[{"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-07-yang-zhu":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 Perspectives","齊物不是“都一樣，無所謂”",{"to":1030,"label":1031,"label_zh":1032},"\u002Fdao\u002Fzhuang-zi\u002Ffamous-parables","Famous Parables of the Zhuangzi","那些人人知道的寓言，和總被略掉的下一句",{"to":1034,"label":1035,"label_zh":1036},"\u002Fdao\u002Fzhuang-zi\u002Ftaoism-connection","Zhuangzi in Taoist Practice & Later Influence","從魏晉玄學到禪宗與詩畫，莊子影響了什麼",{"to":1038,"label":617,"label_zh":1039},"\u002Fdao\u002Fzhuang-zi\u002Fkey-translations-further-reading","讀《莊子》該用什麼本子",{"to":35,"label":36,"label_zh":37,"children":1041},[1042],{"to":1043,"label":1044,"label_zh":1045,"children":1046},"\u002Fdao\u002Fclassics\u002Fliezi","Liezi","列子：八篇總覽與現代解讀",[1047,1051,1055,1059,1063,1067,1071,1075],{"to":1048,"label":1049,"label_zh":1050},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-01-tian-rui","Chapter One: Tian Rui 天瑞","第一篇：天瑞",{"to":1052,"label":1053,"label_zh":1054},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-02-huang-di","Chapter Two: Huang Di 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 說符","第八篇：說符",{"to":40,"label":41,"label_zh":42},{"to":44,"label":45,"label_zh":46},{"to":48,"label":49,"label_zh":50},{"to":1083,"label":1084,"label_zh":1085},"\u002Fdao\u002Flaozi","Laozi","老子",[],[],{"data":1089},[1090,1126,1149,1168,1189,1208,1228,1246,1267,1290,1312],{"id":38,"uuid":1091,"slug":1092,"available_locales":1093,"name":1097,"description":1100,"body":1102,"path":1105,"images":1106,"image_urls":1111,"hero_image":3,"hero_image_url":3,"seo_title":1116,"seo_description":1119,"sort_order":1121,"is_active":1122,"status":1123,"created_at":1124,"updated_at":1125},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[1094,1095,1096],"en","zh","fr",{"en":1098,"zh":1099},"Feng Shui Learning","風水課程",{"en":1101,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":1103,"zh":1104},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[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":1072,"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":1073,"zh":1074},{"en":1379,"zh":1380},"Sixteen practical readings on embodied life, enough, pleasure, consent, sacrifice, reputation, wealth, and mortality","十六段關於具體生命、知足、享樂、同意、犧牲、名聲、財富與死亡的實際解讀",{"en":1382,"zh":1383},"\u003Cp>Yang Zhu is the Liezi’s most provocative chapter. It questions the pursuit of posthumous fame, compulsory sacrifice, anxious longevity, status, and wealth, while defending the value of the life and body actually present. Some passages use deliberate extremes—unrestrained pleasure, rulers who enjoy themselves while sages suffer, or refusal to lose even one hair for the world—to expose moral language that demands a person’s whole life for an abstract reputation.\u003C\u002Fp>\u003Cp>These arguments should not be simplified into “do whatever feels good.” Desire can become addiction, coercion, waste, or harm, and the chapter’s own stories sometimes make those dangers visible even when their speakers do not. A responsible modern reading keeps its central challenge while adding necessary ethical limits: protect embodied life, refuse empty self-destruction, enjoy enough, respect consent and the lives of others, share surplus, and do not let either pleasure or reputation become a new master.\u003C\u002Fp>\u003Ch2>1. What Does a Name Give the Living?\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱遊於魯，舍於孟氏。孟氏問曰：「人而已矣，奚以名為？」曰：「以名者為富。」「既富矣，奚不已焉？」曰：「為貴。」「既貴矣，奚不已焉？」曰：「為死。」「既死矣，奚為焉？」曰：「為子孫。」「名奚益於子孫？」曰：「名乃苦其身，燋其心。乘其名者，澤及宗族，利兼鄉黨，況子孫乎？」「凡為名者必廉，廉斯貧；為名者必讓，讓斯賤。」曰：「管仲之相齊也，君淫亦淫，君奢亦奢。志合言從，道行國霸。死之後，管氏而已。田氏之相齊也，君盈則己降，君歛則己施。民皆歸之，因有齊國；子孫享之，至今不絕。若實名貧，偽名富。」曰：「實無名，名無實。名者，偽而已矣。昔者堯舜偽以天下讓許由、善卷，而不失天下，享祚百年。伯夷、叔齊實以孤竹君讓，而終亡其國，餓死於首陽之山。實、偽之辯，如此其省也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A conversation follows the chain behind reputation: name is pursued for wealth, wealth for rank, rank for benefits after death, and those benefits for descendants. Yet the person who builds the name may exhaust body and mind while others inherit the advantage. Public virtue can also become performance; actual self-denial may leave a person poor, while a convincing appearance of virtue attracts power.\u003C\u002Fp>\u003Cp>The argument does not prove that all reputation is false. It shows that “a good name” mixes conduct, public perception, institutions, and later storytelling. A name cannot replace the reality from which it should arise.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before sacrificing for recognition, ask who receives the benefit, what present good the sacrifice creates, and whether the same purpose can be achieved without damaging health or integrity. Let reputation follow useful work rather than become the work.\u003C\u002Fp>\u003Ch2>2. A Short Life Spent Preparing to Be Remembered\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「百年，壽之大齊。得百年者千無一焉。設有一者，孩抱以逮昏老，幾居其半矣。夜眠之所弭，晝覺之所遺，又幾居其半矣。痛疾哀苦，亡失憂懼，又幾居其半矣。量十數年之中，逌然而自得亡介焉之慮者，亦亡一時之中爾。則人之生也奚為哉？奚樂哉？為美厚爾，為聲色爾，而美厚復不可常厭足，聲色不可常翫聞，乃復為刑賞之所禁勸，名法之所進退，遑遑爾競一時之虛譽，規死後之餘榮，偊偊爾順耳目之觀聽，惜身意之是非，徒失當年之至樂，不能自肆於一時。重囚纍梏，何以異哉？太古之人知生之暫來，知死之暫往，故從心而動，不違自然所好；當身之娛非所去也，故不為名所勸。從性而遊，不逆萬物所好；死後之名非所取也，故不為刑所及。名譽先後，年命多少，非所量也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Even a long life contains childhood, old age, sleep, illness, grief, fear, and loss. The remaining untroubled time is small, yet people surrender it to reward, punishment, status, and the hope of posthumous praise. Yang Zhu compares such self-confinement to wearing chains.\u003C\u002Fp>\u003Cp>His alternative is to remember that life comes temporarily and death also passes in its time. Natural enjoyment should not be rejected merely for reputation. This does not require constant stimulation. The deeper target is a life postponed until approval arrives.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Protect recurring time for rest, relationship, movement, beauty, and unmeasured attention now. Do not wait for retirement, recognition, or perfect conditions to begin living. Sustainable joy is usually ordinary and repeatable.\u003C\u002Fp>\u003Ch2>3. Death Equalizes Reputation without Excusing Conduct\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「萬物所異者生也，所同者死也。生則有賢愚、貴賤，是所異也；死則有臭腐、消滅，是所同也。雖然，賢愚、貴賤非所能也，臭腐、消滅亦非所能也。故生非所生，死非所死；賢非所賢，愚非所愚；貴非所貴，賤非所賤。然而萬物齊生齊死，齊賢齊愚，齊貴齊賤。十年亦死，百年亦死；仁聖亦死，凶愚亦死。生則堯舜，死則腐骨；生則桀紂，死則腐骨。腐骨一矣，孰知其異？且趣當生，奚遑死後？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Life displays distinctions of talent, rank, character, and duration; death returns bodies to decay. The remains of admired sages and condemned tyrants do not announce their former identities. Yang Zhu therefore directs attention from imagined posthumous experience back to present life.\u003C\u002Fp>\u003Cp>Physical equality in death does not make conduct equal while people are alive. Cruelty still creates suffering, and care still supports life. The point is that later praise or blame cannot be enjoyed or suffered by the dead as if reputation were another body.