進退，莫不中節，然後輿輪之外可使無餘轍，馬蹄之外可使無餘地，未嘗覺山谷之嶮，原隰之夷，視之一也。吾術窮矣，汝其識之！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Before touching the reins, Zaofu learns to run across a path of narrow wooden steps. Foot and mind must answer one another. The teacher then extends the same relation through a chain: horse’s mouth, bit, reins, hand, and centred mind. When each link transmits without confusion, guidance no longer depends on staring or whipping.\u003C\u002Fp>\u003Cp>The image of effortless control rests on demanding preparation and sensitivity to the horses’ own intention. The driver does not simply impose a route; inner steadiness meets the movement of other living bodies.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before coordinating a complex system, master the feedback path. Reduce delay and distortion between signal, hand, decision, and response. Guidance becomes lighter when the leader is centred and can feel what the whole team is doing.\u003C\u002Fp>\u003Ch2>19. Three Swords That Cannot Kill\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>魏黑卵以暱嫌殺丘邴章，丘邴章之子來丹謀報父之讐。丹氣甚猛，形甚露，計粒而食，順風而趨。雖怒，不能稱兵以報之。恥假力於人，誓手劍以屠黑卵。黑卵悍志絕眾，力抗百夫；節骨皮肉，非人類也，延頸承刀，披胸受矢，鋩鍔摧屈，而體無痕撻。負其材力，視來丹猶雛鷇也。來丹之友申他曰：「子怨黑卵至矣，黑卵之易子過矣，將奚謀焉？」來丹垂涕曰：「願子為我謀。」申他曰：「吾聞衛孔周其祖得殷帝之寶劍，一童子服之，卻三軍之眾，奚不請焉？」來丹遂適衛，見孔周，執僕御之禮，請先納妻子，後言所欲。孔周曰：「吾有三劍，唯子所擇；皆不能殺人，且先言其狀。一曰含光，視之不可見，運之不知有。其所觸也，泯然無際，經物而物不覺。二曰承影，將旦昧爽之交，日夕昏明之際，北面而察之，淡淡焉若有物存，莫識其狀。其所觸也，竊竊然有聲，經物而物不疾也。三曰宵練，方晝則見影而不見光，方夜見光而不見形。其觸物也，騞然而過，隨過隨合，覺疾而不血刃焉。此三寶者，傳之十三世矣，而無施於事。匣而藏之，未嘗啟封。」來丹曰：「雖然，吾必請其下者。」孔周乃歸其妻子，與齋七日。晏陰之間，跪而授其下劍，來丹再拜受之以歸。來丹遂執劍從黑卵。時黑卵之醉偃於牖下，自頸至腰三斬之，黑卵不覺。來丹以黑卵之死，趣而退。遇黑卵之子於門，擊之三下，如投虛。黑卵之子方笑曰：「汝何蚩而三招予？」來丹知劍之不能殺人也，歎而歸。黑卵既醒，怒其妻曰：「醉而露我，使我嗌疾而腰急。」其子曰：「疇昔來丹之來，遇我於門，三招我，亦使我體疾而支彊。彼其厭我哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Laidan seeks revenge on the almost invulnerable Heiluan. He obtains the least of three inherited swords, each marvellous yet explicitly unable to kill. The blade seems to pass through bodies, causing stiffness but no wound. Laidan’s imagined victory dissolves when his enemies remain alive.\u003C\u002Fp>\u003Cp>The tale turns the language of ultimate weapons inside out. Their highest wonder is not killing power but the separation of contact from destruction. Laidan hears the warning, yet desire selects only the possibility that supports revenge.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Strong emotion narrows how instructions are heard. Before using any powerful tool, restate its limits and purpose in your own words. In conflict, look for interventions that interrupt harm without creating an irreversible new injury.\u003C\u002Fp>\u003Ch2>20. The Sword and Cloth beyond Familiar Experience\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>周穆王大征西戎，西戎獻錕鋙之劍，火浣之布。其劍長尺有咫，練鋼赤刃，用之切玉如切泥焉。火浣之布，浣之必投於火，布則火色，垢則布色；出火而振之，皓然疑乎雪。皇子以為無此物，傳之者妄。蕭叔曰：「皇子果於自信，果於誣理哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Western peoples present a blade said to cut jade like clay and cloth cleaned by fire. A prince dismisses the report because he has never known such materials. Xiao Shu answers that the prince is too certain of himself and therefore too ready to accuse reality of falsehood.\u003C\u002Fp>\u003Cp>The chapter ends with an epistemic warning. An extraordinary claim is not proved by being extraordinary, but unfamiliarity is not disproof. Investigation belongs between gullibility and denial.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>For surprising claims, neither share immediately nor reject immediately. Ask for provenance, repeatable demonstration, material explanation, and independent confirmation. Curiosity and standards belong together.