[{"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-08-shuo-fu":1373,"live-course-events":1400},null,{"data":5},{"header":6,"footer":264},[7,51,82,123,161,187,229,260],{"to":8,"label":9,"label_zh":10,"children":11},"\u002Fdao","TAO","道",[12,17,22,26,30,34,39,43,47],{"to":13,"label":14,"label_zh":15,"n":16},"\u002Fdao\u002Fintroduction","Begin with the Tao","道學入門",9,{"to":18,"label":19,"label_zh":20,"n":21},"\u002Fdao\u002Fyi-jing","I Ching","易經",7,{"to":23,"label":24,"label_zh":25,"n":16},"\u002Fdao\u002Fdao-de-jing","Tao Te Ching","道德經",{"to":27,"label":28,"label_zh":29,"n":21},"\u002Fdao\u002Ftaiji","Taiji","太極",{"to":31,"label":32,"label_zh":33,"n":21},"\u002Fdao\u002Fzhuang-zi","Zhuangzi","莊子",{"to":35,"label":36,"label_zh":37,"n":38},"\u002Fdao\u002Fclassics","Classical Library","道家經典文庫",1,{"to":40,"label":41,"label_zh":42},"\u002Fdao\u002Fdaoist-philosophy","Taoist Philosophy","道家哲學",{"to":44,"label":45,"label_zh":46},"\u002Fdao\u002Fwu-wei-natural-living","Wu Wei & Natural Living","無為與自然生活",{"to":48,"label":49,"label_zh":50},"\u002Fdao\u002Fdaoist-view-of-life","A Taoist View of Life","道家人生觀",{"to":52,"label":53,"label_zh":54,"children":55},"\u002Fmartial-arts","Martial Arts","武當武術",[56,61,65,70,74,78],{"to":57,"label":58,"label_zh":59,"n":60},"\u002Fmartial-arts\u002Ffoundations-internal-arts","Foundations of Internal Martial Arts","內家拳基礎",6,{"to":62,"label":63,"label_zh":64,"n":21},"\u002Fmartial-arts\u002Ftaijiquan","Taijiquan (Tai Chi)","太極拳",{"to":66,"label":67,"label_zh":68,"n":69},"\u002Fmartial-arts\u002Fbaguazhang","Baguazhang: Circle Walking, Palm Changes and Movement","八卦掌：走圈、換掌與身法變化",5,{"to":71,"label":72,"label_zh":73,"n":69},"\u002Fmartial-arts\u002Fxingyiquan","Xingyiquan: Structure, Intention and Direct Training","形意拳：結構、意念與直接訓練",{"to":75,"label":76,"label_zh":77,"n":21},"\u002Fmartial-arts\u002Fweapons","Wudang Sword and Weapons: History, Practice and Context","武當劍與兵器：歷史、練習與文化語境",{"to":79,"label":80,"label_zh":81,"n":21},"\u002Fmartial-arts\u002Ftraining-practice","Training and Practice: Building a Sustainable Wudang Routine","訓練與習練：建立可持續的武當練習",{"to":83,"label":84,"label_zh":85,"children":86},"\u002Fwellness","Wellness","養生",[87,91,95,99,103,107,111,115,119],{"to":88,"label":89,"label_zh":90,"n":21},"\u002Fwellness\u002Fqigong","Qigong","氣功",{"to":92,"label":93,"label_zh":94,"n":60},"\u002Fwellness\u002Fherbal-healing","Chinese Herbal Medicine","中藥與本草",{"to":96,"label":97,"label_zh":98,"n":60},"\u002Fwellness\u002Ftaoist-medicine","Taoist Medicine","道家醫學",{"to":100,"label":101,"label_zh":102,"n":60},"\u002Fwellness\u002Fenergy-sound-healing","Sound & Energy Practices","聲音與能量練習",{"to":104,"label":105,"label_zh":106},"\u002Fwellness\u002Fstanding-practice","Standing Practice","站樁",{"to":108,"label":109,"label_zh":110},"\u002Fwellness\u002Fwudang-internal-cultivation","Wudang Internal Cultivation","武當內修",{"to":112,"label":113,"label_zh":114},"\u002Fwellness\u002Fmoxibustion","Moxibustion","艾灸",{"to":116,"label":117,"label_zh":118},"\u002Fwellness\u002Fbigu","Bigu","辟穀",{"to":120,"label":121,"label_zh":122,"n":38},"\u002Fwellness\u002Fbaduanjin","Baduanjin (Eight Brocades)","八段錦",{"to":124,"label":125,"label_zh":126,"children":127},"\u002Farts","Literati Arts","文人雅藝",[128,133,138,143,148,153,157],{"to":129,"label":130,"label_zh":131,"n":132},"\u002Farts\u002Fchinese-poetry-literature","Chinese Poetry and Literature: Forms, Contexts and Reading Paths","中國詩詞與文學：體式、語境與閱讀路徑",49,{"to":134,"label":135,"label_zh":136,"n":137},"\u002Farts\u002Fcalligraphy","Chinese Calligraphy: Scripts, Materials and Ways of Looking","中國書法：書體、材料與觀賞入門",17,{"to":139,"label":140,"label_zh":141,"n":142},"\u002Farts\u002Ftea-ceremony","Chinese Tea Culture","中國茶文化",39,{"to":144,"label":145,"label_zh":146,"n":147},"\u002Farts\u002Fguqin","Guqin: Sound, History and Ways to Listen","古琴：認識聲音、歷史與聆聽方法",12,{"to":149,"label":150,"label_zh":151,"n":152},"\u002Farts\u002Fpainting","Chinese Painting: Materials, Formats and Ways of Looking","中國繪畫：材料、形制與觀看方法",15,{"to":154,"label":155,"label_zh":156,"n":16},"\u002Farts\u002Fincense","Chinese Incense Culture","中國香文化",{"to":158,"label":159,"label_zh":160,"n":21},"\u002Farts\u002Fflower-arrangement","Chinese Flower Arrangement: History, Materials and Ways of Looking","中國插花：歷史、花材與觀看方法",{"to":162,"label":163,"label_zh":164,"children":165},"\u002Fdaoism","Taoist Culture","道教文化",[166,170,174,178,183],{"to":167,"label":168,"label_zh":169,"n":16},"\u002Fdaoism\u002Ftaoist-deities-pantheon","Taoist Deities and the Chinese Pantheon: A Structural Guide","道教神仙與神明體系：結構與層級指南",{"to":171,"label":172,"label_zh":173,"n":21},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains","Taoist Temples and Sacred Mountains: A Guide to Places and Architecture","道教名山與宮觀：聖地、建築與制度指南",{"to":175,"label":176,"label_zh":177,"n":21},"\u002Fdaoism\u002Ftaoist-schools-lineages","Taoist Schools and Lineages: Zhengyi, Quanzhen and Historical Traditions","道教流派與傳承：正一、全真及歷史道派",{"to":179,"label":180,"label_zh":181,"n":182},"\u002Fdaoism\u002Ftaoist-festivals-rituals","Taoist Festivals and Rituals: Calendars, Offerings and Community Rites","道教節日與科儀：神誕、齋醮與歲時儀式",19,{"to":184,"label":185,"label_zh":186,"n":60},"\u002Fdaoism\u002Feight-immortals","The Eight Immortals: Origins, Symbols and Taoist Legends","八仙：人物、象徵與道教傳說",{"to":188,"label":189,"label_zh":190,"children":191},"\u002Fchinese-metaphysics","Chinese Metaphysics","易學與傳統術數",[192,196,200,204,208,213,217,221,225],{"to":193,"label":194,"label_zh":195,"n":21},"\u002Fchinese-metaphysics\u002Fyin-yang-five-elements","Yin-Yang and the Five Phases in Chinese Thought","陰陽五行：理解關係與變化",{"to":197,"label":198,"label_zh":199,"n":21},"\u002Fchinese-metaphysics\u002Fganzhi-stems-branches","Chinese Heavenly Stems and Earthly Branches (Ganzhi)","天干地支（干支）：中國曆法與術數的六十迴圈",{"to":201,"label":202,"label_zh":203,"n":21},"\u002Fchinese-metaphysics\u002Ffeng-shui","Chinese Feng Shui: Landscape, Compass Methods and Responsible Practice","中國風水：形勢、羅盤方法與負責任實踐",{"to":205,"label":206,"label_zh":207,"n":21},"\u002Fchinese-metaphysics\u002Fbazi-four-pillars","BaZi (Four Pillars of Destiny): How the Eight Characters Work","八字四柱命理：八個字如何構成命盤",{"to":209,"label":210,"label_zh":211,"n":212},"\u002Fchinese-metaphysics\u002Fzi-wei-dou-shu","Zi Wei Dou Shu (Purple Star Astrology): How the Twelve-Palace Chart Works","紫微斗數：十二宮命盤如何運作",8,{"to":214,"label":215,"label_zh":216,"n":212},"\u002Fchinese-metaphysics\u002Fdate-selection","Chinese Date Selection: How Auspicious Days Are Chosen","中國擇吉：傳統吉日如何選擇",{"to":218,"label":219,"label_zh":220,"n":21},"\u002Fchinese-metaphysics\u002Fphysiognomy","Chinese Physiognomy: Face Reading, Palm Reading and Their Limits","中國相術：面相、手相及其侷限",{"to":222,"label":223,"label_zh":224,"n":21},"\u002Fchinese-metaphysics\u002Fdivination-arts","Chinese Divination Arts: Methods, History and Responsible Use","中國占卜術：方法、歷史與負責任使用",{"to":226,"label":227,"label_zh":228,"n":21},"\u002Fchinese-metaphysics\u002Fluoshu-hetu","The Hetu, Luoshu and Nine Palaces in Chinese Cosmology","河圖、洛書與九宮：中國傳統圖式的歷史與用途",{"to":230,"label":231,"label_zh":232,"children":233},"\u002Fwudang-mountain","Experience Wudang","武當之旅",[234,238,243,248,252,256],{"to":235,"label":236,"label_zh":237,"n":21},"\u002Fwudang-mountain\u002Fintroduction","Introduction to Wudang Mountain","初識武當山",{"to":239,"label":240,"label_zh":241,"n":242},"\u002Fwudang-mountain\u002Ftemples-and-sites","Wudang Mountain Temples and Sacred Sites","武當山宮觀與勝蹟",3,{"to":244,"label":245,"label_zh":246,"n":247},"\u002Fwudang-mountain\u002Fplanning-a-visit","Planning a Visit to Wudang Mountain","武當山行前規劃指南",4,{"to":249,"label":250,"label_zh":251,"n":242},"\u002Fwudang-mountain\u002Fstudying-at-wudang","Studying Martial Arts at Wudang Mountain","在武當山學習武術",{"to":253,"label":254,"label_zh":255,"n":242},"\u002Fwudang-mountain\u002Ftemple-etiquette","Wudang Temple Etiquette: A Visitor’s Guide","武當宮觀參訪禮儀",{"to":257,"label":258,"label_zh":259,"n":69},"\u002Fwudang-mountain\u002Fpractical-reference","Wudang Mountain Practical Reference","武當山實用參考資料",{"to":261,"label":262,"label_zh":263},"\u002Fwudang-mountain\u002Feveryday-wudang","Everyday Wudang","武當日常",[265,266,267,268,269,270,271,272,273,277,281,285],{"to":8,"label":9,"label_zh":10},{"to":52,"label":53,"label_zh":54},{"to":83,"label":84,"label_zh":85},{"to":124,"label":125,"label_zh":126},{"to":162,"label":163,"label_zh":164},{"to":188,"label":189,"label_zh":190},{"to":230,"label":231,"label_zh":232},{"to":261,"label":262,"label_zh":263},{"to":274,"label":275,"label_zh":276},"\u002Fabout","About Wudang.Org","關於 Wudang.Org",{"to":278,"label":279,"label_zh":280},"\u002Fstart-here","Start Here","從這裡開始",{"to":282,"label":283,"label_zh":284},"\u002Ffind-a-practice","Find a Practice","找到適合你的修習",{"to":286,"label":287,"label_zh":288},"\u002Fteachers","Our Teachers","授課老師",{"data":290},{"all":291,"header":1086,"footer":1087},[292],{"to":8,"label":9,"label_zh":10,"children":293},[294,332,619,981,1011,1040,1079,1080,1081,1082],{"to":13,"label":14,"label_zh":15,"children":295},[296,300,304,308,312,316,320,324,328],{"to":297,"label":298,"label_zh":299},"\u002Fdao\u002Fintroduction\u002Fwhat-is-taoism","What Is Taoism? A Map of Texts, Traditions and Practice","什麼是道家與道教？經典、傳統與實踐地圖",{"to":301,"label":302,"label_zh":303},"\u002Fdao\u002Fintroduction\u002Fthe-dao-explained","Tao: The Source of All Things","道生萬物",{"to":305,"label":306,"label_zh":307},"\u002Fdao\u002Fintroduction\u002Fcore-ideas","Core Ideas: Wu Wei, Yin-Yang & Ziran","核心概念：無為、陰陽與自然",{"to":309,"label":310,"label_zh":311},"\u002Fdao\u002Fintroduction\u002Fphilosophical-vs-religious","Philosophical and Religious Taoism: Distinct Paths, Shared Traditions","道家與道教：不同路徑，共同傳統",{"to":313,"label":314,"label_zh":315},"\u002Fdao\u002Fintroduction\u002Fa-short-history","A Short History of Taoism","道家與道教簡史",{"to":317,"label":318,"label_zh":319},"\u002Fdao\u002Fintroduction\u002Fkey-texts","Key Texts at a Glance","主要經典一覽",{"to":321,"label":322,"label_zh":323},"\u002Fdao\u002Fintroduction\u002Feveryday-life","Taoism in Everyday Life","道家思想與日常生活",{"to":325,"label":326,"label_zh":327},"\u002Fdao\u002Fintroduction\u002Funderstanding-taoism-in-context","Understanding Taoism in Context","認識道家與道教的文化脈絡",{"to":329,"label":330,"label_zh":331},"\u002Fdao\u002Fintroduction\u002Fwhere-to-go-next","Where to Go Next","接下來讀什麼",{"to":18,"label":19,"label_zh":20,"children":333},[334,338,342,603,607,611,615],{"to":335,"label":336,"label_zh":337},"\u002Fdao\u002Fyi-jing\u002Forigins-history","Origins & History of the I Ching","《易經》是怎麼來的",{"to":339,"label":340,"label_zh":341},"\u002Fdao\u002Fyi-jing\u002Feight-trigrams","The Eight Trigrams (Bagua)","八卦：八個符號各是什麼",{"to":343,"label":344,"label_zh":345,"children":346},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams","The 64 Hexagrams","周易六十四卦總覽：卦象、六爻與現代應用",[347,351,355,359,363,367,371,375,379,383,387,391,395,399,403,407,411,415,419,423,427,431,435,439,443,447,451,455,459,463,467,471,475,479,483,487,491,495,499,503,507,511,515,519,523,527,531,535,539,543,547,551,555,559,563,567,571,575,579,583,587,591,595,599],{"to":348,"label":349,"label_zh":350},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-01-qian","1 · Qian 乾 ䷀","第一卦 乾 ䷀",{"to":352,"label":353,"label_zh":354},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-02-kun","2 · Kun 坤 ䷁","第二卦 坤 ䷁",{"to":356,"label":357,"label_zh":358},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-03-zhun","3 · Zhun 屯 ䷂","第三卦 屯 ䷂",{"to":360,"label":361,"label_zh":362},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-04-meng","4 · Meng 蒙 ䷃","第四卦 蒙 ䷃",{"to":364,"label":365,"label_zh":366},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-05-xu","5 · Xu 需 ䷄","第五卦 需 ䷄",{"to":368,"label":369,"label_zh":370},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-06-song","6 · Song 訟 ䷅","第六卦 訟 ䷅",{"to":372,"label":373,"label_zh":374},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-07-shi","7 · Shi 師 ䷆","第七卦 師 ䷆",{"to":376,"label":377,"label_zh":378},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-08-bi","8 · Bi 比 ䷇","第八卦 比 ䷇",{"to":380,"label":381,"label_zh":382},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-09-xiao-xu","9 · Xiao Xu 小畜 ䷈","第九卦 小畜 ䷈",{"to":384,"label":385,"label_zh":386},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-10-lu","10 · Lü 履 ䷉","第十卦 履 ䷉",{"to":388,"label":389,"label_zh":390},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-11-tai","11 · Tai 泰 ䷊","第十一卦 泰 ䷊",{"to":392,"label":393,"label_zh":394},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-12-pi","12 · Pi 否 ䷋","第十二卦 否 ䷋",{"to":396,"label":397,"label_zh":398},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-13-tong-ren","13 · Tong Ren 同人 ䷌","第十三卦 同人 ䷌",{"to":400,"label":401,"label_zh":402},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-14-da-you","14 · Da You 大有 ䷍","第十四卦 大有 ䷍",{"to":404,"label":405,"label_zh":406},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-15-qian-modesty","15 · Qian 謙 ䷎","第十五卦 謙 ䷎",{"to":408,"label":409,"label_zh":410},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-16-yu","16 · Yu 豫 ䷏","第十六卦 豫 ䷏",{"to":412,"label":413,"label_zh":414},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-17-sui","17 · Sui 隨 ䷐","第十七卦 隨 ䷐",{"to":416,"label":417,"label_zh":418},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-18-gu","18 · Gu 蠱 ䷑","第十八卦 蠱 ䷑",{"to":420,"label":421,"label_zh":422},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-19-lin","19 · Lin 臨 ䷒","第十九卦 臨 ䷒",{"to":424,"label":425,"label_zh":426},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-20-guan","20 · Guan 觀 ䷓","第二十卦 觀 ䷓",{"to":428,"label":429,"label_zh":430},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-21-shi-he","21 · Shi He 噬嗑 ䷔","第二十一卦 噬嗑 ䷔",{"to":432,"label":433,"label_zh":434},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-22-bi","22 · Bi 賁 ䷕","第二十二卦 賁 ䷕",{"to":436,"label":437,"label_zh":438},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-23-bo","23 · Bo 剝 ䷖","第二十三卦 剝 ䷖",{"to":440,"label":441,"label_zh":442},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-24-fu","24 · Fu 復 ䷗","第二十四卦 復 ䷗",{"to":444,"label":445,"label_zh":446},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-25-wu-wang","25 · Wu Wang 無妄 ䷘","第二十五卦 無妄 ䷘",{"to":448,"label":449,"label_zh":450},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-26-da-xu","26 · Da Xu 大畜 ䷙","第二十六卦 大畜 ䷙",{"to":452,"label":453,"label_zh":454},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-27-yi","27 · Yi 頤 ䷚","第二十七卦 頤 ䷚",{"to":456,"label":457,"label_zh":458},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-28-da-guo","28 · Da Guo 大過 ䷛","第二十八卦 大過 ䷛",{"to":460,"label":461,"label_zh":462},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-29-kan","29 · Kan 坎 ䷜","第二十九卦 坎 ䷜",{"to":464,"label":465,"label_zh":466},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-30-li","30 · Li 離 ䷝","第三十卦 離 ䷝",{"to":468,"label":469,"label_zh":470},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-31-xian","31 · Xian 咸 ䷞","第三十一卦 咸 ䷞",{"to":472,"label":473,"label_zh":474},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-32-heng","32 · Heng 恆 ䷟","第三十二卦 恆 ䷟",{"to":476,"label":477,"label_zh":478},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-33-dun","33 · Dun 遁 ䷠","第三十三卦 遁 ䷠",{"to":480,"label":481,"label_zh":482},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-34-da-zhuang","34 · Da Zhuang 大壯 ䷡","第三十四卦 大壯 ䷡",{"to":484,"label":485,"label_zh":486},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-35-jin","35 · Jin 晉 ䷢","第三十五卦 晉 ䷢",{"to":488,"label":489,"label_zh":490},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-36-ming-yi","36 · Ming Yi 明夷 ䷣","第三十六卦 明夷 ䷣",{"to":492,"label":493,"label_zh":494},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-37-jia-ren","37 · Jia Ren 家人 ䷤","第三十七卦 家人 ䷤",{"to":496,"label":497,"label_zh":498},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-38-kui","38 · Kui 睽 ䷥","第三十八卦 睽 ䷥",{"to":500,"label":501,"label_zh":502},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-39-jian","39 · Jian 蹇 ䷦","第三十九卦 蹇 ䷦",{"to":504,"label":505,"label_zh":506},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-40-jie","40 · Jie 解 ䷧","第四十卦 解 ䷧",{"to":508,"label":509,"label_zh":510},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-41-sun","41 · Sun 損 ䷨","第四十一卦 損 ䷨",{"to":512,"label":513,"label_zh":514},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-42-yi","42 · Yi 益 ䷩","第四十二卦 益 ䷩",{"to":516,"label":517,"label_zh":518},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-43-guai","43 · Guai 夬 ䷪","第四十三卦 夬 ䷪",{"to":520,"label":521,"label_zh":522},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-44-gou","44 · Gou 姤 ䷫","第四十四卦 姤 ䷫",{"to":524,"label":525,"label_zh":526},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-45-cui","45 · Cui 萃 ䷬","第四十五卦 萃 ䷬",{"to":528,"label":529,"label_zh":530},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-46-sheng","46 · Sheng 升 ䷭","第四十六卦 升 ䷭",{"to":532,"label":533,"label_zh":534},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-47-kun","47 · Kun 困 ䷮","第四十七卦 困 ䷮",{"to":536,"label":537,"label_zh":538},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-48-jing","48 · Jing 井 ䷯","第四十八卦 井 ䷯",{"to":540,"label":541,"label_zh":542},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-49-ge","49 · Ge 革 ䷰","第四十九卦 革 ䷰",{"to":544,"label":545,"label_zh":546},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-50-ding","50 · Ding 鼎 ䷱","第五十卦 鼎 ䷱",{"to":548,"label":549,"label_zh":550},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-51-zhen","51 · Zhen 震 ䷲","第五十一卦 震 ䷲",{"to":552,"label":553,"label_zh":554},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-52-gen","52 · Gen 艮 ䷳","第五十二卦 艮 ䷳",{"to":556,"label":557,"label_zh":558},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-53-jian","53 · Jian 漸 ䷴","第五十三卦 漸 ䷴",{"to":560,"label":561,"label_zh":562},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-54-gui-mei","54 · Gui Mei 歸妹 ䷵","第五十四卦 歸妹 ䷵",{"to":564,"label":565,"label_zh":566},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-55-feng","55 · Feng 豐 ䷶","第五十五卦 豐 ䷶",{"to":568,"label":569,"label_zh":570},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-56-lu","56 · Lü 旅 ䷷","第五十六卦 旅 ䷷",{"to":572,"label":573,"label_zh":574},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-57-xun","57 · Xun 巽 ䷸","第五十七卦 巽 ䷸",{"to":576,"label":577,"label_zh":578},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-58-dui","58 · Dui 兌 ䷹","第五十八卦 兌 ䷹",{"to":580,"label":581,"label_zh":582},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-59-huan","59 · Huan 渙 ䷺","第五十九卦 渙 ䷺",{"to":584,"label":585,"label_zh":586},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-60-jie","60 · Jie 節 ䷻","第六十卦 節 ䷻",{"to":588,"label":589,"label_zh":590},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-61-zhong-fu","61 · Zhong Fu 中孚 ䷼","第六十一卦 中孚 ䷼",{"to":592,"label":593,"label_zh":594},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-62-xiao-guo","62 · Xiao Guo 小過 ䷽","第六十二卦 小過 ䷽",{"to":596,"label":597,"label_zh":598},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-63-ji-ji","63 · Ji Ji 既濟 ䷾","第六十三卦 既濟 ䷾",{"to":600,"label":601,"label_zh":602},"\u002Fdao\u002Fyi-jing\u002Fthe-64-hexagrams\u002Fhexagram-64-wei-ji","64 · Wei Ji 未濟 ䷿","第六十四卦 未濟 ䷿",{"to":604,"label":605,"label_zh":606},"\u002Fdao\u002Fyi-jing\u002Fyin-yang-philosophy","Yin, Yang & the Philosophy of Change","陰陽：變化與相互關係的哲學",{"to":608,"label":609,"label_zh":610},"\u002Fdao\u002Fyi-jing\u002Fdivination-method-practice","Divination Method & Practice","怎麼起卦，歷代又怎麼看這件事",{"to":612,"label":613,"label_zh":614},"\u002Fdao\u002Fyi-jing\u002Ftaoism-connection","The I Ching in Taoist Practice","《易經》與道家修行",{"to":616,"label":617,"label_zh":618},"\u002Fdao\u002Fyi-jing\u002Fkey-translations-further-reading","Key Translations & Further Reading","讀《易》該用什麼本子，按什麼順序讀",{"to":23,"label":24,"label_zh":25,"children":620},[621,625,629,633,637,641,645,648,977],{"to":622,"label":623,"label_zh":624},"\u002Fdao\u002Fdao-de-jing\u002Forigins-authorship","Origins & Authorship of the Tao Te Ching","《老子》是誰寫的，什麼時候成書",{"to":626,"label":627,"label_zh":628},"\u002Fdao\u002Fdao-de-jing\u002Fstructure-of-the-text","Structure of the Text","八十一章是怎麼分的，這本書為什麼難讀",{"to":630,"label":631,"label_zh":632},"\u002Fdao\u002Fdao-de-jing\u002Fcore-themes","Core Themes: Tao, Wu Wei & Naturalness","道、無為、自然：三個被用濫的詞",{"to":634,"label":635,"label_zh":636},"\u002Fdao\u002Fdao-de-jing\u002Fsimplicity-humility-the-uncarved-block","Simplicity, Humility & the Uncarved Block","樸、素、水：為什麼推崇未加工的狀態",{"to":638,"label":639,"label_zh":640},"\u002Fdao\u002Fdao-de-jing\u002Fgovernance-the-sage-ruler","Governance & the Sage Ruler","治國：無為落到政治上是什麼樣，又怎麼被用歪",{"to":642,"label":643,"label_zh":644},"\u002Fdao\u002Fdao-de-jing\u002Ftaoism-connection","The Tao Te Ching in Taoist Practice","一本哲學書怎麼變成了道教經典",{"to":646,"label":617,"label_zh":647},"\u002Fdao\u002Fdao-de-jing\u002Fkey-translations-further-reading","讀《老子》該用什麼本子，按什麼順序讀",{"to":649,"label":650,"label_zh":651,"children":652},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text","Complete Tao Te Ching","《道德經》全文",[653,657,661,665,669,673,677,681,685,689,693,697,701,705,709,713,717,721,725,729,733,737,741,745,749,753,757,761,765,769,773,777,781,785,789,793,797,801,805,809,813,817,821,825,829,833,837,841,845,849,853,857,861,865,869,873,877,881,885,889,893,897,901,905,909,913,917,921,925,929,933,937,941,945,949,953,957,961,965,969,973],{"to":654,"label":655,"label_zh":656},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-01","Chapter 1 — The Tao Beyond Names","第一章　道可道，非常道",{"to":658,"label":659,"label_zh":660},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-02","Chapter 2 — Opposites Arise Together","第二章　有無相生",{"to":662,"label":663,"label_zh":664},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-03","Chapter 3 — Quieting Rivalry","第三章　為無為，則無不治",{"to":666,"label":667,"label_zh":668},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-04","Chapter 4 — The Empty Source","第四章　道沖而用之",{"to":670,"label":671,"label_zh":672},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-05","Chapter 5 — The Bellows of Heaven and Earth","第五章　天地之間",{"to":674,"label":675,"label_zh":676},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-06","Chapter 6 — The Valley Spirit","第六章　谷神不死",{"to":678,"label":679,"label_zh":680},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-07","Chapter 7 — Lasting Beyond the Self","第七章　天長地久",{"to":682,"label":683,"label_zh":684},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-08","Chapter 8 — The Goodness of Water","第八章　上善若水",{"to":686,"label":687,"label_zh":688},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-09","Chapter 9 — Knowing When to Stop","第九章　功成身退",{"to":690,"label":691,"label_zh":692},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-10","Chapter 10 — Holding the One","第十章　抱一與玄德",{"to":694,"label":695,"label_zh":696},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-11","Chapter 11 — The Usefulness of Empty Space","第十一章　無之以為用",{"to":698,"label":699,"label_zh":700},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-12","Chapter 12 — Guarding the Senses","第十二章　為腹不為目",{"to":702,"label":703,"label_zh":704},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-13","Chapter 13 — Honour, Disgrace, and the Self","第十三章　寵辱若驚",{"to":706,"label":707,"label_zh":708},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-14","Chapter 14 — The Formless Form","第十四章　無狀之狀",{"to":710,"label":711,"label_zh":712},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-15","Chapter 15 — The Ancient Masters","第十五章　古之善為士者",{"to":714,"label":715,"label_zh":716},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-16","Chapter 16 — Returning to the Root","第十六章　歸根曰靜",{"to":718,"label":719,"label_zh":720},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-17","Chapter 17 — Leadership That Leaves No Burden","第十七章　百姓皆謂我自然",{"to":722,"label":723,"label_zh":724},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-18","Chapter 18 — When the Great Tao Is Lost","第十八章　大道廢，有仁義",{"to":726,"label":727,"label_zh":728},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-19","Chapter 19 — Returning to Simplicity","第十九章　見素抱樸",{"to":730,"label":731,"label_zh":732},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-20","Chapter 20 — Different from the Crowd","第二十章　我獨異於人",{"to":734,"label":735,"label_zh":736},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-21","Chapter 21 — Following the Tao","第二十一章　孔德之容",{"to":738,"label":739,"label_zh":740},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-22","Chapter 22 — Bending Without Breaking","第二十二章　曲則全",{"to":742,"label":743,"label_zh":744},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-23","Chapter 23 — Few Words, Natural Action","第二十三章　希言自然",{"to":746,"label":747,"label_zh":748},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-24","Chapter 24 — Standing Without Straining","第二十四章　企者不立",{"to":750,"label":751,"label_zh":752},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-25","Chapter 25 — The Way of Nature","第二十五章　道法自然",{"to":754,"label":755,"label_zh":756},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-26","Chapter 26 — Rooted in Stillness","第二十六章　重為輕根",{"to":758,"label":759,"label_zh":760},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-27","Chapter 27 — Leaving No One Behind","第二十七章　無棄人，無棄物",{"to":762,"label":763,"label_zh":764},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-28","Chapter 28 — Returning to the Uncarved Block","第二十八章　復歸於樸",{"to":766,"label":767,"label_zh":768},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-29","Chapter 29 — The World Is Not an Object","第二十九章　天下神器不可為",{"to":770,"label":771,"label_zh":772},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-30","Chapter 30 — Power Without Domination","第三十章　果而勿強",{"to":774,"label":775,"label_zh":776},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-31","Chapter 31 — Victory Without Celebration","第三十一章　勝而不美",{"to":778,"label":779,"label_zh":780},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-32","Chapter 32 — The Nameless Simplicity","第三十二章　知止不殆",{"to":782,"label":783,"label_zh":784},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-33","Chapter 33 — Knowing Yourself","第三十三章　自知者明",{"to":786,"label":787,"label_zh":788},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-34","Chapter 34 — Great Without Possessing","第三十四章　終不自為大",{"to":790,"label":791,"label_zh":792},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-35","Chapter 35 — The Great Image","第三十五章　執大象",{"to":794,"label":795,"label_zh":796},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-36","Chapter 36 — Subtle Understanding","第三十六章　柔弱勝剛強",{"to":798,"label":799,"label_zh":800},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-37","Chapter 37 — Acting Without Forcing","第三十七章　無為而無不為",{"to":802,"label":803,"label_zh":804},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-38","Chapter 38 — The Descent from Tao to Ritual","第三十八章　