[{"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\u002Flaozi-birthday":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":403,"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":404,"zh":405},{"en":789,"zh":790},"Why the remembered philosopher, the Tao Te Ching and the deity Taishang Laojun must be distinguished","哲人、經典與神明如何相連，以及農曆二月十五所紀念的是什麼",{"en":792,"zh":793},"\u003Cp>The fifteenth day of the second lunar month is the birthday of the Most High Lord Lao — Laozi, considered as a deity. It is one of the more instructive festivals on the Taoist calendar, because understanding what is being celebrated requires holding two quite different things in mind at once.\u003C\u002Fp>\u003Cp>One is a book and the tradition of thought around it. The other is a god with a body, a biography, a rank in the celestial administration and a temple network. English uses the single word \"Taoism\" for both, which is the source of more confusion about this religion than any other single translation problem.\u003C\u002Fp>\u003Cp>For a concise guide to how the remembered sage, the text and the divine Lord Lao became connected, begin with \u003Ca href=\"\u002Fdao\u002Flaozi\">Who Was Laozi?\u003C\u002Fa>\u003C\u002Fp>\u003Ch2>Laozi the Sage and Lord Lao the Deity\u003C\u002Fh2>\u003Cp>Chinese distinguishes \u003Cem>daojia\u003C\u002Fem>, the Taoist current of thought associated with the \u003Cem>Tao Te Ching\u003C\u002Fem> and the \u003Cem>Zhuangzi\u003C\u002Fem>, from \u003Cem>daojiao\u003C\u002Fem>, the Taoist religion with its clergy, liturgy, temples and pantheon. The two are related but they are not the same thing, and the religion did not grow out of the book.\u003C\u002Fp>\u003Cp>The religion assembled during the later Han from several sources: existing state and local cults, techniques of longevity and healing, apocalyptic and messianic movements, and organised communities such as the Celestial Masters in Sichuan. It then adopted the \u003Cem>Tao Te Ching\u003C\u002Fem> as a foundational scripture and Laozi as a foundational figure. The adoption was genuine and consequential, but it was an adoption.\u003C\u002Fp>\u003Cp>So the deity whose birthday this is stands in a peculiar relation to the philosopher. He is not simply the author of the book, promoted. He is the personification of the teaching itself as it appears in the human world — which is a different claim, and a more interesting one.\u003C\u002Fp>\u003Cp>A reader who keeps this distinction in view will find a great deal of Taoist material suddenly makes sense. A reader who does not will keep wondering why a book that says almost nothing about gods is the founding text of a religion full of them.\u003C\u002Fp>\u003Ch2>The Date and Sources for Laozi’s Birthday\u003C\u002Fh2>\u003Cp>The date usually given is the fifteenth day of the second lunar month. Some traditions and some regions give other dates, and the variation is normal rather than a defect.\u003C\u002Fp>\u003Cp>The historical Laozi is barely documented. The earliest substantial account is in Sima Qian's \u003Cem>Records of the Grand Historian\u003C\u002Fem>, compiled around the first century BCE, which gives a name, an office as an archivist at the Zhou court, a meeting with Confucius, a departure westward, and the composition of a book at a frontier pass at the request of a gatekeeper. Sima Qian himself reports competing versions and does not resolve them.