[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"site-nav-reference-en":3,"site-nav-zh":4,"site-nav-zh-all-daoism":289,"event-categories-zh":498,"site-settings":741,"node-zh-daoism\u002Ftaoist-festivals-rituals\u002Fjiao-offering-ritual":783,"live-course-events":810},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":496,"footer":497},[292],{"to":162,"label":163,"label_zh":164,"children":293},[294,332,362,392,470],{"to":167,"label":168,"label_zh":169,"children":295},[296,300,304,308,312,316,320,324,328],{"to":297,"label":298,"label_zh":299},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fthree-pure-ones","The Three Pure Ones: Highest Deities of the Taoist Pantheon","道教三清：神明體系中的最高尊神",{"to":301,"label":302,"label_zh":303},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fjade-emperor","The Jade Emperor in Taoism: Ruler of the Celestial Bureaucracy","道教玉皇大帝：天庭官府的治理者",{"to":305,"label":306,"label_zh":307},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Forigins-of-pantheon","How the Taoist Pantheon Developed: Origins of Its Gods","道教神明體系如何形成：諸神的不同來源",{"to":309,"label":310,"label_zh":311},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fcelestial-bureaucracy","Taoist Immortals and the Celestial Bureaucracy: Shen and Xian","道教神明、仙真與天庭官府：神和仙有什麼不同",{"to":313,"label":314,"label_zh":315},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fguan-yu-mazu-popular-deities","Guan Yu, Mazu and Popular Chinese Deities: How Humans Become Gods","關羽、媽祖與民間神祇：人如何成為神",{"to":317,"label":318,"label_zh":319},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fdeities-of-wudang-mountain","Deities of Wudang Mountain: Zhenwu and His Sacred Court","武當山神明：真武大帝與他的神聖侍從",{"to":321,"label":322,"label_zh":323},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fworship-temples-offerings","Taoist Temple Worship: Incense, Offerings, Vows and Donations","道教宮觀祭祀：上香、供養、許願與捐獻",{"to":325,"label":326,"label_zh":327},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fnorthern-dipper-stars-images-ritual-maps","The Northern Dipper in Daoist Culture: Stars, Images and Ritual Maps","道教文化中的北斗：星象、影像與儀式圖式",{"to":329,"label":330,"label_zh":331},"\u002Fdaoism\u002Ftaoist-deities-pantheon\u002Fthree-officials-sanguan-heaven-earth-water-three-yuan","The Three Officials in Daoism: Heaven, Earth, Water and the Three Yuan","道教三官大帝：天、地、水與三元節期",{"to":171,"label":172,"label_zh":173,"children":333},[334,338,342,346,350,354,358],{"to":335,"label":336,"label_zh":337},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fwudang-mountain","Wudang Mountain in Taoism: Zhenwu, the Ming Court and Sacred Status","道教中的武當山：真武信仰、明廷與聖地地位",{"to":339,"label":340,"label_zh":341},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fmount-longhu","Mount Longhu and the Celestial Masters: Centre of Zhengyi Taoism","龍虎山與天師道：正一道的制度中心",{"to":343,"label":344,"label_zh":345},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fmount-qingcheng","Mount Qingcheng: How Organised Taoism Took Institutional Form","青城山：有組織道教如何形成制度",{"to":347,"label":348,"label_zh":349},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fmount-tai","Mount Tai: China’s Foremost State Sacred Mountain","泰山：中國最重要的國家祭祀名山",{"to":351,"label":352,"label_zh":353},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fwhite-cloud-temple-beijing","White Cloud Temple in Beijing: Quanzhen Taoism’s Urban Monastery","北京白雲觀：全真道的城市宮觀",{"to":355,"label":356,"label_zh":357},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Ftemple-architecture-sacred-geometry","How to Read Taoist Temple Architecture and Sacred Space","如何讀懂道教宮觀建築與神聖空間",{"to":359,"label":360,"label_zh":361},"\u002Fdaoism\u002Ftaoist-temples-sacred-mountains\u002Fpilgrimage-temple-etiquette","Taoist Pilgrimage and Temple Etiquette: A Practical Guide","道教朝山進香與宮觀禮儀：實用指南",{"to":175,"label":176,"label_zh":177,"children":363},[364,368,372,376,380,384,388],{"to":365,"label":366,"label_zh":367},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fcelestial-masters-zhengyi","Zhengyi Taoism and the Celestial Masters: Householder Priests and Ritual Authority","正一道與天師道：在家道士和科儀權威",{"to":369,"label":370,"label_zh":371},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fcomplete-perfection-quanzhen","Quanzhen Taoism: Monastic Life, Inner Cultivation and Wudang","全真道：出家生活、內在修煉與武當",{"to":373,"label":374,"label_zh":375},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fshangqing-school","Shangqing Taoism: Highest Clarity Revelations and Inner Visualisation","上清道：最高明啟、存思與身體內的神明",{"to":377,"label":378,"label_zh":379},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Flingbao-tradition","Lingbao Taoism: Numinous Treasure Scriptures and Communal Ritual","靈寶道：經典、普度與共同體科儀",{"to":381,"label":382,"label_zh":383},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fwu-liu-school","The Wu-Liu School: A Clearer System of Taoist Internal Alchemy","伍柳派：較為清晰的道教內丹體系",{"to":385,"label":386,"label_zh":387},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fmonastic-vs-householder-priesthood","Quanzhen Monastics and Zhengyi Householder Priests: What Is the