[{"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\u002Fzhai-purification-fasting":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":415,"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":416,"zh":417},{"en":789,"zh":790},"How abstinence, conduct, confession and ritual cleansing prepare a person or community for sacred work","齋戒不僅是不食葷，也涉及行為、言語、懺悔與科儀潔淨",{"en":792,"zh":793},"\u003Cp>\u003Cem>Zhai\u003C\u002Fem> is usually translated as \"fasting\", which gets the practice about half right. Food restriction is part of it, but the word covers a wider idea: a period of deliberate purification undertaken before or as a religious act, involving diet, conduct, speech, dress, seclusion and, historically, confession.\u003C\u002Fp>\u003Cp>Zhai is the counterpart to \u003Cem>jiao\u003C\u002Fem>. Where a jiao presents an offering, a zhai prepares and cleanses. The two became so entangled that the compound term for large-scale Taoist ritual joins them, and much of what is now called a jiao contains a zhai inside it.\u003C\u002Fp>\u003Ch2>What the Taoist Term Zhai Covers\u003C\u002Fh2>\u003Cp>The character originally referred to purification before sacrifice, a usage older than Taoism and shared with the state cult and with Confucian ritual. Before an emperor sacrificed, he observed a period of abstinence and seclusion. The idea is that an approach to the powers requires the approacher to be in a fit condition, and that fitness is achieved by subtraction rather than by addition.\u003C\u002Fp>\u003Cp>Taoism inherited this and developed it into something much more elaborate. By the fifth century there were named and graded zhai with defined procedures, durations and purposes, and by the Tang the repertoire was extensive enough to require classification.\u003C\u002Fp>\u003Cp>Three senses of the word are worth separating, because English collapses them. Zhai can mean the \u003Cstrong>abstinence\u003C\u002Fstrong> itself — not eating meat, not drinking wine. It can mean the \u003Cstrong>rite\u003C\u002Fstrong>, a structured multi-day observance with liturgy. And it can mean the \u003Cstrong>food\u003C\u002Fstrong>: a temple's vegetarian meal is called zhai, and to \"eat zhai\" means to keep a vegetarian diet. All three are in current use and context decides.\u003C\u002Fp>\u003Ch2>The Early History of Taoist Zhai Rituals\u003C\u002Fh2>\u003Cp>The most consequential early form came from the Celestial Masters community in Sichuan from the second century onward. In that system illness was understood as the consequence of moral fault, and the remedy was a written confession submitted to the Three Officials of Heaven, Earth and Water, accompanied by a period of seclusion and abstinence.\u003C\u002Fp>\u003Cp>This deserves attention because of what it established. It made moral accounting the mechanism of religious efficacy, it made the document the instrument, and it made the individual's own admission the necessary first step. Documentary ritual in Taoism starts here, and so does the conception of the divine world as a records office.