\u003C\u002Fp>\u003Cp>Modern scholarship generally treats the \u003Cem>Tao Te Ching\u003C\u002Fem> as a compiled text reaching its present form around the fourth to third century BCE, drawing on earlier material, rather than as the work of one identifiable author. Manuscript finds at Mawangdui and Guodian have shown that the text circulated in variant orders and wordings.\u003C\u002Fp>\u003Cp>None of this settles anything about the festival, because the festival is not about the historical man. A birthday was needed for a deity who had a temple network and an imperial cult, and one was fixed. This is worth saying plainly rather than presenting the date as an ancient certainty.\u003C\u002Fp>\u003Ch2>Taishang Laojun: The Most High Lord Lao\u003C\u002Fh2>\u003Cp>In the Taoist pantheon, Laozi appears as \u003Cstrong>Taishang Laojun\u003C\u002Fstrong>, the Most High Lord Lao, and is identified with the third of the Three Pure Ones — the Heavenly Worthy of the Way and its Virtue.\u003C\u002Fp>\u003Cp>The three exist because the Tao itself has no form, and liturgy needs someone to address. The first, the Heavenly Worthy of Primordial Beginning, represents origin. The second, the Heavenly Worthy of Numinous Treasure, represents cosmic order and the transmission of scripture. The third represents the teaching as it operates among human beings, and that is the position Laozi occupies. He is the point at which an impersonal principle becomes something a person can be taught.\u003C\u002Fp>\u003Cp>Iconographically he is the easiest of the three to identify: he is shown as visibly aged, usually white-haired and white-bearded, often holding a fan, sometimes a scroll. The other two are shown as ageless. The age is doctrinal, not decorative — it marks him as the one who appears in history.\u003C\u002Fp>\u003Cp>He is not, however, the highest figure in the Taoist system, and he is not the same kind of figure as the Jade Emperor, who holds executive authority. Rank, jurisdiction and function are separate axes in this pantheon, and Laozi is high in rank while holding no administrative portfolio.\u003C\u002Fp>\u003Ch2>The Taoist Doctrine of Lord Lao’s Descent\u003C\u002Fh2>\u003Cp>The distinctive Taoist claim about Laozi is that he appears repeatedly. Rather than a single human life, the tradition describes a series of manifestations in successive ages, each time as a teacher or adviser to rulers, under different names.\u003C\u002Fp>\u003Cp>This is set out in texts from the Han onward, and the underlying logic is coherent. If the third of the Three Pure Ones represents the teaching in the human world, then his activity is not confined to one lifetime. The teaching becomes available whenever conditions permit, and each appearance is the same principle taking a form suited to its moment.\u003C\u002Fp>\u003Cp>The doctrine had a long and contentious history. One branch of it — the claim that Laozi travelled west and taught the barbarians, appearing there as the Buddha — became the notorious \u003Cem>Conversion of the Barbarians\u003C\u002Fem> argument, used polemically in Buddhist-Taoist disputes for centuries. It was condemned and its texts ordered destroyed under the Yuan in the thirteenth century. It is worth knowing about because it shows how a metaphysical doctrine functioned as a weapon in an institutional rivalry, and because it explains why some Taoist material about Laozi reads as territorial.