上德不德",{"to":806,"label":807,"label_zh":808},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-39","Chapter 39 — Rooted in the One","第三十九章　得一",{"to":810,"label":811,"label_zh":812},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-40","Chapter 40 — Returning and Yielding","第四十章　反者道之動",{"to":814,"label":815,"label_zh":816},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-41","Chapter 41 — The Tao That Appears Contrary","第四十一章　道隱無名",{"to":818,"label":819,"label_zh":820},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-42","Chapter 42 — Yin, Yang, and Harmony","第四十二章　負陰抱陽",{"to":822,"label":823,"label_zh":824},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-43","Chapter 43 — The Softest Overcomes the Hardest","第四十三章　至柔馳騁至堅",{"to":826,"label":827,"label_zh":828},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-44","Chapter 44 — Life Before Reputation","第四十四章　知足不辱",{"to":830,"label":831,"label_zh":832},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-45","Chapter 45 — Great Completion Seems Incomplete","第四十五章　清靜為天下正",{"to":834,"label":835,"label_zh":836},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-46","Chapter 46 — The Sufficiency of Contentment","第四十六章　知足之足",{"to":838,"label":839,"label_zh":840},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-47","Chapter 47 — Knowing Without Travelling Far","第四十七章　不出戶知天下",{"to":842,"label":843,"label_zh":844},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-48","Chapter 48 — Learning by Letting Go","第四十八章　為道日損",{"to":846,"label":847,"label_zh":848},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-49","Chapter 49 — A Heart Open to the People","第四十九章　以百姓心為心",{"to":850,"label":851,"label_zh":852},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-50","Chapter 50 — Living Without Clinging to Life","第五十章　善攝生者",{"to":854,"label":855,"label_zh":856},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-51","Chapter 51 — Profound Virtue Nourishes","第五十一章　道生德畜",{"to":858,"label":859,"label_zh":860},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-52","Chapter 52 — Returning to the Mother","第五十二章　見小曰明",{"to":862,"label":863,"label_zh":864},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-53","Chapter 53 — The Great Way and the Side Paths","第五十三章　大道甚夷",{"to":866,"label":867,"label_zh":868},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-54","Chapter 54 — Cultivation from Self to World","第五十四章　修之於身",{"to":870,"label":871,"label_zh":872},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-55","Chapter 55 — The Vitality of the Infant","第五十五章　含德之厚",{"to":874,"label":875,"label_zh":876},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-56","Chapter 56 — Mysterious Unity","第五十六章　玄同",{"to":878,"label":879,"label_zh":880},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-57","Chapter 57 — Governing with Fewer Interferences","第五十七章　我無為而民自化",{"to":882,"label":883,"label_zh":884},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-58","Chapter 58 — Fortune Rests on Misfortune","第五十八章　禍福相倚",{"to":886,"label":887,"label_zh":888},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-59","Chapter 59 — Deep Roots and Conservation","第五十九章　深根固柢",{"to":890,"label":891,"label_zh":892},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-60","Chapter 60 — Governing Like Cooking a Small Fish","第六十章　治大國若烹小鮮",{"to":894,"label":895,"label_zh":896},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-61","Chapter 61 — The Great State Takes the Lower Place","第六十一章　大者宜為下",{"to":898,"label":899,"label_zh":900},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-62","Chapter 62 — The Refuge of All Things","第六十二章　道者萬物之奧",{"to":902,"label":903,"label_zh":904},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-63","Chapter 63 — Begin with What Is Small","第六十三章　天下大事作於細",{"to":906,"label":907,"label_zh":908},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-64","Chapter 64 — Careful at the End as at the Beginning","第六十四章　慎終如始",{"to":910,"label":911,"label_zh":912},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-65","Chapter 65 — Beyond Manipulative Cleverness","第六十五章　玄德深遠",{"to":914,"label":915,"label_zh":916},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-66","Chapter 66 — Leading from Below","第六十六章　善下為王",{"to":918,"label":919,"label_zh":920},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-67","Chapter 67 — The Three Treasures","第六十七章　三寶",{"to":922,"label":923,"label_zh":924},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-68","Chapter 68 — The Virtue of Non-Contention","第六十八章　不爭之德",{"to":926,"label":927,"label_zh":928},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-69","Chapter 69 — Never Take the Enemy Lightly","第六十九章　哀者勝矣",{"to":930,"label":931,"label_zh":932},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-70","Chapter 70 — Plain Clothes, Jade Within","第七十章　被褐懷玉",{"to":934,"label":935,"label_zh":936},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-71","Chapter 71 — Knowing That You Do Not Know","第七十一章　知不知上",{"to":938,"label":939,"label_zh":940},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-72","Chapter 72 — Authority Without Oppression","第七十二章　自知不自見",{"to":942,"label":943,"label_zh":944},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-73","Chapter 73 — The Courage Not to Force","第七十三章　天網恢恢",{"to":946,"label":947,"label_zh":948},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-74","Chapter 74 — Do Not Take the Executioner’s Place","第七十四章　代大匠斲",{"to":950,"label":951,"label_zh":952},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-75","Chapter 75 — When Rulers Consume Too Much","第七十五章　民之飢",{"to":954,"label":955,"label_zh":956},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-76","Chapter 76 — The Living Are Soft","第七十六章　柔弱處上",{"to":958,"label":959,"label_zh":960},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-77","Chapter 77 — The Way of Heaven Is Like a Bow","第七十七章　損有餘補不足",{"to":962,"label":963,"label_zh":964},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-78","Chapter 78 — Nothing Is Softer Than Water","第七十八章　柔之勝剛",{"to":966,"label":967,"label_zh":968},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-79","Chapter 79 — After a Great Resentment","第七十九章　和大怨",{"to":970,"label":971,"label_zh":972},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-80","Chapter 80 — A Small and Contented Community","第八十章　小國寡民",{"to":974,"label":975,"label_zh":976},"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-81","Chapter 81 — The Way That Benefits Without Harm","第八十一章　為而不爭",{"to":978,"label":979,"label_zh":980},"\u002Fdao\u002Fdao-de-jing\u002Fdao-de-jing-commentaries-heshang-gong-wang-bi-xianger","How Commentaries Change the Dao De Jing: Heshang Gong, Wang Bi and Xiang’er","注本如何改變《道德經》的讀法：河上公、王弼與《想爾注》",{"to":27,"label":28,"label_zh":29,"children":982},[983,987,991,995,999,1003,1007],{"to":984,"label":985,"label_zh":986},"\u002Fdao\u002Ftaiji\u002Forigins-meaning","Origins & Meaning of Taiji","“太極”這個詞從哪來，本來什麼意思",{"to":988,"label":989,"label_zh":990},"\u002Fdao\u002Ftaiji\u002Ftaijitu-diagram","The Taiji Diagram (Taijitu)","太極圖：陰陽互動與變化的象徵",{"to":992,"label":993,"label_zh":994},"\u002Fdao\u002Ftaiji\u002Ftaiji-wuji-cosmology","Taiji, Wuji & Cosmology","從無極到萬物：這套生成圖式是怎麼拼起來的",{"to":996,"label":997,"label_zh":998},"\u002Fdao\u002Ftaiji\u002Fyin-and-yang-within-taiji","Yin and Yang within Taiji","怎麼判斷一樣東西是陰還是陽",{"to":1000,"label":1001,"label_zh":1002},"\u002Fdao\u002Ftaiji\u002Ftaiji-in-neo-confucian-taoist-thought","Taiji in Neo-Confucian & Taoist Thought","同一個“太極”，理學與道教各取所需",{"to":1004,"label":1005,"label_zh":1006},"\u002Fdao\u002Ftaiji\u002Finternal-martial-practice","Taiji and Internal Martial Practice","太極拳為什麼叫太極：從哲理到動作",{"to":1008,"label":1009,"label_zh":1010},"\u002Fdao\u002Ftaiji\u002Fkey-sources-further-reading","Key Sources & Further Reading","想深入的話，讀什麼",{"to":31,"label":32,"label_zh":33,"children":1012},[1013,1017,1021,1025,1029,1033,1037],{"to":1014,"label":1015,"label_zh":1016},"\u002Fdao\u002Fzhuang-zi\u002Flife-historical-context","Life & Historical Context of Zhuangzi","莊子這個人：一個漆園小吏和他的時代",{"to":1018,"label":1019,"label_zh":1020},"\u002Fdao\u002Fzhuang-zi\u002Fstructure-authorship","Structure & Authorship of the Text","三十三篇，至少三批人寫的",{"to":1022,"label":1023,"label_zh":1024},"\u002Fdao\u002Fzhuang-zi\u002Fcore-themes","Core Themes: Wandering, Wu Wei & Spontaneity","逍遙、無待、技進乎道",{"to":1026,"label":1027,"label_zh":1028},"\u002Fdao\u002Fzhuang-zi\u002Fequality-of-things","The Equality of Things & the Relativity of 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黃帝","第二篇：黃帝",{"to":1056,"label":1057,"label_zh":1058},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-03-zhou-mu-wang","Chapter Three: Zhou Mu Wang 周穆王","第三篇：周穆王",{"to":1060,"label":1061,"label_zh":1062},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-04-zhong-ni","Chapter Four: Zhong Ni 仲尼","第四篇：仲尼",{"to":1064,"label":1065,"label_zh":1066},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-05-tang-wen","Chapter Five: Tang Wen 湯問","第五篇：湯問",{"to":1068,"label":1069,"label_zh":1070},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-06-li-ming","Chapter Six: Li Ming 力命","第六篇：力命",{"to":1072,"label":1073,"label_zh":1074},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-07-yang-zhu","Chapter Seven: Yang Zhu 楊朱","第七篇：楊朱",{"to":1076,"label":1077,"label_zh":1078},"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-08-shuo-fu","Chapter Eight: Shuo Fu 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It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[1107,1108,1109,1110],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[1112,1113,1114,1115],"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",{"en":1117,"zh":1118},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":1101,"zh":1120},"從歷史、環境與文化語境學習風水，理解方位、形勢與空間觀念，同時明確傳統解釋與科學證據的界限。",0,true,"active","2026-07-13T05:17:57.000000Z","2026-09-25T03:51:12.000000Z",{"id":60,"uuid":1127,"slug":1128,"available_locales":1129,"name":1130,"description":1133,"body":1136,"path":1139,"images":1140,"image_urls":1141,"hero_image":3,"hero_image_url":3,"seo_title":1142,"seo_description":1145,"sort_order":1121,"is_active":1122,"status":1123,"created_at":1148,"updated_at":1125},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[1094,1095,1096],{"en":1131,"zh":1132},"Internal Arts & Wellness","內家功法與養生",{"en":1134,"zh":1135},"Classes, workshops and retreats in Baduanjin, Taijiquan, qigong and traditional practices for movement, breathing and mindful cultivation.","彙集八段錦、太極拳、氣功及傳統身心修習的課程、工作坊與靜修活動。",{"en":1137,"zh":1138},"\u003Cp>Explore small-group classes, workshops and retreats introducing Wudang internal arts and traditional wellness practices. Programmes may include Baduanjin, Taijiquan, qigong, standing practice, breathing and their cultural foundations.\u003C\u002Fp>\u003Cp>Each listing provides its teacher, schedule, experience level and registration arrangements.\u003C\u002Fp>","\u003Cp>本類別彙集武當內家功法與傳統養生修習的小班課程、工作坊及靜修活動，內容可涵蓋八段錦、太極拳、氣功、站樁、呼吸練習及相關文化基礎。\u003C\u002Fp>\u003Cp>每項活動都會註明導師、日期、適合程度與報名方式，方便參加者選擇合適的學習體驗。\u003C\u002Fp>","\u002Fevents\u002Finternal-arts-wellness",[],[],{"en":1143,"zh":1144},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":1146,"zh":1147},"Explore Baduanjin, Taijiquan, qigong and traditional wellness classes, workshops and retreats listed by Wudang.Org.","探索八段錦、太極拳、氣功與傳統養生課程、工作坊及靜修活動。","2026-08-16T19:23:45.000000Z",{"id":1150,"uuid":1151,"slug":1152,"available_locales":1153,"name":1154,"description":1157,"body":1158,"path":1159,"images":1160,"image_urls":1161,"hero_image":3,"hero_image_url":3,"seo_title":1162,"seo_description":1164,"sort_order":1121,"is_active":1122,"status":1123,"created_at":1167,"updated_at":1125},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[1094,1095,1096],{"en":1155,"zh":1156},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":1163},"Chinese Face Reading Classes and Workshops",{"en":1165,"zh":1166},"Learn Chinese face reading (面相) as a cultural tradition: its classical framework, history and uses, taught with clear limits on predictive claims.","把面相作為中國傳統文化來學習：認識其經典框架、歷史與用法，並清楚說明傳統詮釋的邊界。","2026-08-30T17:01:43.000000Z",{"id":1169,"uuid":1170,"slug":1171,"available_locales":1172,"name":1173,"description":1176,"body":1178,"path":1181,"images":1182,"image_urls":1183,"hero_image":3,"hero_image_url":3,"seo_title":1184,"seo_description":1187,"sort_order":38,"is_active":1122,"status":1123,"created_at":1124,"updated_at":1125},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[1094,1095,1096],{"en":1174,"zh":1175},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":1177,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":1179,"zh":1180},"\u003Cp>Zi Wei Dou Shu 紫微鬥數 organises birth information through palaces, stars and patterned relationships. The system has a substantial technical vocabulary and several interpretive traditions, but its predictive claims are not established by modern scientific evidence.\u003C\u002Fp>\u003Cp>Courses explain how charts are structured, how symbols are read and how historical and contemporary practitioners differ. The aim is cultural literacy and disciplined reflection—not certainty about the future. Readings do not replace medical, legal, financial, employment or psychological expertise.\u003C\u002Fp>","\u003Cp>紫微斗數依據出生資訊，以宮位、星曜和彼此關係組織命盤。它具有複雜的術語與多種解釋傳統，但其預測主張並未得到現代科學證據的確立。\u003C\u002Fp>\u003Cp>課程說明命盤結構、符號閱讀方法，以及歷史與當代實踐者之間的差異。學習目的在於文化理解與有紀律的自我反思，而不是獲得關於未來的確定答案。相關解讀不能代替醫療、法律、財務、就業或心理專業意見。