\u003C\u002Fp>\u003Ch2>The Chapter in Practice\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>State the edge of knowledge.\u003C\u002Fstrong> Mark what is observed, inferred, imagined, and still unknown.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Change scale before judging.\u003C\u002Fstrong> Look across different lifespans, communities, bodies, and levels of consequence.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Pair persistence with design.\u003C\u002Fstrong> Make long work measurable, transferable, and sustainable.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Train foundations before spectacle.\u003C\u002Fstrong> Perception, balance, and feedback usually precede advanced performance.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Develop ethics alongside ability.\u003C\u002Fstrong> Mastery without restraint can turn teacher and student into enemies.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Investigate the marvellous.\u003C\u002Fstrong> Avoid both automatic belief and automatic dismissal.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Questions for Reflection\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>Where are you treating the limits of your experience as the limits of reality?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Which large task needs a plan that another generation or team can continue?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What hidden community or smaller system bears the cost of one of your ordinary choices?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Which foundational perception should you train before attempting a more advanced technique?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What evidence would move you from wonder or disbelief toward a responsible conclusion?\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>Continue Reading\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-04-zhong-ni\">Previous: Chapter Four, Zhong Ni 仲尼\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\">Liezi overview\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-06-li-ming\">Next: Chapter Six, Li Ming 力命\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>《湯問》從宇宙起源談到神話地理、文化差異、音樂、技藝、訓練，以及自然創造與人工製造之間難以劃清的界線。篇中的奇異事物，不是一份要求現代讀者照字面全盤相信的清單。它們一次又一次打破一種習慣：把自己熟悉的大小、壽命、風俗、知識和技術，當成一切可能存在之物的邊界。\u003C\u002Fp>\u003Cp>本篇也收錄了多則廣為流傳的故事，包括愚公移山、兩小兒辯日、伯牙與鍾子期，以及紀昌艱苦的射術訓練。把它們放在一起看，會出現一個實際問題：怎樣讓驚奇擴大心量，卻不取代判斷？答案是有紀律的開放——承認不知道，耐心訓練基礎，也不要僅僅因為某件事超出自己的經驗，就急著說它不可能。\u003C\u002Fp>\u003Ch2>一、沒有最後邊界的開始\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>殷湯問於夏革曰：「古初有物乎？」夏革曰：「古初無物，今惡得物？後之人將謂今之無物，可乎？」殷湯曰：「然則物無先後乎？」夏革曰：「物之終始，初無極已。始或為終，終或為始，惡知其紀？然自物之外，自事之先，朕所不知也。」殷湯曰：「然則上下八方有極盡乎？」革曰：「不知也。」湯固問。革曰：「無則無極，有則有盡，朕何以知之？然無極之外復無無極，無盡之中復無無盡。無極復無無極，無盡復無無盡。朕以是知其無極無盡也，而不知其有極有盡也。」湯又問曰：「四海之外奚有？」革曰：「猶齊州也。」湯曰：「汝奚以實之？」革曰：「朕東行至營，人民猶是也。問營之東，復猶營也。西行至豳，人民猶是也。問豳之西，復猶豳也。朕以是知四海、四荒、四極之不異是也。故大小相含，無窮極也。含萬物者，亦如含天地。含萬物也故不窮，含天地也故無極。朕亦焉知天地之表不有大天地者乎？亦吾所不知也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>商湯問最初是否已有萬物，宇宙又有沒有邊緣。夏革沒有編造確定答案。他反問：如果最初絕對什麼都沒有，今天的事物從哪裡來？可是每一個開始也可能是另一個結束，他不假裝知道萬物以外或事情以前究竟是什麼。\u003C\u002Fp>\u003Cp>他從已知世界不斷延伸的經驗推想：一個有人居住的地方之外，仍有人報告另一個地方。更大的整體包含較小的世界，它自己也可能被更大的整體包含。這不是對某一種宇宙說法的證明，而是一種知識分寸：推理只走到證據允許之處，然後清楚說明不知道從哪裡開始。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>有力量的回答可以包含“我不知道”。把觀察、推論、想像分開。不確定如果能指出下一個問題，就比用虛假把握填滿空白更有用。\u003C\u002Fp>\u003Ch2>二、修補之後仍不平整的世界\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>然則天地亦物也。物有不足，故昔者女媧氏練五色石以補其闕，斷鼇之足以立四極。其後共工氏與顓頊爭為帝，怒而觸不周之山，折天柱，絕地維，故天傾西北，日月辰星就焉；地不滿東南，故百川水潦歸焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>天地也被說成有所不足的事物。女媧補天、支撐四方，但後來的衝突又損壞宇宙結構。天空向西北傾斜，用來說明日月星辰的執行；大地東南較低，用來說明江河匯流。\u003C\u002Fp>\u003Cp>神話把修補與不完整放在一起。世界恢復之後，並沒有回到絕對對稱的原樣；生命是在仍留著損傷痕跡的環境中繼續。