Difference?","全真出家道士與正一在家道士有什麼不同",{"to":389,"label":390,"label_zh":391},"\u002Fdaoism\u002Ftaoist-schools-lineages\u002Fmodern-transmission-ordination","Taoist Ordination and Lineage Today: How Transmission Is Verified","今日道教傳承與授籙傳戒：如何核實師承",{"to":179,"label":180,"label_zh":181,"children":393},[394,398,402,406,410,414,418,422,426,430,434,438,442,446,450,454,458,462,466],{"to":395,"label":396,"label_zh":397},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fjade-emperor-birthday","The Jade Emperor’s Birthday and Festivals of the Heavenly Court","玉皇誕：正月初九的意義與宮觀儀式",{"to":399,"label":400,"label_zh":401},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fzhongyuan-ghost-festival","Zhongyuan Festival: Ghost Festival, the Earth Official and Universal Salvation","中元節：七月十五、地官赦罪與普度",{"to":403,"label":404,"label_zh":405},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Flaozi-birthday","Laozi’s Birthday: From the Sage Laozi to the Divine Lord Lao","老君誕：從老子到太上老君",{"to":407,"label":408,"label_zh":409},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdouble-ninth-festival","Double Ninth Festival: Chongyang, Longevity and Respect for Elders","重陽節：九月初九、長生觀念與敬老傳統",{"to":411,"label":412,"label_zh":413},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fjiao-offering-ritual","Jiao Rituals: Taoism’s Grand Community Offering","醮儀：道教大型共同體祭獻科儀",{"to":415,"label":416,"label_zh":417},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fzhai-purification-fasting","Zhai Rituals: Taoist Purification, Fasting and Preparation","齋儀：道教潔淨、持戒與祭前準備",{"to":419,"label":420,"label_zh":421},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Ftemple-fairs-pilgrimage","Taoist Temple Fairs and Seasonal Pilgrimage","道教廟會與朝山：宗教、集市與季節性朝聖",{"to":423,"label":424,"label_zh":425},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-ritual-robes-garment-image-ceremony","Daoist Ritual Robes: Garment, Image and Ceremonial Role","道教法衣：衣式、影像與科儀身份",{"to":427,"label":428,"label_zh":429},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdavid-vases-daoist-offering-blue-white-porcelain","The David Vases: A Daoist Offering and a Dated Porcelain Landmark","大維德對瓶：道觀供器與青花紀年座標",{"to":431,"label":432,"label_zh":433},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-ritual-seals-impression-authority-documents","Daoist Ritual Seals: Impression, Authority and the Work of Documents","道教法印：印痕、權威與儀式文書",{"to":435,"label":436,"label_zh":437},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-ritual-music-bells-drums-chant","Daoist Ritual Music: Bells, Drums, Chant and Ceremonial Time","道教科儀音樂：鍾鈴、鼓樂、經韻與儀式時間",{"to":439,"label":440,"label_zh":441},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-lamp-rituals-light-cosmic-patterns-ceremonial-space","Daoist Lamp Rituals: Light, Cosmic Patterns and Ceremonial Space","道教燈儀：光明、星象秩序與科儀空間",{"to":443,"label":444,"label_zh":445},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-talismans-script-ritual-action","Daoist Talismans: Script, Ritual Action and the Limits of Looking","道教符籙：書寫、科儀行動與觀看邊界",{"to":447,"label":448,"label_zh":449},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-mirrors-reflection-cosmology-ritual-evidence","Daoist Mirrors: Reflection, Cosmology and Ritual Evidence","道教銅鏡：映照、宇宙圖式與科儀證據",{"to":451,"label":452,"label_zh":453},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-petitions-memorials-celestial-administration","Daoist Petitions and Memorials: Writing to the Celestial Administration","道教章表：寫給天庭的儀式文書",{"to":455,"label":456,"label_zh":457},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-registers-lu-rank-transmission-celestial-administration","Daoist Registers (Lu): Rank, Transmission and Celestial Administration","道教法籙：品秩、傳授與天曹體系",{"to":459,"label":460,"label_zh":461},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-audience-tablets-hu-courtly-form-ritual-address","Daoist Audience Tablets (Hu): Courtly Form and Ritual Address","道教朝笏：朝儀形制與科儀奏達",{"to":463,"label":464,"label_zh":465},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-crowns-headscarves-dress-rank-ritual-context","Daoist Crowns and Headscarves: Dress, Rank and Ritual Context","道教冠巾：衣制、職司與科儀語境",{"to":467,"label":468,"label_zh":469},"\u002Fdaoism\u002Ftaoist-festivals-rituals\u002Fdaoist-footwear-cloth-cloud-shoes-ritual-movement","Daoist Footwear: Cloth Shoes, Cloud Shoes and Ritual Movement","道教鞋履：布鞋、雲履與科儀步伐",{"to":184,"label":185,"label_zh":186,"children":471},[472,476,480,484,488,492],{"to":473,"label":474,"label_zh":475},"\u002Fdaoism\u002Feight-immortals\u002Flu-dongbin","Lü Dongbin: Scholar Immortal, Quanzhen Patriarch and Sword Bearer","呂洞賓：士人仙真、全真祖師與佩劍象徵",{"to":477,"label":478,"label_zh":479},"\u002Fdaoism\u002Feight-immortals\u002Fzhang-guolao","Zhang Guolao: Tang Recluse and Backward-Riding Immortal","張果老：唐代隱士與倒騎驢的仙人",{"to":481,"label":482,"label_zh":483},"\u002Fdaoism\u002Feight-immortals\u002Fhe-xiangu","He Xiangu: The Woman Immortal of the Eight","何仙姑：八仙中唯一的女性仙真",{"to":485,"label":486,"label_zh":487},"\u002Fdaoism\u002Feight-immortals\u002Fhan-xiangzi-lan-caihe","Han Xiangzi and Lan Caihe: Music, Flowers