\u003C\u002Fp>","\u002Fevents\u002Fzi-wei-dou-shu-learning",[],[],{"en":1185,"zh":1186},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":1177,"zh":1188},"把紫微斗數作為中國傳統詮釋體系來學習，認識命盤、宮位與星曜，不把它包裝成科學預測。",{"id":247,"uuid":1190,"slug":1191,"available_locales":1192,"name":1193,"description":1196,"body":1197,"path":1198,"images":1199,"image_urls":1200,"hero_image":3,"hero_image_url":3,"seo_title":1201,"seo_description":1204,"sort_order":38,"is_active":1122,"status":1123,"created_at":1207,"updated_at":1125},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[1094,1095,1096],{"en":1194,"zh":1195},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":1202,"zh":1203},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":1205,"zh":1206},"Chinese tea art (茶藝) classes and workshops: tea types, brewing methods, tea-table etiquette and the quiet attention of sharing tea.","茶藝課程與工作坊：認識茶類、泡茶方法與茶席禮儀，在一席茶中體會從容與專注。","2026-08-16T17:13:57.000000Z",{"id":242,"uuid":1209,"slug":1210,"available_locales":1211,"name":1212,"description":1215,"body":1217,"path":1220,"images":1221,"image_urls":1222,"hero_image":3,"hero_image_url":3,"seo_title":1223,"seo_description":1226,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1124,"updated_at":1125},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[1094,1095,1096],{"en":1213,"zh":1214},"Ba Zi Learning","八字課程",{"en":1216,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":1218,"zh":1219},"\u003Cp>Ba Zi 八字 interprets year, month, day and hour through the heavenly stems, earthly branches, yin-yang and five-phase relationships. It is an influential part of Chinese metaphysical culture, not an observational science in the modern empirical sense.\u003C\u002Fp>\u003Cp>Classes introduce chart structure, terminology and common interpretive methods while distinguishing tradition from evidence. Students are encouraged to treat readings as prompts for reflection and never as guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>八字以年、月、日、時四柱為框架，通過天干、地支、陰陽與五行關係進行解釋。它是中國術數文化中影響深遠的傳統體系，並非現代經驗科學。\u003C\u002Fp>\u003Cp>課程介紹命盤結構、基本術語和常見詮釋方法，同時說明傳統觀點與科學證據的差別。學員可把解讀作為反思的線索，但不應把它當作保證、診斷，或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fba-zi-learning",[],[],{"en":1224,"zh":1225},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":1216,"zh":1227},"學習四柱中的天干、地支與五行關係，理解其歷史與方法，也清楚區分傳統詮釋和現代實證知識。",{"id":69,"uuid":1229,"slug":1230,"available_locales":1231,"name":1232,"description":1235,"body":1236,"path":1237,"images":1238,"image_urls":1239,"hero_image":3,"hero_image_url":3,"seo_title":1240,"seo_description":1243,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1207,"updated_at":1125},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[1094,1095,1096],{"en":1233,"zh":1234},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":1241,"zh":1242},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":1244,"zh":1245},"Workshops on Chinese incense culture (香文化): aromatic materials, traditional ways of preparing and appreciating incense, and incense as calm attention.","香文化活動與工作坊：認識香材、傳統制香與品香方式，在一爐香中練習安靜與專注。",{"id":1247,"uuid":1248,"slug":1249,"available_locales":1250,"name":1251,"description":1254,"body":1257,"path":1260,"images":1261,"image_urls":1262,"hero_image":3,"hero_image_url":3,"seo_title":1263,"seo_description":1265,"sort_order":1169,"is_active":1122,"status":1123,"created_at":1266,"updated_at":1125},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[1094,1095,1096],{"en":1252,"zh":1253},"I Ching Learning","易經課程",{"en":1255,"zh":1256},"Explore the I Ching through its hexagrams, traditional interpretive methods and historical context, with scope and limitations made explicit.","通過卦象、傳統解讀方法與歷史語境認識《易經》，並清楚說明其適用範圍與侷限。",{"en":1258,"zh":1259},"\u003Cp>The I Ching 易經 is a classical Chinese text centred on sixty-four hexagrams and a long history of commentary and divination. It has shaped Chinese philosophy, cosmology and metaphysical practice, but its divinatory claims are not established as modern empirical science.\u003C\u002Fp>\u003Cp>Classes introduce structures, terminology and traditional methods such as Liu Yao while distinguishing cultural study from evidence. Readings should be treated as prompts for reflection, not guarantees, diagnoses or substitutes for professional advice.\u003C\u002Fp>","\u003Cp>《易經》是一部以六十四卦為核心的中國經典，形成了悠久的註疏與占筮傳統，並深刻影響中國哲學、宇宙觀與術數文化；其占筮主張並非現代經驗科學所證實。\u003C\u002Fp>\u003Cp>課程介紹基本結構、術語和六爻等傳統方法，同時區分文化學習與科學證據。解讀宜作為反思線索，不應視為保證、診斷或任何專業意見的替代品。\u003C\u002Fp>","\u002Fevents\u002Fi-ching-learning",[],[],{"en":1264,"zh":1253},"I Ching Classes and Courses",{"en":1255,"zh":1256},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":1268,"slug":1269,"available_locales":1270,"name":1271,"description":1274,"body":1277,"path":1280,"images":1281,"image_urls":1282,"hero_image":3,"hero_image_url":3,"seo_title":1283,"seo_description":1286,"sort_order":242,"is_active":1122,"status":1123,"created_at":1289,"updated_at":1125},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[1094,1095,1096],{"en":1272,"zh":1273},"Traditional Arts & Crafts","傳統藝術與手作",{"en":1275,"zh":1276},"Hands-on workshops exploring Chinese handicrafts and decorative arts through guided making and cultural appreciation.","通過親手製作與文化欣賞，體驗中國傳統手作及裝飾藝術。",{"en":1278,"zh":1279},"\u003Cp>Discover practical workshops in Chinese decorative arts and handcraft traditions. Activities may include gold-leaf painting, cloisonné enamel, mother-of-pearl work, Song brocade and other guided projects.\u003C\u002Fp>\u003Cp>These welcoming sessions introduce materials, techniques and cultural context while allowing participants to complete a piece of their own.\u003C\u002Fp>","\u003Cp>本類別彙集中國傳統裝飾藝術與手作體驗，內容可涵蓋金箔畫、掐絲琺琅、螺鈿工藝、宋錦及其他創作專案。\u003C\u002Fp>\u003Cp>課程以輕鬆易懂的方式介紹材料、技法與文化背景，讓參加者在導師帶領下完成屬於自己的作品。\u003C\u002Fp>","\u002Fevents\u002Ftraditional-arts-crafts",[],[],{"en":1284,"zh":1285},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":1287,"zh":1288},"Explore Chinese handicraft and decorative arts workshops, including gold-leaf, cloisonné, mother-of-pearl and brocade.","探索金箔畫、掐絲琺琅、螺鈿、宋錦等中國傳統手作及裝飾藝術體驗。","2026-08-16T19:24:04.000000Z",{"id":212,"uuid":1291,"slug":1292,"available_locales":1293,"name":1294,"description":1297,"body":1300,"path":1303,"images":1304,"image_urls":1305,"hero_image":3,"hero_image_url":3,"seo_title":1306,"seo_description":1308,"sort_order":247,"is_active":1122,"status":1123,"created_at":1311,"updated_at":1125},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[1094,1095,1096],{"en":1295,"zh":1296},"Wudang Community","武當社群活動",{"en":1298,"zh":1299},"Talks, broadcasts and community gatherings connecting people with Wudang culture, learning and living practice.","通過講座、直播與社群聚會，連線武當文化、學習與日常實踐。",{"en":1301,"zh":1302},"\u003Cp>Wudang Community brings together public talks, livestreams, gatherings and shared cultural activities connected with Wudang.\u003C\u002Fp>\u003Cp>These programmes create welcoming ways to meet practitioners, explore ideas and participate in a growing community of learning and practice.\u003C\u002Fp>","\u003Cp>武當社群活動彙集與武當文化相關的公開講座、直播、聚會及共享文化體驗。\u003C\u002Fp>\u003Cp>這些活動以友善開放的方式連線練習者與學習者，讓大家交流心得、認識傳統，並共同參與持續發展的文化社群。\u003C\u002Fp>","\u002Fevents\u002Fwudang-community",[],[],{"en":1307,"zh":1296},"Wudang Community Events",{"en":1309,"zh":1310},"Discover Wudang community talks, broadcasts and gatherings connecting people with culture, learning and living practice.","探索連線武當文化、學習與日常實踐的講座、直播及社群聚會。","2026-08-16T19:24:18.000000Z",{"id":16,"uuid":1313,"slug":1314,"available_locales":1315,"name":1316,"description":1319,"body":1320,"path":1321,"images":1322,"image_urls":1323,"hero_image":3,"hero_image_url":3,"seo_title":1324,"seo_description":1327,"sort_order":69,"is_active":1122,"status":1123,"created_at":1330,"updated_at":1125},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[1094,1095,1096],{"en":1317,"zh":1318},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":1325,"zh":1326},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":1328,"zh":1329},"Guided journeys and retreats to Wudang Mountain that combine practice, temple visits and cultural learning, with itineraries and expectations set out clearly.","前往武當山的旅修與靜修：結合修習、宮觀參訪與文化學習，提前說明行程安排與參加須知。","2026-08-18T11:09:38.000000Z",{"data":1332},{"hero_type":1333,"hero_image":1334,"hero_image_alt":1335,"hero_youtube_id":1336,"hero_content_on":1122,"hero_heading":1337,"hero_subheading":1338,"hero_text":1339,"hero_subheading_zh":1340,"hero_text_zh":1341,"hero_buttons":1342,"home_seo":1348,"page_layout":1354,"shop_enabled":1355,"contact":1356,"journey":1372},"image","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fsite\u002Fwudanghomepagehero.webp","Wudang mountain temple in mist","VgirFbjpiy4","武當文化，道在日常\nWudang Culture, Practised with Purpose","A place for learning. A home for living culture.","Explore Taoist thought, internal arts, literati traditions and Wudang Mountain through grounded learning in Singapore and beyond.","這裡既是學習之地，也是讓文化融入日常的所在。","從道家思想、內家武術、文人雅藝與武當山出發，以清晰、踏實的方式，在新加坡及世界各地認識和體驗武當文化。",[1343,1345],{"label":1344,"link":278},"Start Your Wudang Journey",{"label":1346,"link":1347},"View Events & Courses","\u002Fevents",{"title":1349,"description":1351},{"en":1350,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":1352,"zh":1353},"Explore Wudang Mountain through Tai Chi, Qigong, Daoist philosophy, martial arts, traditional arts, wellness, culture and everyday life in Wudang.","從太極、氣功、道家思想、武術、傳統雅藝與養生文化認識武當山，探索武當文化及武當山的日常生活。","sidebar",false,{"methods":1357,"has_any":1122,"text":1365},{"email":1358,"whatsapp":1359,"wechat_id":1360,"wechat_qr_url":1361,"instagram":1362,"instagram_handle":1363,"facebook":1364,"facebook_handle":1363},"hello@wudang.org","+6588169599","Cldjcll0305","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fcontact\u002Fkcs9Z5IEY7CugW2mEYA8.webp","https:\u002F\u002Fwww.instagram.com\u002Fleewudang.sg","@leewudang.sg","https:\u002F\u002Fwww.facebook.com\u002Fleewudang.sg\u002F",{"china_heading_en":1366,"china_heading_zh":1367,"china_company_en":1368,"china_company_zh":1369,"china_address_en":1370,"china_address_zh":1371},"China Operations","中國運營","Xunwei Wudang Co., Ltd.","尋味武當有限公司","No. 72 Jianhe 2nd Road, Wangjiayuan, Wudang Mountain, Shiyan, Hubei, China","湖北省十堰市武當山王家園劍河二路72號",{"title_en":3,"title_zh":3,"intro_en":3,"intro_zh":3,"enabled":1122},{"data":1374},{"to":1076,"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":1077,"zh":1078},{"en":1379,"zh":1380},"Twenty-six practical readings on cause, timing, leadership, incentives, perception, unintended effects, and situational judgement","二十六段關於因果、時機、領導、激勵、知覺、間接影響與處境判斷的實際解讀",{"en":1382,"zh":1383},"\u003Cp>Shuo Fu, “Explaining Conjunctions,” closes the Liezi with a rapid series of practical stories. Instead of one continuous argument, it studies the point where an action meets its conditions and produces a result: a reputation follows conduct like an echo, the same advice succeeds in one state and ruins a person in another, surveillance defeats one thief but strengthens the causes of theft, and a good intention creates harm when the surrounding system is ignored.\u003C\u002Fp>\u003Cp>The chapter’s method is situational. Rules, talents, rewards, appearances, and names never work by themselves; their meaning emerges through timing, motive, attention, power, and consequence. Its modern lesson is not that anything can mean anything. It is that sound judgement must trace relationships: understand why a result occurred, test whether conditions still match, look for indirect effects, and keep perception open when desire or suspicion begins selecting the evidence.\u003C\u002Fp>\u003Ch2>1. Shadow, Echo, and What Conduct Sends Out\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子學於壺丘子林。壺丘子林曰：「子知持後，則可言持身矣。」列子曰：「願聞持後。」曰：「顧若影，則知之。」列子顧而觀影，形枉則影曲，形直則影正。然則枉直隨形而不在影，屈申任物而不在我。此之謂持後而處先。關尹謂子列子曰：「言美則響美，言惡則響惡；身長則影長，身短則影短。名也者，響也；身也者，影也。故曰：慎爾言，將有和之；慎爾行，將有隨之。是故聖人見出以知入，觀往以知來，此其所以先知之理也。度在身，稽在人。人愛我，我必愛之；人惡我，我必惡之。湯武愛天下，故王；桀紂惡天下，故亡，此所稽也。稽度皆明而不道也，譬之出不由門，行不從徑也。以是求利，不亦難乎？嘗觀之神農有炎之德，稽之虞、夏、商、周之書，度諸法士賢人之言，所以存亡廢興而非由此道者，未之有也。」嚴恢曰：「所為問道者為富。今得珠亦富矣，安用道？」子列子曰：「桀紂唯重利而輕道，是以亡。幸哉餘未汝語也。人而無義，唯食而已，是雞狗也。彊食靡角，勝者為制，是禽獸也。為雞狗禽獸矣，而欲人之尊己，不可得也。人不尊己，則危辱及之矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A shadow bends with the body; an echo answers the quality of the sound. Reputation and response are therefore “behind” conduct, even though attention usually runs ahead to them. To hold what follows, begin with what sends it out. Guan Yin treats social reaction as evidence that can be studied, not as a prize controlled directly.\u003C\u002Fp>\u003Cp>The final exchange distinguishes the Way from possession. A pearl can make someone rich, but profit without justice leaves only competition by force. Respect cannot be demanded after conduct has made trust impossible.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Manage the source before managing the image. Improve the behaviour, product, relationship, or policy that creates feedback; then use reputation as information, not as a substitute for reality.\u003C\u002Fp>\u003Ch2>2. Hitting the Target Is Not Yet Knowing Why\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>列子學射，中矣，請於關尹子。尹子曰：「子知子之所以中者乎？」對曰：「弗知也。」關尹子曰：「未可。」退而習之。三年，又以報關尹子。尹子曰：「子知子之所以中乎？」列子曰：「知之矣。」關尹子曰：「可矣，守而勿失也。非獨射也，為國與身亦皆如之。故聖人不察存亡而察其所以然。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Liezi can hit the target, but Guan Yin refuses to call the skill complete until he understands the conditions that produced the hit. After three more years, the result has become explainable and therefore more repeatable. The principle applies to governing and self-cultivation as much as archery.