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Choose conduct for its effects on living beings and the world they share, not for an imagined audience after death. Mortality can sharpen ethics instead of dissolving it.\u003C\u002Fp>\u003Ch2>4. When Purity and Constancy Become Self-Harm\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「伯夷非亡欲，矜清之郵，以放餓死。展季非亡情，矜貞之郵，以放寡宗。清貞之誤善之若此！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Bo Yi still had desire but clung to the identity of purity until he starved. Zhan Ji still had affection but clung to constancy in a way that left few descendants. A virtue made absolute can betray the living purpose that once made it good.\u003C\u002Fp>\u003Cp>The criticism is not of integrity. It is of protecting an image of integrity after circumstances have changed, even when the result destroys body, relationship, or future.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Ask whether a principle still serves life, fairness, and trust in the present case. A boundary should be firm enough to protect what matters and flexible enough not to become needless punishment.\u003C\u002Fp>\u003Ch2>5. Between Deprivation and Accumulation\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「原憲窶於魯，子貢殖於衛。原憲之窶損生，子貢之殖累身。」「然則窶亦不可，殖亦不可，其可焉在？」曰：「可在樂生，可在逸身。故善樂生者不窶，善逸身者不殖。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Severe poverty damages life; endless accumulation burdens it. The way between is described as enjoying life and allowing the body ease. A person who understands enjoyment does not romanticize deprivation, while a person who understands ease does not let possession become a second occupation.\u003C\u002Fp>\u003Cp>“Enough” is neither a fixed quantity nor automatic comfort. It is the point at which resources support life without requiring life to serve their expansion.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Define sufficiency for housing, health, time, dependants, and resilience. Then decide which further gains are worth their cost in attention, stress, and freedom. Poverty needs material remedy, not a lesson in contentment.\u003C\u002Fp>\u003Ch2>6. Care for the Living; Keep Death Simple\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「古語有之：『生相憐，死相捐。』此語至矣。相憐之道，非唯情也；勤能使逸，飢能使飽，寒能使溫，窮能使達也。相捐之道，非不相哀也；不含珠玉，不服文錦，不陳犧牲，不設明器也。晏平仲問養生於管夷吾。管夷吾曰：『肆之而已，勿壅勿閼。』晏平仲曰：『其目柰何？』夷吾曰：『恣耳之所欲聽，恣目之所欲視，恣鼻之所欲向，恣口之所欲言，恣體之所欲安，恣意之所欲行。夫耳之所欲聞者音聲，而不得聽，謂之閼聰；目之所欲見者美色，而不得視，謂之閼明；鼻之所欲曏者椒蘭，而不得嗅，謂之閼顫；口之所欲道者是非，而不得言，謂之閼智；體之所欲安者美厚，而不得從，謂之閼適；意之所欲為者放逸，而不得行，謂之閼性。凡此諸閼，廢虐之主。去廢虐之主，熙熙然以俟死，一日、一月、一年、十年，吾所謂養。拘此廢虐之主，錄而不捨，慼慼然以至久生，百年、千年、萬年，非吾所謂養。』管夷吾曰：『吾既告子養生矣，送死柰何？』晏平仲曰：『送死略矣，將何以告焉？』管夷吾曰：『吾固欲聞之。』平仲曰：『既死，豈在我哉？焚之亦可，沈之亦可，瘞之亦可，露之亦可，衣薪而棄諸溝壑亦可，袞衣繡裳而納諸石槨亦可，唯所遇焉。』管夷吾顧謂鮑叔黃子曰：『生死之道，吾二人進之矣。』」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Care for living people means more than feeling: relieve exhaustion, hunger, cold, and blocked opportunity. Letting go of the dead does not mean absence of grief; it means refusing to bury value in jewels, luxury cloth, sacrifice, and display that can no longer help the deceased.\u003C\u002Fp>\u003Cp>The dialogue then praises unblocked senses, speech, bodily ease, and intention. Taken literally without limits, such release could become harmful excess. Read in context, the target is life made miserable by unnecessary repression and funeral display. Care must still include consent, health, reciprocity, and the fact that another person’s body is not an instrument of one’s desire.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Direct care toward present needs and the wishes of the person involved. Discuss end-of-life preferences early. A meaningful funeral can be simple; grief does not need financial display to be real.\u003C\u002Fp>\u003Ch2>7. Zichan’s Brothers and the Limits of Pleasure\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子產相鄭，專國之政。三年，善者服其化，惡者畏其禁，鄭國以治，諸侯憚之。而有兄曰公孫朝，有弟曰公孫穆。朝好酒，穆好色。朝之室也聚酒千鍾，積麴成封，望門百步，糟漿之氣逆於人鼻。方其荒於酒也，不知世道之安危，人理之悔吝，室內之有亡，九族之親疏，存亡之哀樂也。雖水火兵刃交於前，弗知也。穆之後庭比房數十，皆擇稚齒婑媠者以盈之。方其耽於色也，屏親暱，絕交遊，逃於後庭，以晝足夜；三月一齣，意猶未愜。鄉有處子之娥姣者，必賄而招之，媒而挑之，弗獲而後已。子產日夜以為戚，密造鄧析而謀之，曰：「僑聞治身以及家，治家以及國，此言自於近至於遠也。僑為國則治矣，而家則亂矣。其道逆邪？將奚方以救二子？子其詔之！」鄧析曰：「吾怪之久矣，未敢先言。子奚不時其治也，喻以性命之重，誘以禮義之尊乎？」子產用鄧析之言，因閒以謁其兄弟，而告之曰：「人之所以貴於禽獸者，智慮；智慮之所將者，禮義。禮義成，則名位至矣。若觸情而動，耽於嗜慾，則性命危矣。子納僑之言，則朝自悔而夕食祿矣。」朝穆曰：「吾知之久矣，擇之亦久矣，豈待若言而後識之哉？凡生之難遇而死之易及。以難遇之生，俟易及之死，可孰念哉？而欲尊禮義以夸人，矯情性以招名，吾以此為弗若死矣。為欲盡一生之歡，窮當年之樂，唯患腹溢而不得恣口之飲，力憊而不得肆情於色；不遑憂名聲之醜，性命之危也。且若以治國之能誇物，欲以說辭亂我之心，榮祿喜我之意，不亦鄙而可憐哉？我又欲與若別之。夫善治外者，物未必治，而身交苦；善治內者，物未必亂，而性交逸。以若之治外，其法可暫行於一國，未合於人心；以我之治內，可推之於天下，君臣之道息矣。吾常欲以此術而喻之，若反以彼術而教我哉？」子產忙然無以應之。他日，以告鄧析。鄧析曰：「子與真人居而不知也，孰謂子智者乎？鄭國之治偶耳，非子之功也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Zichan governs a state but cannot govern his brothers. One is consumed by alcohol; the other isolates himself in sexual pursuit, using wealth and pressure to obtain young women. They defend themselves by saying life is rare, death arrives easily, and inner enjoyment is better than public virtue and office.\u003C\u002Fp>\u003Cp>Their criticism of reputation has force, but their conduct reveals the failure of pleasure without limits. Addiction makes one unaware of danger and relationship; the other treats people as objects and ignores the conditions of consent. Deng Xi’s praise of them as “true persons” is deliberately unsettling. A reader need not accept the narrator’s irony as ethical approval.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Pleasure is life-supporting when it preserves health, consent, reciprocity, awareness, and the freedom to stop. When desire erases other people or destroys the capacity to choose, it has become another form of bondage.\u003C\u002Fp>\u003Ch2>8. Duanmu Shu Spends and Gives Away a Fortune\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>衛端木叔者，子貢之世也。藉其先貲，家累萬金。不治世故，放意所好。其生民之所欲為，人意之所欲玩者，無不為也，無不玩也。牆屋臺榭，園囿池沼，飲食車服，聲樂嬪御，擬齊楚之君焉。至其情所欲好，耳所欲聽，目所欲視，口所欲嘗，雖殊方偏國，非齊土之所產育者，無不必致之，猶藩牆之物也。及其遊也，雖山川阻險，塗逕修遠，無不必之，猶人之行咫步也。賓客在庭者日百住，庖廚之下不絕煙火，堂廡之上不絕聲樂。奉養之餘，先散之宗族；宗族之餘，次散之邑里；邑里之餘，乃散之一國。行年六十，氣幹將衰，棄其家事，都散其庫藏、珍寶、車服、妾媵。一年之中盡焉，不為子孫留財。及其病也，無藥石之儲；及其死也，無瘞埋之資。一國之人受其施者，相與賦而藏之，反其子孫之財焉。禽骨釐聞之，曰：「端木叔，狂人也，辱其祖矣。」段幹生聞之，曰：「端木叔，達人也，德過其祖矣。其所行也，其所為也，眾意所驚，而誠理所取。衛之君子多以禮教自持，固未足以得此人之心也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Duanmu Shu uses inherited wealth for extensive pleasure, hospitality, travel, and then distribution to relatives, neighbours, and the wider state. At sixty he gives away the remainder, leaving no reserve for illness, burial, or descendants. The community that benefited later pays for his funeral and restores property to his children.\u003C\u002Fp>\u003Cp>One observer calls him mad and shameful; another calls him more generous than his ancestor. The story challenges hoarding, but it also shows his dependence on collective rescue. Generosity and consumption are not automatically wise simply because they oppose accumulation.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Use wealth while alive and share genuine surplus, but keep transparent provision for health, dependants, commitments, and emergencies. Generosity is stronger when it does not secretly transfer foreseeable costs to others.