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>修復不一定等於完全恢復舊狀。身體、家庭、制度或環境經歷破損後，好的恢復可以是在承認永久變化的同時，建立一個可繼續生活的新平衡。\u003C\u002Fp>\u003Ch2>三、五座仙山與尺度的限制\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>湯又問：「物有鉅細乎？有修短乎？有同異乎？」革曰：「渤海之東不知幾億萬里，有大壑焉，實惟無底之谷，其下無底，名曰歸墟。八紘九野之水，天漢之流，莫不注之，而無增無減焉。其中有五山焉：一曰岱輿，二曰員嶠，三曰方壺，四曰瀛洲，五曰蓬萊。其山高下週旋三萬裡，其頂平處九千里。山之中閒相去七萬裡，以為鄰居焉。其上臺觀皆金玉，其上禽獸皆純縞。珠玕之樹皆叢生，華實皆有滋味，食之皆不老不死。所居之人皆仙聖之種，一日一夕飛相往來者，不可數焉。而五山之根無所連箸，常隨潮波上下往還，不得蹔峙焉。仙聖毒之，訴之於帝。帝恐流於西極，失群仙聖之居，乃命禺彊使巨鼇十五舉首而戴之。迭為三番，六萬歲一交焉。五山始峙而不動。而龍伯之國有大人，舉足不盈數步而暨五山之所，一釣而連六鼇，合負而趣歸其國，灼其骨以數焉。於是岱輿員嶠二山流於北極，沈於大海，仙聖之播遷者巨億計。帝憑怒，侵減龍伯之國使阨，侵小龍伯之民使短。至伏羲神農時，其國人猶數十丈。從中州以東四十萬裡得僬僥國，人長一尺五寸。東北極有人名曰諍人，長九寸。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>巨鰲揹負著仙人居住的五座大山。一個來自更巨大國度的人，把這些鰲當成普通獵物釣走，結果兩座仙山漂失，無數居民被迫遷移；其他地方又住著按一般標準極其矮小的人。\u003C\u002Fp>\u003Cp>尺度改變了道德視角。支撐整個世界的存在，在體形更大的人眼中，可能只是一件可取用的東西。巨人不完全是出於惡意；他的日常行動造成災難，是因為他沒有看見依賴這些鰲生活的眾多生命。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>把土地、資料、勞動或生態系統當成資源之前，要問有哪些較小世界依靠它。權力造成傷害，常常不是由於仇恨，而是沒有看見另一層尺度上的後果。\u003C\u002Fp>\u003Ch2>四、漫長生命、短暫生命與隱藏世界\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>荊之南有冥靈者，以五百歲為春，五百歲為秋。上古有大椿者，以八千歲為春，八千歲為秋。朽壤之上有菌芝者，生於朝，死於晦。春夏之月有蠓蚋者，因雨而生，見陽而死。終北之北有溟海者，天池也，有魚焉，其廣數千裡，其長稱焉，其名為鯤。有鳥焉，其名為鵬，翼若垂天之雲，其體稱焉。世豈知有此物哉？大禹行而見之，伯益知而名之，夷堅聞而志之。江浦之間生麼蟲，其名曰焦螟，群飛而集於蚊睫，弗相觸也。棲宿去來，蚊弗覺也。離朱子羽方晝拭眥揚眉而望之，弗見其形；䚦俞師曠方夜擿耳俛首而聽之，弗聞其聲。唯黃帝與容成子居空峒之上，同齋三月，心死形廢，徐以神視，塊然見之，若嵩山之阿；徐以氣聽，砰然聞之，若雷霆之聲。吳楚之國有大木焉，其名為櫾，碧樹而冬生，實丹而味酸。食其皮汁，已憤厥之疾。齊州珍之，渡淮而北而化為枳焉。鸜鵒不逾濟，貉逾汶則死矣，地氣然也。雖然，形氣異也，性鈞已，無相易已。生皆全已，分皆足已，吾何以識其鉅細？何以識其修短？何以識其同異哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>有些生命把數百年當成一季，有些早晨出生、傍晚便死。巨大的鯤鵬超過普通視野，極小的焦螟則在蚊子睫毛上生活而無人察覺。一個存在看起來巨大還是微小，取決於觀察者的身體、工具、壽命和注意方式。\u003C\u002Fp>\u003Cp>文字也注意到，植物和動物遷移到不同地域後會變化，甚至無法生存。形體與環境條件有別，但每一種生命都依自己的分限而完整。結尾因此追問：一個生物憑什麼把另一個判斷為太大、短命、奇怪或不足？\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>比較時要謹慎。人的時間尺度、文化、身體與測量方法，不是唯一有效的框架。好的探究會先改變尺度與環境，再判斷一個事物是什麼。\u003C\u002Fp>\u003Ch2>五、愚公移山\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>太行、王屋二山，方七百里，高萬仞，本在冀州之南，河陽之北。北山愚公者，年且九十，面山而居，懲山北之塞，出入之迂也，聚室而謀曰：「吾與汝畢力平險，指通豫南，達於漢陰，可乎？」雜然相許。其妻獻疑曰：「以君之力，曾不能損魁父之丘，如太行、王屋何？且焉置土石？」雜曰：「投諸渤海之尾，隱土之北。」遂率子孫荷擔者三夫，叩石墾壤，箕畚運於渤海之尾。鄰人京城氏之孀妻有遺男，始齔，跳往助之。寒暑易節，始一反焉。河曲智叟笑而止之，曰：「甚矣，汝之不惠！以殘年餘力，曾不能毀山之一毛，其如土石何？」北山愚公長息曰：「汝心之固，固不可徹，曾不若孀妻弱子。雖我之死，有子存焉；子又生孫，孫又生子；子又有子，子又有孫，子子孫孫無窮匱也，而山不加增，何苦而不平？」河曲智叟亡以應。操蛇之神聞之，懼其不已也，告之於帝。帝感其誠，命誇蛾氏二子負二山，一厝朔東，一厝雍南。自此，冀之南，漢之陰，無隴斷焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>將近九十歲的愚公，要移走阻礙全家出入的兩座大山。妻子提出實際困難，“智叟”卻嘲笑整個目標。愚公的回答改變了時間尺度：一個人的餘年有限，世代卻可以繼續完成一項有限的工程。\u003C\u002Fp>\u003Cp>神靈最後因為擔心他永不停止，替他移走山。故事讚揚長期共同努力，也區分有幫助的質疑與輕蔑。妻子問土石放在哪裡，這會使計劃更完整；智叟只用困難證明什麼都不必做。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>面對超過一個人壽命的問題，要確定後人可以繼續的方向、經得起領導更替的方法，以及衡量微小進展的方式。堅持必須有具體安排，否則也可能變成浪費。\u003C\u002Fp>\u003Ch2>六、夸父逐日\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>夸父不量力，欲追日影，逐之於隅谷之際，渴欲得飲，赴飲河渭。河渭不足，將走北飲大澤。未至，道渴而死。棄其杖，屍膏肉所浸，生鄧林，鄧林彌廣數千裡焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>夸父沒有衡量力量就去追趕太陽，喝盡大河仍不能解渴，最後在抵達北方大澤之前死去。然而他丟下的手杖與身體滋養出一片廣闊樹林。\u003C\u002Fp>\u003Cp>故事沒有把雄心簡單歸為失敗。目標超過一個身體能夠承受的範圍，但付出的生命仍留下讓後來者生長的條件。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>宏大目標需要誠實估計體力、距離、水源、時間與支援。如果事情可能比自己活得更久，就讓留下的成果能夠成為後人的遮蔽或知識。\u003C\u002Fp>\u003Ch2>七、聖人也不能盡知之處\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>大禹曰：「六合之間，四海之內，照之以日月，經之以星辰，紀之以四時，要之以太歲。神靈所生，其物異形，或夭或壽，唯聖人能通其道。」夏革曰：「然則亦有不待神靈而生，不待陰陽而形，不待日月而明，不待殺戮而夭，不待將迎而壽，不待五穀而食，不待繒纊而衣，不待舟車而行，其道自然，非聖人之所通也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>大禹提出一個有秩序的廣大宇宙，其中各種生命都可由聖人通曉。夏革卻說，可能還有不依賴已知原因而存在的生命與秩序，不靠神靈、陰陽、日月、五穀、衣料或車船，連聖人也未必能夠理解。\u003C\u002Fp>\u003Cp>這段糾正防止人把最高稱號變成全知的保證。現實沒有義務完全適合當時最好的理論框架。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>把每一種理論當成有適用範圍的工具，不要當成全部現實。