and Ambiguous Identity","韓湘子與藍采和：音樂、花與身份邊界",{"to":489,"label":490,"label_zh":491},"\u002Fdaoism\u002Feight-immortals\u002Fcao-guojiu-li-tieguai","Cao Guojiu and Li Tieguai: Privilege, Poverty and the Immortal Body","曹國舅與鐵柺李：特權、貧困與身體身份",{"to":493,"label":494,"label_zh":495},"\u002Fdaoism\u002Feight-immortals\u002Fzhongli-quan","Zhongli Quan: Teacher of Lü Dongbin and Patriarch of Internal Alchemy","鍾離權：呂洞賓之師與內丹祖師",[],[],{"data":499},[500,536,559,578,599,618,638,656,677,700,722],{"id":38,"uuid":501,"slug":502,"available_locales":503,"name":507,"description":510,"body":512,"path":515,"images":516,"image_urls":521,"hero_image":3,"hero_image_url":3,"seo_title":526,"seo_description":529,"sort_order":531,"is_active":532,"status":533,"created_at":534,"updated_at":535},"f1a30881-20c6-407b-b546-669e839a178a","feng-shui-learning",[504,505,506],"en","zh","fr",{"en":508,"zh":509},"Feng Shui Learning","風水課程",{"en":511,"zh":3},"Study feng shui as a historical Chinese tradition of interpreting orientation, form and environment—with clear limits on predictive claims.",{"en":513,"zh":514},"\u003Ch2>\u003Cem>Feng shui 風水 developed through multiple schools, texts and professional traditions. It brings together observations of landform, orientation, water, buildings and correlative cosmology. It should not be reduced to decorative rules, nor presented as a scientifically proven way to guarantee health, wealth or relationships.\u003C\u002Fem>\u003C\u002Fh2>\u003Cp>\u003Cem>Classes introduce core vocabulary, the distinction between major approaches and the cultural contexts in which feng shui has been practised. Contemporary applications are discussed critically. Students remain responsible for property, financial and personal decisions and should seek qualified professional advice where those decisions carry material consequences.\u003C\u002Fem>\u003C\u002Fp>","\u003Cp>風水形成於不同的流派、典籍與專業傳統，綜合觀察地形、方位、水勢、建築以及陰陽五行等關聯性宇宙觀。它不應被簡化為裝飾規則，也不能被宣傳為保證健康、財富或關係結果的科學方法。\u003C\u002Fp>\u003Cp>課程介紹基本術語、主要方法的差別，以及風水在歷史社會中的實踐語境，並以批判態度討論當代應用。涉及房產、財務或其他重大決定時，學員仍應根據事實判斷，並諮詢具備資質的相關專業人士。\u003C\u002Fp>","\u002Fevents\u002Ffeng-shui-learning",[517,518,519,520],"wudang\u002Fevents\u002FYpvXV9T4BG3YVD0NQ150.webp","wudang\u002Fevents\u002FfhZyCVAEQXsL76XmGdVp.webp","wudang\u002Fevents\u002FAt5a8W2EGZ9IhDUbI4f3.avif","wudang\u002Fevents\u002FBKPjfYeMNJ617LWJ7tgv.avif",[522,523,524,525],"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":527,"zh":528},"Feng Shui Classes and Courses","風水課程：方位、形勢與空間觀念入門",{"en":511,"zh":530},"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":537,"slug":538,"available_locales":539,"name":540,"description":543,"body":546,"path":549,"images":550,"image_urls":551,"hero_image":3,"hero_image_url":3,"seo_title":552,"seo_description":555,"sort_order":531,"is_active":532,"status":533,"created_at":558,"updated_at":535},"c85bf6cc-b84e-4c36-bbd7-9e92b53bbe50","internal-arts-wellness",[504,505,506],{"en":541,"zh":542},"Internal Arts & Wellness","內家功法與養生",{"en":544,"zh":545},"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":547,"zh":548},"\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":553,"zh":554},"Internal Arts & Wellness Events","內家功法與養生活動",{"en":556,"zh":557},"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":560,"uuid":561,"slug":562,"available_locales":563,"name":564,"description":567,"body":568,"path":569,"images":570,"image_urls":571,"hero_image":3,"hero_image_url":3,"seo_title":572,"seo_description":574,"sort_order":531,"is_active":532,"status":533,"created_at":577,"updated_at":535},10,"884ed965-8c72-49e2-acee-0fc2f7aec70a","face-reading-learning",[504,505,506],{"en":565,"zh":566},"Face Reading Learning","面相課程",[],[],"\u002Fevents\u002Fface-reading-learning",[],[],{"en":573},"Chinese Face Reading Classes and Workshops",{"en":575,"zh":576},"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":579,"uuid":580,"slug":581,"available_locales":582,"name":583,"description":586,"body":588,"path":591,"images":592,"image_urls":593,"hero_image":3,"hero_image_url":3,"seo_title":594,"seo_description":597,"sort_order":38,"is_active":532,"status":533,"created_at":534,"updated_at":535},2,"8792a80b-d0c8-4ef9-9634-5cb91827932b","zi-wei-dou-shu-learning",[504,505,506],{"en":584,"zh":585},"Zi Wei Dou Shu Learning","紫微斗數課程",{"en":587,"zh":3},"Explore Purple Star Astrology as a traditional Chinese interpretive system, approached as cultural knowledge rather than scientific prediction.",{"en":589,"zh":590},"\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":595,"zh":596},"Zi Wei Dou Shu (Purple Star Astrology) Classes","紫微斗數課程：命盤、宮位與星曜入門",{"en":587,"zh":598},"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":600,"slug":601,"available_locales":602,"name":603,"description":606,"body":607,"path":608,"images":609,"image_urls":610,"hero_image":3,"hero_image_url":3,"seo_title":611,"seo_description":614,"sort_order":38,"is_active":532,"status":533,"created_at":617,"updated_at":535},"09958025-4f1d-40e6-ae1c-8b1517ac824e","tea-arts",[504,505,506],{"en":604,"zh":605},"Tea Arts","茶藝",[],[],"\u002Fevents\u002Ftea-arts",[],[],{"en":612,"zh":613},"Chinese