\u003C\u002Fp>\u003Ch2>9. Wanting Life Is Not the Same as Clinging to It\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孟孫陽問楊朱曰：「有人於此，貴生愛身，以蘄不死，可乎？」曰：「理無不死。」「以蘄久生，可乎？」曰：「理無久生。生非貴之所能存，身非愛之所能厚。且久生奚為？五情好惡，古猶今也；四體安危，古猶今也；世事苦樂，古猶今也；變易治亂，古猶今也。既聞之矣，既見之矣，既更之矣，百年猶厭其多，況久生之苦也乎？」孟孫陽曰：「若然，速亡愈於久生，則踐鋒刃，入湯火，得所志矣。」楊子曰：「不然。既生，則廢而任之，究其所欲，以俟於死。將死，則廢而任之，究其所之，以放於盡。無不廢，無不任，何遽遲速於其閒乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Longing for immortality cannot remove death, but that does not make an early death preferable. Yang Zhu rejects rushing into blades or fire. While alive, allow life to complete its course; when death comes, allow dying to complete its course. Do not turn either delay or haste into an obsession.\u003C\u002Fp>\u003Cp>The distinction matters: accepting mortality is not self-destruction. Love of embodied life can coexist with refusal to make indefinite survival the only value.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Support health and safety while accepting that lifespan is finite. If thoughts of hastening death are personal rather than philosophical, seek immediate human and professional support; acceptance should protect life, not isolate a person in danger.\u003C\u002Fp>\u003Ch2>10. One Hair, the Whole World, and the Boundary of Sacrifice\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「伯成子高不以一毫利物，舍國而隱耕。大禹不以一身自利，一體偏枯。古之人損一毫利天下不與也，悉天下奉一身不取也。人人不損一毫，人人不利天下，天下治矣。」禽子問楊朱曰：「去子體之一毛以濟一世，汝為之乎？」楊子曰：「世固非一毛之所濟。」禽子曰：「假濟，為之乎？」楊子弗應。禽子出語孟孫陽。孟孫陽曰：「子不達夫子之心，吾請言之。有侵若肌膚獲萬金者，若為之乎？」曰：「為之。」孟孫陽曰：「有斷若一節得一國，子為之乎？」禽子默然有閒。孟孫陽曰：「一毛微於肌膚，肌膚微於一節，省矣。然則積一毛以成肌膚，積肌膚以成一節。一毛固一體萬分中之一物，奈何輕之乎？」禽子曰：「吾不能所以答子。然則以子之言問老聃、關尹，則子言當矣；以吾言問大禹、墨翟，則吾言當矣。」孟孫陽因顧與其徒說他事。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The famous “not one hair for the world” argument is often treated as selfishness. Here it defends a boundary against reasoning that begins with a trivial bodily sacrifice and can escalate to skin, limb, and entire person. If everyone neither injured others nor demanded injury in the name of saving all, the world would already be less disordered.\u003C\u002Fp>\u003Cp>The debate ends without a universal answer. A tiny cost may be reasonable when benefit is real and consent is free; the danger lies in institutions repeatedly declaring another person’s body negligible. Self-protection and public care must correct one another.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before asking for sacrifice, verify the benefit, necessity, consent, distribution of cost, and stopping point. Do not build collective good on people who are never allowed to say no.\u003C\u002Fp>\u003Ch2>11. Saints Suffer and Tyrants Enjoy: A Deliberate Moral Shock\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「天下之美歸之舜、禹、周、孔，天下之惡歸之桀、紂。然而舜耕於河陽，陶於雷澤，四體不得暫安，口腹不得美厚；父母之所不愛，弟妹之所不親。行年三十，不告而娶。及受堯之禪，年已長，智已衰。商鈞不才，禪位於禹，慼慼然以至於死。此天人之窮毒者也。鮌治水土，績用不就，殛諸羽山。禹纂業事讐，惟荒土功，子產不字，過門不入；身體偏枯，手足胼胝。及受舜禪，卑宮室，美紱冕，慼慼然以至於死。此天人之憂苦者也。武王既終，成王幼弱，周公攝天子之政。邵公不悅，四國流言。居東三年，誅兄放弟，僅免其身，慼慼然以至於死。此天人之危懼者也。孔子明帝王之道，應時君之聘，伐樹於宋，削跡於衛，窮於商周，圍於陳蔡，受屈於季氏，見辱於陽虎，慼慼然以至於死。此天民之遑遽者也。凡彼四聖者，生無一日之歡，死有萬世之名。名者，固非實之所取也。雖稱之弗知，雖賞之不知，與株塊無以異矣。桀藉累世之資，居南面之尊，智足以距群下，威足以震海內；恣耳目之所娛，窮意慮之所為，熙熙然以至於死。此天民之逸蕩者也。紂亦藉累世之資，居南面之尊；威無不行，志無不從；肆情於傾宮，縱欲於長夜；不以禮義自苦，熙熙然以至於誅。此天民之放縱者也。彼二凶也，生有從欲之歡，死被愚暴之名。實者，固非名之所與也。雖毀之不知，雖稱之弗知，此與株塊奚以異矣？彼四聖雖美之所歸，苦以至終，同歸於死矣。彼二凶雖惡之所歸，樂以至終，亦同歸於死矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>The passage contrasts sages who labour and suffer with tyrants who enjoy power before death. Posthumous praise cannot comfort dead sages, and condemnation cannot punish dead tyrants. The comparison is designed to shock readers who assume later fame compensates automatically for a ruined life.\u003C\u002Fp>\u003Cp>It is not a defensible endorsement of tyranny. The tyrants’ pleasures depended on violence and the suffering of others; those effects belong to lived reality, not merely to later names. The strongest conclusion is therefore not “choose evil,” but “do not demand misery from the good by paying them only with future praise.”\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Do not build institutions that reward service with burnout and memorial language. Protect the health, time, safety, and material support of people doing necessary work now, while holding harmful power accountable now.\u003C\u002Fp>\u003Ch2>12. Governing a Flock Is Not Governing Each Sheep\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱見梁王，言治天下如運諸掌。梁王曰：「先生有一妻一妾而不能治，三畝之園而不能芸，而言治天下如運諸掌，何也？」對曰：「君見其牧羊者乎？百羊而群，使五尺童子荷箠而隨之，欲東而東，欲西而西。使堯牽一羊，舜荷箠而隨之，則不能前矣。且臣聞之：吞舟之魚，不遊枝流；鴻鵠高飛，不集汙池。何則？其極遠也。黃鐘大呂，不可從煩奏之舞。何則？其音疏也。將治大者不治細，成大功者不成小，此之謂矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>King Liang mocks Yang Zhu for claiming that governing the world is easy when his household and garden are unmanaged. Yang Zhu answers that a child can guide a flock by influencing its direction, while two sages concentrating on one sheep may obstruct it. Large-scale coordination uses different patterns from detailed control.\u003C\u002Fp>\u003Cp>The argument rightly distinguishes systems skill from personal tidiness, but it can also become an excuse for neglect. Good scale-sensitive leadership knows which details must be delegated, which signals reveal the whole, and which “small” lives cannot be treated as expendable.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Match management method to scale. Set direction and feedback for the whole, assign local authority, and identify a small number of details—safety, rights, quality—that leaders must never ignore.\u003C\u002Fp>\u003Ch2>13. How Little of the Past Survives\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「太古之事滅矣，孰誌之哉？三皇之事若存若亡，五帝之事若覺若夢，三王之事或隱或顯，億不識一。當身之事或聞或見，萬不識一。目前之事或存或廢，千不識一。太古至於今日，年數固不可勝紀。但伏羲已來三十餘萬歲，賢愚、好醜，成敗、是非，無不消滅，但遲速之間耳。矜一時之毀譽，以焦苦其神形，要死後數百年中餘名，豈足潤枯骨？何生之樂哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Ancient events fade into fragments; even present events are only partly seen and remembered. Praise and blame, beauty and ugliness, success and failure disappear at different speeds. A person who sacrifices body and spirit for a few centuries of unstable memory has exchanged living reality for a fragile archive.\u003C\u002Fp>\u003Cp>This does not make history worthless. It makes preservation selective and reputation uncertain. Work can serve future people without requiring the fantasy of being permanently known by them.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Document what others need, share knowledge, and accept that your name may detach from the contribution. Build durable access and stewardship rather than a monument to personal permanence.\u003C\u002Fp>\u003Ch2>14. The Body and Things Are Held, Not Absolutely Owned\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「人肖天地之類，懷五常之性，有生之最靈者也。人者，爪牙不足以供守衛，肌膚不足以自捍禦，趨走不足以從利逃害，無毛羽以禦寒暑，必將資物以為養，任智而不恃力。故智之所貴，存我為貴；力之所賤，侵物為賤。然身非我有也，既生，不得不全之；物非我有也，既有，不得而去之。身固生之主，物亦養之主。