真正穩固的專業知識，能夠指出自己還解釋不了哪些條件。\u003C\u002Fp>\u003Ch2>八、終北之國\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>禹之治水土也，迷而失塗，謬之一國。濱北海之北，不知距齊州幾千萬裡。其國名曰終北，不知際畔之所齊限，無風雨霜露，不生鳥獸、蟲魚、草木之類。四方悉平，周以喬陟。當國之中有山，山名壺領，狀若甔甀。頂有口，狀若員環，名曰滋穴。有水湧出，名曰神瀵，臭過蘭椒，味過醪醴。一源分為四埒，注于山下。經營一國，亡不悉徧。土氣和，亡札厲。人性婉而從物，不競不爭；柔心而弱骨，不驕不忌；長幼儕居，不君不臣；男女雜遊，不媒不聘；緣水而居，不耕不稼；土氣溫適，不織不衣；百年而死，不夭不病。其民孳阜亡數，有喜樂，亡衰老哀苦。其俗好聲，相攜而迭謠，終日不輟音。飢惓則飲神瀵，力志和平。過則醉，經旬乃醒。沐浴神瀵，膚色脂澤，香氣經旬乃歇。周穆王北遊過其國，三年忘歸。既反周室，慕其國，𢠵然自失，不進酒肉，不召嬪御者，數月乃復。管仲勉齊桓公因遊遼口，俱之其國，幾尅舉。隰朋諫曰：「君舍齊國之廣，人民之眾，山川之觀，殖物之阜，禮義之盛，章服之美，妖靡盈庭，忠良滿朝。肆吒則徒卒百萬，視撝則諸侯從命，亦奚羨於彼而棄齊國之社稷，從戎夷之國乎？此仲父之耄，柰何從之？」桓公乃止，以隰朋之言告管仲。仲曰：「此固非朋之所及也。臣恐彼國之不可知之也。齊國之富奚戀？隰朋之言奚顧？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>終北之國沒有惡劣氣候、勞動競爭、君臣等級、婚姻契約、疾病和夭折。香美的泉水供應飲食、健康與歌聲。周穆王住了三年，回來後仍長久思念。\u003C\u002Fp>\u003Cp>管仲後來也想前往，隰朋卻列舉齊國已有的財富、禮義、美景、軍隊與權勢。兩種繁榮標準由此相對：一邊是累積與控制，另一邊是安閒與不爭。故事不提供建設現實樂園的詳細制度，而是借另一個世界照出日常慾望。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>評價成功時，要把時間、健康、信任、免於無謂競爭和享受生活的能力一起計算，不只看擁有多少、影響多遠。想像另一種可能，能讓熟悉制度隱藏的代價顯現。\u003C\u002Fp>\u003Ch2>九、風俗不同，卻都像天生自然\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>南國之人祝髮而裸，北國之人鞨巾而裘，中國之人冠冕而裳。九土所資，或農或商，或田或漁，如冬裘夏葛，水舟陸車。默而得之，性而成之。越之東有輒沐之國，其長子生，則鮮而食之，謂之宜弟。其大父死，負其大母而棄之，曰：「鬼妻不可以同居處。」楚之南有炎人之國，其親戚死，㱙其肉而棄之，然後埋其骨，迺成為孝子。秦之西有儀渠之國者，其親戚死，聚祡積而焚之。燻則煙上，謂之登遐，然後成為孝子。此上以為政，下以為俗，而未足為異也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>衣著、工作、交通、家族禮俗、葬法與孝道觀念，會隨地域而變。人通常在沒有察覺的情況下學會這些模式，最後把風俗感覺成天性。文中故意選擇令人不安的例子：一群人認為正當的事，另一群人可能完全不能想像。\u003C\u002Fp>\u003Cp>這不要求讀者贊同每一種習俗，而是提醒：厭惡本身不能說明風俗為何出現，也不能獨自建立可靠判斷。理解背景與評價傷害是兩項不同任務，兩者都需要。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>遇到陌生做法，先準確描述，並瞭解參與者賦予它什麼意義；然後再判斷同意、痛苦、權力與後果。文化上的謙遜不是放棄道德，而是提高道德判斷的質量。\u003C\u002Fp>\u003Ch2>十、兩小兒問倒孔子\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孔子東遊，見兩小兒辯鬬，問其故。一兒曰：「我以日始出時去人近，而日中時遠也。」一兒以日初出遠，而日中時近也。一兒曰：「日初出大如車蓋，及日中則如盤盂，此不為遠者小而近者大乎？」一兒曰：「日初出滄滄涼涼，及其日中如探湯，此不為近者熱而遠者涼乎？」孔子不能決也。兩小兒笑曰：「孰為汝多知乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>一個孩子說，初升的太陽看起來較大，所以離人較近；另一個孩子說，中午更熱，所以中午的太陽較近。兩人都使用了真實觀察，卻配上不完整的解釋。孔子不能決定，也沒有假裝知道。\u003C\u002Fp>\u003Cp>孩子的笑聲翻轉名聲帶來的等級：著名老師仍會遇見無法回答的問題。孔子的可貴，正在願意承認界限。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>證據彼此衝突，常常表示解釋模型不完整，不表示觀察毫無價值。先記錄事實，找出隱藏變數，再引入更好的測量。“現在還不能決定”是負責任的結論。\u003C\u002Fp>\u003Ch2>十一、詹何以平衡釣大魚\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>均，天下之至理也，連於形物亦然。均發均縣，輕重而發絕，發不均也。均也，其絕也莫絕。人以為不然，自有知其然者也。詹何以獨繭絲為綸，芒針為鉤，荊篠為竿，剖粒為餌，引盈車之魚於百仞之淵、汩流之中，綸不絕，鉤不伸，竿不橈。楚王聞而異之，召問其故。詹何曰：「臣聞先大夫之言，蒲且子之弋也，弱弓纖繳，乘風振之，連雙鶬於青雲之際。用心專，動手均也。臣因其事，放而學釣，五年始盡其道。當臣之臨河持竿，心無雜慮，唯魚之念；投綸沈鉤，手無輕重，物莫能亂。魚見臣之鉤餌，猶沈埃聚沫，吞之不疑。所以能以弱制彊，以輕致重也。大王治國誠能若此，則天下可運於一握，將亦奚事哉？」楚王曰：「善。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>詹何用蠶絲、細針、纖竹與一點魚餌，釣起可裝滿一車的大魚。工具沒有斷裂，是因為注意與動作始終平衡。他練了五年，手中沒有多餘用力，也沒有遲疑，魚看見魚鉤如同看見水中塵沫。\u003C\u002Fp>\u003Cp>楚王把它聽成治國道理：反饋連續、力量合度時，輕微工具也能引導巨大重量。不過釣魚這個比喻也提醒讀者，熟練的影響可能把魚鉤隱藏起來。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>建立能在斷裂前察覺壓力的制度。領導時保持注意，以小幅修正代替忽略之後的強制。同時也要問，順暢的影響使誰得益，又可能把誰釣住。\u003C\u002Fp>\u003Ch2>十二、扁鵲為兩人換心\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>魯公扈、趙齊嬰二人有疾，同請扁鵲求治。扁鵲治之。既同愈，謂公扈、齊嬰曰：「汝曩之所疾，自外而幹府藏者，固藥石之所已。今有偕生之疾，與體偕長，今為汝攻之，何如？」二人曰：「願先聞其驗。」扁鵲謂公扈曰：「汝志彊而氣弱，故足於謀而寡於斷。齊嬰志弱而氣彊，故少於慮而傷於專。若換汝之心，則均於善矣。」扁鵲遂飲二人毒酒，迷死三日，剖胷探心，易而置之；投以神藥，既悟如初。二人辭歸。於是公扈反齊嬰之室，而有其妻子，妻子弗識。齊嬰亦反公扈之室，有其妻子，妻子亦弗識。二室因相與訟，求辨於扁鵲。扁鵲辨其所由，訟乃已。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>一位病人善於謀劃卻不能決斷，另一位行動強而思慮不足。扁鵲為他們換心，希望平衡性情。醒來之後，兩人各自走進對方身體原來所屬的家庭，表示記憶、感情與自我認同跟隨了心，而不是外表。\u003C\u002Fp>\u003Cp>這是一則哲學想像，不是醫學史實。它追問一個人位於身體、記憶、性情、關係還是他人的承認之中，也顯示改變其中一項，就會擾動整個社會身份。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>不要只用外貌或單一特質定義一個人。涉及身份與照顧的決定，應考慮記憶的連續、當事人的意願、關係和本人的敘述。思考與行動的平衡要靠練習，不是靠替換人格。\u003C\u002Fp>\u003Ch2>十三、師文的琴聲感通四時\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>匏巴鼓琴而鳥舞魚躍，鄭師文聞之，棄家從師襄遊。