Tea Art Classes and Workshops","茶藝課程與工作坊",{"en":615,"zh":616},"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":619,"slug":620,"available_locales":621,"name":622,"description":625,"body":627,"path":630,"images":631,"image_urls":632,"hero_image":3,"hero_image_url":3,"seo_title":633,"seo_description":636,"sort_order":579,"is_active":532,"status":533,"created_at":534,"updated_at":535},"e52a261e-348a-4b8a-bd51-43f4e6b1d861","ba-zi-learning",[504,505,506],{"en":623,"zh":624},"Ba Zi Learning","八字課程",{"en":626,"zh":3},"Study the Four Pillars as a traditional system of stems, branches and five-phase correspondence, with history and limitations made explicit.",{"en":628,"zh":629},"\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":634,"zh":635},"BaZi (Four Pillars) Classes and Courses","八字課程：四柱、天干地支與五行入門",{"en":626,"zh":637},"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":639,"slug":640,"available_locales":641,"name":642,"description":645,"body":646,"path":647,"images":648,"image_urls":649,"hero_image":3,"hero_image_url":3,"seo_title":650,"seo_description":653,"sort_order":579,"is_active":532,"status":533,"created_at":617,"updated_at":535},"76718b8e-3137-42fc-a257-c9e318b3e364","incense-culture",[504,505,506],{"en":643,"zh":644},"Incense Culture","香文化",[],[],"\u002Fevents\u002Fincense-culture",[],[],{"en":651,"zh":652},"Chinese Incense Culture Workshops","香文化活動與工作坊",{"en":654,"zh":655},"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":657,"uuid":658,"slug":659,"available_locales":660,"name":661,"description":664,"body":667,"path":670,"images":671,"image_urls":672,"hero_image":3,"hero_image_url":3,"seo_title":673,"seo_description":675,"sort_order":579,"is_active":532,"status":533,"created_at":676,"updated_at":535},11,"c39cc557-40eb-4266-9736-7fb84891d407","i-ching-learning",[504,505,506],{"en":662,"zh":663},"I Ching Learning","易經課程",{"en":665,"zh":666},"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":668,"zh":669},"\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":674,"zh":663},"I Ching Classes and Courses",{"en":665,"zh":666},"2026-09-08T00:15:35.000000Z",{"id":21,"uuid":678,"slug":679,"available_locales":680,"name":681,"description":684,"body":687,"path":690,"images":691,"image_urls":692,"hero_image":3,"hero_image_url":3,"seo_title":693,"seo_description":696,"sort_order":242,"is_active":532,"status":533,"created_at":699,"updated_at":535},"ee2330c6-5a3e-4ac2-a2d1-1a0dc110c58c","traditional-arts-crafts",[504,505,506],{"en":682,"zh":683},"Traditional Arts & Crafts","傳統藝術與手作",{"en":685,"zh":686},"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":688,"zh":689},"\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":694,"zh":695},"Traditional Arts & Crafts Events","傳統藝術與手作活動",{"en":697,"zh":698},"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":701,"slug":702,"available_locales":703,"name":704,"description":707,"body":710,"path":713,"images":714,"image_urls":715,"hero_image":3,"hero_image_url":3,"seo_title":716,"seo_description":718,"sort_order":247,"is_active":532,"status":533,"created_at":721,"updated_at":535},"824f78c1-1181-4983-bae5-77e7cdbbbc1d","wudang-community",[504,505,506],{"en":705,"zh":706},"Wudang Community","武當社群活動",{"en":708,"zh":709},"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":711,"zh":712},"\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":717,"zh":706},"Wudang Community Events",{"en":719,"zh":720},"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":723,"slug":724,"available_locales":725,"name":726,"description":729,"body":730,"path":731,"images":732,"image_urls":733,"hero_image":3,"hero_image_url":3,"seo_title":734,"seo_description":737,"sort_order":69,"is_active":532,"status":533,"created_at":740,"updated_at":535},"25641c0b-8e5a-46d7-9b18-95c344015f97","wudang-journeys-retreats",[504,505,506],{"en":727,"zh":728},"Wudang Journeys & Retreats","武當旅修與行程",[],[],"\u002Fevents\u002Fwudang-journeys-retreats",[],[],{"en":735,"zh":736},"Wudang Mountain Retreats and Guided Journeys","武當山旅修與靜修行程",{"en":738,"zh":739},"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":742},{"hero_type":743,"hero_image":744,"hero_image_alt":745,"hero_youtube_id":746,"hero_content_on":532,"hero_heading":747,"hero_subheading":748,"hero_text":749,"hero_subheading_zh":750,"hero_text_zh":751,"hero_buttons":752,"home_seo":758,"page_layout":764,"shop_enabled":765,"contact":766,"journey":782},"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。",[753,755],{"label":754,"link":278},"Start Your Wudang Journey",{"label":756,"link":757},"View Events & Courses","\u002Fevents",{"title":759,"description":761},{"en":760,"zh":3},"Wudang Mountain: Tai Chi, Qigong & Taoist