\u003C\u002Fp>\u003Cp>Some early zhai were severe. One well-attested form involved smearing the body with charcoal or mud and prostrating repeatedly over days as an act of self-abasement, performed in cases of serious affliction. It was criticised within the tradition, moderated, and eventually abandoned, but it is a useful corrective to any impression that Taoist practice was uniformly gentle.\u003C\u002Fp>\u003Cp>The decisive systematisation came with \u003Cstrong>Lu Xiujing\u003C\u002Fstrong> in the fifth century, who codified Lingbao ritual, arranged the zhai into a graded set with prescribed procedures, and produced the threefold classification of the Taoist canon. He is the figure who turned an assortment of practices into a liturgical system, and his work is the reason later Taoist ritual has the shape it does.\u003C\u002Fp>\u003Ch2>What Purification Means in a Zhai Ritual\u003C\u002Fh2>\u003Cp>The components are consistent across traditions, though the strictness varies with the rite.\u003C\u002Fp>\u003Cp>\u003Cstrong>Diet.\u003C\u002Fstrong> No meat, no wine. The five pungent vegetables — the allium group, garlic, onion, leek, chive and a fifth variously identified — are also excluded, on the grounds that strong odours are unsuitable in the presence of deities and are held to disturb the practitioner. Quanzhen monasteries observe this permanently rather than only during rites.\u003C\u002Fp>\u003Cp>\u003Cstrong>Conduct.\u003C\u002Fstrong> Sexual abstinence. Avoidance of quarrels, of loud entertainment, of legal disputes, of anything that agitates. In stricter forms, restricted speech, since talk is treated as expenditure.\u003C\u002Fp>\u003Cp>\u003Cstrong>Body and dress.\u003C\u002Fstrong> Bathing, clean clothing, and for clergy a change from ordinary gowns to vestments at the appropriate point. Hair bound properly. The physical preparations are not symbolic decorations added to an inward state; in this tradition the outward and inward are not sharply separated.\u003C\u002Fp>\u003Cp>\u003Cstrong>Seclusion.\u003C\u002Fstrong> Withdrawal from ordinary business for the duration, in a designated place. For a major rite this may mean clergy entering the ritual precinct and remaining there.\u003C\u002Fp>\u003Cp>\u003Cstrong>Confession.\u003C\u002Fstrong> Acknowledgement of fault, historically in writing, submitted rather than merely felt. This is the component that has receded most in modern practice but it is the one that carries the most of the original logic.\u003C\u002Fp>\u003Ch2>Why Zhai Ritual Uses Moral Bookkeeping\u003C\u002Fh2>\u003Cp>The moral logic of zhai only makes sense against the administrative premise that organises the whole tradition.\u003C\u002Fp>\u003Cp>If the divine world is an administration holding records, then wrongdoing is an entry, not a stain. An entry can be amended, and the procedure for amending it is an application. Confession is therefore not primarily an emotional or therapeutic act; it is the submission that initiates the correction of a file.\u003C\u002Fp>\u003Cp>Several features of Taoist practice follow directly. Merit and demerit are counted, sometimes literally, and popular ledgers of merit circulated widely in the Ming and Qing allowing people to keep score. Punishment is expressed as reduced lifespan or as posthumous detention, both of which are administrative outcomes. Amnesty is possible, and the festival of the Official of Earth in the seventh month exists to grant it. And merit is transferable, which is why one person can petition on behalf of another, including the dead.