柱指鈞弦，三年不成章。師襄曰：「子可以歸矣。」師文舍其琴，嘆曰：「文非弦之不能鈞，非章之不能成。文所存者不在弦，所志者不在聲。內不得於心，外不應於器，故不敢發手而動弦。且小假之，以觀其後。」無幾何，復見師襄。師襄曰：「子之琴何如？」師文曰：「得之矣。請嘗試之。」於是當春而叩商弦以召南呂，涼風忽至，草木成實。及秋而叩角弦以激夾鍾，溫風徐回，草木發榮。當夏而叩羽弦以召黃鐘，霜雪交下，川池暴沍。及冬而叩徵弦以激蕤賓，陽光熾烈，堅冰立散。將終，命宮而總四弦，則景風翔，慶雲浮，甘露降，澧泉湧。師襄乃撫心高蹈曰：「微矣，子之彈也！雖師曠之清角，鄒衍之吹律，亡以加之。彼將挾琴執管而從子之後耳。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>師文三年沒有彈成一首完整樂曲。他並不是不能調絃或組織旋律，而是內在意向與外在樂器還不能相互回應，所以不願只做表面正確的演奏。成熟之後，他以神話般的琴聲召來相反季節，最後把各種音調合成一體。\u003C\u002Fp>\u003Cp>這些奇景表達的不只是技巧準確。意向、時機、材料與更大規律相遇時，技藝才具有轉化力量。三年的沉默並非沒有用功，而是不拿正確外殼冒充尚未成形的內心。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>學習技術的同時，也要問作品為了什麼，所用媒介能否承載目的。不過不要把拖延自動稱為深度；應安排測試、聽取反饋，再判斷繼續等待是否真的有用。\u003C\u002Fp>\u003Ch2>十四、薛譚知道歌聲還能走多遠\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>薛譚學謳於秦青，未窮青之技，自謂盡之，遂辭歸。秦青弗止，餞於郊衢，撫節悲歌，聲振林木，響遏行雲。薛譚乃謝求反，終身不敢言歸。秦青顧謂其友曰：「昔韓娥東之齊，匱糧，過雍門，鬻歌假食。既去而餘音繞梁欐，三日不絕，左右以其人弗去。過逆旅，逆旅人辱之。韓娥因曼聲哀哭，一里老幼悲愁，垂涕相對，三日不食，遽而追之。娥還，復為曼聲長歌。一里老幼喜躍抃舞，弗能自禁，忘向之悲也，乃厚賂發之。故雍門之人至今善歌哭，放娥之遺聲。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>薛譚以為自己已經學完，直到老師送別的歌聲震動林木、彷彿使雲停下，他才主動返回。隨後韓娥的故事說明，一位歌者帶來的悲哀與喜悅，在她離開後仍能留在整個社群之中。\u003C\u002Fp>\u003Cp>藝術不只以聲音控制來衡量，也要看它喚醒了什麼層次的注意與情感。薛譚的問題不是有自信，而是在還沒見過技藝真正廣度之前，就宣佈已經完成。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>稱自己學成之前，主動尋找能擴大標準的範例。好的老師可以讓學生看見距離，卻不必羞辱學生。強烈表達也帶有責任，因為情緒會傳播到說話者原本意圖以外。\u003C\u002Fp>\u003Ch2>十五、伯牙與善聽的鐘子期\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>伯牙善鼓琴，鍾子期善聽。伯牙鼓琴，志在登高山，鍾子期曰：「善哉！峩峩兮若泰山！」志在流水，鍾子期曰：「善哉！洋洋兮若江河！」伯牙所念，鍾子期必得之。伯牙遊於泰山之陰，卒逢暴雨，止於巖下，心悲，乃援琴而鼓之，初為霖雨之操，更造崩山之音。曲每奏，鍾子期輒窮其趣。伯牙乃舍琴而嘆曰：「善哉，善哉，子之聽夫！志想像猶吾心也。吾於何逃聲哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>伯牙的琴聲帶著高山、流水、暴雨與山崩，鍾子期聽見的不只是音符，也聽見演奏者心念所向。伯牙最後驚歎，在這樣的聽者面前，內在意向無法藏在聲音背後。\u003C\u002Fp>\u003Cp>故事把傾聽當成與演奏相等的藝術。理解不是被動接收，而需要足夠的注意、想像與經驗，走到對方正在表達的地方，又不把自己的故事強加上去。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>傾聽時同時留意結構、情感與目的，再用對方可以糾正的話核對理解。被真正聽見很難得；也讓別人更容易得到這種經驗。\u003C\u002Fp>\u003Ch2>十六、偃師的人工歌舞者\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>周穆王西巡狩，越崑崙，不至弇山。反還，未及中國，道有獻工人名偃師，穆王薦之，問曰：「若有何能？」偃師曰：「臣唯命所試。然臣已有所造，願王先觀之。」穆王曰：「日以俱來，吾與若俱觀之。」越日偃師謁見王。王薦之，曰：「若與偕來者何人邪？」對曰：「臣之所造能倡者。」穆王驚視之，趣步俯仰，信人也。巧夫顉其頤，則歌合律；捧其手，則舞應節。千變萬化，惟意所適。王以為實人也，與盛姬內御並觀之。技將終，倡者瞬其目而招王之左右侍妾。王大怒，立欲誅偃師。偃師大懾，立剖散倡者以示王，皆傅會革、木、膠、漆、白、黑、丹、青之所為。王諦料之，內則肝、膽、心、肺、脾、腎、腸、胃，外則筋骨、支節、皮毛、齒髮，皆假物也，而無不畢具者，合會復如初見。王試廢其心，則口不能言；廢其肝，則目不能視；廢其腎，則足不能步。穆王始悅而嘆曰：「人之巧乃可與造化者同功乎？」詔貳車載之以歸。夫班輸之雲梯，墨翟之飛鳶，自謂能之極也。弟子東門賈禽滑釐聞偃師之巧以告二子，二子終身不敢語藝，而時執規矩。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>偃師帶來一個人工歌舞者，逼真到周穆王把它當成真人，它向侍女傳情時，穆王甚至妒怒。拆開來看，裡面有人工製造的臟腑、骨骼、皮膚與毛髮；拿走不同部分，言語、視覺或行走便停止；重新組合，又恢復表演。\u003C\u002Fp>\u003Cp>奇器使人很難只憑外表分開模仿與生命，也使著名工匠不再誇耀，重新拿起規矩學習。故事提前提出今日仍在討論的問題，卻沒有草率回答：相似、功能、內部組織、意向與道德身份並不是同一件事。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>評估一個系統，不能只看令人驚歎的輸出。還要問它怎樣製造、模擬了哪些能力、主動性在哪裡、誰負責任，以及逼真行為會怎樣誤導人。驚奇應當引向更仔細的檢查。\u003C\u002Fp>\u003Ch2>十七、紀昌的射術與技藝的腐化\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>甘蠅，古之善射者，彀弓而獸伏鳥下，弟子名飛衛，學射於甘蠅，而巧過其師。紀昌者，又學射于飛衛。飛衛曰：「爾先學不瞬，而後可言射矣。」紀昌歸，偃臥其妻之機下，以目承牽挺。二年之後，雖錐末倒眥，而不瞬也。以告飛衛，飛衛曰：「未也，必學視而後可。視小如大，視微如著，而後告我。」昌以犛懸蝨於牖，南面而望之。旬日之間，浸大也；三年之後，如車輪焉。以覩餘物，皆丘山也。乃以燕角之弧、朔蓬之簳射之，貫蝨之心，而懸不絕。以告飛衛，飛衛高蹈拊膺曰：「汝得之矣！」紀昌既盡衛之術，計天下之敵己者，一人而已，乃謀殺飛衛。相遇於野，二人交射，中路矢鋒相觸，而墜於地，而塵不揚。飛衛之矢先窮，紀昌遺一矢。既發，飛衛以棘刺之端扞之，而無差焉。於是二子泣而投弓，相拜於塗，請為父子；尅臂以誓，不得告術於人。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>紀昌先用多年訓練基礎，還沒有開始射箭：眼睛不眨，再把極小之物看得大、把細微之處分辨清楚。最後一箭穿過蝨心，卻沒有射斷懸掛它的細毛。非凡表現來自知覺訓練，不是急著重複最後動作。\u003C\u002Fp>\u003Cp>純熟隨後變成競爭。紀昌想殺死天下唯一可與自己相比的飛衛，師徒在半空中以箭相撞，最後才和解。他們發誓不再傳授射術，也不是完美結局。技術沒有伴隨倫理成長，已經使優秀變得危險。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>把複雜技藝分解成可訓練的知覺與穩定基礎，同時在力量增長前確定責任。傳授危險能力的老師，也必須培養剋制、問責與超越擊敗對手的目的。\u003C\u002Fp>\u003Ch2>十八、造父從中心學習駕御\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>造父之師曰泰豆氏。