[{"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-temples-sacred-mountains\u002Fwhite-cloud-temple-beijing":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":351,"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":352,"zh":353},{"en":789,"zh":790},"Qiu Chuji, ordination, imperial politics, temple layout and religious life in the capital","丘處機、傳戒制度、帝都政治、宮觀佈局與現代宗教生活",{"en":792,"zh":793},"\u003Cp>Almost everything else in this section is a mountain. The White Cloud Temple in Beijing is not, and that is exactly why it is worth a page. It is a city monastery in a capital, and city monasteries do a different kind of work: they deal with government, they train clergy, they serve a dense urban population, and they survive or fail according to political conditions rather than weather and drainage.\u003C\u002Fp>\n\u003Ch2>Why a city temple matters\u003C\u002Fh2>\n\u003Cp>The mountain temple is the image most people carry of Taoism — seclusion, cultivation, distance from ordinary life. It is a real image, and it is incomplete. Taoism has always also been an urban institution, and the urban institutions are where the tradition dealt with the state.\u003C\u002Fp>\n\u003Cp>A temple in a capital is close to power, which is both an opportunity and an exposure. It receives patronage, imperial visits, honours and land. It also receives supervision, and when policy turns against religion it is the first to feel it. Its clergy are administrators as much as ritualists, and its records are consequently much better than those of remote sites.\u003C\u002Fp>\n\u003Cp>The White Cloud Temple is the clearest surviving example in northern China, and it has been the administrative centre of Quanzhen Taoism for long stretches of its history.\u003C\u002Fp>\n\u003Ch2>Eight centuries under several names\u003C\u002Fh2>\n\u003Cp>A site here goes back to the Tang dynasty, when a temple was founded in the eighth century under a different name. It was rebuilt and renamed under the Jin dynasty, and again under the Mongols, when it became the residence of the most politically important Taoist of the age. The name by which it is now known dates from the Ming.\u003C\u002Fp>\n\u003Cp>This sequence of names is not trivia. It is the ordinary life history of a Chinese religious institution: a continuous site, repeatedly rebuilt, renamed by successive dynasties as patronage and politics changed, with each new name marking a change of standing rather than a new foundation. Continuity is carried by the ground and the community, not by the building or the name.\u003C\u002Fp>\n\u003Cp>The same reasoning applies to the fabric. Most of what stands today is Ming and Qing work with later repairs, and dated stelae in the compound are more reliable historical evidence than any hall.\u003C\u002Fp>\n\u003Ch2>Qiu Chuji and the Mongol connection\u003C\u002Fh2>\n\u003Cp>The single most consequential episode in the temple's history concerns Qiu Chuji, one of the direct disciples of the founder of Quanzhen and the leader of the movement in the early thirteenth century.\u003C\u002Fp>\n\u003Cp>In his seventies he travelled an enormous distance across Central Asia at the summons of Genghis Khan and met him. What he obtained from that meeting was not doctrinal but administrative: recognition, protection, and exemption from taxation and labour service for Quanzhen clergy and institutions. The consequences were immediate and vast. Under Mongol protection Quanzhen expanded rapidly, took over large numbers of temples, and became the dominant form of organised Taoism in northern China. Qiu Chuji spent his last years at this site and died here.\u003C\u002Fp>\n\u003Cp>It is worth being clear-eyed about this. A monastic movement founded on withdrawal from the world achieved its historical breakthrough through a successful diplomatic mission and a tax exemption. That is not a scandal; it is how institutions survive. But it does illustrate that the history of Taoism is not only a history of cultivation, and that the monastic and administrative sides of the tradition have always been the same tradition.\u003C\u002Fp>\n\u003Ch2>Wang Changyue and the restoration of ordination\u003C\u002Fh2>\n\u003Cp>The temple's second decisive moment came in the seventeenth century, under the early Qing, when Wang Changyue served as abbot.\u003C\u002Fp>\n\u003Cp>The preceding period had been disruptive, and Quanzhen ordination had become irregular. Wang Changyue conducted large-scale ordinations here and codified the transmission rules of the Longmen branch, putting formal ordination back on a systematic footing. His written teachings on the monastic code became standard, and they are part of the reason temple etiquette and monastic conduct exist in written form rather than as local custom.