雖全生，不可有其身；雖不去物，不可有其物。有其物，有其身，是橫私天下之身，橫私天下之物。不橫私天下之身，不橫私天下物者，其唯聖人乎！公天下之身，公天下之物，其唯至人矣！此之謂至至者也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Humans lack natural armour, speed, fur, and claws, so they depend on intelligence and shared things for survival. Wisdom is valued when it preserves life; force is degraded when it invades other beings. Yet body and property are not absolute possessions. They are conditions entrusted through birth and circumstance.\u003C\u002Fp>\u003Cp>The passage creates a productive tension with the defence of bodily boundaries: care for the body precisely because it is living and vulnerable, but do not turn “mine” into a licence to dominate all other bodies and things. Use and stewardship are not the same as unlimited ownership.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Treat health, land, tools, knowledge, and wealth as resources carrying obligations. Personal consent remains essential; shared dependence also requires that ownership account for effects on other lives and future users.\u003C\u002Fp>\u003Ch2>15. Longevity, Fame, Rank, and Wealth as External Masters\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「生民之不得休息，為四事故：一為壽，二為名，三為位，四為貨。有此四者，畏鬼，畏人，畏威，畏刑。此謂之遁民也。可殺可活，制命在外。不逆命，何羨壽？不矜貴，何羨名？不要勢，何羨位？不貪富，何羨貨？此之謂順民也。天下無對，制命在內。故語有之曰：人不婚宦，情慾失半；人不衣食，君臣道息。周諺曰：『田父可坐殺。』晨出夜入，自以性之恆；啜菽茹藿，自以味之極；肌肉麤厚，筋節𦝘急，一朝處以柔毛綈幕，薦以粱肉蘭橘，心㾓體煩，內熱生病矣。商魯之君與田父侔地，則亦不盈一時而憊矣。故野人之所安，野人之所美，謂天下無過者。昔者宋國有田夫，常衣縕黂，僅以過冬。暨春東作，自曝於日，不知天下之有廣廈隩室，綿纊狐貉。顧謂其妻曰：『負日之暄，人莫知者。以獻吾君，將有重賞。』裡之富室告之曰：『昔人有美戎菽、甘枲莖芹萍子者，對鄉豪稱之。鄉豪取而嘗之，蜇於口，慘於腹，眾哂而怨之。其人大慙。子此類也。』」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Anxious pursuit of longevity, reputation, office, and wealth places the control of life outside oneself. The chapter contrasts this with release from needing those four verdicts. It then shows how comfort and pleasure are conditioned: a farmer accustomed to hard labour and plain food may become ill in luxury, while a ruler would collapse in the farmer’s field.\u003C\u002Fp>\u003Cp>The farmer who discovers the warmth of sunlight thinks the ruler must reward such a treasure because he cannot imagine the ruler’s different world. Experience is real but not automatically universal. What feels natural, delicious, or unbearable is partly trained by a way of life.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Identify desires borrowed from a social environment and test whether they improve your actual life. When recommending a practice, ask for whom, under what conditions, and with what adaptation it works.\u003C\u002Fp>\u003Ch2>16. Enjoyment, Reputation, and the Reality beneath the Name\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「豐屋、美服、厚味、姣色，有此四者，何求於外？有此而求外者，無厭之性。無厭之性，陰陽之蠹也。忠不足以安君，適足以危身；義不足以利物，適足以害生。安上不由於忠，而忠名滅焉；利物不由於義，而義名絕焉。君臣皆安，物我兼利，古之道也。鬻子曰：『去名者無憂。』老子曰：『名者實之賓。』而悠悠者趨名不已。名固不可去，名固不可賓邪？今有名則尊榮，亡名則卑辱；尊榮則逸樂，卑辱則憂苦。憂苦，犯性者也；逸樂，順性者也。斯實之所係矣。名胡可去？名胡可賓？但惡夫守名而累實。守名而累實，將恤危亡之不救，豈徒逸樂憂苦之間哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A comfortable home, clothing, food, and attraction should be enough; still reaching outward without limit reveals an appetite that no object can satisfy. The text also questions loyalty and righteousness when their labels fail to protect rulers, people, or life. A name should be a guest of reality, not its substitute.\u003C\u002Fp>\u003Cp>Reputation cannot simply be ignored because it affects dignity, opportunity, comfort, and suffering. The wiser target is not all public standing, but the decision to preserve an image while the underlying life, relationship, or institution collapses.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Maintain credibility through real conduct, then let evidence revise the image. If protecting a brand, title, or appearance prevents repair, choose the reality that the name was supposed to serve.\u003C\u002Fp>\u003Ch2>The Chapter in Practice\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>Let the living purpose lead.\u003C\u002Fstrong> Do not sacrifice body, relationship, or useful work merely to preserve an image of virtue.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Define enough.\u003C\u002Fstrong> Seek material security and ordinary joy without letting accumulation become endless work.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Place ethical limits around pleasure.\u003C\u002Fstrong> Consent, health, reciprocity, awareness, and the freedom to stop are essential.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Question compulsory sacrifice.\u003C\u002Fstrong> Verify benefit, necessity, distribution, and the right to refuse.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Support contributors while they live.\u003C\u002Fstrong> Future praise is not compensation for present burnout or deprivation.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Keep name attached to reality.\u003C\u002Fstrong> Reputation matters, but should follow and remain answerable to actual conduct.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Questions for Reflection\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>Which part of your life is being postponed for a future reputation or milestone?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What is “enough” for your security, dependants, time, and capacity to enjoy life?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Does a recurring pleasure leave you more alive and connected, or less able to choose?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Who is expected to sacrifice repeatedly for a collective good while others keep the benefit?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Which public image is now preventing you or an institution from repairing the underlying reality?\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>Continue Reading\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-06-li-ming\">Previous: Chapter Six, Li Ming 力命\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\">Liezi overview\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-08-shuo-fu\">Next: Chapter Eight, Shuo Fu 說符\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>《楊朱》是《列子》中最具挑戰性的一篇。它質疑死後名聲、被迫犧牲、對長壽的焦慮，以及對地位與財富的追逐，同時維護眼前這具身體和這段生命的價值。有些段落故意使用極端例子：放縱享樂、聖人受苦而暴君享樂，或不肯為天下損失一根毛髮，目的在揭露一種道德語言——它可能要求一個人把整段生命交給抽象名聲。\u003C\u002Fp>\u003Cp>這些論點不能被簡化為“想做什麼就做什麼”。慾望也可能變成成癮、強迫、浪費與傷害；篇中的一些故事，即使說話者沒有承認，也已經顯出這種危險。現代解讀應保留核心挑戰，同時補上必要倫理界線：保護具體生命，拒絕空洞的自我毀壞，知道滿足，尊重同意與他人的生命，分享餘裕，也不要讓享樂或名聲成為新的主人。\u003C\u002Fp>\u003Ch2>一、名聲能給活著的人什麼\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱遊於魯，舍於孟氏。孟氏問曰：「人而已矣，奚以名為？」曰：「以名者為富。」「既富矣，奚不已焉？」曰：「為貴。」「既貴矣，奚不已焉？」曰：「為死。」「既死矣，奚為焉？」曰：「為子孫。」「名奚益於子孫？」曰：「名乃苦其身，燋其心。乘其名者，澤及宗族，利兼鄉黨，況子孫乎？」「凡為名者必廉，廉斯貧；為名者必讓，讓斯賤。」曰：「管仲之相齊也，君淫亦淫，君奢亦奢。志合言從，道行國霸。死之後，管氏而已。田氏之相齊也，君盈則己降，君歛則己施。民皆歸之，因有齊國；子孫享之，至今不絕。若實名貧，偽名富。」曰：「實無名，名無實。名者，偽而已矣。昔者堯舜偽以天下讓許由、善卷，而不失天下，享祚百年。伯夷、叔齊實以孤竹君讓，而終亡其國，餓死於首陽之山。實、偽之辯，如此其省也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>對話一步步追查名聲背後的目的：求名為了財富，財富為了地位，地位為了死後餘澤，而餘澤又為了子孫。可是建立名聲的人可能已經耗盡身體與心神，真正獲得利益的是後來者。