造父之始從習御也，執禮甚卑，泰豆三年不告。造父執禮愈謹，乃告之曰：「古詩言：『良弓之子，必先為箕；良冶之子，必先為裘。』汝先觀吾趣。趣如吾，然後六轡可持，六馬可御。」造父曰：「唯命所從。」泰豆乃立木為塗，僅可容足；計步而置，履之而行。趣走往還，無跌失也。造父學之，三日盡其巧。泰豆嘆曰：「子何其敏也？得之捷乎！凡所御者，亦如此也。曩汝之行，得之於足，應之於心。推於御也，齊輯乎轡銜之際，而急緩乎唇吻之和，正度乎胷臆之中，而執節乎掌握之間。內得於中心，而外合於馬志，是故能進退履繩而旋曲中規矩，取道致遠而氣力有餘，誠得其術也。得之於銜，應之於轡；得之於轡，應之於手；得之於手，應之於心，則不以目視，不以策驅；心閒體正，六轡不亂，而二十四蹄所投無差，迴旋進退，莫不中節，然後輿輪之外可使無餘轍，馬蹄之外可使無餘地，未嘗覺山谷之嶮，原隰之夷，視之一也。吾術窮矣，汝其識之！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>造父還沒拿韁繩，就先學習在只能放下一隻腳的木樁道路上奔走，使腳與心相互回應。老師再把同樣關係延伸成一條連續路徑：馬口、嚼子、韁繩、手，最後回到安定的中心。每一環都準確傳遞，駕御就不靠瞪視與鞭打。\u003C\u002Fp>\u003Cp>看似輕鬆的控制，建立在嚴格準備與感受馬的意向上。駕車者不是單向強迫，而是讓內在穩定與其他生命的運動相合。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>協調複雜系統以前，先掌握反饋路徑，減少訊號、手、決定與回應之間的延遲和扭曲。領導者內在安定，又能感覺整個團隊正在怎樣移動，指導自然可以更輕。\u003C\u002Fp>\u003Ch2>十九、三把不能殺人的寶劍\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>魏黑卵以暱嫌殺丘邴章，丘邴章之子來丹謀報父之讐。丹氣甚猛，形甚露，計粒而食，順風而趨。雖怒，不能稱兵以報之。恥假力於人，誓手劍以屠黑卵。黑卵悍志絕眾，力抗百夫；節骨皮肉，非人類也，延頸承刀，披胸受矢，鋩鍔摧屈，而體無痕撻。負其材力，視來丹猶雛鷇也。來丹之友申他曰：「子怨黑卵至矣，黑卵之易子過矣，將奚謀焉？」來丹垂涕曰：「願子為我謀。」申他曰：「吾聞衛孔周其祖得殷帝之寶劍，一童子服之，卻三軍之眾，奚不請焉？」來丹遂適衛，見孔周，執僕御之禮，請先納妻子，後言所欲。孔周曰：「吾有三劍，唯子所擇；皆不能殺人，且先言其狀。一曰含光，視之不可見，運之不知有。其所觸也，泯然無際，經物而物不覺。二曰承影，將旦昧爽之交，日夕昏明之際，北面而察之，淡淡焉若有物存，莫識其狀。其所觸也，竊竊然有聲，經物而物不疾也。三曰宵練，方晝則見影而不見光，方夜見光而不見形。其觸物也，騞然而過，隨過隨合，覺疾而不血刃焉。此三寶者，傳之十三世矣，而無施於事。匣而藏之，未嘗啟封。」來丹曰：「雖然，吾必請其下者。」孔周乃歸其妻子，與齋七日。晏陰之間，跪而授其下劍，來丹再拜受之以歸。來丹遂執劍從黑卵。時黑卵之醉偃於牖下，自頸至腰三斬之，黑卵不覺。來丹以黑卵之死，趣而退。遇黑卵之子於門，擊之三下，如投虛。黑卵之子方笑曰：「汝何蚩而三招予？」來丹知劍之不能殺人也，嘆而歸。黑卵既醒，怒其妻曰：「醉而露我，使我嗌疾而腰急。」其子曰：「疇昔來丹之來，遇我於門，三招我，亦使我體疾而支彊。彼其厭我哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>來丹想向幾乎刀槍不入的黑卵報仇，借到三把傳世寶劍中最下等的一把；三把劍都十分神奇，卻明說不能殺人。劍彷彿穿過身體，只造成痠痛僵硬，沒有傷口。來丹以為已經得手，後來才知道敵人仍然活著。\u003C\u002Fp>\u003Cp>故事把終極武器的想像反轉過來：最奇妙的不是殺傷力，而是接觸與毀滅可以分開。來丹聽見寶劍的限制，復仇心卻只讓他聽取支援自己願望的部分。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>強烈情緒會縮窄人聽取說明的方式。使用強大工具以前，先用自己的話重述它的限制與目的。衝突中應尋找能夠中斷傷害、卻不製造另一項不可挽回傷害的做法。\u003C\u002Fp>\u003Ch2>二十、超出熟悉經驗的劍與火浣布\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>周穆王大征西戎，西戎獻錕鋙之劍，火浣之布。其劍長尺有咫，練鋼赤刃，用之切玉如切泥焉。火浣之布，浣之必投於火，布則火色，垢則布色；出火而振之，皓然疑乎雪。皇子以為無此物，傳之者妄。蕭叔曰：「皇子果於自信，果於誣理哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>西方民族進獻能像切泥一樣切玉的劍，以及投入火中清洗的布。一位王子因為從未見過這些材料，就斷定傳言虛假。蕭叔說，他太相信自己，所以也太快把現實指為錯誤。\u003C\u002Fp>\u003Cp>本篇以一則知識警告作結。說法奇特，不等於已經得到證明；但自己不熟悉，也不等於已經推翻它。輕信與拒絕之間，還有調查。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>面對驚人說法，不要立即轉發，也不要立即否定。追問來歷、可重複的展示、材料原理與獨立驗證。好奇與標準應當同時存在。\u003C\u002Fp>\u003Ch2>本篇的實際練習\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>說明知識的邊緣。\u003C\u002Fstrong>標明哪些是觀察、推論、想像，哪些仍然未知。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>改變尺度再判斷。\u003C\u002Fstrong>從不同壽命、社群、身體與後果層次觀看同一件事。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>讓堅持配合設計。\u003C\u002Fstrong>使長期工作可以衡量、交接並持續。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>先練基礎，再求精彩。\u003C\u002Fstrong>知覺、平衡與反饋，通常早於高階表現。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>能力與倫理一起成長。\u003C\u002Fstrong>沒有剋制的純熟，會使師生也成為敵人。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>調查奇異之事。\u003C\u002Fstrong>避免自動相信，也避免自動拒絕。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>反思問題\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>你在哪方面把個人經驗的限制，當成現實的限制？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>哪一項大事需要後代或下一支團隊可以繼續的計劃？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>你的哪一個日常選擇，正由隱藏的群體或較小系統承擔代價？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>嘗試更高技巧以前，你需要先訓練哪一種基礎知覺？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>什麼證據能使你從驚奇或不信，走向負責任的結論？\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>繼續閱讀\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-04-zhong-ni\">上一篇：第四篇《仲尼》\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\">《列子》總覽\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-06-li-ming\">下一篇：第六篇《力命》\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\u002FVN4iabALfoDvAdGiolvm.