Culture",{"en":762,"zh":763},"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":767,"has_any":532,"text":775},{"email":768,"whatsapp":769,"wechat_id":770,"wechat_qr_url":771,"instagram":772,"instagram_handle":773,"facebook":774,"facebook_handle":773},"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":776,"china_heading_zh":777,"china_company_en":778,"china_company_zh":779,"china_address_en":780,"china_address_zh":781},"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":532},{"data":784},{"to":411,"type":785,"available_locales":786,"is_content_page":532,"title":787,"subtitle":788,"body":791,"hero_image_url":794,"hero_width":795,"hero_height":796,"hero_image_alt":797,"hero_image_decorative":765,"hero_credit":3,"hero_alt":800,"hero_style":801,"card_layout":802,"link_type":3,"link_ref":3,"seo_title":803,"seo_description":806,"children":809},"page",[504,505,506],{"en":412,"zh":413},{"en":789,"zh":790},"How multi-day altar rites use clergy, music and documents to renew relations between a community and the sacred world","從壇場、道眾與音樂到文書上達，理解醮儀如何為地方共同體祈安更新",{"en":792,"zh":793},"\u003Cp>The \u003Cem>jiao\u003C\u002Fem> is the largest thing Taoist liturgy does. Where a deity's birthday is a scheduled morning service, a jiao is a commissioned rite that can run for three, five, seven or more days, involves a purpose-built altar, a team of clergy and musicians, and is paid for by a whole community.\u003C\u002Fp>\u003Cp>It is also the form in which Taoist ritual is most fully itself. If you want to see what this religion looks like when it is doing the thing it was organised to do, a jiao is the answer, and everything else — daily scripture, festival services, household rites — can be read as an abbreviation of it.\u003C\u002Fp>\u003Ch2>What a Taoist Jiao Ritual Is\u003C\u002Fh2>\u003Cp>A jiao is an offering. The word originally referred to a libation, and the rite retains that structure at its core: an approach to the celestial administration, a presentation, and a request, all conducted through documents.\u003C\u002Fp>\u003Cp>Three features distinguish it from the rest of the liturgical repertoire. It is \u003Cstrong>occasional rather than calendrical\u003C\u002Fstrong> — it happens because someone commissions it, not because a date has arrived. It is \u003Cstrong>communal\u003C\u002Fstrong> — the beneficiary is a village, a temple's constituency, a market, a lineage, a town, and not an individual. And it is \u003Cstrong>large\u003C\u002Fstrong>, in duration, in personnel and in cost.\u003C\u002Fp>\u003Cp>The purpose is stated in terms of renewal and security. A jiao restores right relations between a community and the powers that govern its territory, closes accounts, expels what should not be there and re-establishes the local order for a period. Different traditions name this differently, and the vocabulary is worth noticing: rites of peace and security, rites of completion, rites of universal deliverance.\u003C\u002Fp>\u003Cp>Because it is commissioned, a jiao is also a social and economic event on a scale that is hard to overstate. Organising one requires a committee, a subscription, months of preparation, and the coordination of clergy who may come from several temples or altars. In many communities the jiao is the largest collective undertaking of the decade.\u003C\u002Fp>\u003Ch2>When Communities Commission a Jiao Ritual\u003C\u002Fh2>\u003Cp>Several distinct situations produce a jiao, and the type is usually named after the situation.\u003C\u002Fp>\u003Cp>\u003Cstrong>Completion.\u003C\u002Fstrong> When a temple is built, rebuilt or substantially restored, a rite of completion is performed. This includes the consecration of newly made images, which is a separate operation with its own procedure — an image is not a deity's seat until it has been formally invested. Temple rebuilding is common, so this is the most frequently encountered occasion.\u003C\u002Fp>\u003Cp>\u003Cstrong>Peace and security.\u003C\u002Fstrong> Communities hold cyclical jiao at intervals — every three years, every twelve, every sixty in some places — as a standing renewal rather than a response to crisis. The interval is often tied to the sexagenary cycle, and the recurrence is part of what makes the rite an institution rather than an emergency measure.\u003C\u002Fp>\u003Cp>\u003Cstrong>Crisis.\u003C\u002Fstrong> Epidemic, drought, flood, fire, a run of accidental deaths or a disaster with many casualties can all prompt a jiao. This is the oldest documented use, and it is worth stating that the response is procedural rather than merely consolatory: the community submits a case.\u003C\u002Fp>\u003Cp>\u003Cstrong>Universal deliverance.\u003C\u002Fstrong> The large-scale salvation rites of the seventh month are structurally jiao, and the biggest of them are indistinguishable from other jiao in form.\u003C\u002Fp>\u003Cp>In each case, the rite is preceded by a formal announcement to the celestial administration, submitted days or weeks in advance. Nothing happens without notice. This is not decorum; it is the same administrative premise that runs through the whole tradition.\u003C\u002Fp>\u003Ch2>The Structure of a Jiao Ritual\u003C\u002Fh2>\u003Cp>Traditions vary considerably in detail, but the sequence has a recognisable shape and it is worth setting out because it explains almost everything a visitor will see.\u003C\u002Fp>\u003Cp>\u003Cstrong>Announcement.\u003C\u002Fstrong> A document is dispatched, notifying the relevant offices of what is to be held, when, by whom and for whom. Names are listed.