公共美德也可能成為表演；真實退讓使人貧賤，像美德的外表反而吸引權力。\u003C\u002Fp>\u003Cp>這不能證明所有名聲都是虛假。它說明“好名聲”混合了真實行為、公共看法、制度與後世敘述。名稱不能取代本來應當支撐它的現實。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>為了獲得承認而犧牲之前，先問誰得到利益、犧牲創造了什麼當下好處，以及能否不傷害健康和正直而達到同一目的。讓名聲跟隨有用工作，不要把追逐名聲本身當成工作。\u003C\u002Fp>\u003Ch2>二、短暫生命都用來準備被人記住\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「百年，壽之大齊。得百年者千無一焉。設有一者，孩抱以逮昏老，幾居其半矣。夜眠之所弭，晝覺之所遺，又幾居其半矣。痛疾哀苦，亡失憂懼，又幾居其半矣。量十數年之中，逌然而自得亡介焉之慮者，亦亡一時之中爾。則人之生也奚為哉？奚樂哉？為美厚爾，為聲色爾，而美厚復不可常厭足，聲色不可常玩聞，乃復為刑賞之所禁勸，名法之所進退，遑遑爾競一時之虛譽，規死後之餘榮，偊偊爾順耳目之觀聽，惜身意之是非，徒失當年之至樂，不能自肆於一時。重囚累梏，何以異哉？太古之人知生之暫來，知死之暫往，故從心而動，不違自然所好；當身之娛非所去也，故不為名所勸。從性而遊，不逆萬物所好；死後之名非所取也，故不為刑所及。名譽先後，年命多少，非所量也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>即使長壽，也包含童年、老年、睡眠、疾病、悲傷、恐懼與失去；剩下真正安閒的時間很少，人卻又把它交給獎懲、地位和死後讚美。楊朱把這種自我囚禁比作戴著沉重枷鎖。\u003C\u002Fp>\u003Cp>他的另一條路，是記得生命只是暫時到來，死亡也會在時機中離去。自然的享受，不應只因名聲而被拒絕。這不要求不斷追求刺激；更深的批評，是人把生活一直推遲到獲得認可以後。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>現在就為休息、關係、活動、美感和不計量的專注保留固定時間。不要等退休、獲獎或條件完美才開始生活。能夠長期維持的快樂，通常普通而可重複。\u003C\u002Fp>\u003Ch2>三、死亡抹平名聲，卻不抹去行為後果\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「萬物所異者生也，所同者死也。生則有賢愚、貴賤，是所異也；死則有臭腐、消滅，是所同也。雖然，賢愚、貴賤非所能也，臭腐、消滅亦非所能也。故生非所生，死非所死；賢非所賢，愚非所愚；貴非所貴，賤非所賤。然而萬物齊生齊死，齊賢齊愚，齊貴齊賤。十年亦死，百年亦死；仁聖亦死，凶愚亦死。生則堯舜，死則腐骨；生則桀紂，死則腐骨。腐骨一矣，孰知其異？且趣當生，奚遑死後？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>生命中有才智、身份、品格和壽命的差別，死亡則使身體都歸於腐朽。受尊敬的聖人和被譴責的暴君，其遺骨不會說明原來的身份。楊朱因此把注意從想像中的死後經驗，拉回正在發生的生活。\u003C\u002Fp>\u003Cp>身體在死亡中的平等，並不表示活著時的行為也相等。殘暴仍造成痛苦，照顧仍支援生命。重點是，死者不能像擁有另一具身體那樣，享受後世讚美或承受後世責罵。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>選擇行為時，看它對活人和共同世界造成什麼影響，不要只想著死後觀眾。死亡意識可以使倫理更清楚，不必使倫理消失。\u003C\u002Fp>\u003Ch2>四、清高與貞守何時變成自我傷害\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「伯夷非亡欲，矜清之郵，以放餓死。展季非亡情，矜貞之郵，以放寡宗。清貞之誤善之若此！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>伯夷並非沒有慾望，卻守著清高身份直到餓死；展季並非沒有感情，卻用貞守使家族斷弱。一項美德被絕對化後，可能背叛原來使它成為好事的生活目的。\u003C\u002Fp>\u003Cp>這裡批評的不是正直，而是環境已經改變，仍要保護“我很正直”的形象，甚至讓身體、關係與未來因此毀壞。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>要問一項原則在當前事情中，是否仍服務生命、公平與信任。界線應足夠堅定來保護重要事物，也應足夠靈活，不變成沒有必要的懲罰。\u003C\u002Fp>\u003Ch2>五、在貧困與累積之間\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「原憲窶於魯，子貢殖於衛。原憲之窶損生，子貢之殖累身。」「然則窶亦不可，殖亦不可，其可焉在？」曰：「可在樂生，可在逸身。故善樂生者不窶，善逸身者不殖。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>嚴重貧困傷害生命，無止境累積也拖累身體。兩者之間的路，是樂於生命並讓身體有餘裕。懂得快樂的人不會浪漫化貧困，懂得安逸的人也不會讓財產擴張成為另一份永不結束的工作。\u003C\u002Fp>\u003Cp>“足夠”不是固定數目，也不是自動安逸，而是資源支援生命、卻不要求生命反過來服務資源增長的那一點。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>為居住、健康、時間、受養者與應變能力定義足夠，再判斷更多收益是否值得付出注意、壓力與自由。貧困需要物質改善，不是叫人學習知足。\u003C\u002Fp>\u003Ch2>六、照顧活人，簡樸送死\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「古語有之：『生相憐，死相捐。』此語至矣。相憐之道，非唯情也；勤能使逸，飢能使飽，寒能使溫，窮能使達也。相捐之道，非不相哀也；不含珠玉，不服文錦，不陳犧牲，不設明器也。晏平仲問養生於管夷吾。管夷吾曰：『肆之而已，勿壅勿閼。』晏平仲曰：『其目柰何？』夷吾曰：『恣耳之所欲聽，恣目之所欲視，恣鼻之所欲向，恣口之所欲言，恣體之所欲安，恣意之所欲行。夫耳之所欲聞者音聲，而不得聽，謂之閼聰；目之所欲見者美色，而不得視，謂之閼明；鼻之所欲曏者椒蘭，而不得嗅，謂之閼顫；口之所欲道者是非，而不得言，謂之閼智；體之所欲安者美厚，而不得從，謂之閼適；意之所欲為者放逸，而不得行，謂之閼性。凡此諸閼，廢虐之主。去廢虐之主，熙熙然以俟死，一日、一月、一年、十年，吾所謂養。拘此廢虐之主，錄而不捨，慼慼然以至久生，百年、千年、萬年，非吾所謂養。』管夷吾曰：『吾既告子養生矣，送死柰何？』晏平仲曰：『送死略矣，將何以告焉？』管夷吾曰：『吾固欲聞之。』平仲曰：『既死，豈在我哉？焚之亦可，沈之亦可，瘞之亦可，露之亦可，衣薪而棄諸溝壑亦可，袞衣繡裳而納諸石槨亦可，唯所遇焉。』管夷吾顧謂鮑叔黃子曰：『生死之道，吾二人進之矣。』」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>關懷活人不能停在情感上，還要使勞累者休息、飢餓者得食、寒冷者溫暖、受困者有出路。放下死者不表示沒有悲傷，而是不把珍珠、錦衣、祭牲與奢侈明器埋進不能再受益的身體旁。\u003C\u002Fp>\u003Cp>對話又讚揚耳目、言語、身體與意向不被堵塞。若不設限制地照字面實行，也可能成為有害放縱。放回本篇語境，真正物件是無謂壓抑與喪葬鋪張造成的苦。關懷仍須包含同意、健康、互惠，也要記得別人的身體不是滿足自己慾望的工具。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>把照顧放在眼前需要與當事人意願上，提早談好臨終安排。簡樸葬禮也可以充滿意義，悲傷不需要用財務展示證明。\u003C\u002Fp>\u003Ch2>七、子產兄弟與享樂的界線\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子產相鄭，專國之政。三年，善者服其化，惡者畏其禁，鄭國以治，諸侯憚之。而有兄曰公孫朝，有弟曰公孫穆。朝好酒，穆好色。朝之室也聚酒千鍾，積曲成封，望門百步，糟漿之氣逆於人鼻。方其荒於酒也，不知世道之安危，人理之悔吝，室內之有亡，九族之親疏，存亡之哀樂也。雖水火兵刃交於前，弗知也。穆之後庭比房數十，皆擇稚齒婑媠者以盈之。方其耽於色也，屏親暱，絕交遊，逃於後庭，以晝足夜；三月一齣，意猶未愜。鄉有處子之娥姣者，必賄而招之，媒而挑之，弗獲而後已。子產日夜以為戚，密造鄧析而謀之，曰：「僑聞治身以及家，治家以及國，此言自於近至於遠也。僑為國則治矣，而家則亂矣。其道逆邪？將奚方以救二子？子其詔之！」鄧析曰：「吾怪之久矣，未敢先言。子奚不時其治也，喻以性命之重，誘以禮義之尊乎？」子產用鄧析之言，因閒以謁其兄弟，而告之曰：「人之所以貴於禽獸者，智慮；智慮之所將者，禮義。禮義成，則名位至矣。若觸情而動，耽於嗜慾，則性命危矣。子納僑之言，則朝自悔而夕食祿矣。」朝穆曰：「吾知之久矣，擇之亦久矣，豈待若言而後識之哉？凡生之難遇而死之易及。以難遇之生，俟易及之死，可孰念哉？而欲尊禮義以夸人，矯情性以招名，吾以此為弗若死矣。為欲盡一生之歡，窮當年之樂，唯患腹溢而不得恣口之飲，力憊而不得肆情於色；不遑憂名聲之醜，性命之危也。且若以治國之能誇物，欲以說辭亂我之心，榮祿喜我之意，不亦鄙而可憐哉？我又欲與若別之。夫善治外者，物未必治，而身交苦；善治內者，物未必亂，而性交逸。以若之治外，其法可暫行於一國，未合於人心；以我之治內，可推之於天下，君臣之道息矣。吾常欲以此術而喻之，若反以彼術而教我哉？」子產忙然無以應之。他日，以告鄧析。鄧析曰：「子與真人居而不知也，孰謂子智者乎？鄭國之治偶耳，非子之功也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>子產能治理國家，卻不能治理兄弟。一人沉迷酒，另一人把自己隔絕在性慾之中，並使用財富與追迫獲得年輕女子。他們辯稱生命難得、死亡易至，內在享樂勝過禮義、名聲與官位。\u003C\u002Fp>\u003Cp>他們批評名聲的論點有力量，但行為也顯示沒有界線的快樂怎樣失敗。成癮使一人看不見危險與關係；另一人把他人當成物件，忽略同意所需的條件。鄧析稱他們為“真人”，本來就令人不安；讀者不必把這種諷刺性稱讚當成倫理認可。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>快樂能支援生命，必須保留健康、同意、互惠、覺察與停止的自由。慾望若抹去別人，或毀掉自己選擇的能力，就已經變成另一種束縛。\u003C\u002Fp>\u003Ch2>八、端木叔使用並散盡財富\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>衛端木叔者，子貢之世也。藉其先貲，家累萬金。不治世故，放意所好。其生民之所欲為，人意之所欲玩者，無不為也，無不玩也。牆屋臺榭，園囿池沼，飲食車服，聲樂嬪御，擬齊楚之君焉。至其情所欲好，耳所欲聽，目所欲視，口所欲嘗，雖殊方偏國，非齊土之所產育者，無不必致之，猶藩牆之物也。及其遊也，雖山川阻險，塗逕修遠，無不必之，猶人之行咫步也。賓客在庭者日百住，庖廚之下不絕煙火，堂廡之上不絕聲樂。奉養之餘，先散之宗族；宗族之餘，次散之邑里；邑里之餘，乃散之一國。行年六十，氣干將衰，棄其家事，都散其庫藏、珍寶、車服、妾媵。一年之中盡焉，不為子孫留財。及其病也，無藥石之儲；及其死也，無瘞埋之資。一國之人受其施者，相與賦而藏之，反其子孫之財焉。禽骨釐聞之，曰：「端木叔，狂人也，辱其祖矣。」段幹生聞之，曰：「端木叔，達人也，德過其祖矣。其所行也，其所為也，眾意所驚，而誠理所取。衛之君子多以禮教自持，固未足以得此人之心也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>端木叔用繼承來的財富享受生活、招待賓客、遠遊，又依次分給親族、鄉里和全國。六十歲時，他把剩餘財物全部散去，不替疾病、葬禮和子孫留下儲備。受過恩惠的眾人後來共同負擔葬禮，並把部分財產還給他的子孫。\u003C\u002Fp>\u003Cp>有人罵他瘋狂而辱祖，也有人說他的德行超過祖先。故事挑戰囤積，卻也顯出他最後依賴集體收拾。消費和慷慨並不會僅因反對累積就自動變得明智。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>活著時使用財富，也分享真實餘裕，但應透明地保留健康、受養者、承諾與緊急需要。慷慨若不把可預見代價暗中交給別人，就更穩固。\u003C\u002Fp>\u003Ch2>九、珍愛生命不等於緊抓不放\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孟孫陽問楊朱曰：「有人於此，貴生愛身，以蘄不死，可乎？」曰：「理無不死。」「以蘄久生，可乎？」曰：「理無久生。生非貴之所能存，身非愛之所能厚。且久生奚為？五情好惡，古猶今也；四體安危，古猶今也；世事苦樂，古猶今也；變易治亂，古猶今也。既聞之矣，既見之矣，既更之矣，百年猶厭其多，況久生之苦也乎？」孟孫陽曰：「若然，速亡愈於久生，則踐鋒刃，入湯火，得所志矣。」楊子曰：「不然。既生，則廢而任之，究其所欲，以俟於死。將死，則廢而任之，究其所之，以放於盡。無不廢，無不任，何遽遲速於其閒乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>渴望不死不能消除死亡，但這不表示越早死越好。楊朱拒絕主動走向刀鋒與火湯。既然活著，就讓生命走完它的過程；死亡到來時，也讓死亡完成過程。不要把延遲或加速變成新的執念。\u003C\u002Fp>\u003Cp>這裡的區別很重要：接受死亡不等於自我毀滅。珍愛具體生命，可以同時拒絕把無限延長壽命當成唯一價值。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>支援健康與安全，同時接受壽命有限。如果加速死亡的念頭不是哲學問題，而是個人正在經歷的危險，應立即尋找可信任的人與專業幫助。接受應當保護生命，不應使人獨自承受危險。\u003C\u002Fp>\u003Ch2>十、一根毛髮、整個天下與犧牲邊界\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「伯成子高不以一毫利物，舍國而隱耕。大禹不以一身自利，一體偏枯。古之人損一毫利天下不與也，悉天下奉一身不取也。人人不損一毫，人人不利天下，天下治矣。」禽子問楊朱曰：「去子體之一毛以濟一世，汝為之乎？」楊子曰：「世固非一毛之所濟。」禽子曰：「假濟，為之乎？」楊子弗應。禽子出語孟孫陽。孟孫陽曰：「子不達夫子之心，吾請言之。有侵若肌膚獲萬金者，若為之乎？」曰：「為之。」孟孫陽曰：「有斷若一節得一國，子為之乎？」禽子默然有閒。孟孫陽曰：「一毛微於肌膚，肌膚微於一節，省矣。然則積一毛以成肌膚，積肌膚以成一節。一毛固一體萬分中之一物，奈何輕之乎？」禽子曰：「吾不能所以答子。然則以子之言問老聃、關尹，則子言當矣；以吾言問大禹、墨翟，則吾言當矣。」孟孫陽因顧與其徒說他事。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>“不拔一毛利天下”常被當成自私。這裡卻是在保護界線：以微不足道的身體犧牲開始的理由，可能一路擴大成皮膚、肢體和整個人。如果人人既不傷害別人，也不以拯救天下為名強迫別人受傷，天下已經少許多混亂。\u003C\u002Fp>\u003Cp>爭論沒有給出普遍答案。利益真實而同意自由時，小代價可以合理；危險在於制度反覆宣佈他人的身體微不足道。自我保護與公共關懷必須互相修正。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>要求別人犧牲以前，要驗證利益、必要性、同意、代價分配與停止點。不要把公共善建立在永遠不獲準拒絕的人身上。