\u003C\u002Fp>\u003Cp>Set the polemics aside and the descent doctrine still does something important. It resolves the awkwardness of a religion whose founding sage is a barely documented figure by relocating the question. What matters is not when he lived but that the teaching has recurred, and that recurrence is precisely what the festival marks.\u003C\u002Fp>\u003Ch2>Where Laozi’s Birthday Is Observed\u003C\u002Fh2>\u003Cp>Several sites are associated with Laozi, and each stresses a different part of the story.\u003C\u002Fp>\u003Cp>\u003Cstrong>Louguantai\u003C\u002Fstrong>, west of Xi'an in Shaanxi, is traditionally identified as the pass where the book was written at the gatekeeper's request. It has been a Taoist site since at least the Tang, holds important Tang stelae, and is a functioning monastery with a college attached.\u003C\u002Fp>\u003Cp>\u003Cstrong>Taiqing Palace\u003C\u002Fstrong> at Luyi in Henan is identified as his birthplace and is the focus of the largest observance of the day, with a temple fair drawing very large crowds. The site has Tang and Song stelae, including an imperially inscribed one.\u003C\u002Fp>\u003Cp>\u003Cstrong>Qingyang Palace\u003C\u002Fstrong> in Chengdu is where, by tradition, he later appeared and left a sign; it is an active urban monastery and the seat of the provincial Taoist association.\u003C\u002Fp>\u003Cp>On the day itself the liturgy follows the standard birthday pattern: preparation of the hall, purification, invitation, offering, recitation — here of the \u003Cem>Tao Te Ching\u003C\u002Fem> itself or of a scripture in Lord Lao's name — presentation of a written document, and formal conclusion. What distinguishes the day is the recitation: this is one of the few occasions when the text a general reader may already know is used liturgically, chanted in unison to instrumental accompaniment.\u003C\u002Fp>\u003Ch2>The Political History of the Lord Lao Cult\u003C\u002Fh2>\u003Cp>The cult of Laozi was heavily political for long stretches, and the festival's prominence is partly a residue of that.\u003C\u002Fp>\u003Cp>Under the Tang, the imperial family, surnamed Li, claimed descent from Laozi, whose surname was traditionally given as Li. This was not a private devotion. Laozi was given imperial titles, his birthplace was elevated, temples were built at state expense, and the \u003Cem>Tao Te Ching\u003C\u002Fem> was for periods a set text in the civil examinations. Taoism enjoyed formal precedence over Buddhism at several points during the dynasty as a direct consequence.\u003C\u002Fp>\u003Cp>Song emperors continued state patronage, though their attention shifted to other figures — most consequentially in the elevation of the Jade Emperor under Zhenzong in the early eleventh century. Later dynasties patronised Taoism selectively, the Ming with particular intensity at Wudang.\u003C\u002Fp>\u003Cp>The pattern is consistent enough to be worth naming: Chinese states did not usually adopt religions, they ranked them, funded them, titled their gods and used them. Understanding this makes the architecture, the stelae and the festival calendar legible. A great deal of what looks like devotion in the physical record is also administration, and the two were not felt to be in conflict.