\u003C\u002Fp>\u003Cp>This is a coherent moral system with an unusual shape. It is neither a matter of divine grace nor of purely internal virtue. It is closer to civil procedure, and it has the strengths and weaknesses of civil procedure: it is fair in principle, it is legible, and it invites the thought that the right paperwork might substitute for actual reform. Taoist writers were aware of that objection and address it, insisting that a petition without genuine change is void.\u003C\u002Fp>\u003Ch2>How Zhai and Jiao Rituals Work Together\u003C\u002Fh2>\u003Cp>The two categories were originally distinct. Zhai was inward-facing, penitential and preparatory; jiao was outward-facing, presentational and celebratory. From the Tang and Song onward they merged, and the standard term for Taoist ritual in Chinese joins them into a single compound.\u003C\u002Fp>\u003Cp>The merger is visible in the structure of a modern large rite. Clergy enter a period of abstinence and seclusion before it begins; the ritual area is purified; there is a penitential segment in which faults are acknowledged on the community's behalf; and only then does the presentation of the offering proceed. The zhai has become the first half of the jiao.\u003C\u002Fp>\u003Cp>Something was lost in the merger. In the earliest form the person seeking relief made the confession themselves. In the developed liturgical form a priest does it on their behalf, as an authorised agent. This is a gain in institutional reliability and a loss in directness, and it is a good illustration of what happens when a religion professionalises.\u003C\u002Fp>\u003Ch2>Vegetarian Zhai Food in Taoist Temples\u003C\u002Fh2>\u003Cp>The most common contemporary encounter with zhai is culinary. Quanzhen monasteries are vegetarian by rule, and many maintain a kitchen that serves clergy and, on festival days, large numbers of visitors.\u003C\u002Fp>\u003Cp>Temple vegetarian cooking is a real cuisine with its own conventions: bean curd and gluten preparations, mushrooms, seasonal vegetables, and the avoidance of the pungent alliums, which means the flavour base is quite different from ordinary Chinese cooking. Imitation meat dishes have a long history in this tradition and are not a modern novelty.\u003C\u002Fp>\u003Cp>The communal meal after a festival liturgy is a genuine part of the occasion rather than an appendix to it. Eating together is how a temple's lay constituency is constituted, and in many places the meal is the reason a family attends. Visitors are usually welcome. Where a donation is customary it is voluntary and unattended, and no one will ask.\u003C\u002Fp>\u003Cp>Lay people who are not vegetarian often keep zhai selectively: on the first and fifteenth of the lunar month, on a particular deity's festival, during the seventh month, or for a fixed period in fulfilment of a vow. This partial observance is normal and is not regarded as a compromise.\u003C\u002Fp>\u003Ch2>What This Site Does Not Claim About Zhai Rituals\u003C\u002Fh2>\u003Cp>Dietary and abstinence practices are often presented in modern writing as health regimens with specified physiological benefits. This site describes zhai as a religious practice with a documented history and does not present traditional physiological claims as established fact.