\u003C\u002Fp>\u003Cp>A visible success may come from technique, favourable conditions, compensation for an error, or chance. Without causal understanding, copying the surface can reproduce neither the result nor the safety.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>After success, ask what actually caused it, what was merely present, and what could break next time. Keep records and test the explanation under changed conditions before calling a method reliable.\u003C\u002Fp>\u003Ch2>3. Strong Leaders Still Need People Who Will Tell Them\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>列子曰：「色盛者驕，力盛者奮，未可以語道也。故不班白語道，失，而況行之乎？故自奮則人莫之告。人莫之告，則孤而無輔矣。賢者任人，故年老而不衰，智盡而不亂。故治國之難在於知賢而不在自賢。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Youth, beauty, strength, and confidence can make a person hard to advise. When someone continually displays superiority, others stop bringing information; isolation follows, even while the person feels powerful. A wise leader relies on capable people, so ageing or the limit of personal knowledge does not collapse the whole system.\u003C\u002Fp>\u003Cp>The difficulty of government is not being the wisest person in every matter. It is recognizing judgement in others and making it safe for that judgement to reach the centre.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Reward early warnings and disagreement. Ask advisers what they believe you do not want to hear, and show through decisions that honest correction does not end a career or relationship.\u003C\u002Fp>\u003Ch2>4. The Jade Leaf and the Cost of Cleverness\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>宋人有為其君以玉為楮葉者，三年而成。鋒殺莖柯，毫芒繁澤，亂之楮葉中而不可別也。此人遂以巧食宋國。子列子聞之，曰：「使天地之生物，三年而成一葉，則物之有葉者寡矣。故聖人恃道化而不恃智巧。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>An artisan spends three years making a jade leaf indistinguishable from a real one and is rewarded for extraordinary skill. Liezi answers that if nature required three years for every leaf, foliage would be rare. The marvel is precise but radically inefficient compared with living generation.\u003C\u002Fp>\u003Cp>The story does not despise craft. It asks whether cleverness serves a purpose proportionate to its cost, and whether an institution rewards spectacle while ignoring processes that quietly produce abundance.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before celebrating a complex solution, compare it with simpler, regenerative, and maintainable alternatives. Precision is valuable when the need requires it; otherwise complexity can become expensive theatre.\u003C\u002Fp>\u003Ch2>5. Why Liezi Refuses the Gift of Grain\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子窮，容貌有饑色。客有言之鄭子陽者曰：「列禦寇蓋有道之士也，居君之國而窮，君無乃為不好士乎？」鄭子陽即令官遺之粟。子列子出見使者，再拜而辭。使者去。子列子入，其妻望之而拊心曰：「妾聞為有道者之妻子皆得佚樂。今有饑色，君過而遺先生食。先生不受，豈不命也哉？」子列子笑謂之曰：「君非自知我也。以人之言而遺我粟，至其罪我也，又且以人之言，此吾所以不受也。」其卒，民果作難而殺子陽。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Liezi is hungry yet refuses grain from the ruler. The gift did not arise from direct knowledge, but from another person’s comment about appearances. A ruler who rewards on hearsay may later condemn on hearsay. Accepting relief could create dependence on the same unstable judgement.\u003C\u002Fp>\u003Cp>His wife’s frustration is reasonable; philosophical independence imposes material costs on a household. The story therefore presents a hard tradeoff, not a general command to reject help.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>When receiving patronage, ask what obligation, visibility, or political risk accompanies it and whether the process is stable and transparent. Independence matters, but decisions should include those who will share the cost.\u003C\u002Fp>\u003Ch2>6. The Same Skill Meets a Different Time\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>魯施氏有二子，其一好學，其一好兵。好學者以術幹齊侯，齊侯納之，以為諸公子之傅。好兵者之楚，以法幹楚王，王悅之，以為軍正。祿富其家，爵榮其親。施氏之鄰人孟氏同有二子，所業亦同，而窘於貧。羨施氏之有，因從請進趨之方。二子以實告孟氏。孟氏之一子之秦，以術幹秦王。秦王曰：「當今諸侯力爭，所務兵食而已。若用仁義治吾國，是滅亡之道。」遂宮而放之。其一子之衛，以法幹衛侯，衛侯曰：「吾弱國也，而攝乎大國之間。大國吾事之，小國吾撫之，是求安之道。若賴兵權，滅亡可待矣。若全而歸之，適於他國，為吾之患不輕矣。」遂刖之，而還諸魯。既反，孟氏之父子叩胸而讓施氏。施氏曰：「凡得時者昌，失時者亡。子道與吾同，而功與吾異，失時者也，非行之謬也。且天下理無常是，事無常非。先日所用，今或棄之；今之所棄，後或用之。此用與不用，無定是非也。投隙抵時，應事無方，屬乎智。智苟不足，使若博如孔丘，術如呂尚，焉往而不窮哉？」孟氏父子舍然無慍容，曰：「吾知之矣。子勿重言！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Two brothers prosper by offering scholarship and military expertise to states that need them. Neighbours copy the method in different states and are mutilated because the same proposals appear dangerous under different strategic conditions. Content alone did not determine reception; timing and institutional need did.\u003C\u002Fp>\u003Cp>The conclusion does not make right and wrong arbitrary. It distinguishes enduring values from situational usefulness. Intelligence includes testing where, when, and to whom a method can be offered safely.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Do not transfer a successful playbook without mapping the new environment: goals, incentives, threats, authority, culture, and readiness. Adapt the form while keeping the purpose visible.\u003C\u002Fp>\u003Ch2>7. Before Attacking, Look Back at Your Own Exposure\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>晉文公出會，欲伐衛，公子鋤仰天而笑。公問：「何笑？」曰：「臣笑鄰之人有送其妻適私家者，道見桑婦，悅而與言。然顧視其妻，亦有招之者矣。臣竊笑此也。」公寤其言，乃止，引師而還。未至，而有伐其北鄙者矣。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A man pursues another woman while someone else approaches his own wife. The image warns Duke Wen, who is preparing to attack Wei while his own frontier is exposed. He turns the army home and soon discovers the threat was real.\u003C\u002Fp>\u003Cp>Aggression narrows attention toward the desired gain and away from what must still be protected. The adviser succeeds through analogy rather than direct accusation, allowing the ruler to see the pattern himself.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before expansion, conflict, or a major new project, conduct a home-front review: capacity, security, maintenance, dependants, and opportunity cost. Growth can create the vulnerability that defeats it.\u003C\u002Fp>\u003Ch2>8. Surveillance Catches Thieves; Trustworthy Order Reduces Theft\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>晉國苦盜。有郄雍者，能視盜之貌，察其眉睫之間，而得其情。晉侯使視盜，千百無遺一焉。晉侯大喜，告趙文子曰：「吾得一人，而一國之盜為盡矣，奚用多為？」文子曰：「吾君恃伺察而得盜，盜不盡矣，且郄雍必不得其死焉。」俄而群盜謀曰：「吾所窮者郄雍也。」遂共盜而殘之。晉侯聞而大駭，立召文子而告之曰：「果如子言，郄雍死矣！然取盜何方？」文子曰：「周諺有言：察見淵魚者不祥，智料隱匿者有殃。且君欲無盜，莫若舉賢而任之，使教明於上，化行於下，民有恥心，則何盜之為？」於是用隨會知政，而群盜奔秦焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Xiyong identifies thieves by subtle facial signs and appears able to solve theft through perfect detection. The thieves respond by killing the detector. A system centred on one observer catches individuals but leaves motive, organization, and social conditions intact.\u003C\u002Fp>\u003Cp>Zhao Wenzi recommends competent government and public norms that reduce the production and support of theft. Prevention and legitimacy reach where surveillance cannot. The story also warns against unsafe concentration of enforcement knowledge in one person.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Use detection as one layer, not the whole strategy. Reduce incentives and opportunities for harm, make reporting safe, distribute knowledge, and examine whether enforcement itself creates escalation or hidden risk.\u003C\u002Fp>\u003Ch2>9. The Swimmer Enters the Water without Private Resistance\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孔子自衛反魯，息駕乎河梁而觀焉。有懸水三十仞，圜流九十里，魚鼈弗能遊，黿鼉弗能居，有一丈夫方將厲之。孔子使人並涯止之，曰：「此懸水三十仞，圜流九十里，魚鼈弗能遊，黿鼉弗能居也。意者難可以濟乎？」丈夫不以錯意，遂度而出。孔子問之曰：「巧乎？有道術乎？所以能入而出者，何也？」丈夫對曰：「始吾之入也，先以忠信；及吾之出也，又從以忠信。忠信錯吾軀於波流，而吾不敢用私，所以能入而復出者，以此也。」孔子謂弟子曰：「二三子識之！水且猶可以忠信誠身親之，而況人乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A swimmer crosses a torrent where even aquatic animals cannot live. He describes entering and leaving with complete trust, placing his body within the current without imposing a private struggle against it. Skill has become alignment with the water’s movement.\u003C\u002Fp>\u003Cp>This should not encourage untrained risk. The story condenses embodied knowledge: long familiarity allows surrender that would be fatal if copied by a beginner. Trust is supported by competence and accurate contact with conditions.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>In dynamic work, learn the forces before trying to overpower them. Train in safe stages until response becomes embodied; then reduce unnecessary resistance while keeping risk controls appropriate to actual skill.\u003C\u002Fp>\u003Ch2>10. Subtle Understanding Is Not Carried by Words Alone\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>白公問孔子曰：「人可與微言乎？」孔子不應。白公問曰：「若以石投水，何如？」孔子曰：「吳之善沒者能取之。」曰：「若以水投水，何如？」孔子曰：「淄澠之合，易牙嘗而知之。」白公曰：「人固不可與微言乎？」孔子曰：「何為不可？唯知言之謂者乎！夫知言之謂者，不以言言也。爭魚者濡，逐獸者趨，非樂之也。故至言去言，至為無為。夫淺知之所爭者末矣。」白公不得已，遂死於浴室。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Baigong asks whether subtle matters can be discussed. A skilled diver can recover a stone from water; a refined taster can distinguish two mixed rivers. Meaning is not impossible to receive, but it depends on cultivated capacity. Those who understand action do not always need explicit instruction: fishers get wet and hunters run because the task itself teaches the movement.\u003C\u002Fp>\u003Cp>Baigong seeks a verbal formula and cannot obtain it. His later death gives the exchange a dark edge: indirect teaching may fail when a person urgently needs clear help. The limits of words do not excuse withholding actionable guidance.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Match communication to readiness and stakes. Use demonstration and experience for tacit skill, but state safety, consent, responsibilities, and urgent next steps plainly.\u003C\u002Fp>\u003Ch2>11. Winning Is Easier than Holding a Victory\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>趙襄子使新穉穆子攻翟，勝之，取左人中人，使遽人來謁之。襄子方食而有憂色。左右曰：「一朝而兩城下，此人之所喜也；今君有憂色，何也？」襄子曰：「夫江河之大也，不過三日；飄風暴雨不終朝，日中不須臾。今趙氏之德行無所施於積，一朝而兩城下，亡其及我哉！」孔子聞之曰：「趙氏其昌乎！夫憂者所以為昌也，喜者所以為亡也。勝非其難者也，持之，其難者也。賢主以此持勝，故其福及後世。齊、楚、吳、越皆嘗勝矣，然卒取亡焉，不達乎持勝也。唯有道之主為能持勝。」孔子之勁，能拓國門之關，而不肯以力聞。墨子為守攻，公輸般服，而不肯以兵知。故善持勝者以彊為弱。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Zhao Xiangzi captures two cities in a day but worries that the victory exceeds the accumulated virtue of his house. Rivers in flood, storms, and the midday sun reach their height only briefly. Confucius praises the worry because triumph often disappears through intoxication.\u003C\u002Fp>\u003Cp>Strength that wishes to last presents itself as weakness: it remains teachable, cautious, and unwilling to turn one success into identity. The hardest work begins after the visible win—governance, integration, maintenance, and restraint.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>After a launch, promotion, victory, or rapid growth, pause expansion. Check capacity, legitimacy, debt, integration, and the people bearing the new load. Celebrate without abandoning vigilance.\u003C\u002Fp>\u003Ch2>12. Misfortune before Fortune Is Not Yet the Whole Story\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>宋人有好行仁義者，三世不懈。家無故黑牛生白犢，以問孔子。孔子曰：「此吉祥也，以薦上帝。」居一年，其父無故而盲。其牛又復生白犢，其父又復令其子問孔子。其子曰：「前問之而失明，又何問乎？」父曰：「聖人之言先迕後合。其事未究，姑復問之。」其子又復問孔子。孔子曰：「吉祥也。」復教以祭。其子歸致命。其父曰：「行孔子之言也。」居一年，其子又無故而盲。其後楚攻宋，圍其城，民易子而食之，析骸而炊之；丁壯者皆乘城而戰，死者太半。此人以父子有疾皆免，及圍解而疾俱復。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Two unusual births are called auspicious, yet blindness follows each. Only later does blindness exempt father and son from a siege that kills many; after the danger passes, sight returns. A judgement made at the first or second event would have misunderstood the longer sequence.\u003C\u002Fp>\u003Cp>The tale is not medical evidence that disability exists for a hidden benefit or that suffering is secretly deserved. It illustrates narrative incompleteness: consequences unfold, and value may change with context.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Avoid declaring a setback either meaningless ruin or guaranteed blessing. Respond to present needs, keep the story open, and never use possible future benefit to deny current care.\u003C\u002Fp>\u003Ch2>13. Random Reward Teaches the Wrong Lesson\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>宋有蘭子者，以技幹宋元，宋元召而使見。其技以雙枝，長倍其身，屬其踁，並趨並馳，弄七劍迭而躍之，五劍常在空中。元君大驚，立賜金帛。又有蘭子又能燕戲者，聞之，復以幹元君。元君大怒曰：「昔有異技幹寡人者，技無庸，適值寡人有歡心，故賜金帛。彼必聞此而進，復望吾賞。」拘而擬戮之，經月乃放。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A performer receives wealth because the ruler happens to be delighted. Another hears of the reward, brings a different marvel, and is nearly killed because the ruler is now angry. The first reward appeared to establish a rule, but it only expressed mood.\u003C\u002Fp>\u003Cp>Inconsistent incentives produce rational imitation and then punish it. The ruler blames the second performer for learning exactly what the first decision taught.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Make criteria explicit before rewarding exceptional work. If a decision was discretionary or accidental, say so and correct the signal rather than punishing people who responded to it.\u003C\u002Fp>\u003Ch2>14. Jiufang Gao Sees the Horse, Not Its Labels\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>秦穆公謂伯樂曰：「子之年長矣，子姓有可使求馬者乎？」伯樂對曰：「良馬可形容筋骨相也。天下之馬者，若滅若沒，若亡若失，若此者絕塵弭𨅊。臣之子皆下才也，可告以良馬，不可告以天下之馬也。臣有所與共擔纆薪菜者，有九方皋，此其於馬非臣之下也。請見之。」穆公見之，使行求馬。三月而反報曰：「已得之矣，在沙丘。」穆公曰：「何馬也？」對曰：「牝而黃。」使人往取之，牡而驪。穆公不說，召伯樂而謂之曰：「敗矣，子所使求馬者！色物、牝牡尚弗能知，又何馬之能知也？」伯樂喟然太息曰：「一至於此乎！是乃其所以千萬臣而無數者也。