\u003C\u002Fp>\u003Ch2>What Laozi’s Birthday Celebrates\u003C\u002Fh2>\u003Cp>Stripped of the polemics and the imperial history, the day marks a fairly precise idea: that the Tao, which has no form and gives no instructions, has nonetheless been made available in a form that can be taught, and that this happens repeatedly rather than once.\u003C\u002Fp>\u003Cp>That is why the recitation of the text matters more here than the biography of the man. The claim is not that a particular sage was born on this date. The claim is that the teaching entered the world and is still in it, and the appropriate way to mark that is to read the text aloud.\u003C\u002Fp>\u003Cp>Visitors should expect the practical form to be modest at most temples — a morning liturgy, a scripture recitation, ordinary numbers of worshippers — and very large at Luyi, where the temple fair is a major regional event. Neither is more authentic. As with most Chinese festivals, scale reflects local investment rather than doctrinal weight.\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>Sources and limits.\u003C\u002Fstrong> This page draws on Sima Qian's account of Laozi, the Mawangdui and Guodian manuscript evidence for the text's transmission, standard studies of the Lord Lao cult and Tang state patronage, and published temple liturgical calendars. Dates for the festival vary by region. No liturgical text is reproduced, and the historical claims about Laozi's life are presented with the uncertainty the sources actually carry.\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>Key Points About Laozi’s Birthday\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>The festival falls on the fifteenth day of the second lunar month and honours Laozi as a deity, not as a historical philosopher.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Chinese distinguishes \u003Cem>daojia\u003C\u002Fem> (the current of thought) from \u003Cem>daojiao\u003C\u002Fem> (the religion). The religion adopted the \u003Cem>Tao Te Ching\u003C\u002Fem> and Laozi; it did not grow out of them.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>As the Most High Lord Lao he is the third of the Three Pure Ones, representing the teaching as it operates in the human world.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>He is shown as visibly aged, usually with a fan; the other two Pure Ones are ageless. The age is doctrinal — he is the one who appears in history.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>High rank does not mean executive authority: that belongs to the Jade Emperor. Rank, jurisdiction and function are separate axes.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The descent doctrine holds that he manifests repeatedly in successive ages, which relocates the question from biography to recurrence.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>One branch of that doctrine became the \u003Cem>Conversion of the Barbarians\u003C\u002Fem> polemic against Buddhism, condemned and suppressed under the Yuan.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Principal sites are Louguantai in Shaanxi, Taiqing Palace at Luyi in Henan (the largest observance) and Qingyang Palace in Chengdu.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Tang imperial house claimed descent from Laozi, which made the cult a state matter; Chinese states ranked, funded and titled religions rather than simply adopting them.