\u003C\u002Fp>\u003Cp>Two things can be said without overreaching. First, the rationale given in the tradition is religious rather than nutritional: the point of abstaining is fitness to approach, not longevity, and the sources say so. Second, prolonged restriction of any kind has real physical consequences, and monastic diets were designed within an institution that could support them. Nothing here is a recommendation, and anyone considering a substantial change in diet should take ordinary medical advice.\u003C\u002Fp>\u003Cp>The historically interesting point is a different one. Zhai shows a religion working out, very early, that the condition of the person matters to the validity of the act — and then building an institution around maintaining that condition. Most of what a Taoist monastery does on an ordinary day is a standing zhai.\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>Sources and limits.\u003C\u002Fstrong> This page draws on early Celestial Masters material on confession and healing, Lu Xiujing's codification of Lingbao ritual, Tang and later classifications of zhai, Quanzhen monastic regulations, and studies of temple vegetarian practice. Terminology and strictness vary by lineage and region. No liturgical text is reproduced and no dietary or practice instructions are given.\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>Key Points About Zhai Rituals\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>\u003Cem>Zhai\u003C\u002Fem> means more than fasting: a period of purification covering diet, conduct, speech, dress, seclusion and historically confession.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The word carries three current senses — the abstinence, the multi-day rite, and the vegetarian food itself.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The practice predates Taoism in the state and Confucian cults, where an emperor purified himself before sacrificing.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>The Celestial Masters treated illness as moral fault remedied by written confession to the Three Officials; documentary ritual in Taoism starts here.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Some early forms were severe, including charcoal-smearing self-abasement, which was criticised within the tradition and abandoned.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Lu Xiujing codified the graded zhai in the fifth century and devised the threefold canon classification, turning practices into a system.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Diet excludes meat, wine and the five pungent alliums; Quanzhen monastics observe this permanently, not only during rites.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Moral accounting is bookkeeping: faults are entries, confession is an application, amnesty is possible, and merit is transferable.\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>Zhai and jiao merged from the Tang onward, so the zhai became the first half of a large rite — and a priest now confesses on the community's behalf rather than the sufferer doing it directly.