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 Five: Tang Wen 湯問","《列子·湯問》原文：愚公移山與兩小兒辯日",{"en":1397,"zh":1398},"Twenty readings from Liezi chapter five, Tang Wen, including the Foolish Old Man, Boya and Zhong Ziqi, and Jichang’s archery training, on wonder and skill.","《湯問》收錄愚公移山、兩小兒辯日、伯牙與鍾子期、紀昌學射等名篇，從宇宙起源談到神話地理、音樂與技藝，追問驚奇怎樣擴大心量而不取代判斷。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21日",21,"Sat",{"status":1419,"date_slug":1451,"time_label":1421,"timezone_abbr":1422,"date_label":1452,"date_label_fr":1453,"date_short_fr":1454,"date_only_fr":1455,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1456,"date_short":1457,"date_short_zh":1458,"date_only":1459,"date_only_zh":1460,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":147,"month_short":1461,"month_long":1462,"month_num":147,"year":1435,"weekday_short":1449,"weekday_index":60},"2026-12-12","Saturday, 12 December 2026","samedi 12 décembre 2026","sam. 12 déc.","12 déc. 2026","2026年12月12日 星期六","Sat 12 Dec","12月12日 週六","12 Dec 2026","2026年12月12日","Dec","December",{"status":1419,"date_slug":1464,"time_label":1421,"timezone_abbr":1422,"date_label":1465,"date_label_fr":1466,"date_short_fr":1467,"date_only_fr":1468,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1469,"date_short":1470,"date_short_zh":1471,"date_only":1472,"date_only_zh":1473,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":137,"month_short":1474,"month_long":1475,"month_num":38,"year":1476,"weekday_short":1436,"weekday_index":1121},"2027-01-17","Sunday, 17 January 2027","dimanche 17 janvier 2027","dim. 17 janv.","17 janv. 2027","2027年1月17日 星期日","Sun 17 Jan","1月17日 週日","17 Jan 2027","2027年1月17日","Jan","January",2027,{"status":1419,"date_slug":1420,"time_label":1421,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"id":1479,"slug":1480,"available_locales":1481,"path":1482,"title":1483,"venue":1486,"hero_image_url":1487,"card_image_url":1487,"card_landscape_url":1488,"lifecycle":1415,"session_mode":1416,"sessions":1489,"next_session":1578},78700,"baduanjin-workshop-september",[1094,1095,1096],"\u002Fevents\u002Finternal-arts-wellness\u002Fbaduanjin-workshop-september",{"en":1484,"zh":1485},"Baduanjin Workshop — November 2026 Sessions","古法八段錦 · 2026年11月班",{"en":1411,"zh":1412},"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FWU46jadRUq4I84xPdaTQ.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FCQB6xxmg8kF7eqWPQgAl-16x9.webp",[1490,1507,1519,1532,1543,1544,1555,1566],{"status":1491,"date_slug":1492,"time_label":1493,"timezone_abbr":1422,"date_label":1494,"date_label_fr":1495,"date_short_fr":1496,"date_only_fr":1497,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1499,"date_short":1500,"date_short_zh":1501,"date_only":1502,"date_only_zh":1503,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1504,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"completed","2026-09-13","10:00am–12:00pm","Sunday, 13 September 2026","dimanche 13 septembre 2026","dim. 13 sept.","13 sept. 2026","10:00–12:00","2026年9月13日 星期日","Sun 13 Sep","9月13日 週日","13 Sep 2026","2026年9月13日",13,"Sep","September",{"status":1491,"date_slug":1508,"time_label":1493,"timezone_abbr":1422,"date_label":1509,"date_label_fr":1510,"date_short_fr":1511,"date_only_fr":1512,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1513,"date_short":1514,"date_short_zh":1515,"date_only":1516,"date_only_zh":1517,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1518,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-09-27","Sunday, 27 September 2026","dimanche 27 septembre 