若皋之所觀天機也，得其精而忘其麤，在其內而忘其外；見其所見，不見其所不見；視其所視，而遺其所不視。若皋之相者，乃有貴乎馬者也。」馬至，果天下之馬也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Jiufang Gao finds an exceptional horse but reports its colour and sex incorrectly. Duke Mu concludes that anyone missing obvious categories cannot recognize quality. Bole understands the opposite: Gao’s attention is so fully directed to the horse’s essential movement and capacity that irrelevant labels fail to remain.\u003C\u002Fp>\u003Cp>Expert abstraction selects features according to purpose. Yet missing basic facts is not always proof of depth; the horse’s later performance validates Gao. Without validation, “seeing essence” can become an excuse for error.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Define which characteristics predict the outcome you need and test them against performance. Do not confuse familiar, easily measured attributes with the qualities that actually matter.\u003C\u002Fp>\u003Ch2>15. Governing Begins in the Self and Descends with Rank\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楚莊王問詹何曰：「治國柰何？」詹何對曰：「臣明於治身而不明於治國也。」楚莊王曰：「寡人得奉宗廟社稷，願學所以守之。」詹何對曰：「臣未嘗聞身治而國亂者也，又未嘗聞身亂而國治者也。故本在身，不敢對以末。」楚王曰：「善。」\u003C\u002Fp>\u003Cp>狐丘丈人謂孫叔敖曰：「人有三怨，子之知乎？」孫叔敖曰：「何謂也？」對曰：「爵高者，人妬之；官大者，主惡之；祿厚者，怨逮之。」孫叔敖曰：「吾爵益高，吾志益下；吾官益大，吾心益小；吾祿益厚，吾施益博。以是免於三怨，可乎？」\u003C\u002Fp>\u003Cp>孫叔敖疾，將死，戒其子曰：「王亟封我矣，吾不受也。為我死，王則封汝，汝必無受利地。楚越之間有寢丘者，此地不利而名甚惡。楚人鬼而越人禨，可長有者唯此也。」孫叔敖死，王果以美地封其子，子辭而不受；請寢丘，與之，至今不失。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Zhan He refuses to give King Zhuang a technique for the state separate from self-government. Sunshu Ao then supplies the political posture: as rank rises, lower one’s ambition; as office grows, make the self smaller; as income increases, distribute more widely. Power becomes safer when privilege expands responsibility rather than ego.\u003C\u002Fp>\u003Cp>Sunshu Ao’s final plan chooses land considered undesirable, because prestigious property attracts competition while the neglected place can remain with the family. Durable advantage may come from reducing others’ reason to contest it.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>As authority grows, increase disclosure, distribution, succession planning, and limits on yourself. Prefer arrangements sustainable without envy, dependence on personal favour, or permanent defence.\u003C\u002Fp>\u003Ch2>16. Two Responses to Robbers, Both Ending in Death\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>牛缺者，上地之大儒也，下之邯鄲，遇盜於耦沙之中，盡取其衣裝車。牛步而去，視之歡然無憂𠫤之色。盜追而問其故。曰：「君子不以所養害其所養。」盜曰：「嘻，賢矣夫！」既而相謂曰：「以彼之賢，往見趙君，使以我為，必困我。不如殺之。」乃相與追而殺之。燕人聞之，聚族相戒，曰：「遇盜，莫如上地之牛缺也！」皆受教。俄而其弟適秦，至關下，果遇盜，憶其兄之戒，因與盜力爭。既而不如，又追而以卑辭請物。盜怒曰：「吾活汝弘矣，而追吾不已，跡將箸焉。既為盜矣，仁將焉在？」遂殺之，又傍害其黨四五人焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Niu Que yields his property calmly because possessions that support life should not be allowed to destroy life. The robbers kill him anyway, fearing he may report them. His brother learns only the outward rule, resists and pursues another group of robbers, and is also killed along with companions.\u003C\u002Fp>\u003Cp>Neither composure nor resistance guarantees safety in violence. A maxim cannot decide every encounter because offenders, exits, witnesses, weapons, and motives differ. The tragic story warns against turning one outcome into a universal personal-safety formula.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>In immediate danger, prioritize escape and life; property can be replaced. Follow local safety guidance and avoid pursuit. Afterward, seek help and report through the safest available channel rather than relying on a heroic script.\u003C\u002Fp>\u003Ch2>17. An Accidental Insult Meets an Armed Story\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>虞氏者，梁之富人也，家充殷盛，錢帛無量，財貨無訾。登高樓，臨大路，設樂陳酒，擊博樓上。俠客相隨而行，樓上博者射，明瓊張中，反兩㯓魚而笑，飛鳶適墜其腐鼠而中之。俠客相與言曰：「虞氏富樂之日久矣，而常有輕易人之志。吾不侵犯之，而乃辱我以腐鼠。此而不報，無以立慬於天下。請與若等戮力一志，率徒屬必滅其家為等倫。」皆許諾。至期日之夜，聚眾積兵以攻虞氏，大滅其家。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A kite happens to drop a dead rat near passing warriors while a wealthy household laughs over a game above. The warriors combine unrelated events into intentional humiliation. Their existing belief that the rich family despises others supplies motive, and honour culture turns misinterpretation into organized violence.\u003C\u002Fp>\u003Cp>Accidents do not control the stories people attach to them. Where resentment, inequality, and armed identity already exist, an ambiguous incident can become a trigger.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before retaliating for an insult, verify agency and intent through a safe channel. Organizations with visible power should also understand accumulated resentment and communicate quickly when ambiguity could escalate.\u003C\u002Fp>\u003Ch2>18. Names, Reality, and Symbols without Substance\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>東方有人焉，曰爰旌目，將有適也，而餓於道。狐父之盜曰丘，見而下壺餐以餔之。爰旌目三餔而後能視，曰：「子何為者也？」曰：「我狐父之人丘也。」爰旌目曰：「譆！汝非盜邪？胡為而食我？吾義不食子之食也。」兩手據地而歐之，不出，喀喀然，遂伏而死。狐父之人則盜矣，而食非盜也。以人之盜因謂食為盜而不敢食，是失名實者也。\u003C\u002Fp>\u003Cp>齊有貧者，常乞於城市。城市患其亟也，眾莫之與。遂適田氏之廄，從馬醫作役而假食。郭中人戲之曰：「從馬醫而食，不以辱乎？」乞兒曰：「天下之辱莫過於乞。乞猶不辱，豈辱馬醫哉？」\u003C\u002Fp>\u003Cp>宋人有遊於道、得人遺契者，歸而藏之，密數其齒，告鄰人曰：「吾富可待矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A starving man rejects life-saving food after learning the giver is a thief, confusing the person’s name with the nature of this particular food. A beggar accepts stable work with a horse doctor and refuses the status insult: honest labour is not lower than dependence on alms. Another man finds a lost contract and mistakes the document for the wealth it only represents.\u003C\u002Fp>\u003Cp>Together the stories separate source, act, label, and substance. Moral and economic symbols matter, but they do not automatically transfer every quality of the person or thing they signify.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Judge a transaction by provenance, rights, effects, and present reality. Do not confuse credentials with competence, price with value, paperwork with ownership, or social rank with dignity.\u003C\u002Fp>\u003Ch2>19. Dying to Prove That a Ruler Never Understood\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>柱厲叔事莒敖公，自為不知己，去，居海上，夏日則食菱芰，冬日則食橡栗。莒敖公有難，柱厲叔辭其友而往死之。其友曰：「子自以為不知己，故去。今往死之，是知與不知無辨也。」柱厲叔曰：「不然。自以為不知，故去。今死，是果不知我也。吾將死之，以醜後世之人主不知其臣者也。」凡知則死之，不知則弗死，此直道而行者也。柱厲叔可謂懟以忘其身者也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Zhuli Shu leaves a ruler who does not understand him, then returns to die for that ruler precisely to expose the failure to later generations. The text ends by calling this resentment that forgets the body. His protest depends on sacrificing the only person who could continue to speak and act.\u003C\u002Fp>\u003Cp>A dramatic death may fix attention on injustice, but it also lets grievance decide the whole value of a life. The story questions martyrdom undertaken mainly to control another person’s future reputation.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>When unseen or misused, document the problem, leave when possible, organize with others, and preserve your capacity to act. Do not give an unresponsive institution final ownership of your body through a gesture of revenge.\u003C\u002Fp>\u003Ch2>20. Benefits, Resentments, and the Secondary Effects of Good Deeds\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「利出者實及，怨往者害來。發於此而應於外者唯請，是故賢者慎所出。」\u003C\u002Fp>\u003Cp>楊朱曰：「行善不以為名，而名從之；名不與利期，而利歸之；利不與爭期，而爭及之，故君子必慎為善。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Benefit sent outward tends to return as real support; resentment sent outward tends to return as harm. Even goodness done without seeking reputation may attract a name; reputation attracts advantage; advantage attracts competition. An action continues into effects the actor did not request.\u003C\u002Fp>\u003Cp>“Be cautious in doing good” does not mean avoid goodness. It means prepare for visibility, dependency, rivalry, capture, and expectations that may gather around effective help.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Design beneficial work with governance: clear criteria, conflict rules, transparency, succession, and boundaries. Good intention is the beginning of responsibility, not the end.\u003C\u002Fp>\u003Ch2>21. The Lost Sheep and the Multiplication of Paths\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊子之鄰人亡羊，既率其黨，又請楊子之豎追之。楊子曰：「嘻！亡一羊，何追者之眾？」鄰人曰：「多歧路。」既反，問：「獲羊乎？」曰：「亡之矣。」曰：「奚亡之？」曰：「歧路之中又有歧焉，吾不知所之，所以反也。」楊子戚然變容，不言者移時，不笑者竟日。門人怪之，請曰：「羊，賤畜，又非夫子之有，而損言笑者，何哉？」楊子不答。門人不獲所命。弟子孟孫陽出，以告心都子。心都子他日與孟孫陽偕入，而問曰：「昔有昆弟三人，遊齊魯之間，同師而學，進仁義之道而歸。其父曰：『仁義之道若何？』伯曰：『仁義使我愛身而後名。』仲曰：『仁義使我殺身以成名。』叔曰：『仁義使我身名並全。』彼三術相反，而同出於儒。孰是孰非邪？」楊子曰：「人有濱河而居者，習於水，勇於泅，操舟鬻渡，利供百口。裹糧就學者成徒，而溺死者幾半。本學泅，不學溺，而利害如此。若以為孰是孰非？」心都子嘿然而出。孟孫陽讓之曰：「何吾子問之迂，夫子答之僻？吾惑愈甚。」心都子曰：「大道以多歧亡羊，學者以多方喪生。學非本不同，非本不一，而末異若是。唯歸同反一，為亡得喪。子長先生之門，習先生之道，而不達先生之況也，哀哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A sheep cannot be found because every path divides again. Yang Zhu grieves over the pattern, not the market value of the animal. Teachings also branch: three students derive self-preservation, self-sacrifice, and a balance of body and name from the same doctrine; swimmers learn a useful craft, yet many students drown.\u003C\u002Fp>\u003Cp>Multiple methods are not proof that learning is futile. The danger is losing the original purpose while defending a branch. Returning to “the one” means recovering the living question and testing where a method now leads.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>When advice proliferates, write the core aim, constraints, and evidence of progress. Compare methods by whether they serve that aim safely, rather than by loyalty to a school or vocabulary.\u003C\u002Fp>\u003Ch2>22. Yang Bu’s Dog Responds to Changed Appearance\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱之弟曰布，衣素衣而出。天雨，解素衣，衣緇衣而反。其狗不知，迎而吠之。楊布怒，將撲之。楊朱曰：「子無撲矣！子亦猶是也。嚮者使汝狗白而往，黑而來，豈能無怪哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Yang Bu leaves in white clothes and returns in black after rain. His dog barks, and he prepares to beat it for failing to recognize him. Yang Zhu asks him to imagine the dog leaving white and returning black. Surprise would be natural from the other side too.\u003C\u002Fp>\u003Cp>Anger often assumes that another being had access to the same continuity we experienced internally. Appearance changed; the dog responded to the information available.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before punishing a mistaken response, ask what the other person or system could actually observe. Communicate changes, identity, and context instead of expecting invisible continuity to be understood.\u003C\u002Fp>\u003Ch2>23. Can a Teacher Who Dies Still Know a Method of Life?\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>昔人言有知不死之道者，燕君使人受之，不捷，而言者死。燕君甚怒，其使者將加誅焉。倖臣諫曰：「人所憂者莫急乎死，己所重者莫過乎生。彼自喪其生，安能令君不死也？」乃不誅。有齊子亦欲學其道，聞言者之死，乃撫膺而恨。富子聞而笑之曰：「夫所欲學不死，其人已死而猶恨之，是不知所以為學。」鬍子曰：「富子之言非也。凡人有術不能行者有矣，能行而無其術者亦有矣。衛人有善數者，臨死，以決喻其子。其子志其言而不能行也，他人問之，以其父所言告之。問者用其言而行其術，與其父無差焉。若然，死者奚為不能言生術哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A teacher of immortality dies before instruction arrives. One argument says the death disproves the art; another notes that a person may know a method but fail to practise it, while someone else may practise words they do not understand. Knowledge, execution, and personal outcome are related but not identical.\u003C\u002Fp>\u003Cp>The distinction is valid, yet extraordinary claims still require evidence beyond a story. A method specifically promising immortality faces the strongest possible contradiction when every teacher dies.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Evaluate instruction through mechanism, reproducible results, independent testing, and risk—not authority alone. Separate “can explain,” “can perform,” and “has demonstrated the claimed outcome.”\u003C\u002Fp>\u003Ch2>24. Releasing Captive Birds Can Create More Capture\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>邯鄲之民以正月之旦獻鳩於簡子，簡子大悅，厚賞之。客問其故。簡子曰：「正旦放生，示有恩也。」客曰：「民知君之慾放之，故競而捕之，死者眾矣。君如欲生之，不若禁民勿捕。捕而放之，恩過不相補矣。」簡子曰：「然。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>Jianzi rewards people who bring captive doves so he can release them and display compassion. The reward causes widespread capture and many birds die. Releasing the survivors does not offset the harm created by the incentive.\u003C\u002Fp>\u003Cp>Visible rescue can be emotionally satisfying while increasing the upstream problem. Compassion must be designed across the entire chain, including how supply responds to reward.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>Before funding rescue or buying release, trace sourcing, incentives, mortality, displacement, and repeat behaviour. Preventing capture may help more than creating a market for liberation.\u003C\u002Fp>\u003Ch2>25. Other Lives Were Not Made for Human Use\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>齊田氏祖於庭，食客千人，中坐有獻魚雁者。田氏視之，乃歎曰：「天之於民厚矣！殖五穀、生魚鳥以為之用。」眾客和之如響。鮑氏之子年十二，預於次，進曰：「不如君言。天地萬物與我並生，類也。類無貴賤，徒以小大智力而相制，迭相食，非相為而生之。人取可食者而食之，豈天本為人生之？且蚊蚋噆膚，虎狼食肉，非天本為蚊蚋生人、虎狼生肉者哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A host thanks heaven for creating grain, fish, and birds for people. A twelve-year-old objects: living things arise alongside one another, not in a hierarchy of intended service. Size and intelligence allow creatures to control and eat one another, but power does not prove cosmic purpose. Otherwise humans would have been created for mosquitoes and tigers.