\u003C\u002Fp>\u003Cp>\u003Cstrong>Construction and purification of the altar.\u003C\u002Fstrong> A ritual area is enclosed and made a cosmos in miniature. Boundaries are marked, directions assigned, guardians posted. From this point the space is not ordinary space, which is why visitors are asked to stay outside it.\u003C\u002Fp>\u003Cp>\u003Cstrong>Invitation.\u003C\u002Fstrong> The deities are invited and installed. This is a distinct operation from addressing them: they must be present before anything can be presented.\u003C\u002Fp>\u003Cp>\u003Cstrong>Nocturnal announcement and the audience rites.\u003C\u002Fstrong> The central sequence, usually repeated morning and evening across the days of the rite, in which the officiant presents the community's case in ascending order of seniority. This is where the great majority of the liturgical text is used.\u003C\u002Fp>\u003Cp>\u003Cstrong>The offering proper.\u003C\u002Fstrong> The presentation for which the whole rite is named, at the culminating point of the schedule.\u003C\u002Fp>\u003Cp>\u003Cstrong>Deliverance and dispatch.\u003C\u002Fstrong> The dead in the community's territory are provided for, and the deities are then formally seen off. The altar is dissolved and its boundaries lifted. Documents are burned, because the transaction must be filed.\u003C\u002Fp>\u003Ch2>The Jiao Altar as a Map of the Sacred World\u003C\u002Fh2>\u003Cp>The altar is the part most likely to be misread as decoration, and it is the part that carries the most information.\u003C\u002Fp>\u003Cp>A full jiao altar is a diagram of the cosmos. Scroll paintings of the Three Pure Ones hang at the centre rear, with ranked deities arranged outward and downward from them in an order that reproduces the celestial hierarchy. Directional guardians occupy the corners. Lamps are placed according to a scheme. The officiant's position on the central axis is the point from which the whole arrangement is addressed.\u003C\u002Fp>\u003Cp>The paintings are not incidental. Many communities own a set that is unrolled only for jiao, stored the rest of the time, and repaired rather than replaced. Some sets are two or three centuries old and are among the more important surviving objects of Chinese religious art, precisely because they were used rather than displayed.\u003C\u002Fp>\u003Cp>Documents are the other central material. A jiao generates a substantial paper archive: the announcement, the petitions, the lists of subscribers, the memorial read at the offering. Some are read aloud, some are burned, some are retained. The physical document is not a record of the ritual; it is the instrument by which the ritual acts.\u003C\u002Fp>\u003Cp>This is the point at which the administrative premise becomes fully visible. A jiao is a community's formal submission to a government, complete with correct forms, named applicants, an authorised agent, and a filed copy.\u003C\u002Fp>\u003Ch2>Roles within a Jiao Ritual\u003C\u002Fh2>\u003Cp>A jiao requires a team, and the roles are specified.\u003C\u002Fp>\u003Cp>The \u003Cstrong>officiant\u003C\u002Fstrong> — the high priest of the rite — occupies the central position, performs the movements and pronounces the principal texts. This role requires ordination and rank, because the authority exercised is delegated and must be documented. The officiant announces his lineage and rank within the rite itself.\u003C\u002Fp>\u003Cp>Supporting roles are traditionally enumerated: a cantor who leads the chanting, a supervisor of abstinence responsible for the purity of the arrangements, incense attendants, lamp attendants, and scribes who prepare the documents. The number of positions is one of the ways a jiao's scale is described.\u003C\u002Fp>\u003Cp>\u003Cstrong>Musicians\u003C\u002Fstrong> are essential rather than ornamental. The liturgy is sung, and it is structured by percussion. Regional repertoires differ markedly — Wudang, Beijing, Suzhou, southern Fujian and Taiwanese traditions are all distinct — and in several cases the music is registered as intangible cultural heritage.\u003C\u002Fp>\u003Cp>The \u003Cstrong>lay committee\u003C\u002Fstrong> is the other half of the operation and is often more visible than the clergy. It raises the money, keeps the accounts, orders the offerings, builds the temporary structures, arranges the opera troupe and the catering, and displays the subscriber list. In many jiao the committee's work runs for a year before the clergy arrive for a week.\u003C\u002Fp>\u003Ch2>How Communities Fund and Organise a Jiao\u003C\u002Fh2>\u003Cp>The economics of a jiao are public by design, and it is worth describing them plainly because they are frequently mistaken for corruption.\u003C\u002Fp>\u003Cp>Funding comes from subscription. Households contribute according to means, sometimes by a fixed share per household or per adult male, sometimes by open donation, and the amounts are posted. Businesses and emigrant associations contribute. In some traditions, particular honorary roles in the rite are allocated by lot or by bidding, and blessed objects are auctioned with proceeds carried to the following cycle.