\u003C\u002Fp>\u003Ch2>十一、聖人受苦而暴君享樂的道德震撼\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「天下之美歸之舜、禹、周、孔，天下之惡歸之桀、紂。然而舜耕於河陽，陶於雷澤，四體不得暫安，口腹不得美厚；父母之所不愛，弟妹之所不親。行年三十，不告而娶。及受堯之禪，年已長，智已衰。商鈞不才，禪位於禹，慼慼然以至於死。此天人之窮毒者也。鮌治水土，績用不就，殛諸羽山。禹纂業事讐，惟荒土功，子產不字，過門不入；身體偏枯，手足胼胝。及受舜禪，卑宮室，美紱冕，慼慼然以至於死。此天人之憂苦者也。武王既終，成王幼弱，周公攝天子之政。邵公不悅，四國流言。居東三年，誅兄放弟，僅免其身，慼慼然以至於死。此天人之危懼者也。孔子明帝王之道，應時君之聘，伐樹於宋，削跡於衛，窮於商周，圍於陳蔡，受屈於季氏，見辱於陽虎，慼慼然以至於死。此天民之遑遽者也。凡彼四聖者，生無一日之歡，死有萬世之名。名者，固非實之所取也。雖稱之弗知，雖賞之不知，與株塊無以異矣。桀藉累世之資，居南面之尊，智足以距群下，威足以震海內；恣耳目之所娛，窮意慮之所為，熙熙然以至於死。此天民之逸蕩者也。紂亦藉累世之資，居南面之尊；威無不行，志無不從；肆情於傾宮，縱慾於長夜；不以禮義自苦，熙熙然以至於誅。此天民之放縱者也。彼二凶也，生有從欲之歡，死被愚暴之名。實者，固非名之所與也。雖毀之不知，雖稱之弗知，此與株塊奚以異矣？彼四聖雖美之所歸，苦以至終，同歸於死矣。彼二凶雖惡之所歸，樂以至終，亦同歸於死矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>文字把終身勞苦的聖人，與生前享受權力的暴君相對。死後讚美不能安慰已經死去的聖人，譴責也不能在死後懲罰暴君。這種對比故意震動一種想法：後世名聲可以自動補償被毀掉的人生。\u003C\u002Fp>\u003Cp>這絕不是可以辯護的暴政認可。暴君的快樂依賴暴力與他人的痛苦，而這些是活著世界中的真實後果，不只是死後名稱。最強的結論因此不是“選擇作惡”，而是“不要只用未來讚美，要求善者忍受現世苦難”。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>不要建立用耗盡與紀念文字獎勵服務的制度。現在就保護承擔必要工作者的健康、時間、安全與物質支援，也在現在追究傷害性權力。\u003C\u002Fp>\u003Ch2>十二、治理羊群不是逐只治理\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱見梁王，言治天下如運諸掌。梁王曰：「先生有一妻一妾而不能治，三畝之園而不能芸，而言治天下如運諸掌，何也？」對曰：「君見其牧羊者乎？百羊而群，使五尺童子荷箠而隨之，欲東而東，欲西而西。使堯牽一羊，舜荷箠而隨之，則不能前矣。且臣聞之：吞舟之魚，不遊枝流；鴻鵠高飛，不集汙池。何則？其極遠也。黃鐘大呂，不可從煩奏之舞。何則？其音疏也。將治大者不治細，成大功者不成小，此之謂矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>梁王嘲笑楊朱，連家人與小園都管不好，卻說治天下很容易。楊朱回答，兒童只要影響整體方向就能趕百隻羊；若讓兩位聖人專心牽引一隻羊，反而可能走不了。大範圍協調與細節控制使用不同規律。\u003C\u002Fp>\u003Cp>論點準確區分系統能力與個人整齊，但也可能變成忽略細節的藉口。真正懂得尺度的領導，會知道哪些細節可以授權，哪些訊號反映整體，又有哪些看似微小的生命絕不能被犧牲。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>讓管理方法適合規模。為整體設方向和反饋，把地方決定交給當地，同時確定少數領導絕不能忽略的細節，例如安全、權利與質量。\u003C\u002Fp>\u003Ch2>十三、過去能留下的事情很少\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「太古之事滅矣，孰志之哉？三皇之事若存若亡，五帝之事若覺若夢，三王之事或隱或顯，億不識一。當身之事或聞或見，萬不識一。目前之事或存或廢，千不識一。太古至於今日，年數固不可勝紀。但伏羲已來三十餘萬歲，賢愚、好醜，成敗、是非，無不消滅，但遲速之間耳。矜一時之譭譽，以焦苦其神形，要死後數百年中餘名，豈足潤枯骨？何生之樂哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>遠古事件只剩碎片，連眼前事情也只有很小部分被看見、記住。讚美與責罵、美醜、成敗、是非都以不同速度消失。為了幾百年不穩定的記憶而耗盡身體心神，是拿活著的現實交換脆弱檔案。\u003C\u002Fp>\u003Cp>這不表示歷史沒有價值，而是提醒儲存必然有所選擇，名聲也不穩定。工作可以服務未來的人，卻不必要求未來永遠記住自己的名字。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>記錄別人真正需要的內容，分享知識，也接受名字可能與貢獻分離。建立可持續的使用和照管，不要只建造個人永久存在的紀念碑。\u003C\u002Fp>\u003Ch2>十四、身體與物不是絕對私有\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「人肖天地之類，懷五常之性，有生之最靈者也。人者，爪牙不足以供守衛，肌膚不足以自捍禦，趨走不足以從利逃害，無毛羽以禦寒暑，必將資物以為養，任智而不恃力。故智之所貴，存我為貴；力之所賤，侵物為賤。然身非我有也，既生，不得不全之；物非我有也，既有，不得而去之。身固生之主，物亦養之主。雖全生，不可有其身；雖不去物，不可有其物。有其物，有其身，是橫私天下之身，橫私天下之物。不橫私天下之身，不橫私天下物者，其唯聖人乎！公天下之身，公天下之物，其唯至人矣！此之謂至至者也。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>人沒有天然盔甲、速度、毛皮和利爪，所以必須依靠智慧與共同世界中的事物生存。智慧能儲存生命，所以可貴；力量侵害其他存在，所以可鄙。可是身體和財物也不是絕對私產，而是通過出生與處境暫時承接的條件。\u003C\u002Fp>\u003Cp>這與保護身體界線形成有意義的張力：正因為身體活著而脆弱，所以要照顧；但“我的”不能變成控制其他身體和事物的無限許可。使用和託管不等於無限所有。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>把健康、土地、工具、知識與財富看成附帶責任的資源。個人同意仍然不可缺少，共同依存也要求所有權顧及對其他生命和未來使用者的影響。\u003C\u002Fp>\u003Ch2>十五、長壽、名聲、地位與財富成為外在主人\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「生民之不得休息，為四事故：一為壽，二為名，三為位，四為貨。有此四者，畏鬼，畏人，畏威，畏刑。此謂之遁民也。可殺可活，制命在外。不逆命，何羨壽？不矜貴，何羨名？不要勢，何羨位？不貪富，何羨貨？此之謂順民也。天下無對，制命在內。故語有之曰：人不婚宦，情慾失半；人不衣食，君臣道息。周諺曰：『田父可坐殺。』晨出夜入，自以性之恆；啜菽茹藿，自以味之極；肌肉麤厚，筋節𦝘急，一朝處以柔毛綈幕，薦以粱肉蘭橘，心㾓體煩，內熱生病矣。商魯之君與田父侔地，則亦不盈一時而憊矣。故野人之所安，野人之所美，謂天下無過者。昔者宋國有田夫，常衣縕黂，僅以過冬。暨春東作，自曝於日，不知天下之有廣廈隩室，綿纊狐貉。顧謂其妻曰：『負日之暄，人莫知者。以獻吾君，將有重賞。』裡之富室告之曰：『昔人有美戎菽、甘枲莖芹萍子者，對鄉豪稱之。鄉豪取而嘗之，蜇於口，慘於腹，眾哂而怨之。其人大慙。子此類也。』」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>焦慮追逐長壽、名聲、官位和財富，會把生命控制權放在外面。本篇以不再依賴這四項判決作為另一種狀態。隨後它說明舒適與快樂會受生活訓練：習慣勞動與粗食的農夫可能在奢華中生病，君王到了農田也會迅速疲憊。\u003C\u002Fp>\u003Cp>農夫發現曬太陽的溫暖，以為君王一定會獎賞這個寶物，因為他想像不到君王處在另一個生活世界。經驗真實，卻不自動普遍。覺得自然、美味或難以忍受，往往也由長期生活方式塑造。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>辨認哪些慾望是從社會環境借來的，再檢驗它們是否改善實際生活。推薦一種方法時，要問它適合誰、在什麼條件下有效，又需要怎樣調整。\u003C\u002Fp>\u003Ch2>十六、享受、名聲與名稱下面的現實\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「豐屋、美服、厚味、姣色，有此四者，何求於外？有此而求外者，無厭之性。無厭之性，陰陽之蠹也。忠不足以安君，適足以危身；義不足以利物，適足以害生。安上不由於忠，而忠名滅焉；利物不由於義，而義名絕焉。君臣皆安，物我兼利，古之道也。鬻子曰：『去名者無憂。』老子曰：『名者實之賓。』而悠悠者趨名不已。名固不可去，名固不可賓邪？今有名則尊榮，亡名則卑辱；尊榮則逸樂，卑辱則憂苦。憂苦，犯性者也；逸樂，順性者也。斯實之所繫矣。名胡可去？名胡可賓？但惡夫守名而累實。守名而累實，將恤危亡之不救，豈徒逸樂憂苦之間哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>舒適住房、衣著、飲食與親密吸引本應足夠；已有這些仍無限向外追求，表示慾望不可能被物件填滿。文字也追問忠義：名稱若不能安定君上、幫助萬物，反而傷害生命，它是否還值得守護？名應是實的賓客，不是實的替代物。\u003C\u002Fp>\u003Cp>名聲也不能完全忽略，因為它會影響尊嚴、機會、安逸與痛苦。更準確的批評物件，不是所有公共評價，而是為了維持形象，眼看真實生命、關係或制度崩壞。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>以真實行為維護信用，也讓證據可以修正形象。如果保護品牌、頭銜或外觀阻止修復，就選擇名稱本來應該服務的現實。\u003C\u002Fp>\u003Ch2>本篇的實際練習\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>讓活著的目的帶路。\u003C\u002Fstrong>不要只為保持美德形象，犧牲身體、關係或有用工作。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>定義足夠。\u003C\u002Fstrong>爭取物質安全和日常快樂，不讓累積變成永遠做不完的工作。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>為快樂設倫理界線。\u003C\u002Fstrong>同意、健康、互惠、覺察與停止的自由不可缺少。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>質疑強制犧牲。\u003C\u002Fstrong>驗證利益、必要性、代價分配與拒絕的權利。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>在貢獻者活著時支援他們。\u003C\u002Fstrong>未來讚美不能補償今天的耗盡與貧困。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>讓名依附於實。\u003C\u002Fstrong>名聲有影響，卻應跟隨真實行為，也接受真實行為的檢驗。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>反思問題\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>你為了未來名聲或里程碑，正在推遲哪一部分生活？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>對安全、受養者、時間與享受生命的能力而言，什麼才算足夠？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>一種反覆出現的快樂，使你更有生命、更能連線，還是更不能選擇？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>誰為了集體好處被反覆要求犧牲，而別人保留利益？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>哪一種公共形象，正在阻止個人或制度修復下面的現實？\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>繼續閱讀\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-06-li-ming\">上一篇：第六篇《力命》\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\">《列子》總覽\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-08-shuo-fu\">下一篇：第八篇《說符》\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\u002Fo2qkFth3lznyuEoQ5nSV.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 Seven: Yang Zhu 楊朱","《列子·楊朱》原文與白話解讀",{"en":1397,"zh":1398},"Liezi chapter seven, Yang Zhu, questions fame, sacrifice and wealth in defence of the life actually lived: sixteen readings on pleasure, enough and mortality.","《楊朱》是《列子》最具挑戰性的一篇，質疑身後名聲、被迫犧牲與對財富地位的追逐，連不肯為天下損一毫的說法也在其中。本篇保留其鋒芒，同時補上享樂與倫理的界線。",[],{"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 Course","六爻初級課",{"en":1411,"zh":1412},"Singapore","新加坡","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FQzqp0uXPJyVi3CvdDM1S.