\u003C\u002Fp>\n\u003Cp>The hall associated with these ordinations is still identified in the compound. The pattern he represents recurs throughout Taoist history: disruption breaks transmission, and a single capable administrator later reconstructs it on a documented basis. Recognising that pattern is useful, because it explains why the tradition's institutional memory is strong in some periods and thin in others.\u003C\u002Fp>\n\u003Ch2>What is in the compound\u003C\u002Fh2>\n\u003Cp>The layout is a standard formal plan on a north–south axis, which is easier to read here than on a mountain because the ground is flat and nothing had to be fitted to a slope.\u003C\u002Fp>\n\u003Cp>You pass through gates into a sequence of courtyards. The main axis carries the principal halls, rising in seniority, with an upper hall for the Three Pure Ones and the four highest sovereign deities. Side halls house deities with specific portfolios — wealth, medicine, the thunder department, and the patriarchs of the lineage. There is a hall dedicated to Qiu Chuji himself, and residential, refectory and library buildings occupy the parts of the site visitors notice least. A garden occupies the rear.\u003C\u002Fp>\n\u003Cp>The standard etiquette applies throughout: enter halls by a side door since the central axis belongs to the deity, keep to the sides, step over raised thresholds, and leave the exact-centre cushion for the officiant.\u003C\u002Fp>\n\u003Ch2>The sixty year-deities and the New Year fair\u003C\u002Fh2>\n\u003Cp>One hall here is unusually popular and worth understanding, because it is a clear demonstration of how Chinese cosmology turns into religious practice.\u003C\u002Fp>\n\u003Cp>It houses sixty deities, one for each combination in the sixty-year cycle formed by the ten heavenly stems and twelve earthly branches. A visitor identifies the deity governing their own birth year and makes offerings there. This is the calendrical machinery of Chinese metaphysics converted directly into a devotional act, and it is among the busiest parts of the temple.\u003C\u002Fp>\n\u003Cp>The New Year temple fair is the other thing the temple is locally famous for. It is old, large and thoroughly popular in character, with customs that have nothing to do with liturgy: rubbing carved stone monkeys hidden around the compound for luck, and throwing coins at a suspended target. Purists sometimes disapprove. It is also a genuine and continuous part of the institution's life, and a reminder that a working temple serves a city, not only a doctrine.\u003C\u002Fp>\n\u003Ch2>How a city temple differs from a mountain one\u003C\u002Fh2>\n\u003Cp>If you have visited a mountain site and then visit here, the contrast is instructive, and it is not simply a matter of scenery. The two types of institution were shaped by different pressures and they do different work.\u003C\u002Fp>\n\u003Cp>A mountain temple is remote by design. Difficulty of access is part of what it offers: the ascent takes time, the isolation supports sustained practice, and the landscape itself carries a good deal of the meaning. Its constituency is people who travelled deliberately to reach it. Its economy has historically depended on patronage from a distance — imperial grants, wealthy donors, pilgrim traffic — because there is no local population large enough to support it. Its vulnerability is that when patronage stops, there is nothing nearby to replace it.\u003C\u002Fp>\n\u003Cp>A city temple is embedded in a population. People come because it is on their way, not because they made a journey, and they come repeatedly for small reasons throughout the year rather than once for a large one. That produces a completely different rhythm: constant low-level activity, heavy concentration around particular dates, and a relationship with the surrounding neighbourhood that is social as much as religious. It is also a place where the clergy are in continuous contact with ordinary lay people, which mountain clergy are not.\u003C\u002Fp>\n\u003Cp>The functional consequences are significant. City temples became the administrative centres of the tradition, because that is where officials, records, printing and correspondence were. Training and ordination concentrated in them for the same reason. When a tradition needed to organise itself — to standardise ordination, to negotiate with government, to publish texts, to represent itself nationally — the work happened in cities, not on peaks. The mountain sites supplied prestige and depth of practice; the urban sites supplied administration and continuity.\u003C\u002Fp>\n\u003Cp>Urban temples also proved more resilient in some periods and far more exposed in others. Being in a city meant being visible to whatever authority held the city, so an urban temple could be seized, repurposed as a school or a barracks or a warehouse, and then returned, all within a few decades. A mountain temple was more likely to be simply abandoned and left to decay, which is a slower and quieter form of loss. Many mountain buildings that look ruined were never confiscated; they were just left.