\u003C\u002Fp>\u003Cp>This is not a modern commercialisation. Publicly displayed subscription lists are attested for centuries and serve two purposes at once: they account for the money, and they record who belongs to the community. A jiao's donor board is a census as much as a receipt.\u003C\u002Fp>\u003Cp>Householder Zhengyi priests are paid for their services, which is the normal arrangement for that branch of the clergy. Monastic Quanzhen clergy do not take personal payment; income from a rite goes to the monastery. Neither arrangement is more respectable, and the difference is structural rather than moral.\u003C\u002Fp>\u003Ch2>How to Observe a Jiao Ritual Respectfully\u003C\u002Fh2>\u003Cp>Jiao are not secret and visitors are common, but a few things make the difference between attending well and getting in the way.\u003C\u002Fp>\u003Cp>Find out the schedule. A multi-day jiao has a shape, and most of the visually striking material is concentrated in a few segments — the opening, the main offering, the deliverance rite, the dispatch. Between these there are long stretches of recitation. The organising committee usually posts a programme.\u003C\u002Fp>\u003Cp>Stay outside the altar area. The boundary is marked and it is real in the tradition's terms. Do not cross the central axis in front of the officiant, and do not walk between him and the altar. No flash, no video with sound, and nothing photographed from the front along the axis past the officiant. Ask before photographing individuals.\u003C\u002Fp>\u003Cp>Expect noise, food and crowds outside the altar and concentration inside it. Both are normal simultaneously. The sociability of a Chinese ritual event is not a lapse in seriousness; the seriousness is located precisely, and everyone present knows where.\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>Sources and limits.\u003C\u002Fstrong> This page draws on published studies of jiao liturgy in Taiwan, Fujian, Hong Kong and Jiangnan, on Lingbao ritual structure, and on temple and community records of subscription and organisation. Structures and terminology vary by region and lineage; what is described is a common shape rather than a fixed order. No liturgical text is reproduced and no ritual instructions are given.\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>Key Points About Jiao Rituals\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>A \u003Cem>jiao\u003C\u002Fem> is the largest Taoist rite: commissioned rather than calendrical, communal rather than individual, and lasting days rather than hours.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Its core is an offering conducted through documents — an approach to the celestial administration, a presentation and a request.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Occasions include temple completion and image consecration, cyclical rites of peace, crisis response, and large-scale deliverance rites.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Nothing begins without a formal written announcement dispatched in advance.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The altar is a diagram of the cosmos: Three Pure Ones at centre rear, ranked deities outward, guardians at the corners, the officiant on the axis.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Scroll sets used only for jiao are among the more important surviving objects of Chinese religious art, because they were used rather than displayed.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Documents are instruments, not records: the rite acts through them, and they are read, burned or retained accordingly.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Roles are specified — officiant, cantor, supervisor of abstinence, incense and lamp attendants, scribes — and musicians are essential, with sharply distinct regional repertoires.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Public subscription lists are centuries old and function as both accounts and a census; Zhengyi priests are paid, Quanzhen monastics are not.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","\u003Cp>醮是道教科儀中規模最大的一種。神誕是一堂按期舉行的晨課，而醮是受託舉辦的法事，可連行三日、五日、七日甚至更久，需專門搭設壇場，動用一班道眾與樂師，並由整個社群出資。\u003C\u002Fp>\u003Cp>它也是道教科儀最完整地成為自身的形式。若你想看這個宗教在做它當初被組織起來要做的那件事時是什麼樣子，答案就是醮；其餘的一切——日常功課、節日科儀、家戶法事——都可讀作它的縮略。\u003C\u002Fp>\u003Ch2>道教醮儀是什麼\u003C\u002Fh2>\u003Cp>醮是一次祭獻。此字原指奠酒，而這一法事在核心處保留了那個結構：向天曹進呈、陳設、請求，全部通過文書進行。\u003C\u002Fp>\u003Cp>三個特徵把它與其餘科儀區分開來。它是\u003Cstrong>非歷定而是應事的\u003C\u002Fstrong>——它之所以舉行，是因為有人委託，不是因為某個日子到了。它是\u003Cstrong>共同體性的\u003C\u002Fstrong>——受益者是一個村、一座宮廟的信眾範圍、一處市場、一個宗族、一座市鎮，而不是某個人。它是\u003Cstrong>大的\u003C\u002Fstrong>：時長大、人手多、花費高。\u003C\u002Fp>\u003Cp>其目的以“更新”與“安”來表述。醮重整一個社群與治理其地域的諸種權力之間的正當關係，結清賬目，驅除本不該在此者，並在一段時期內重新確立地方秩序。各傳統的名目不同，其用詞值得注意：平安醮、慶成醮、普度醮。\u003C\u002Fp>\u003Cp>由於是受託舉辦，醮同時是一件社會與經濟上的大事，其規模很難被誇大。辦一場醮需要一個委員會、一次認捐、數月的籌備，以及可能來自數座宮觀或道壇的道眾的協調。在許多社群裡，醮是十年間最大的一項集體行動。\u003C\u002Fp>\u003Cp>還有一點須說明：醮不是道教獨有的東西被移植到民間，而是民間社會的組織能力與道教的儀式技術長期結合的產物。社群提供理由、人力與錢，道士提供文書的格式與傳承的許可權。缺了任何一方，這套東西都不成立。