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FQzqp0uXPJyVi3CvdDM1S-16x9.webp","upcoming","choose_one",[1418,1437,1450,1463],{"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},"scheduled","2026-11-01","9:00am–5:00pm","SGT","Sunday, 1 November 2026","dimanche 1 novembre 2026","dim. 1 nov.","1 nov. 2026","09:00–17:00","2026年11月1日 星期日","Sun 1 Nov","11月1日 週日","1 Nov 2026","2026年11月1日","Nov","November",2026,"Sun",{"status":1419,"date_slug":1438,"time_label":1421,"timezone_abbr":1422,"date_label":1439,"date_label_fr":1440,"date_short_fr":1441,"date_only_fr":1442,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1443,"date_short":1444,"date_short_zh":1445,"date_only":1446,"date_only_zh":1447,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1448,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1449,"weekday_index":60},"2026-11-21","Saturday, 21 November 2026","samedi 21 novembre 2026","sam. 21 nov.","21 nov. 2026","2026年11月21日 星期六","Sat 21 Nov","11月21日 週六","21 Nov 2026","2026年11月21日",21,"Sat",{"status":1419,"date_slug":1451,"time_label":1421,"timezone_abbr":1422,"date_label":1452,"date_label_fr":1453,"date_short_fr":1454,"date_only_fr":1455,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1456,"date_short":1457,"date_short_zh":1458,"date_only":1459,"date_only_zh":1460,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":147,"month_short":1461,"month_long":1462,"month_num":147,"year":1435,"weekday_short":1449,"weekday_index":60},"2026-12-12","Saturday, 12 December 2026","samedi 12 décembre 2026","sam. 12 déc.","12 déc. 2026","2026年12月12日 星期六","Sat 12 Dec","12月12日 週六","12 Dec 2026","2026年12月12日","Dec","December",{"status":1419,"date_slug":1464,"time_label":1421,"timezone_abbr":1422,"date_label":1465,"date_label_fr":1466,"date_short_fr":1467,"date_only_fr":1468,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1469,"date_short":1470,"date_short_zh":1471,"date_only":1472,"date_only_zh":1473,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":137,"month_short":1474,"month_long":1475,"month_num":38,"year":1476,"weekday_short":1436,"weekday_index":1121},"2027-01-17","Sunday, 17 January 2027","dimanche 17 janvier 2027","dim. 17 janv.","17 janv. 2027","2027年1月17日 星期日","Sun 17 Jan","1月17日 週日","17 Jan 2027","2027年1月17日","Jan","January",2027,{"status":1419,"date_slug":1420,"time_label":1421,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"id":1479,"slug":1480,"available_locales":1481,"path":1482,"title":1483,"venue":1486,"hero_image_url":1487,"card_image_url":1487,"card_landscape_url":1488,"lifecycle":1415,"session_mode":1416,"sessions":1489,"next_session":1578},78700,"baduanjin-workshop-september",[1094,1095,1096],"\u002Fevents\u002Finternal-arts-wellness\u002Fbaduanjin-workshop-september",{"en":1484,"zh":1485},"Baduanjin Workshop — November 2026 Sessions","古法八段錦 · 2026年11月班",{"en":1411,"zh":1412},"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FWU46jadRUq4I84xPdaTQ.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FCQB6xxmg8kF7eqWPQgAl-16x9.webp",[1490,1507,1519,1532,1543,1544,1555,1566],{"status":1491,"date_slug":1492,"time_label":1493,"timezone_abbr":1422,"date_label":1494,"date_label_fr":1495,"date_short_fr":1496,"date_only_fr":1497,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1499,"date_short":1500,"date_short_zh":1501,"date_only":1502,"date_only_zh":1503,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1504,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"completed","2026-09-13","10:00am–12:00pm","Sunday, 13 September 2026","dimanche 13 septembre 2026","dim. 13 sept.","13 sept. 2026","10:00–12:00","2026年9月13日 星期日","Sun 13 Sep","9月13日 週日","13 Sep 2026","2026年9月13日",13,"Sep","September",{"status":1491,"date_slug":1508,"time_label":1493,"timezone_abbr":1422,"date_label":1509,"date_label_fr":1510,"date_short_fr":1511,"date_only_fr":1512,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1513,"date_short":1514,"date_short_zh":1515,"date_only":1516,"date_only_zh":1517,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1518,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-09-27","Sunday, 27 September 2026","dimanche 27 septembre 2026","dim. 27 sept.","27 sept. 2026","2026年9月27日 星期日","Sun 27 Sep","9月27日 週日","27 Sep 2026","2026年9月27日",27,{"status":1491,"date_slug":1520,"time_label":1493,"timezone_abbr":1422,"date_label":1521,"date_label_fr":1522,"date_short_fr":1523,"date_only_fr":1524,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1525,"date_short":1526,"date_short_zh":1527,"date_only":1528,"date_only_zh":1529,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":247,"month_short":1530,"month_long":1531,"month_num":1150,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-10-04","Sunday, 4 October 2026","dimanche 4 octobre 2026","dim. 4 oct.","4 oct. 2026","2026年10月4日 星期日","Sun 4 Oct","10月4日 週日","4 Oct 2026","2026年10月4日","Oct","October",{"status":1491,"date_slug":1533,"time_label":1493,"timezone_abbr":1422,"date_label":1534,"date_label_fr":1535,"date_short_fr":1536,"date_only_fr":1537,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1538,"date_short":1539,"date_short_zh":1540,"date_only":1541,"date_only_zh":1542,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1247,"month_short":1530,"month_long":1531,"month_num":1150,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-10-11","Sunday, 11 October 2026","dimanche 11 octobre 2026","dim. 11 oct.","11 oct. 2026","2026年10月11日 星期日","Sun 11 Oct","10月11日 週日","11 Oct 2026","2026年10月11日",{"status":1419,"date_slug":1420,"time_label":1493,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"status":1419,"date_slug":1545,"time_label":1493,"timezone_abbr":1422,"date_label":1546,"date_label_fr":1547,"date_short_fr":1548,"date_only_fr":1549,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1550,"date_short":1551,"date_short_zh":1552,"date_only":1553,"date_only_zh":1554,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":212,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-11-08","Sunday, 8 November 2026","dimanche 8 novembre 2026","dim. 8 nov.","8 nov. 2026","2026年11月8日 星期日","Sun 8 Nov","11月8日 週日","8 Nov 2026","2026年11月8日",{"status":1419,"date_slug":1556,"time_label":1493,"timezone_abbr":1422,"date_label":1557,"date_label_fr":1558,"date_short_fr":1559,"date_only_fr":1560,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1561,"date_short":1562,"date_short_zh":1563,"date_only":1564,"date_only_zh":1565,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":152,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-11-15","Sunday, 15 November 2026","dimanche 15 novembre 2026","dim. 15 nov.","15 nov. 2026","2026年11月15日 星期日","Sun 15 Nov","11月15日 週日","15 Nov 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 Singapore","新加坡易經入門課程",{"en":1411,"zh":1412},"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FJwpNJzsusDghcVRnEeFK.