\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","\u003Cp>“齋”常被譯作“禁食”，這隻說對了一半。飲食上的節制是其中一部分，但這個字所涵蓋的意思更寬：在宗教行為之前或之中，有意進行的一段潔淨期，涉及飲食、舉止、言語、衣著、閉居，以及在歷史上曾包含的懺悔。\u003C\u002Fp>\u003Cp>齋是醮的對應物。醮進呈祭獻，齋則預備與潔淨。二者糾結之深，以致漢語中指稱大型道教儀式的合稱把它們並在一起，而今日許多稱作醮的法事，內部都含著一個齋。\u003C\u002Fp>\u003Ch2>道教中的“齋”涵蓋什麼\u003C\u002Fh2>\u003Cp>此字原指祭前的潔淨，其用法早於道教，與國家祭祀及儒家禮制共有。皇帝行祭之前須有一段齋戒與閉居。其觀念是：向諸種權力靠近者，本身須處於合宜的狀態，而這種合宜是通過“減”而非“加”達成的。\u003C\u002Fp>\u003Cp>道教承襲了這一點，並將其發展得繁複得多。至五世紀，已有名目、有等級、有既定程式、時長與目的的各種齋；至唐代，其名目之多已需分類。\u003C\u002Fp>\u003Cp>這個字有三層意思值得分開，因為西文把它們壓成了一個。齋可指\u003Cstrong>禁忌本身\u003C\u002Fstrong>——不食葷、不飲酒。可指\u003Cstrong>法事\u003C\u002Fstrong>，即有科儀的、連日的規程。也可指\u003Cstrong>食物\u003C\u002Fstrong>：宮觀的素食即稱齋，而“吃齋”意為持素。三義今日皆在使用，靠上下文分辨。\u003C\u002Fp>\u003Cp>順帶說明字形上的一點：齋、齋今日為簡繁之別，而“齋”與“齋戒”“齋醮”“齋堂”“齋飯”等詞的搭配，本身就把這幾層意思的關係擺了出來——同一個字既指狀態、又指儀式、又指場所、又指食物。漢語宗教詞彙常有這種層疊，直譯往往丟掉其中的連結。\u003C\u002Fp>\u003Ch2>道教齋儀的早期歷史\u003C\u002Fh2>\u003Cp>影響最大的早期形式，來自二世紀以後蜀中的天師道教團。在那套系統裡，疾病被理解為道德過失的後果，其對治是向天、地、水三官遞上一份書面的自陳，並伴以一段閉居與齋戒。\u003C\u002Fp>\u003Cp>這一點值得注意，因為它確立了幾件事：它把道德核算變成宗教效驗的機制，把文書變成工具，並把本人的承認變成必要的第一步。道教的文書性儀式自此開始，把神界設想為一間檔案房的觀念也自此開始。\u003C\u002Fp>\u003Cp>早期有些齋相當嚴酷。一種有明確記載的形式是以炭或泥塗身，連日反覆禮拜，作為自貶之舉，用於重病重難之時。它在傳統內部即受批評，其後被減輕，最終廢止；但它是一劑有用的糾正劑，可校正“道教實踐一律溫和”的印象。\u003C\u002Fp>\u003Cp>決定性的系統化由五世紀的\u003Cstrong>陸修靜\u003C\u002Fstrong>完成。他釐定靈寶科儀，把各種齋編為有等級、有既定程式的一套，並提出道經的三洞分類。他就是那位把一堆零散做法變成一套科儀體系的人，而後世道教儀式之所以是這個形狀，原因即在他的工作。\u003C\u002Fp>\u003Cp>另有一點值得指出：齋的等級與所求之事的分量相稱。為個人小事者簡，為一鄉一族者繁，為國事者最重。唐宋的分類文獻即按此排列，把齋分為若干等，各有時長、人數與文書格式的規定。這套安排再一次顯示，道教把宗教行為當作有品級的公務來處理。\u003C\u002Fp>\u003Ch2>齋儀中的潔淨包含什麼\u003C\u002Fh2>\u003Cp>各傳統的構成要素一致，只是嚴格程度隨法事而異。\u003C\u002Fp>\u003Cp>\u003Cstrong>飲食。\u003C\u002Fstrong>不食葷，不飲酒。五辛——蔥蒜一類，其第五種說法不一——亦在排除之列，理由是濃烈氣味在神明前不合宜，且被認為擾動行持者。全真宮觀對此是常年遵行，而不只在法事期間。\u003C\u002Fp>\u003Cp>\u003Cstrong>舉止。\u003C\u002Fstrong>斷房事。避爭執、避喧鬧的娛樂、避訴訟，避一切令人躁動之事。更嚴者限制言語，因為言談被視為一種耗費。\u003C\u002Fp>\u003Cp>\u003Cstrong>身與衣。\u003C\u002Fstrong>沐浴，潔衣；道眾在相應節點由常服換法服。髮鬚束整。這些身體上的預備並不是加在內在狀態之外的象徵性裝飾；在這一傳統裡，外與內並未被截然分開。\u003C\u002Fp>\u003Cp>\u003Cstrong>閉居。\u003C\u002Fstrong>在指定處所，於期間內退出日常事務。大型法事中，這可能意味著道眾進入壇場區域並留在其中。\u003C\u002Fp>\u003Cp>\u003Cstrong>懺悔。\u003C\u002Fstrong>承認過失，歷史上以書面為之，是遞交而非僅僅在心裡感到。這是現代實踐中退隱得最多的一項，卻是承載原初邏輯最多的一項。\u003C\u002Fp>\u003Cp>與佛教的對照有助於看清差別。佛教的懺悔以業與心念為核心，功德迴向依賴僧團的共修；道教的自陳以簿籍與官署為核心，效力來自文書與授權。兩者在實踐上大量互相借用，在解釋上卻始終不同。同一場七月的法事，兩教各自的說法就是這一差別的現成例子。\u003C\u002Fp>\u003Ch2>齋儀為何採用道德記賬的結構\u003C\u002Fh2>\u003Cp>齋的道德邏輯，只有對照那條組織整個傳統的行政前提才講得通。\u003C\u002Fp>\u003Cp>若神界是一套掌管簿籍的行政，那麼過失是一條記錄，而不是一塊汙漬。記錄可以更正，而更正的程式是一份申請。因此懺悔首先不是情感性或療愈性的行為，而是啟動一份卷宗更正的呈遞。\u003C\u002Fp>\u003Cp>道教實踐的若干特徵由此直接推出。功與過被計數，有時是字面上的計數，明清間廣泛流傳的功過格讓人得以自記分數。懲罰以減壽或身後被系來表述，兩者都是行政性的結果。赦免是可能的，而七月地官的節日之所以存在，就是為了頒行赦免。功德可以轉移，這正是一個人得以替另一個人——包括亡者——陳情的原因。\u003C\u002Fp>\u003Cp>這是一套自洽而形狀特別的道德體系。它既不是神恩之事，也不是純粹內在德性之事，而更接近民事程式，並且具有民事程式的長處與短處：原則上公平，可讀，同時也招來一種想法——只要文書辦對，或許就可以免去真正的改過。道教作者知道這項反駁，並加以回應，堅持沒有真實轉變的狀文是無效的。\u003C\u002Fp>\u003Cp>功過格的流行也值得單說。明清間此類冊子印行極廣，讀者遠不限於道士，儒者與商人亦用之：每日自記善惡，按條目加減分數，年終結算。它把一套宗教核算變成了普通人的自我管理工具，也說明這套觀念的影響遠出宮觀之外。\u003C\u002Fp>\u003Ch2>齋儀與醮儀如何配合\u003C\u002Fh2>\u003Cp>這兩個類別原本分立。齋是向內的、懺悔的、預備性的；醮是向外的、陳呈的、慶賀的。自唐宋以後二者合流，漢語中指稱道教儀式的通用術語即把它們併成一詞。\u003C\u002Fp>\u003Cp>這一合流在當代大型法事的結構中看得見：道眾在開始前進入齋戒與閉居；壇場經潔淨；有一段懺悔的環節，代社群承認過失；然後才進行祭獻的進呈。齋成了醮的前半。\u003C\u002Fp>\u003Cp>合流中有所失。在最早的形式裡，求解者自己作懺。在成熟的科儀形式裡，由道士代為之，作為有許可權的代理人。這是制度可靠性上的所得，也是直接性上的所失，很好地說明了一個宗教專業化之後會發生什麼。