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Csection data-study-links=\"1\">\u003Ch2>Continue in the study pages\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-01\">Chapter 1\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-25\">Chapter 25\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Ca href=\"\u002Fdao\u002Fdao-de-jing\u002Ffull-text\">The full Dao De Jing, all 81 chapters\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003C\u002Fsection>","\u003Cp>農曆二月十五是太上老君聖誕——老子作為神明的誕辰。這是道歷上最能說明問題的節日之一，因為要弄懂所慶賀的是什麼，須同時把兩件很不相同的事放在心裡。\u003C\u002Fp>\u003Cp>一件是一部書，以及圍繞它的思想傳統。另一件是一位有形貌、有傳記、在天界行政中有品級、有宮觀網路的神明。西文用同一個詞指稱兩者，這是關於這一宗教的種種混亂中，由翻譯造成的最大一處。\u003C\u002Fp>\u003Cp>若想先理清傳說中的聖人、題為《老子》的文本與太上老君如何連在一起，可從\u003Ca href=\"\u002Fzh\u002Fdao\u002Flaozi\">老子是誰？\u003C\u002Fa>讀起。\u003C\u002Fp>\u003Ch2>作為聖哲的老子與作為神明的老君\u003C\u002Fh2>\u003Cp>漢語區分\u003Cstrong>道家\u003C\u002Fstrong>與\u003Cstrong>道教\u003C\u002Fstrong>：前者是與《道德經》《莊子》相關的思想脈絡，後者是有教職、有科儀、有宮觀、有神系的宗教。二者相關，但不是一回事，而且這個宗教並不是從那部書里長出來的。\u003C\u002Fp>\u003Cp>道教是在東漢後期由若干來源聚合而成的：既有的國家與地方祭祀、長生與醫療的技術、帶末世與救主色彩的運動，以及蜀中天師道一類有組織的教團。此後它才把《道德經》奉為根本經典、把老子奉為根本人物。這一奉持是真實的、影響深遠的，但它是一次“奉持”。\u003C\u002Fp>\u003Cp>因此，這位過誕辰的神明與那位哲人之間的關係頗為特別。他不只是“作者升格”，而是教法本身在人間顯現時的人格化——這是另一種主張，也是更有意思的一種。\u003C\u002Fp>\u003Cp>讀者若把這一區分記在心上，許多道教材料會忽然講得通；若不記，就會一直納悶：一部幾乎不談神的書，怎麼會是一個滿是神明的宗教的根本經典。\u003C\u002Fp>\u003Cp>再補一句：即便在道教內部，這兩者也從未被強行統一。宮觀裡既誦《道德經》，也誦《太上老君說常清靜經》一類後起的經典；講經的道長既談“無為”，也談老君的歷世化現。把哲學的一面與宗教的一面看作同一傳統內互不排斥的兩層，比爭論哪一層“才是真道教”更貼近實際。\u003C\u002Fp>\u003Ch2>老君誕的日期及其來源\u003C\u002Fh2>\u003Cp>通常給出的日期是農曆二月十五。有些傳統與地區另有日期，這種差異是常態，不是缺陷。\u003C\u002Fp>\u003Cp>歷史上的老子，記載極少。最早較為完整的記述見於約西元前一世紀成書的《史記》：給出姓名、周室守藏史的職務、與孔子的會面、西行出關，以及應關令之請著書。司馬遷自己就並列了互相競爭的說法，且未加裁斷。\u003C\u002Fp>\u003Cp>現代研究一般把《道德經》視為一部彙編而成的文本，約在戰國中後期定型，取材更早，而非某一可確認作者的著作。馬王堆與郭店的出土文獻表明，此書曾以不同的篇序與文字流傳。\u003C\u002Fp>\u003Cp>這些都無法為節日下定論，因為節日與那位歷史人物無關。一位擁有宮觀網路與國家祭祀的神明需要一個誕辰，於是定了一個。這一點不妨直說，而不必把這個日期呈現為古老的確鑿之事。\u003C\u002Fp>\u003Cp>還須指出，《道德經》在中國之外的影響，走的幾乎完全是道家而非道教的路徑。它是被翻譯得最多的中文著作之一，讀者多為哲學、文學與心理學方面的人，而與宮觀、科儀、教職一概無關。因此海外對“道”的印象常與中國宮觀裡的實況相差甚遠，這一落差的根源就在這裡。\u003C\u002Fp>\u003Ch2>太上老君：被神化的老子\u003C\u002Fh2>\u003Cp>在道教神系中，老子作為\u003Cstrong>太上老君\u003C\u002Fstrong>出現，並與三清中的第三位——道德天尊——相認同。\u003C\u002Fp>\u003Cp>三清之所以存在，是因為道本身無形，而科儀需要一個致辭的物件。第一位元始天尊表“始”。第二位靈寶天尊表宇宙秩序與經典的傳授。第三位表教法在人間的運作，這正是老子所處的位置。他是一條非人格化的原理轉變為“可以被教給某個人”的那一點。\u003C\u002Fp>\u003Cp>就影像而言，他是三清中最易辨識者：形貌明顯年老，多白髮白鬚，常持扇，有時持卷。另兩位則表現為無年歲之相。這份年老是教義性的，不是裝飾——它標明他是那位在歷史中出現的。\u003C\u002Fp>\u003Cp>但他並不是道教體系中最高的一位，也與掌行政權的玉皇不是同一類角色。在這個神系裡，品級、轄屬與職能是各自獨立的座標軸：老子品級極高，卻不掌任何具體政務。\u003C\u002Fp>\u003Cp>造像上還有一處值得留意的差別：老君像有時單獨奉於一殿，有時與元始、靈寶同列三清殿。單奉時他往往被當作可以祈請的物件，合奉時則更近於教義的陳列。同一位神明在兩種佈置裡承擔的功能並不相同，這在中國宮觀中很常見。\u003C\u002Fp>\u003Ch2>道教關於老君下降的教義\u003C\u002Fh2>\u003Cp>道教關於老子的獨特主張是：他反覆出現。傳統所述不是單獨一生，而是歷世的一系列化現，每次以不同名號，作為帝王之師或輔弼者出現。\u003C\u002Fp>\u003Cp>此說自漢以後的文獻中即有陳述，其內在邏輯是自洽的。若三清之第三位所表者即“教法在人間”，那麼他的活動就不限於一生。條件許可時教法便得以現世，每一次顯現都是同一原理取一個合乎其時的形貌。\u003C\u002Fp>\u003Cp>此說有一段漫長而多爭的歷史。其中一支——謂老子西行化胡、在彼處現為佛陀——即著名的“化胡”之論，數百年間在佛道之爭中被用作論戰工具，至十三世紀元代被判為妄說、其書被令銷燬。知道這件事是有用的：它顯示一項形而上的教義如何在機構競爭中充當武器，也解釋了為何某些關於老子的道教材料讀起來帶有爭地盤的意味。\u003C\u002Fp>\u003Cp>把論戰放在一邊，下降之說仍做了一件重要的事。它把“根本聖人幾乎無據可考”這一尷尬移了位：要緊的不是他何時在世，而是教法曾反覆出現——而節日所標記的正是這份反覆。\u003C\u002Fp>\u003Cp>順帶一提，歷世化現之說也為後世的許多經典提供了成立的依據。一部晚出的經文若託名老君所說，在這套框架內並不構成作偽，而是又一次顯現。這解釋了道教經典數量為何如此龐大，也解釋了為何單憑託名難以判定文本年代。\u003C\u002Fp>\u003Ch2>哪些地方舉行老君誕活動\u003C\u002Fh2>\u003Cp>與老子相關的地點有數處，各自側重故事的不同部分。\u003C\u002Fp>\u003Cp>\u003Cstrong>樓觀臺\u003C\u002Fstrong>在陝西西安以西，傳統上被指為應關令之請著書的那處關口。