\u003C\u002Fp>\u003Cp>The child separates use from entitlement. Humans do depend on other life, yet dependence should produce humility, restraint, and reciprocity rather than the belief that everything exists for us.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>When using animals, plants, land, or water, reduce avoidable suffering and waste, protect renewal, and account for ecosystem effects. Capacity to take is not proof of a right to take without limit.\u003C\u002Fp>\u003Ch2>26. Desire and Suspicion Select the World We See\u003C\u002Fh2>\u003Ch3>Classical text\u003C\u002Fh3>\u003Cblockquote>\u003Cp>人有枯梧樹者，其鄰父言枯梧之樹不祥，其鄰人遽而伐之。鄰人父因請以為薪。其人乃不悅，曰：「鄰人之父徒欲為薪而教吾伐之也。與我鄰，若此其險，豈可哉？」\u003C\u002Fp>\u003Cp>人有亡鈇者，意其鄰之子，視其行步，竊鈇也；顏色，竊鈇也；言語，竊鈇也：動作態度，無為而不竊鈇也。俄而抇其谷而得其鈇，他日復見其鄰人之子，動作態度無似竊鈇者。\u003C\u002Fp>\u003Cp>白公勝慮亂，罷朝而立，倒杖策，錣上貫頤，血流至地而弗知也。鄭人聞之曰：「頤之忘，將何不忘哉？」意之所屬箸，其行足躓株埳，頭抵植木，而不自知也。\u003C\u002Fp>\u003Cp>昔齊人有欲金者，清旦衣冠而之市，適鬻金者之所，因攫其金而去。吏捕得之，問曰：「人皆在焉，子攫人之金何？」對曰：「取金之時，不見人，徒見金。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>English reading\u003C\u002Fh3>\u003Cp>A neighbour advises cutting a dead tree, then asks for the firewood; useful advice is reinterpreted as a plot. A man who has lost an axe sees guilt in every movement of the neighbour’s son until the axe is found elsewhere. Baigong is so absorbed in rebellion that a staff pierces his face unnoticed. A thief sees only gold and not the people watching.\u003C\u002Fp>\u003Cp>Expectation does not merely colour a final judgement; it selects perception. Suspicion assembles evidence of guilt, desire erases witnesses, and mental absorption removes bodily signals. When the central assumption changes, the same face looks entirely different.\u003C\u002Fp>\u003Ch3>Practical meaning\u003C\u002Fh3>\u003Cp>When certainty rises with fear or desire, pause and seek disconfirming evidence. Write alternative explanations, ask what you would notice if the main story were false, and restore attention to body and surroundings before acting.\u003C\u002Fp>\u003Ch2>The Chapter in Practice\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>Trace the cause, not only the result.\u003C\u002Fstrong> A hit, reward, or reputation is useful only when its conditions are understood.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Match methods to time and place.\u003C\u002Fstrong> Transfer purpose carefully; do not copy a successful surface into a different system.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Design for indirect effects.\u003C\u002Fstrong> Rewards, rescues, enforcement, and good deeds can create new behaviour upstream.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Keep advice channels open.\u003C\u002Fstrong> Strength without correction becomes isolated and fragile.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Distinguish essence from easy labels.\u003C\u002Fstrong> Measure the qualities that predict the actual outcome.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>Test perception under desire and suspicion.\u003C\u002Fstrong> Look deliberately for evidence your preferred story cannot explain.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>Questions for Reflection\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>Which recent success do you understand only by its result, not by its cause?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Where are you applying a method whose original conditions no longer exist?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What behaviour does one of your rewards or rules unintentionally encourage?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Who can safely give you information that challenges your current direction?\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>What would you notice differently if your strongest suspicion or desire were wrong?\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>Continue Reading\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-07-yang-zhu\">Previous: Chapter Seven, Yang Zhu 楊朱\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\u002Fliezi\">Return to the Liezi overview\u003C\u002Fa> · \u003Ca href=\"\u002Fdao\u002Fclassics\">Continue in the 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>《說符》以一連串實際故事結束《列子》。它不建立單一長篇論證，而是觀察一個行動與具體條件相遇後怎樣產生結果：名聲像回聲一樣跟隨行為，同一建議在一個國家使人成功、在另一個國家卻使人受刑，監督能夠抓到盜賊，也可能強化盜竊背後的組織，而善意若忽略整個系統，反而會製造傷害。\u003C\u002Fp>\u003Cp>本篇的判斷方法依處境而行。規則、才能、獎賞、外表與名稱都不能單獨發生作用；意義要在時機、動機、注意、權力與後果的關係中出現。這並不表示任何事情都可以隨意解釋，而是說健全判斷必須追查聯絡：瞭解結果為何發生，檢驗條件是否仍相配，觀察間接影響，也在慾望或懷疑開始挑選證據時，重新開啟知覺。\u003C\u002Fp>\u003Ch2>一、影子、回聲與行為發出的事物\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子學於壺丘子林。壺丘子林曰：「子知持後，則可言持身矣。」列子曰：「願聞持後。」曰：「顧若影，則知之。」列子顧而觀影，形枉則影曲，形直則影正。然則枉直隨形而不在影，屈申任物而不在我。此之謂持後而處先。關尹謂子列子曰：「言美則響美，言惡則響惡；身長則影長，身短則影短。名也者，響也；身也者，影也。故曰：慎爾言，將有和之；慎爾行，將有隨之。是故聖人見出以知入，觀往以知來，此其所以先知之理也。度在身，稽在人。人愛我，我必愛之；人惡我，我必惡之。湯武愛天下，故王；桀紂惡天下，故亡，此所稽也。稽度皆明而不道也，譬之出不由門，行不從徑也。以是求利，不亦難乎？嘗觀之神農有炎之德，稽之虞、夏、商、周之書，度諸法士賢人之言，所以存亡廢興而非由此道者，未之有也。」嚴恢曰：「所為問道者為富。今得珠亦富矣，安用道？」子列子曰：「桀紂唯重利而輕道，是以亡。幸哉餘未汝語也。人而無義，唯食而已，是雞狗也。彊食靡角，勝者為制，是禽獸也。為雞狗禽獸矣，而欲人之尊己，不可得也。人不尊己，則危辱及之矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>身體彎曲，影子也彎；聲音好壞，回聲也隨之。名聲與回應都在行為之後出現，可是人的注意常先跑去控制它們。要掌握後來之物，應從發出它的源頭開始。關尹把社會反應當成可研究的證據，不是能夠直接奪取的獎品。\u003C\u002Fp>\u003Cp>最後一段把道與財物分開。一顆珠子可以使人富有，但只重利益而沒有義，就只剩力量競爭。行為已經破壞信任後，不能再強迫別人尊敬自己。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>先管理源頭，再管理形象。改善產生反饋的行為、產品、關係或政策；然後把名聲當成資訊，不要拿它代替現實。\u003C\u002Fp>\u003Ch2>二、射中目標還不等於知道原因\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>列子學射，中矣，請於關尹子。尹子曰：「子知子之所以中者乎？」對曰：「弗知也。」關尹子曰：「未可。」退而習之。三年，又以報關尹子。尹子曰：「子知子之所以中乎？」列子曰：「知之矣。」關尹子曰：「可矣，守而勿失也。非獨射也，為國與身亦皆如之。故聖人不察存亡而察其所以然。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>列子已經能射中，關尹卻說還沒完成，因為他不知道為何射中。再練三年之後，結果可以說明，也更能重複。這個原則不只適用於射箭，也適用於治國與修身。\u003C\u002Fp>\u003Cp>可見的成功可能來自技術、有利條件、對錯誤的臨時補償，甚至偶然。如果不瞭解因果，只複製外表，就無法複製結果或安全。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>成功之後，追問真正原因、只是同時出現的條件，以及下次什麼會失效。保留記錄，在改變條件後檢驗解釋，再把方法稱為可靠。\u003C\u002Fp>\u003Ch2>三、強者仍需要願意說真話的人\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>列子曰：「色盛者驕，力盛者奮，未可以語道也。故不班白語道，失，而況行之乎？故自奮則人莫之告。人莫之告，則孤而無輔矣。賢者任人，故年老而不衰，智盡而不亂。故治國之難在於知賢而不在自賢。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>青春、美貌、力量與自信都可能使人難以接受勸告。一個人不斷表現自己高明，別人便停止提供資訊；他感覺強大時，實際上正在孤立。賢者能夠任用別人，所以年老或個人知識到達極限，也不會使整個系統崩潰。\u003C\u002Fp>\u003Cp>治理困難不在自己成為每件事上最聰明的人，而在認出別人具有判斷，並讓這些判斷可以安全到達中心。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>獎勵早期警告與不同意見。主動問顧問有哪些話是自己不願聽的，並用真實決定證明，誠實糾正不會結束職業或關係。\u003C\u002Fp>\u003Ch2>四、玉葉與聰明的代價\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>宋人有為其君以玉為楮葉者，三年而成。鋒殺莖柯，毫芒繁澤，亂之楮葉中而不可別也。此人遂以巧食宋國。子列子聞之，曰：「使天地之生物，三年而成一葉，則物之有葉者寡矣。故聖人恃道化而不恃智巧。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>工匠花三年制成一片與真葉無法分辨的玉葉，憑驚人技術得到供養。列子說，天地若每三年才長成一片葉子，世上有葉的植物就很少。玉葉精確，卻和生命的生長相比極其低效。\u003C\u002Fp>\u003Cp>故事沒有輕視工藝，而是問聰明是否服務與成本相稱的目的，制度是否獎賞表演，卻忽視靜靜創造豐盛的過程。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>讚揚複雜方案以前，先和更簡單、可再生、易維護的方法比較。真正需要精度時，精度很有價值；否則複雜可能只是昂貴表演。\u003C\u002Fp>\u003Ch2>五、列子為何拒絕受糧\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>子列子窮，容貌有飢色。客有言之鄭子陽者曰：「列禦寇蓋有道之士也，居君之國而窮，君無乃為不好士乎？」鄭子陽即令官遺之粟。子列子出見使者，再拜而辭。使者去。子列子入，其妻望之而拊心曰：「妾聞為有道者之妻子皆得佚樂。今有飢色，君過而遺先生食。先生不受，豈不命也哉？」子列子笑謂之曰：「君非自知我也。以人之言而遺我粟，至其罪我也，又且以人之言，此吾所以不受也。」其卒，民果作難而殺子陽。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>列子捱餓，卻拒絕君王送來的糧食。饋贈不是出於親自了解，而是出於別人對外表的評論；會聽傳言獎賞的君王，也可能聽傳言定罪。接受幫助，可能使人依賴同一種不穩定判斷。\u003C\u002Fp>\u003Cp>妻子的失望也合理，因為哲學上的獨立會讓家庭承擔物質代價。故事呈現艱難權衡，不是命令所有人拒絕幫助。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>接受資助時，要問它附帶什麼義務、曝光或政治風險，程式是否穩定透明。獨立重要，但決定也應包含共同承擔代價的人。\u003C\u002Fp>\u003Ch2>六、相同技藝遇到不同時間\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>魯施氏有二子，其一好學，其一好兵。好學者以術幹齊侯，齊侯納之，以為諸公子之傅。好兵者之楚，以法幹楚王，王悅之，以為軍正。祿富其家，爵榮其親。施氏之鄰人孟氏同有二子，所業亦同，而窘於貧。羨施氏之有，因從請進趨之方。二子以實告孟氏。孟氏之一子之秦，以術幹秦王。秦王曰：「當今諸侯力爭，所務兵食而已。若用仁義治吾國，是滅亡之道。」遂宮而放之。其一子之衛，以法幹衛侯，衛侯曰：「吾弱國也，而攝乎大國之間。大國吾事之，小國吾撫之，是求安之道。若賴兵權，滅亡可待矣。若全而歸之，適於他國，為吾之患不輕矣。」遂刖之，而還諸魯。既反，孟氏之父子叩胸而讓施氏。施氏曰：「凡得時者昌，失時者亡。子道與吾同，而功與吾異，失時者也，非行之謬也。且天下理無常是，事無常非。先日所用，今或棄之；今之所棄，後或用之。此用與不用，無定是非也。投隙抵時，應事無方，屬乎智。智苟不足，使若博如孔丘，術如呂尚，焉往而不窮哉？」孟氏父子舍然無慍容，曰：「吾知之矣。子勿重言！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>施氏兄弟把學術與軍事能力帶到正需要它們的國家，因此得勢；鄰居照搬做法，到了戰略處境不同的國家，卻被視為危險而受殘刑。同樣內容不能決定接納與否，時機和制度需要也參與結果。\u003C\u002Fp>\u003Cp>這不表示是非隨意，而是區分長期價值與當前用途。智慧包括判斷一種方法可在何時、何地、對誰安全提出。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>不要把成功方法原樣搬到新環境。先了解目標、利益、威脅、權力、文化與準備程度；保留目的，同時調整形式。\u003C\u002Fp>\u003Ch2>七、攻擊以前先看自己的暴露處\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>晉文公出會，欲伐衛，公子鋤仰天而笑。公問：「何笑？」曰：「臣笑鄰之人有送其妻適私家者，道見桑婦，悅而與言。然顧視其妻，亦有招之者矣。臣竊笑此也。」公寤其言，乃止，引師而還。未至，而有伐其北鄙者矣。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>一位男子在路上追求別的女子，卻沒看見也有人接近自己的妻子。這個比喻提醒準備進攻衛國的晉文公，他自己的邊境同時暴露。軍隊回程時，果然發現威脅已經出現。\u003C\u002Fp>\u003Cp>攻擊會把注意縮到想取得的利益，忽略仍須保護之物。顧問使用比喻而不直接指責，使君王自己看見規律。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>擴張、衝突或大型新計劃以前，檢查本部的能力、安全、維護、受養者和機會成本。成長本身可能製造擊敗它的漏洞。\u003C\u002Fp>\u003Ch2>八、監視抓賊，可信秩序減少盜竊\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>晉國苦盜。有郄雍者，能視盜之貌，察其眉睫之間，而得其情。晉侯使視盜，千百無遺一焉。晉侯大喜，告趙文子曰：「吾得一人，而一國之盜為盡矣，奚用多為？」文子曰：「吾君恃伺察而得盜，盜不盡矣，且郄雍必不得其死焉。」俄而群盜謀曰：「吾所窮者郄雍也。」遂共盜而殘之。晉侯聞而大駭，立召文子而告之曰：「果如子言，郄雍死矣！然取盜何方？」文子曰：「周諺有言：察見淵魚者不祥，智料隱匿者有殃。且君欲無盜，莫若舉賢而任之，使教明於上，化行於下，民有恥心，則何盜之為？」於是用隨會知政，而群盜奔秦焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>郄雍能從細微面相識別盜賊，彷彿可以用完美偵查解決盜竊；盜賊卻聯合殺了偵查者。以一位觀察者為中心的制度抓到個人，卻沒有改變動機、組織與社會條件。\u003C\u002Fp>\u003Cp>趙文子主張任用賢能、建立公共規範，減少盜竊產生和獲得支援的機會。預防與正當秩序能到達監視無法到達之處，故事也警告不要把執法知識危險地集中在一人身上。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>偵查只是多層策略的一層。減少作惡誘因與機會，建立安全報告，分散知識，也檢查執法是否造成升級或隱藏風險。\u003C\u002Fp>\u003Ch2>九、遊者順水而不以私意抵抗\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>孔子自衛反魯，息駕乎河梁而觀焉。有懸水三十仞，圜流九十里，魚鼈弗能遊，黿鼉弗能居，有一丈夫方將厲之。孔子使人並涯止之，曰：「此懸水三十仞，圜流九十里，魚鼈弗能遊，黿鼉弗能居也。意者難可以濟乎？」丈夫不以錯意，遂度而出。孔子問之曰：「巧乎？有道術乎？所以能入而出者，何也？」丈夫對曰：「始吾之入也，先以忠信；及吾之出也，又從以忠信。忠信錯吾軀于波流，而吾不敢用私，所以能入而復出者，以此也。」孔子謂弟子曰：「二三子識之！水且猶可以忠信誠身親之，而況人乎？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>一位男子越過連水中動物都難以生存的急流。他說自己以完全信實進出，把身體交在水流中，不用私意強行對抗。技術已經變成與水勢相合。\u003C\u002Fp>\u003Cp>這不應鼓勵沒有訓練的人冒險。故事濃縮了身體知識：長期熟悉使順勢成為可能，初學者照搬卻會致命。信任要由能力與準確接觸條件支撐。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>面對動態工作，先學習力量規律，不要急著壓倒它。以安全步驟訓練到回應進入身體，再減少多餘抵抗，同時保留與實際水平相配的風險控制。\u003C\u002Fp>\u003Ch2>十、細微理解不只由言語傳遞\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>白公問孔子曰：「人可與微言乎？」孔子不應。白公問曰：「若以石投水，何如？」孔子曰：「吳之善沒者能取之。」曰：「若以水投水，何如？」孔子曰：「淄澠之合，易牙嘗而知之。」白公曰：「人固不可與微言乎？」孔子曰：「何為不可？唯知言之謂者乎！夫知言之謂者，不以言言也。爭魚者濡，逐獸者趨，非樂之也。故至言去言，至為無為。夫淺知之所爭者末矣。」白公不得已，遂死於浴室。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>白公問細微之事能否相談。善潛水者能從水中取石，善辨味者能從混合水中分出來源，表示意義可以領會，卻需要訓練出來的能力。懂得行動的人不必每步聽口令，捕魚自然弄溼，追獸自然奔跑。\u003C\u002Fp>\u003Cp>白公想得到明確公式，卻沒有得到；後來死亡使對話帶著陰暗邊緣。言語有界限，不等於在對方迫切需要清楚幫助時，可以扣住可行動的指導。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>讓溝通方式配合準備程度與風險。默會技能可以示範和體驗，安全、同意、責任與緊急下一步則必須明說。\u003C\u002Fp>\u003Ch2>十一、取勝容易，守住勝利更難\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>趙襄子使新穉穆子攻翟，勝之，取左人中人，使遽人來謁之。襄子方食而有憂色。左右曰：「一朝而兩城下，此人之所喜也；今君有憂色，何也？」襄子曰：「夫江河之大也，不過三日；飄風暴雨不終朝，日中不須臾。今趙氏之德行無所施於積，一朝而兩城下，亡其及我哉！」孔子聞之曰：「趙氏其昌乎！夫憂者所以為昌也，喜者所以為亡也。勝非其難者也，持之，其難者也。賢主以此持勝，故其福及後世。齊、楚、吳、越皆嘗勝矣，然卒取亡焉，不達乎持勝也。唯有道之主為能持勝。」孔子之勁，能拓國門之關，而不肯以力聞。墨子為守攻，公輸般服，而不肯以兵知。故善持勝者以彊為弱。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>趙襄子一天攻下兩城，卻擔心勝利超過家族積累的德行。洪水、暴風與正午太陽都只能短暫到達頂點。孔子讚揚這種憂慮，因為勝利常在陶醉中消失。\u003C\u002Fp>\u003Cp>希望長久的力量，會把自己看成弱：保持可教、謹慎，不把一次成功變成身份。可見勝利之後，治理、整合、維護與節制的難工才開始。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>釋出、升職、獲勝或快速增長後，先暫停擴張，檢查能力、正當性、債務、整合，以及誰承擔新負荷。可以慶祝，卻不要放棄警覺。\u003C\u002Fp>\u003Ch2>十二、禍福出現以前，故事還沒結束\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>宋人有好行仁義者，三世不懈。家無故黑牛生白犢，以問孔子。孔子曰：「此吉祥也，以薦上帝。」居一年，其父無故而盲。其牛又復生白犢，其父又復令其子問孔子。其子曰：「前問之而失明，又何問乎？」父曰：「聖人之言先迕後合。其事未究，姑復問之。」其子又復問孔子。孔子曰：「吉祥也。」復教以祭。其子歸致命。其父曰：「行孔子之言也。」居一年，其子又無故而盲。其後楚攻宋，圍其城，民易子而食之，析骸而炊之；丁壯者皆乘城而戰，死者太半。此人以父子有疾皆免，及圍解而疾俱復。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>兩次白牛出生被說成吉祥，父子卻先後失明；後來正因失明，兩人免於死傷極重的守城，危險解除後又恢復視覺。在第一次或第二次事件就下判斷，都無法理解更長過程。\u003C\u002Fp>\u003Cp>這不是說殘障一定為了隱藏利益，也不是說痛苦自有應得理由，而是在說明敘事還不完整：後果繼續展開，價值會隨環境改變。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>不要急著把挫折稱為毫無意義的毀滅，也不要保證它一定成為祝福。照顧眼前需要，同時讓故事保持開放；不能用可能的未來利益拒絕今天的幫助。\u003C\u002Fp>\u003Ch2>十三、偶然獎賞教出錯誤規則\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>宋有蘭子者，以技幹宋元，宋元召而使見。其技以雙枝，長倍其身，屬其踁，並趨並馳，弄七劍迭而躍之，五劍常在空中。元君大驚，立賜金帛。又有蘭子又能燕戲者，聞之，復以幹元君。元君大怒曰：「昔有異技幹寡人者，技無庸，適值寡人有歡心，故賜金帛。彼必聞此而進，復望吾賞。」拘而擬戮之，經月乃放。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>一位表演者剛好遇到君王歡喜，得到大量獎賞；另一人聽見後帶著新奇技藝前來，卻因君王心情不好而幾乎被殺。第一次獎賞看似建立規則，其實只表達情緒。\u003C\u002Fp>\u003Cp>不一致的激勵先引來合理模仿，再懲罰模仿者。君王責怪第二人學會的，正是自己第一個決定教出的東西。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>獎賞特殊工作以前先公開標準。決定若出於臨時裁量或偶然，要明確說明並修正訊號，不要懲罰按它行動的人。\u003C\u002Fp>\u003Ch2>十四、九方皋看見馬，不執著標籤\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>秦穆公謂伯樂曰：「子之年長矣，子姓有可使求馬者乎？」伯樂對曰：「良馬可形容筋骨相也。天下之馬者，若滅若沒，若亡若失，若此者絕塵弭𨅊。臣之子皆下才也，可告以良馬，不可告以天下之馬也。臣有所與共擔纆薪菜者，有九方皋，此其於馬非臣之下也。請見之。」穆公見之，使行求馬。三月而反報曰：「已得之矣，在沙丘。」穆公曰：「何馬也？」對曰：「牝而黃。」使人往取之，牡而驪。穆公不說，召伯樂而謂之曰：「敗矣，子所使求馬者！色物、牝牡尚弗能知，又何馬之能知也？」伯樂喟然太息曰：「一至於此乎！是乃其所以千萬臣而無數者也。若皋之所觀天機也，得其精而忘其麤，在其內而忘其外；見其所見，不見其所不見；視其所視，而遺其所不視。若皋之相者，乃有貴乎馬者也。」馬至，果天下之馬也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>九方皋找到天下好馬，卻報錯顏色與雌雄。秦穆公以為連明顯類別都看錯的人，不能識馬；伯樂卻明白，他的注意完全落在馬的內在機能與運動，以至無關標籤沒有留下。\u003C\u002Fp>\u003Cp>專家會按目的選擇特徵。不過遺漏基本事實不自動證明見識深；最後馬的表現驗證了九方皋。沒有驗證，“看見本質”也可能只是為錯誤找藉口。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>先確定哪些特徵真正預測需要的結果，再用實際表現檢驗。不要把熟悉、容易測量的屬性，誤當成真正重要的品質。\u003C\u002Fp>\u003Ch2>十五、治理從自身開始，地位越高心越低\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楚莊王問詹何曰：「治國柰何？」詹何對曰：「臣明於治身而不明於治國也。」楚莊王曰：「寡人得奉宗廟社稷，願學所以守之。」詹何對曰：「臣未嘗聞身治而國亂者也，又未嘗聞身亂而國治者也。故本在身，不敢對以末。」楚王曰：「善。」\u003C\u002Fp>\u003Cp>狐丘丈人謂孫叔敖曰：「人有三怨，子之知乎？」孫叔敖曰：「何謂也？」對曰：「爵高者，人妬之；官大者，主惡之；祿厚者，怨逮之。」孫叔敖曰：「吾爵益高，吾志益下；吾官益大，吾心益小；吾祿益厚，吾施益博。