2026","dim. 27 sept.","27 sept. 2026","2026年9月27日 星期日","Sun 27 Sep","9月27日 週日","27 Sep 2026","2026年9月27日",27,{"status":1491,"date_slug":1520,"time_label":1493,"timezone_abbr":1422,"date_label":1521,"date_label_fr":1522,"date_short_fr":1523,"date_only_fr":1524,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1525,"date_short":1526,"date_short_zh":1527,"date_only":1528,"date_only_zh":1529,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":247,"month_short":1530,"month_long":1531,"month_num":1150,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-10-04","Sunday, 4 October 2026","dimanche 4 octobre 2026","dim. 4 oct.","4 oct. 2026","2026年10月4日 星期日","Sun 4 Oct","10月4日 週日","4 Oct 2026","2026年10月4日","Oct","October",{"status":1491,"date_slug":1533,"time_label":1493,"timezone_abbr":1422,"date_label":1534,"date_label_fr":1535,"date_short_fr":1536,"date_only_fr":1537,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1538,"date_short":1539,"date_short_zh":1540,"date_only":1541,"date_only_zh":1542,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1247,"month_short":1530,"month_long":1531,"month_num":1150,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-10-11","Sunday, 11 October 2026","dimanche 11 octobre 2026","dim. 11 oct.","11 oct. 2026","2026年10月11日 星期日","Sun 11 Oct","10月11日 週日","11 Oct 2026","2026年10月11日",{"status":1419,"date_slug":1420,"time_label":1493,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"status":1419,"date_slug":1545,"time_label":1493,"timezone_abbr":1422,"date_label":1546,"date_label_fr":1547,"date_short_fr":1548,"date_only_fr":1549,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1550,"date_short":1551,"date_short_zh":1552,"date_only":1553,"date_only_zh":1554,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":212,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-11-08","Sunday, 8 November 2026","dimanche 8 novembre 2026","dim. 8 nov.","8 nov. 2026","2026年11月8日 星期日","Sun 8 Nov","11月8日 週日","8 Nov 2026","2026年11月8日",{"status":1419,"date_slug":1556,"time_label":1493,"timezone_abbr":1422,"date_label":1557,"date_label_fr":1558,"date_short_fr":1559,"date_only_fr":1560,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1561,"date_short":1562,"date_short_zh":1563,"date_only":1564,"date_only_zh":1565,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":152,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-11-15","Sunday, 15 November 2026","dimanche 15 novembre 2026","dim. 15 nov.","15 nov. 2026","2026年11月15日 星期日","Sun 15 Nov","11月15日 週日","15 Nov 2026","2026年11月15日",{"status":1419,"date_slug":1567,"time_label":1493,"timezone_abbr":1422,"date_label":1568,"date_label_fr":1569,"date_short_fr":1570,"date_only_fr":1571,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1572,"date_short":1573,"date_short_zh":1574,"date_only":1575,"date_only_zh":1576,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1577,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-11-22","Sunday, 22 November 2026","dimanche 22 novembre 2026","dim. 22 nov.","22 nov. 2026","2026年11月22日 星期日","Sun 22 Nov","11月22日 週日","22 Nov 2026","2026年11月22日",22,{"status":1419,"date_slug":1420,"time_label":1493,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"id":1580,"slug":1581,"available_locales":1582,"path":1583,"title":1584,"venue":1587,"hero_image_url":3,"card_image_url":1588,"card_landscape_url":1589,"lifecycle":1415,"session_mode":1416,"sessions":1590,"next_session":1669},11823,"i-ching-beginner-course-singapore",[1094,1095],"\u002Fevents\u002Fi-ching-learning\u002Fi-ching-beginner-course-singapore",{"en":1585,"zh":1586},"I Ching Beginner Course in 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