\u003C\u002Fp>\u003Cp>還須提醒，“持素”在中國的含義並不統一。有人不食一切肉，有人只避牛肉，有人只在特定日子持守，有人避五辛而不避蛋奶。若你在宮觀用飯或與人同席，問一句比推斷穩妥；同樣，宮觀提供的齋飯一般不含蔥蒜，口味清淡，這是規矩使然，不是廚事上的疏忽。\u003C\u002Fp>\u003Ch2>道教宮觀中的齋食與素食\u003C\u002Fh2>\u003Cp>當代與齋最常見的相遇是在飲食上。全真宮觀按規矩持素，許多宮觀備有廚房，供養道眾，並在節日供應大量訪客。\u003C\u002Fp>\u003Cp>宮觀素菜是一門真實的菜系，有自己的成法：豆製品與麵筋的做法、菌類、時蔬，以及避用辛烈的蔥蒜類，因此其味底與一般中國菜相當不同。仿葷的菜式在這一傳統中歷史悠久，不是現代的新花樣。\u003C\u002Fp>\u003Cp>節日科儀之後的共食，是這一場合真實的一部分，不是附錄。同桌吃飯正是一座宮觀的居士群體得以構成的方式，許多地方，這頓飯就是一家人前來的理由。訪客通常受歡迎。若有隨喜的慣例，那是自願且無人看守的，也不會有人來問。\u003C\u002Fp>\u003Cp>不持素的居士常擇時持齋：農曆初一、十五，某位神明的誕辰，七月整月，或為還願而定期持守。這種部分遵行是常態，不被視為將就。\u003C\u002Fp>\u003Cp>最後需說明現代的一處變化：多數當代宮觀已不為訪客舉行個別的懺悔程式，居士的自陳多以拜懺科儀的形式集體進行。若有人以“代為消業”“替你上表”為名收取費用，那與宮觀的常規安排不符。宮觀的法事一般以公告的方式辦理，隨喜自願，不作個別推銷。\u003C\u002Fp>\u003Ch2>本站對齋儀不作哪些主張\u003C\u002Fh2>\u003Cp>飲食與禁忌類的做法，在現代文字中常被呈現為有明確生理效益的養生法。本站把齋作為一項有可考歷史的宗教實踐來描述，不把傳統的生理主張當作已確立的事實。\u003C\u002Fp>\u003Cp>有兩件事可以說而不越界。第一，傳統給出的理由是宗教性的而非營養學的：禁忌的用意在於“合宜以近”，不在延壽，文獻本身即如此說。第二，任何形式的長期限制都有真實的身體後果，而修道的飲食是在一個能夠支撐它的機構內部設計出來的。此處所述皆非建議，任何考慮大幅改變飲食者，應循常規就醫諮詢。\u003C\u002Fp>\u003Cp>在史學上有意思的是另一點。齋顯示一個宗教很早就想清楚了：行為的有效與否，與行為者所處的狀態有關——隨後它圍繞“維持這種狀態”建起了一套制度。一座道教宮觀在平常一天裡所做的大部分事，就是一場常設的齋。\u003C\u002Fp>\u003Cblockquote>\u003Cp>\u003Cstrong>資料與限度。\u003C\u002Fstrong>本頁依據天師道關於自陳與療病的早期材料、陸修靜對靈寶科儀的釐定、唐及以後對齋的分類、全真清規，以及關於宮觀素食實踐的研究。術語與嚴格程度因派、因地而異。本頁不復制任何科儀文本，也不提供任何飲食或修持指導。\u003C\u002Fp>\u003C\u002Fblockquote>\u003Ch2>齋儀要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>齋不止於禁食：它是一段潔淨期，涵蓋飲食、舉止、言語、衣著、閉居，歷史上還包括懺悔。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>此字今有三義——禁忌本身、連日的法事，以及素食本身。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>這一做法早於道教，見於國家與儒家祭祀：皇帝行祭前須自潔。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>天師道以疾病為道德過失，其對治是向三官遞書面自陳；道教的文書性儀式自此開始。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>早期有嚴酷的形式，包括塗炭自貶，此法在傳統內部即受批評並被廢止。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>陸修靜於五世紀釐定分級之齋，並提出三洞分類，把做法變成體系。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>飲食排除葷、酒與五辛；全真出家眾常年遵行，而非僅在法事期間。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>道德核算即記賬：過失是記錄，懺悔是申請，赦免可得，功德可轉移。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>齋醮自唐以後合流，齋成為大型法事的前半——且改由道士代社群作懺，而非受苦者自陳。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FVQHTzNhgjonopMQVPJ4n.webp",1920,600,{"en":798,"zh":799},"Ink painting of a Taoist in white robes washing his hands over a large bronze basin on a temple terrace, while two others sit in meditation before a candlelit altar.","水墨畫中，一位身著白袍的道士在宮觀平臺上的大銅盆前洗手，另有兩人在燭光映照的神壇前靜坐。",{"en":798,"zh":799},"banner","list",{"en":804,"zh":805},"Zhai Rituals: Taoist Purification, Fasting and Confession","齋儀：道教齋戒、潔淨、持戒與懺悔",{"en":807,"zh":808},"Learn what zhai means in Taoism, from dietary abstinence and disciplined conduct to confession, ritual purification and preparation for sacred work.","理解道教齋儀的多重含義，包括飲食節制、行為與言語規範、懺悔、潔淨，以及舉行科儀前的準備。",[],{"data":811},[812,888,989,1080],{"id":813,"slug":814,"available_locales":815,"path":816,"title":817,"venue":820,"hero_image_url":3,"card_image_url":823,"card_landscape_url":824,"lifecycle":825,"session_mode":826,"sessions":827,"next_session":887},15601,"liu-yao-beginner-course",[504,505,506],"\u002Fevents\u002Fi-ching-learning\u002Fliu-yao-beginner-course",{"en":818,"zh":819},"Liu Yao Beginner 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