以是免於三怨，可乎？」\u003C\u002Fp>\u003Cp>孫叔敖疾，將死，戒其子曰：「王亟封我矣，吾不受也。為我死，王則封汝，汝必無受利地。楚越之間有寢丘者，此地不利而名甚惡。楚人鬼而越人禨，可長有者唯此也。」孫叔敖死，王果以美地封其子，子辭而不受；請寢丘，與之，至今不失。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>詹何不肯給楚王一套與修身分開的治國技術。孫叔敖再說明政治姿態：爵位越高，志向越放低；職位越大，自我越收小；收入越厚，分享越廣。權力增加責任而不是自我時，才較安全。\u003C\u002Fp>\u003Cp>孫叔敖最後替兒子選擇人人看不起的土地，因為好地會引來競爭，被忽略之地反而能長期保有。持久利益有時來自降低別人爭奪的理由。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>權力越大，越要增加公開、分享、傳承與自我限制。選擇不依賴嫉妒、私人恩寵或永久防守也能持續的安排。\u003C\u002Fp>\u003Ch2>十六、遇盜的兩種做法都以死亡結束\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>牛缺者，上地之大儒也，下之邯鄲，遇盜於耦沙之中，盡取其衣裝車。牛步而去，視之歡然無憂𠫤之色。盜追而問其故。曰：「君子不以所養害其所養。」盜曰：「嘻，賢矣夫！」既而相謂曰：「以彼之賢，往見趙君，使以我為，必困我。不如殺之。」乃相與追而殺之。燕人聞之，聚族相戒，曰：「遇盜，莫如上地之牛缺也！」皆受教。俄而其弟適秦，至關下，果遇盜，憶其兄之戒，因與盜力爭。既而不如，又追而以卑辭請物。盜怒曰：「吾活汝弘矣，而追吾不已，跡將箸焉。既為盜矣，仁將焉在？」遂殺之，又傍害其黨四五人焉。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>牛缺平靜交出財物，因為供養生命之物不應反過來傷害生命，盜賊卻怕他舉報，仍然殺了他。弟弟只學到外在規則，另一次遇盜時抵抗並追趕，也與同伴一起被殺。\u003C\u002Fp>\u003Cp>暴力處境中，平靜或抵抗都不能保證安全。犯人、出口、武器、證人和動機不同，一句格言無法替每次遭遇決定。故事警告，不要把一個結果變成普遍安全公式。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>眼前危險中，優先逃離與保命，財物可以補回；不要追趕。事後通過最安全途徑求助與報告，不要依賴英雄式劇本。\u003C\u002Fp>\u003Ch2>十七、意外侮辱遇上已有武裝的故事\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>虞氏者，梁之富人也，家充殷盛，錢帛無量，財貨無訾。登高樓，臨大路，設樂陳酒，擊博樓上。俠客相隨而行，樓上博者射，明瓊張中，反兩㯓魚而笑，飛鳶適墜其腐鼠而中之。俠客相與言曰：「虞氏富樂之日久矣，而常有輕易人之志。吾不侵犯之，而乃辱我以腐鼠。此而不報，無以立慬於天下。請與若等戮力一志，率徒屬必滅其家為等倫。」皆許諾。至期日之夜，聚眾積兵以攻虞氏，大滅其家。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>富家人在高樓遊戲而笑，飛鳥剛好把死鼠掉在路過俠客附近。俠客把無關事件合成刻意侮辱；他們早已相信富家輕視別人，於是替意外補上動機，再用榮譽觀把誤解變成集體暴力。\u003C\u002Fp>\u003Cp>意外不能控制別人附加的故事。不滿、不平等與武裝身份已經存在時，一件含糊小事也能成為引線。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>因侮辱報復以前，要用安全方式核實行動者與意圖。擁有顯眼權力的組織也應理解累積不滿，在含糊可能升級時迅速溝通。\u003C\u002Fp>\u003Ch2>十八、名稱、現實與沒有實質的符號\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>東方有人焉，曰爰旌目，將有適也，而餓於道。狐父之盜曰丘，見而下壺餐以餔之。爰旌目三餔而後能視，曰：「子何為者也？」曰：「我狐父之人丘也。」爰旌目曰：「譆！汝非盜邪？胡為而食我？吾義不食子之食也。」兩手據地而歐之，不出，喀喀然，遂伏而死。狐父之人則盜矣，而食非盜也。以人之盜因謂食為盜而不敢食，是失名實者也。\u003C\u002Fp>\u003Cp>齊有貧者，常乞於城市。城市患其亟也，眾莫之與。遂適田氏之廄，從馬醫作役而假食。郭中人戲之曰：「從馬醫而食，不以辱乎？」乞兒曰：「天下之辱莫過於乞。乞猶不辱，豈辱馬醫哉？」\u003C\u002Fp>\u003Cp>宋人有遊於道、得人遺契者，歸而藏之，密數其齒，告鄰人曰：「吾富可待矣。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>餓者知道救命食物來自盜賊，就把人的名稱誤傳給這份食物，拒絕後死亡。乞丐改做馬醫助手，不接受身份羞辱：誠實勞動不比靠施捨低。另一人撿到遺失契約，卻把代表財產的文書誤當成財產本身。\u003C\u002Fp>\u003Cp>三則故事都分開來源、行動、標籤與實質。道德和經濟符號有作用，卻不會自動把人或事物的每一種性質傳給所指物件。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>按來歷、權利、後果與現在事實判斷交易。不要把資格等同能力、價格等同價值、檔案等同所有權，也不要把身份高低等同尊嚴。\u003C\u002Fp>\u003Ch2>十九、以死亡證明君王從未理解自己\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>柱厲叔事莒敖公，自為不知己，去，居海上，夏日則食菱芰，冬日則食橡栗。莒敖公有難，柱厲叔辭其友而往死之。其友曰：「子自以為不知己，故去。今往死之，是知與不知無辨也。」柱厲叔曰：「不然。自以為不知，故去。今死，是果不知我也。吾將死之，以醜後世之人主不知其臣者也。」凡知則死之，不知則弗死，此直道而行者也。柱厲叔可謂懟以忘其身者也。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>柱厲叔離開不了解自己的君王，卻又回來為他死，想借此向後世證明君王確實不知人。結尾稱這種做法為因怨恨而忘身。他的抗議犧牲了唯一仍能繼續說話與行動的人。\u003C\u002Fp>\u003Cp>戲劇性死亡可能引起對不公的注意，也會讓怨恨決定整段生命的價值。故事質疑一種殉身：主要目的只是控制另一個人未來的名聲。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>不被看見或遭到誤用時，記錄問題，能夠離開就離開，與別人共同組織，並儲存繼續行動的能力。不要用報復姿態把身體最終交給不回應的制度。\u003C\u002Fp>\u003Ch2>二十、利益、怨恨與善行的次生影響\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱曰：「利出者實及，怨往者害來。發於此而應於外者唯請，是故賢者慎所出。」\u003C\u002Fp>\u003Cp>楊朱曰：「行善不以為名，而名從之；名不與利期，而利歸之；利不與爭期，而爭及之，故君子必慎為善。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>把利益送出去，往往以真實支援回來；把怨恨送出去，也可能以傷害回來。善行即使不求名，也會吸引名聲；名聲吸引利益，利益又吸引爭奪。行動會繼續產生當事人沒有請求的後果。\u003C\u002Fp>\u003Cp>“慎重行善”不是不行善，而是要預備有效幫助周圍可能聚集的曝光、依賴、競爭、侵佔與期待。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>善行也需要治理，包括清楚標準、衝突規則、公開、傳承與界線。好意只是責任的開始，不是責任的終點。\u003C\u002Fp>\u003Ch2>二十一、亡羊與不斷分出的道路\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊子之鄰人亡羊，既率其黨，又請楊子之豎追之。楊子曰：「嘻！亡一羊，何追者之眾？」鄰人曰：「多歧路。」既反，問：「獲羊乎？」曰：「亡之矣。」曰：「奚亡之？」曰：「歧路之中又有歧焉，吾不知所之，所以反也。」楊子戚然變容，不言者移時，不笑者竟日。門人怪之，請曰：「羊，賤畜，又非夫子之有，而損言笑者，何哉？」楊子不答。門人不獲所命。弟子孟孫陽出，以告心都子。心都子他日與孟孫陽偕入，而問曰：「昔有昆弟三人，遊齊魯之間，同師而學，進仁義之道而歸。其父曰：『仁義之道若何？』伯曰：『仁義使我愛身而後名。』仲曰：『仁義使我殺身以成名。』叔曰：『仁義使我身名並全。』彼三術相反，而同出於儒。孰是孰非邪？」楊子曰：「人有濱河而居者，習於水，勇於泅，操舟鬻渡，利供百口。裹糧就學者成徒，而溺死者幾半。本學泅，不學溺，而利害如此。若以為孰是孰非？」心都子嘿然而出。孟孫陽讓之曰：「何吾子問之迂，夫子答之僻？吾惑愈甚。」心都子曰：「大道以多歧亡羊，學者以多方喪生。學非本不同，非本不一，而末異若是。唯歸同反一，為亡得喪。子長先生之門，習先生之道，而不達先生之況也，哀哉！」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>道路不斷再分，所以許多人仍找不到一隻羊。楊朱悲傷的是規律，不是羊的價錢。教義也會分支：同一老師的三名學生，分別得出保身、殺身成名與身名兩全；游泳本是有用技術，學習者卻有近半淹死。\u003C\u002Fp>\u003Cp>方法眾多不等於學習無用，危險在為一條支路辯護時丟失原來目的。返一就是找回活的問題，檢驗方法如今通向哪裡。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>建議過多時，寫下核心目的、限制與進展證據。按方法能否安全服務目的比較，不要只按學派或詞語忠誠選擇。\u003C\u002Fp>\u003Ch2>二十二、楊布的狗只看見衣服改變\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>楊朱之弟曰布，衣素衣而出。天雨，解素衣，衣緇衣而反。其狗不知，迎而吠之。楊布怒，將撲之。楊朱曰：「子無撲矣！子亦猶是也。曏者使汝狗白而往，黑而來，豈能無怪哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>楊布穿白衣出門，下雨後換黑衣回來，狗認不出而吠叫。他要打狗，楊朱卻請他想像：如果狗出門時白，回來時變黑，人也會驚訝。\u003C\u002Fp>\u003Cp>憤怒常假設別人能接觸自己內在經歷的連續性。外表已經改變，狗只是根據能夠得到的資訊回應。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>懲罰錯誤反應前，先問對方或系統實際上能觀察什麼。主動說明改變、身份與背景，不要要求別人理解看不見的連續性。\u003C\u002Fp>\u003Ch2>二十三、死去的老師還能知道養生方法嗎\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>昔人言有知不死之道者，燕君使人受之，不捷，而言者死。燕君甚怒，其使者將加誅焉。倖臣諫曰：「人所憂者莫急乎死，己所重者莫過乎生。彼自喪其生，安能令君不死也？」乃不誅。有齊子亦欲學其道，聞言者之死，乃撫膺而恨。富子聞而笑之曰：「夫所欲學不死，其人已死而猶恨之，是不知所以為學。」鬍子曰：「富子之言非也。凡人有術不能行者有矣，能行而無其術者亦有矣。衛人有善數者，臨死，以決喻其子。其子志其言而不能行也，他人問之，以其父所言告之。問者用其言而行其術，與其父無差焉。若然，死者奚為不能言生術哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>傳授不死方法的人在學生趕到前已經死去。一方說死亡推翻了技術，另一方指出有人知道方法卻不能實行，也有人會實行聽來的話卻不理解。知識、執行與個人結果相關，卻不是同一件事。\u003C\u002Fp>\u003Cp>這種區別有道理，但驚人主張仍需要故事以外的證據。一個特別承諾不死的方法，如果每位老師都死亡，就面對最強反證。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>用原理、可重複結果、獨立檢驗與風險評價教導，不只看權威。分清“能說明”“能實行”與“已經證明所聲稱的結果”。\u003C\u002Fp>\u003Ch2>二十四、放生被捕鳥類可能製造更多捕捉\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>邯鄲之民以正月之旦獻鳩於簡子，簡子大悅，厚賞之。客問其故。簡子曰：「正旦放生，示有恩也。」客曰：「民知君之慾放之，故競而捕之，死者眾矣。君如欲生之，不若禁民勿捕。捕而放之，恩過不相補矣。」簡子曰：「然。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>簡子獎賞送來斑鳩的人，再親自放生來表示仁愛。獎賞卻使眾人爭相捕鳥，許多鳥已經死亡；放掉倖存者，不能抵消激勵造成的傷害。\u003C\u002Fp>\u003Cp>可見救援帶來情感滿足，也可能增加上游問題。慈悲設計必須觀察整條鏈，包括供應怎樣回應獎賞。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>資助救援或購買放生以前，要追查來源、激勵、死亡、遷移與重複行為。禁止捕捉可能比製造“釋放市場”更有幫助。\u003C\u002Fp>\u003Ch2>二十五、其他生命並非為了人類而生\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>齊田氏祖於庭，食客千人，中坐有獻魚雁者。田氏視之，乃嘆曰：「天之於民厚矣！殖五穀、生魚鳥以為之用。」眾客和之如響。鮑氏之子年十二，預於次，進曰：「不如君言。天地萬物與我並生，類也。類無貴賤，徒以小大智力而相制，迭相食，非相為而生之。人取可食者而食之，豈天本為人生之？且蚊蚋噆膚，虎狼食肉，非天本為蚊蚋生人、虎狼生肉者哉？」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>主人感謝上天為人創造五穀、魚和鳥，十二歲孩子卻反駁：萬物與人並生，並非按服務等級出現。體形和智力讓生物彼此控制食用，力量卻不能證明宇宙目的；否則也可以說人是為蚊蟲和虎狼而生。\u003C\u002Fp>\u003Cp>孩子把使用與權利分開。人確實依賴其他生命，這種依賴應當帶來謙遜、節制與回報，不是“一切為我而生”的想法。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>使用動物、植物、土地與水時，減少可避免的痛苦和浪費，保護更新，也計算生態影響。能夠取得，不等於擁有無限取得的權利。\u003C\u002Fp>\u003Ch2>二十六、慾望與懷疑選擇我們看見的世界\u003C\u002Fh2>\u003Ch3>經典原文\u003C\u002Fh3>\u003Cblockquote>\u003Cp>人有枯梧樹者，其鄰父言枯梧之樹不祥，其鄰人遽而伐之。鄰人父因請以為薪。其人乃不悅，曰：「鄰人之父徒欲為薪而教吾伐之也。與我鄰，若此其險，豈可哉？」\u003C\u002Fp>\u003Cp>人有亡鈇者，意其鄰之子，視其行步，竊鈇也；顏色，竊鈇也；言語，竊鈇也：動作態度，無為而不竊鈇也。俄而抇其谷而得其鈇，他日復見其鄰人之子，動作態度無似竊鈇者。\u003C\u002Fp>\u003Cp>白公勝慮亂，罷朝而立，倒杖策，錣上貫頤，血流至地而弗知也。鄭人聞之曰：「頤之忘，將何不忘哉？」意之所屬箸，其行足躓株埳，頭抵植木，而不自知也。\u003C\u002Fp>\u003Cp>昔齊人有欲金者，清旦衣冠而之市，適鬻金者之所，因攫其金而去。吏捕得之，問曰：「人皆在焉，子攫人之金何？」對曰：「取金之時，不見人，徒見金。」\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch3>現代解讀\u003C\u002Fh3>\u003Cp>鄰人建議砍枯樹，後來又討木柴，好建議便被解釋成陰謀。丟斧的人在鄰人兒子每個動作中看見罪證，直到從別處找回斧頭。白公專注叛亂，柺杖刺破臉也不知道；盜金者只看見黃金，完全看不見周圍的人。\u003C\u002Fp>\u003Cp>預期不只給最終判斷染色，它會選擇知覺。懷疑拼出罪證，慾望抹去證人，過度專注消除身體訊號；中心假設改變，同一張臉立刻顯得完全不同。\u003C\u002Fp>\u003Ch3>實際意義\u003C\u002Fh3>\u003Cp>恐懼或慾望使確定感上升時，停下來尋找反證。寫出其他解釋，問主要故事若是錯誤會看見什麼，也在行動以前把注意帶回身體與周圍環境。\u003C\u002Fp>\u003Ch2>本篇的實際練習\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cstrong>追查原因，不只看結果。\u003C\u002Fstrong>只有瞭解條件，射中、獎賞與名聲才真正有用。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>讓方法適合時間與地點。\u003C\u002Fstrong>謹慎轉移目的，不要把成功外表搬進不同系統。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>為間接影響設計。\u003C\u002Fstrong>獎賞、救援、執法與善行都會在上游製造新行為。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>保持勸告渠道開放。\u003C\u002Fstrong>沒有糾正的力量會孤立而脆弱。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>把本質與容易看見的標籤分開。\u003C\u002Fstrong>測量真正預測結果的品質。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Cstrong>檢驗慾望與懷疑中的知覺。\u003C\u002Fstrong>主動尋找自己偏好故事解釋不了的證據。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Ch2>反思問題\u003C\u002Fh2>\u003Col>\u003Cli>\u003Cp>最近哪一項成功，你只知道結果，卻不瞭解原因？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>你正在哪方面使用原來條件已經不存在的方法？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>你的一項獎賞或規則，無意中鼓勵了什麼行為？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>誰能夠安全地提供挑戰目前方向的資訊？\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>如果最強的懷疑或慾望是錯的，你會看見哪些不同事物？\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Fol>\u003Ch2>繼續閱讀\u003C\u002Fh2>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\u002Fchapter-07-yang-zhu\">上一篇：第七篇《楊朱》\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\u002Fliezi\">返回《列子》總覽\u003C\u002Fa> · \u003Ca href=\"\u002Fzh\u002Fdao\u002Fclassics\">繼續閱讀經典文庫\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\u002FWWime0pB9umy28eVu6P4.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 Eight: Shuo Fu 說符","《列子·說符》原文與白話解讀",{"en":1397,"zh":1398},"Shuo Fu, the Liezi’s closing chapter: twenty-six short stories on cause, timing, incentives and unintended effects, and why rules never work apart from context.","《說符》以二十六段故事收束《列子》：同一建議在一國使人成功、在另一國卻使人受刑，名聲如回聲般隨行。本篇講因果、時機、動機與處境判斷，附原文與現代解讀。",[],{"data":1401},[1402,1478,1579,1670],{"id":1403,"slug":1404,"available_locales":1405,"path":1406,"title":1407,"venue":1410,"hero_image_url":3,"card_image_url":1413,"card_landscape_url":1414,"lifecycle":1415,"session_mode":1416,"sessions":1417,"next_session":1477},15601,"liu-yao-beginner-course",[1094,1095,1096],"\u002Fevents\u002Fi-ching-learning\u002Fliu-yao-beginner-course",{"en":1408,"zh":1409},"Liu Yao Beginner 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2026","2026年11月21日",21,"Sat",{"status":1419,"date_slug":1451,"time_label":1421,"timezone_abbr":1422,"date_label":1452,"date_label_fr":1453,"date_short_fr":1454,"date_only_fr":1455,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1456,"date_short":1457,"date_short_zh":1458,"date_only":1459,"date_only_zh":1460,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":147,"month_short":1461,"month_long":1462,"month_num":147,"year":1435,"weekday_short":1449,"weekday_index":60},"2026-12-12","Saturday, 12 December 2026","samedi 12 décembre 2026","sam. 12 déc.","12 déc. 2026","2026年12月12日 星期六","Sat 12 Dec","12月12日 週六","12 Dec 2026","2026年12月12日","Dec","December",{"status":1419,"date_slug":1464,"time_label":1421,"timezone_abbr":1422,"date_label":1465,"date_label_fr":1466,"date_short_fr":1467,"date_only_fr":1468,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1469,"date_short":1470,"date_short_zh":1471,"date_only":1472,"date_only_zh":1473,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":137,"month_short":1474,"month_long":1475,"month_num":38,"year":1476,"weekday_short":1436,"weekday_index":1121},"2027-01-17","Sunday, 17 January 2027","dimanche 17 janvier 2027","dim. 17 janv.","17 janv. 2027","2027年1月17日 星期日","Sun 17 Jan","1月17日 週日","17 Jan 2027","2027年1月17日","Jan","January",2027,{"status":1419,"date_slug":1420,"time_label":1421,"timezone_abbr":1422,"date_label":1423,"date_label_fr":1424,"date_short_fr":1425,"date_only_fr":1426,"date_range_label_fr":3,"time_label_fr":1427,"date_label_zh":1428,"date_short":1429,"date_short_zh":1430,"date_only":1431,"date_only_zh":1432,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":38,"month_short":1433,"month_long":1434,"month_num":1247,"year":1435,"weekday_short":1436,"weekday_index":1121},{"id":1479,"slug":1480,"available_locales":1481,"path":1482,"title":1483,"venue":1486,"hero_image_url":1487,"card_image_url":1487,"card_landscape_url":1488,"lifecycle":1415,"session_mode":1416,"sessions":1489,"next_session":1578},78700,"baduanjin-workshop-september",[1094,1095,1096],"\u002Fevents\u002Finternal-arts-wellness\u002Fbaduanjin-workshop-september",{"en":1484,"zh":1485},"Baduanjin Workshop — November 2026 Sessions","古法八段錦 · 2026年11月班",{"en":1411,"zh":1412},"https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002FWU46jadRUq4I84xPdaTQ.webp","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fevents\u002Fvariants\u002FCQB6xxmg8kF7eqWPQgAl-16x9.webp",[1490,1507,1519,1532,1543,1544,1555,1566],{"status":1491,"date_slug":1492,"time_label":1493,"timezone_abbr":1422,"date_label":1494,"date_label_fr":1495,"date_short_fr":1496,"date_only_fr":1497,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1499,"date_short":1500,"date_short_zh":1501,"date_only":1502,"date_only_zh":1503,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1504,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"completed","2026-09-13","10:00am–12:00pm","Sunday, 13 September 2026","dimanche 13 septembre 2026","dim. 13 sept.","13 sept. 2026","10:00–12:00","2026年9月13日 星期日","Sun 13 Sep","9月13日 週日","13 Sep 2026","2026年9月13日",13,"Sep","September",{"status":1491,"date_slug":1508,"time_label":1493,"timezone_abbr":1422,"date_label":1509,"date_label_fr":1510,"date_short_fr":1511,"date_only_fr":1512,"date_range_label_fr":3,"time_label_fr":1498,"date_label_zh":1513,"date_short":1514,"date_short_zh":1515,"date_only":1516,"date_only_zh":1517,"is_multi_day":1355,"date_range_label":3,"date_range_label_zh":3,"day_of_month":1518,"month_short":1505,"month_long":1506,"month_num":16,"year":1435,"weekday_short":1436,"weekday_index":1121},"2026-09-27","Sunday, 27 September 2026","dimanche 27 septembre 2026","dim. 27 sept.","27 sept. 2026","2026年9月27日 星期日","Sun 27 Sep","9月27日 週日","27 Sep 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