這解釋了為何醮在宗族與會社傳統深厚的閩、粵、臺一帶最為發達。\u003C\u002Fp>\u003Ch2>什麼情形下共同體會舉辦醮儀\u003C\u002Fh2>\u003Cp>有幾類不同的情形會促成一場醮，而醮的型別通常即以情形命名。\u003C\u002Fp>\u003Cp>\u003Cstrong>慶成。\u003C\u002Fstrong>宮廟新建、重建或大修之後，行慶成之醮。其中包括新造神像的開光，那是另一道獨立的程式：一尊像在未經正式投任之前，尚不是神明的座位。宮廟重修常見，故這是最常遇到的場合。\u003C\u002Fp>\u003Cp>\u003Cstrong>平安。\u003C\u002Fstrong>社群按間隔舉行週期性的醮——有的三年，有的十二年，有的地方六十年一次——作為常規的更新，而非對危機的回應。間隔常與干支週期相系，而這種週期性正是使此法事成為一項制度、而非應急措施的原因之一。\u003C\u002Fp>\u003Cp>\u003Cstrong>危難。\u003C\u002Fstrong>瘟疫、旱、澇、火，接連的意外死亡，或傷亡眾多的災難，都可能促成一場醮。這是文獻中記載最早的用途，且值得指出：這種回應是程式性的，而不只是慰藉性的——社群在遞交一件案子。\u003C\u002Fp>\u003Cp>\u003Cstrong>普度。\u003C\u002Fstrong>七月的大型普度在結構上即是醮，其中規模最大者，形式上與其他醮無從分別。\u003C\u002Fp>\u003Cp>以上每一類，法事之前都要向天曹正式發表，提前數日或數週遞出。沒有通報便無事發生。這不是禮數，而是貫穿整個傳統的那同一條行政前提。\u003C\u002Fp>\u003Cp>另需指出，醮與齋在早期是兩類不同的事：齋以持戒、潔淨、懺悔為主，醮以進獻為主。後世二者大量合流，今日所辦的大型法事往往同時包含齋與醮的成分，名目上也常混用。若你在文獻中見到“齋醮”連稱，指的就是這一合流後的整體。\u003C\u002Fp>\u003Ch2>醮儀的基本結構\u003C\u002Fh2>\u003Cp>各傳統在細節上差別不小，但次序有可辨的形狀，值得列出，因為它幾乎能解釋訪客所見的一切。\u003C\u002Fp>\u003Cp>\u003Cstrong>發表。\u003C\u002Fstrong>發出一份文書，向相關衙署通報將辦何事、何時、由誰辦、為誰辦。名單在列。\u003C\u002Fp>\u003Cp>\u003Cstrong>建壇與潔淨。\u003C\u002Fstrong>圍出一處儀式區域，使之成為一個縮微的宇宙。劃定界限，分派方位，設立守衛。自此起，這片空間不是尋常空間，這也是訪客被要求留在其外的原因。\u003C\u002Fp>\u003Cp>\u003Cstrong>請神。\u003C\u002Fstrong>迎請諸神並安位。這與向他們致辭是兩道分開的操作：必須先在，才能有所進呈。\u003C\u002Fp>\u003Cp>\u003Cstrong>宿啟與朝科。\u003C\u002Fstrong>核心的一串，通常在法事的數日間早晚各行一次，主壇法師按品級由低而高逐次呈上社群的案子。絕大部分科儀文本用在此處。\u003C\u002Fp>\u003Cp>\u003Cstrong>正醮。\u003C\u002Fstrong>整場法事得名於此的那一次進獻，安排在日程的頂點。\u003C\u002Fp>\u003Cp>\u003Cstrong>普度與送神。\u003C\u002Fstrong>為社群地域內的亡者作供給，隨後正式送諸神離去。壇場解散，界限撤去。文書焚化，因為這樁事必須歸檔。\u003C\u002Fp>\u003Cp>時間的安排本身也有講究。開壇與送神多擇吉時，晝夜之交的時辰常被選用；某些朝科固定在子時或卯時進行。這不是為了效果，而是把儀式接入干支與時辰的系統，使文書所載的時間與整套宇宙論一致。因此一場醮的日程表，讀起來近於一份公文的收發時刻表。\u003C\u002Fp>\u003Ch2>醮儀壇場如何映照神聖世界\u003C\u002Fh2>\u003Cp>壇場是最容易被誤讀為裝飾的部分，也是承載資訊最多的部分。\u003C\u002Fp>\u003Cp>一座完整的醮壇是一幅宇宙圖。三清的掛軸懸於中央後方，其外、其下按再現天界品級的次序排列諸神。方位守衛據其四角。燈依一定的圖式安置。主壇法師在中軸上的位置，就是整個佈置被致辭的那一點。\u003C\u002Fp>\u003Cp>這些畫不是可有可無的。許多社群擁有一套只在辦醮時展開的掛軸，平時收藏，壞了修補而不更換。有些成套者已有兩三百年，正因為它們是被使用而不是被陳列的，故屬中國宗教藝術中較為重要的存留物。\u003C\u002Fp>\u003Cp>另一樣核心材料是文書。一場醮會產生相當可觀的紙面檔案：發表、狀文、認捐名錄、正醮所讀的表文。有的宣讀，有的焚化，有的留存。這份實物文書不是儀式的記錄，而是儀式據以行事的工具。\u003C\u002Fp>\u003Cp>正是在這一點上，行政前提變得完全可見。一場醮是一個社群向一個政府提交的正式申請，格式齊備，申請人具名，代理人有據，並存有歸檔的一份。\u003C\u002Fp>\u003Cp>壇場的用材也值得一看：竹木搭架，紙糊神將，彩布圍幔，紙紮的殿宇與舟車。這些都是消耗品，法事之後隨文書一併焚去。中國儀式藝術中相當大的一部分是有意不求久存的，這與廟宇建築的耐久取向恰好相反，兩者在同一場法事中並存。\u003C\u002Fp>\u003Ch2>醮儀中的人員與分工\u003C\u002Fh2>\u003Cp>辦醮需要一班人，職分是明定的。\u003C\u002Fp>\u003Cp>\u003Cstrong>高功\u003C\u002Fstrong>——法事的主壇者——佔中央位置，行儀、宣主要文本。此職須受度並有品級，因為所行使的權力是被授予的，且必須有據可查。高功在法事中即報出自己的宗派與職品。\u003C\u002Fp>\u003Cp>輔助的職分傳統上一一列舉：領唱的都講，負責陳設潔淨的監齋，侍香、侍燈，以及備辦文書的書記。職位的數目是描述一場醮規模的方式之一。\u003C\u002Fp>\u003Cp>\u003Cstrong>樂師\u003C\u002Fstrong>是必需的，不是點綴。科儀是唱的，且由打擊樂結構起來。各地曲目差別明顯——武當、北京、蘇州、閩南與臺灣諸系皆自成一格——其中數種已被列為非物質文化遺產。\u003C\u002Fp>\u003Cp>\u003Cstrong>居士委員會\u003C\u002Fstrong>是這項工作的另一半，往往比道眾更顯眼。它籌款、記賬、訂辦供品、搭建臨時構築、安排戲班與伙食，並張貼認捐名錄。許多醮，委員會要先做一年，道眾才來做一週。\u003C\u002Fp>\u003Cp>關於人手，還有一層現實：能主持大型醮的高功人數有限，而這類法事又集中在某些季節，因此排期緊張，跨縣請人相當常見。這也是地方道壇之間形成長期協作網路的原因——一場醮往往由幾家道壇合辦，各出人手與法器。\u003C\u002Fp>\u003Ch2>共同體如何籌資和組織醮儀\u003C\u002Fh2>\u003Cp>醮的經濟是有意公開的，值得直說，因為它常被誤認為舞弊。\u003C\u002Fp>\u003Cp>經費來自認捐。各戶按力出資，有的按戶或按成年男丁定額，有的自由捐輸，數目張貼出來。商號與僑團亦有捐輸。在某些傳統裡，法事中的某些名譽職位以抽籤或競標分配，福物則以競標售出，所得轉入下一輪。\u003C\u002Fp>\u003Cp>這不是現代的商業化。公開張貼的認捐名錄有數百年的記載，且一舉兩得：既交代了錢，也記錄了誰屬於這個社群。醮的捐資榜既是收據，也是一份戶口冊。\u003C\u002Fp>\u003Cp>正一的在家道士按事收酬，這是該系教職的常規安排。全真的出家道眾不取個人報酬，法事收入歸常住。兩種安排並無更體面之分，其差別是結構性的，不是道德性的。\u003C\u002Fp>\u003Cp>近數十年間，醮的規模在閩臺與港澳一帶有所回升，部分與經濟條件、僑匯及非物質文化遺產的認定有關；在中國大陸內地則各處不一，有的地方復辦，有的地方僅存簡省的形式。因此不能把某一地的現狀當作普遍情況。\u003C\u002Fp>\u003Ch2>怎樣尊重地觀看醮儀\u003C\u002Fh2>\u003Cp>醮並不保密，訪客也常見，但有幾件事決定了你是看得得體，還是礙事。\u003C\u002Fp>\u003Cp>先弄清日程。連日的醮有其形狀，視覺上引人的內容多集中在少數幾段——開壇、正醮、普度、送神。這幾段之間是長時間的誦唸。主辦委員會通常會張貼節目單。\u003C\u002Fp>\u003Cp>留在壇場之外。界限是劃出來的，按傳統的說法它是真實的。不要在高功面前橫穿中軸，不要在他與壇案之間穿行。不用閃光燈，不錄帶聲音的影像，不從正面沿中軸越過高功拍攝。拍攝個人前先詢問。\u003C\u002Fp>\u003Cp>應預期壇外喧鬧、有吃食、有人群，壇內則專注。兩者同時正常。中國儀式場合的熱絡並不是莊重上的失誤；莊重被安放在確定的位置，在場的人都知道那位置在哪裡。\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>資料與限度。\u003C\u002Fstrong>本頁依據關於臺灣、福建、香港與江南醮儀的研究著作、靈寶科儀結構，以及宮廟與社群關於認捐與組織的記錄。結構與術語因地、因派而異；此處所述為常見形狀，不是固定次第。本頁不復制任何科儀文本，也不提供任何儀式操作指導。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>醮儀要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>醮是道教最大的法事：應事而非歷定，共同體性而非個人，以日計而非以時計。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>其核心是一次通過文書進行的祭獻——向天曹進呈、陳設、請求。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>場合包括慶成與神像開光、週期性的平安醮、危難時的回應，以及大型普度。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>未經提前發出正式文書，法事不開始。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>壇場是宇宙圖：三清居中後，諸神向外按品級排列，四角設守衛，高功立於中軸。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>只在辦醮時展開的成套掛軸，因被使用而非陳列，屬中國宗教藝術中較重要的存留物。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>文書是工具而非記錄：法事經由它行事，故有的宣讀、有的焚化、有的留存。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>職分明定——高功、都講、監齋、侍香侍燈、書記——樂師為必需，各地曲目差別鮮明。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>公開認捐名錄有數百年曆史，既是賬目也是戶口冊；正一按事收酬，全真則不取個人報酬。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002F1Qqdewfp1P50ZKYoSACb.webp",1920,600,{"en":798,"zh":799},"Ink 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