它至少自唐代即為道教場所，存有重要唐碑，今為在用的宮觀，並附設學院。\u003C\u002Fp>\u003Cp>\u003Cstrong>太清宮\u003C\u002Fstrong>在河南鹿邑，被指為其誕生之地，是此日規模最大的活動所在，廟會吸引極多人。該處有唐宋碑刻，其中包括御製碑。\u003C\u002Fp>\u003Cp>\u003Cstrong>青羊宮\u003C\u002Fstrong>在成都，傳統謂其後來在此現身留記；今為城中在用的宮觀，併為省級道教團體所在。\u003C\u002Fp>\u003Cp>當日的科儀依神誕的常規次序：備殿、潔淨、請神、進供、誦唸——此處誦《道德經》本文，或誦老君名下的經典——宣讀文書，依式結束。此日的特別之處在誦唸：這是少數場合之一，一般讀者可能已讀過的那部文本被用於科儀，眾聲齊誦，配以樂器。\u003C\u002Fp>\u003Cp>各地的碑刻是查證這段歷史最直接的材料。鹿邑與樓觀臺所存唐碑、宋碑，多載明營建的年月、經費來源與主事者的官銜。這類碑文的價值不在文辭，而在它把祭祀的政治性一併記了下來——誰出錢、奉誰之命、為的是什麼。\u003C\u002Fp>\u003Ch2>老君信仰的政治史\u003C\u002Fh2>\u003Cp>老子祭祀在很長時段內都高度政治化，此節的顯要地位部分是那段歷史的沉積。\u003C\u002Fp>\u003Cp>唐代皇室姓李，自稱出于姓李的老子之後。這不是私人的信奉。老子獲封帝號，其誕生之地被升格，宮觀由國庫營建，《道德經》一度列為科舉定本。作為直接後果，道教在唐代數度在名位上居佛教之前。\u003C\u002Fp>\u003Cp>宋代諸帝續加供奉，但注意力有所轉移——影響最大者是北宋真宗時對玉皇的提升。此後各朝對道教擇而奉之，明代在武當尤為集中。\u003C\u002Fp>\u003Cp>這一模式一貫到值得點明的程度：中國的國家通常不是“接受”某個宗教，而是給它排位、撥款、給它的神封號，並加以使用。明白這一點，建築、碑刻與節期曆法就都讀得通了。在實物記錄中看似虔敬的許多東西同時也是行政，而當時並不覺得二者相沖。\u003C\u002Fp>\u003Cp>對訪客還有一條實用的提醒：二月十五前後正值春季，多數道教名山尚未入旺季，此時前往樓觀臺或青羊宮，既能看到科儀，也不至於過於擁擠。鹿邑則相反，廟會期間人流極大，宜提前瞭解主辦方公告。\u003C\u002Fp>\u003Ch2>老君誕究竟紀念什麼\u003C\u002Fh2>\u003Cp>剝去論戰與帝制的歷史，這一日所標記的是一個相當明確的想法：道無形、不給指令，卻仍以一種可被教授的形式被提供出來，而且這件事是反覆發生的，不是隻有一次。\u003C\u002Fp>\u003Cp>這就是為什麼在這一天，誦唸文本比那位人物的生平更要緊。所主張者不是某位聖人生於此日，而是教法曾進入世間且仍在其中，而標記這件事的合宜方式，就是把它讀出聲來。\u003C\u002Fp>\u003Cp>訪客應預期：多數宮觀的實際形式是樸素的——上午一堂科儀、一次誦經、尋常數目的信眾；而在鹿邑則規模極大，廟會是一件區域性的大事。兩者並無更“正宗”之分。與多數中國節日一樣，規模反映的是地方投入，不是教義分量。\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>資料與限度。\u003C\u002Fstrong>本頁依據《史記》關於老子的記述、馬王堆與郭店文獻所示的傳本情況、關於老君祭祀與唐代國家供奉的通行研究，以及宮觀刊行的道歷。此節日期各地有異。本頁不復制任何科儀文本，關於老子生平的歷史陳述，按材料本身所具的不確定程度呈現。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>老君誕要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>此節在農曆二月十五，所奉是作為神明的老子，不是作為歷史哲人的老子。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>漢語區分道家（思想脈絡）與道教（宗教）。道教奉持了《道德經》與老子，而不是從它們長出來的。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>作為太上老君，他是三清之第三位道德天尊，表教法在人間的運作。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>其像形貌年老、多持扇；另兩位三清作無年歲之相。年老是教義性的——他是在歷史中出現的那位。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>品級高不等於掌行政權，後者屬玉皇。品級、轄屬、職能是獨立的座標軸。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>下降之說謂其歷世化現，從而把問題從生平移到“反覆出現”上。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>此說的一支成為針對佛教的“化胡”之論，元代被判妄並禁燬。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>主要場所為陝西樓觀臺、河南鹿邑太清宮（此日規模最大）與成都青羊宮。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>唐室自稱老子之後，使此祭祀成為國事；中國的國家是給宗教排位、撥款、封號並加以使用，而非單純接受。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003Csection data-study-links=\"1\">\u003Ch2>延伸研讀\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-01\">第1章\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fdao-de-jing\u002Ffull-text\u002Fchapter-25\">第25章\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>\u003Ca href=\"\u002Fzh\u002Fdao\u002Fdao-de-jing\u002Ffull-text\">《道德經》全文八十一章\u003C\u002Fa>\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>\u003C\u002Fsection>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FYK24AmiHUXFPDElAldoi.webp",1920,600,{"en":798,"zh":799},"Officiants holding incense and offerings line up before a seated statue of Laozi with a white beard and halo, in a mountain temple framed by pines and hanging banners.","幾位手持香火與供品的主持者排列在山間宮觀前，殿中端坐白鬚、身有背光的老子像，四周有松樹與垂掛的幡簾。",{"en":798,"zh":799},"banner","list",{"en":804,"zh":805},"Laozi’s Birthday: Taishang Laojun and the Descent of the 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