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FJwpNJzsusDghcVRnEeFK-16x9.webp",[1591,1608,1623,1638,1653],{"status":1491,"date_slug":1592,"time_label":1593,"timezone_abbr":1422,"date_label":1594,"date_label_fr":1595,"date_short_fr":1596,"date_only_fr":1597,"date_range_label_fr":1598,"time_label_fr":1599,"date_label_zh":1600,"date_short":1601,"date_short_zh":1602,"date_only":1603,"date_only_zh":1604,"is_multi_day":1122,"date_range_label":1605,"date_range_label_zh":1606,"day_of_month":182,"month_short":1530,"month_long":1531,"month_num":1150,"year":1435,"weekday_short":1607,"weekday_index":38},"2026-10-19","7:00–5:00pm","Monday, 19 October 2026","lundi 19 octobre 2026","lun. 19 oct.","19 oct. 2026","19 oct. 2026 – 24 oct. 2026","19:00–17:00","2026年10月19日 星期一","Mon 19 Oct","10月19日 週一","19 Oct 2026","2026年10月19日","19–24 Oct 2026","2026年10月19日–24日","Mon",{"status":1419,"date_slug":1609,"time_label":1593,"timezone_abbr":1422,"date_label":1610,"date_label_fr":1611,"date_short_fr":1612,"date_only_fr":1613,"date_range_label_fr":1614,"time_label_fr":1599,"date_label_zh":1615,"date_short":1616,"date_short_zh":1617,"date_only":1618,"date_only_zh":1619,"is_multi_day":1122,"date_range_label":1620,"date_range_label_zh":1621,"day_of_month":1622,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1607,"weekday_index":38},"2026-11-16","Monday, 16 November 2026","lundi 16 novembre 2026","lun. 16 nov.","16 nov. 2026","16 nov. 2026 – 21 nov. 2026","2026年11月16日 星期一","Mon 16 Nov","11月16日 週一","16 Nov 2026","2026年11月16日","16–21 Nov 2026","2026年11月16日–21日",16,{"status":1419,"date_slug":1624,"time_label":1593,"timezone_abbr":1422,"date_label":1625,"date_label_fr":1626,"date_short_fr":1627,"date_only_fr":1628,"date_range_label_fr":1629,"time_label_fr":1599,"date_label_zh":1630,"date_short":1631,"date_short_zh":1632,"date_only":1633,"date_only_zh":1634,"is_multi_day":1122,"date_range_label":1635,"date_range_label_zh":1636,"day_of_month":1637,"month_short":1461,"month_long":1462,"month_num":147,"year":1435,"weekday_short":1607,"weekday_index":38},"2026-12-14","Monday, 14 December 2026","lundi 14 décembre 2026","lun. 14 déc.","14 déc. 2026","14 déc. 2026 – 19 déc. 2026","2026年12月14日 星期一","Mon 14 Dec","12月14日 週一","14 Dec 2026","2026年12月14日","14–19 Dec 2026","2026年12月14日–19日",14,{"status":1419,"date_slug":1639,"time_label":1593,"timezone_abbr":1422,"date_label":1640,"date_label_fr":1641,"date_short_fr":1642,"date_only_fr":1643,"date_range_label_fr":1644,"time_label_fr":1599,"date_label_zh":1645,"date_short":1646,"date_short_zh":1647,"date_only":1648,"date_only_zh":1649,"is_multi_day":1122,"date_range_label":1650,"date_range_label_zh":1651,"day_of_month":1652,"month_short":1474,"month_long":1475,"month_num":38,"year":1476,"weekday_short":1607,"weekday_index":38},"2027-01-18","Monday, 18 January 2027","lundi 18 janvier 2027","lun. 18 janv.","18 janv. 2027","18 janv. 2027 – 23 janv. 2027","2027年1月18日 星期一","Mon 18 Jan","1月18日 週一","18 Jan 2027","2027年1月18日","18–23 Jan 2027","2027年1月18日–23日",18,{"status":1419,"date_slug":1654,"time_label":1593,"timezone_abbr":1422,"date_label":1655,"date_label_fr":1656,"date_short_fr":1657,"date_only_fr":1658,"date_range_label_fr":1659,"time_label_fr":1599,"date_label_zh":1660,"date_short":1661,"date_short_zh":1662,"date_only":1663,"date_only_zh":1664,"is_multi_day":1122,"date_range_label":1665,"date_range_label_zh":1666,"day_of_month":152,"month_short":1667,"month_long":1668,"month_num":1169,"year":1476,"weekday_short":1607,"weekday_index":38},"2027-02-15","Monday, 15 February 2027","lundi 15 février 2027","lun. 15 févr.","15 févr. 2027","15 févr. 2027 – 20 févr. 2027","2027年2月15日 星期一","Mon 15 Feb","2月15日 週一","15 Feb 2027","2027年2月15日","15–20 Feb 2027","2027年2月15日–20日","Feb","February",{"status":1419,"date_slug":1609,"time_label":1593,"timezone_abbr":1422,"date_label":1610,"date_label_fr":1611,"date_short_fr":1612,"date_only_fr":1613,"date_range_label_fr":1614,"time_label_fr":1599,"date_label_zh":1615,"date_short":1616,"date_short_zh":1617,"date_only":1618,"date_only_zh":1619,"is_multi_day":1122,"date_range_label":1620,"date_range_label_zh":1621,"day_of_month":1622,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1607,"weekday_index":38},{"id":1671,"slug":1672,"available_locales":1673,"path":1674,"title":1675,"venue":1678,"hero_image_url":1681,"card_image_url":1681,"card_landscape_url":1682,"lifecycle":1415,"session_mode":1416,"sessions":1683,"next_session":1731},68445,"tai-chi-retreat-camp-singapore",[1094,1095,1096],"\u002Fevents\u002Finternal-arts-wellness\u002Ftai-chi-retreat-camp-singapore",{"en":1676,"zh":1677},"Tai Chi Retreat Camp in Singapore | Lee Wudang SG","新加坡太極靜修營｜李武當",{"en":1679,"zh":1680},"Near Great World MRT Station, Singapore","新加坡大世界地鐵站附近","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FwiNxtUpXWzFVpsQa5BLY.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FwiNxtUpXWzFVpsQa5BLY-16x9.webp",[1684,1701,1716],{"status":1419,"date_slug":1685,"time_label":1686,"timezone_abbr":1422,"date_label":1687,"date_label_fr":1688,"date_short_fr":1689,"date_only_fr":1690,"date_range_label_fr":1691,"time_label_fr":1692,"date_label_zh":1693,"date_short":1694,"date_short_zh":1695,"date_only":1696,"date_only_zh":1697,"is_multi_day":1122,"date_range_label":1698,"date_range_label_zh":1699,"day_of_month":1518,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1700,"weekday_index":69},"2026-11-27","9:00am–6:00pm","Friday, 27 November 2026","vendredi 27 novembre 2026","ven. 27 nov.","27 nov. 2026","27 nov. 2026 – 29 nov. 2026","09:00–18:00","2026年11月27日 星期五","Fri 27 Nov","11月27日 週五","27 Nov 2026","2026年11月27日","27–29 Nov 2026","2026年11月27日–29日","Fri",{"status":1419,"date_slug":1702,"time_label":1686,"timezone_abbr":1422,"date_label":1703,"date_label_fr":1704,"date_short_fr":1705,"date_only_fr":1706,"date_range_label_fr":1707,"time_label_fr":1692,"date_label_zh":1708,"date_short":1709,"date_short_zh":1710,"date_only":1711,"date_only_zh":1712,"is_multi_day":1122,"date_range_label":1713,"date_range_label_zh":1714,"day_of_month":1715,"month_short":1461,"month_long":1462,"month_num":147,"year":1435,"weekday_short":1700,"weekday_index":69},"2026-12-25","Friday, 25 December 2026","vendredi 25 décembre 2026","ven. 25 déc.","25 déc. 2026","25 déc. 2026 – 27 déc. 2026","2026年12月25日 星期五","Fri 25 Dec","12月25日 週五","25 Dec 2026","2026年12月25日","25–27 Dec 2026","2026年12月25日–27日",25,{"status":1419,"date_slug":1717,"time_label":1686,"timezone_abbr":1422,"date_label":1718,"date_label_fr":1719,"date_short_fr":1720,"date_only_fr":1721,"date_range_label_fr":1722,"time_label_fr":1692,"date_label_zh":1723,"date_short":1724,"date_short_zh":1725,"date_only":1726,"date_only_zh":1727,"is_multi_day":1122,"date_range_label":1728,"date_range_label_zh":1729,"day_of_month":1730,"month_short":1474,"month_long":1475,"month_num":38,"year":1476,"weekday_short":1700,"weekday_index":69},"2027-01-29","Friday, 29 January 2027","vendredi 29 janvier 2027","ven. 29 janv.","29 janv. 2027","29 janv. 2027 – 31 janv. 2027","2027年1月29日 星期五","Fri 29 Jan","1月29日 週五","29 Jan 2027","2027年1月29日","29–31 Jan 2027","2027年1月29日–31日",29,{"status":1419,"date_slug":1685,"time_label":1686,"timezone_abbr":1422,"date_label":1687,"date_label_fr":1688,"date_short_fr":1689,"date_only_fr":1690,"date_range_label_fr":1691,"time_label_fr":1692,"date_label_zh":1693,"date_short":1694,"date_short_zh":1695,"date_only":1696,"date_only_zh":1697,"is_multi_day":1122,"date_range_label":1698,"date_range_label_zh":1699,"day_of_month":1518,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1700,"weekday_index":69}]