\u003C\u002Fp>\n\u003Cp>For a visitor, the practical point is that the two show you different things and you need both. A mountain site shows you the environment the tradition idealised and the physical scale of imperial sponsorship. A city temple shows you the tradition as an ongoing institution with staff, records, a calendar and a public. Seeing only mountains produces a romantic picture of Taoism as withdrawal, which is a substantial distortion of what it has mostly been.\u003C\u002Fp>\n\u003Ch2>Its role today\u003C\u002Fh2>\n\u003Cp>The temple functions as the seat of the national Taoist association, established in the 1950s, and as a centre for the formal training of clergy. That makes it the closest thing Taoism has to an administrative headquarters in the present day, though its authority is organisational rather than doctrinal — there is still no body that can define Taoist belief.\u003C\u002Fp>\n\u003Cp>For a visitor the practical implications are straightforward. It is an active monastery with resident clergy, in the middle of a large city, receiving both worshippers and tourists. Photography restrictions apply during services: no flash, no video with sound, and nothing photographed from the front along the axis past the officiant. The governing test is the usual one — would you do this in a stranger's home? A working temple is a home and a workplace, and the one thing genuinely expected of you is not to interrupt.\u003C\u002Fp>\n\u003Ch2>Key points\u003C\u002Fh2>\n\u003Cul>\n\u003Cli>The White Cloud Temple is a city monastery, not a mountain site, and city monasteries are where Taoism dealt with the state.\u003C\u002Fli>\n\u003Cli>Proximity to power brings patronage and supervision alike, and produces much better records than remote sites.\u003C\u002Fli>\n\u003Cli>A temple has stood here since the eighth century under several successive names, each marking a change of standing rather than a new foundation.\u003C\u002Fli>\n\u003Cli>Most standing fabric is Ming and Qing; dated stelae are better evidence than the halls.\u003C\u002Fli>\n\u003Cli>Qiu Chuji, a direct disciple of Quanzhen's founder, travelled across Central Asia to meet Genghis Khan in his seventies.\u003C\u002Fli>\n\u003Cli>He obtained recognition and tax and labour exemption, which allowed Quanzhen to expand rapidly and dominate northern Chinese Taoism. He died here.\u003C\u002Fli>\n\u003Cli>In the seventeenth century Wang Changyue conducted large-scale ordinations here and codified Longmen transmission rules in writing.\u003C\u002Fli>\n\u003Cli>That pattern recurs: disruption breaks transmission, and a later administrator reconstructs it on a documented basis.\u003C\u002Fli>\n\u003Cli>The plan is a standard formal axis with sequential courtyards, easier to read than a mountain layout because the ground is flat.\u003C\u002Fli>\n\u003Cli>A hall of sixty deities corresponds to the sixty-year cycle of stems and branches; visitors make offerings to the deity of their birth year.\u003C\u002Fli>\n\u003Cli>The New Year fair is old, large and popular in character, with customs unrelated to liturgy.\u003C\u002Fli>\n\u003Cli>The temple is the seat of the national Taoist association and a training centre, giving Taoism an organisational but not doctrinal headquarters.\u003C\u002Fli>\n\u003Cli>It is an active monastery: standard hall etiquette and photography restrictions during services apply.\u003C\u002Fli>\n\u003C\u002Ful>","\u003Cp>這一部分裡幾乎所有別的地方都是山。北京的白雲觀不是，而這恰恰是它值得單佔一頁的原因。它是一座位於都城的城市道觀，而城市道觀做的是另一類工作：它與政府打交道，它培養道士，它服務稠密的城市人口，而它的存續或失敗取決於政治條件，不取決於天氣和排水。\u003C\u002Fp>\u003Ch2>城市道觀為什麼要緊\u003C\u002Fh2>\u003Cp>多數人心裡關於道教的影像是山中的道觀——清靜、修行、遠離日常。那是一個真實的影像，也是一個不完整的影像。道教一直同時是一個城市機構，而正是那些城市機構，是這個傳統與國家打交道的地方。\u003C\u002Fp>\u003Cp>都城裡的道觀離權力近，這既是機會也是暴露。它得到供養、皇帝的臨幸、封賜與田產。它同時也受到監管，而當政策轉向不利於宗教時，它是最先感受到的。它的道士既是儀式者也是管理者，因此它的記錄比偏遠場所要好得多。\u003C\u002Fp>\u003Cp>白雲觀是華北留存下來最清楚的例子，在其歷史的很長時段裡，它一直是全真道的行政中心。\u003C\u002Fp>\u003Cp>還有一點值得說明：城市道觀與山中宮觀在經濟上也不同。山中宮觀有田有山場，可以大體自給；城裡的道觀地不多，靠的是香火、施主與官方的供給，因此它對城市的興衰更敏感。\u003C\u002Fp>\u003Ch2>八個世紀，幾個名字\u003C\u002Fh2>\u003Cp>這裡的場所可以上溯到唐代，八世紀時以另一個名字建立了一座宮觀。金代重建改名，蒙元時期又改，當時它成為那個時代政治上最重要的道士的居所。今天通行的這個名字始於明代。\u003C\u002Fp>\u003Cp>這一串名字不是瑣事。它就是一箇中國宗教機構的普通生平：一處連續的場所，反覆重建，隨著供養與政治的變化被歷代改名，而每一個新名字標記的是地位的變化，不是一次新的建立。連續性由地面與人群承載，不由建築或名字承載。\u003C\u002Fp>\u003Cp>同樣的道理適用於建築本體。今天立著的大多是明清的工作加上後來的修補，而院內帶紀年的碑刻比任何一座殿都是更可靠的歷史證據。\u003C\u002Fp>\u003Cp>另外要說明的是，觀這個字在這裡是本義：它原指觀測之處，而不是籠統的廟。城中的道觀在歷史上常兼理曆法與天象一類的事，這與它靠近朝廷的位置是配套的。\u003C\u002Fp>\u003Ch2>丘處機與蒙古人的那一層關係\u003C\u002Fh2>\u003Cp>這座觀歷史上最有後果的一段，與丘處機有關。他是全真創立者的親傳弟子之一，也是十三世紀初這一運動的領袖。\u003C\u002Fp>\u003Cp>七十多歲時，他應成吉思汗之召，跨越中亞走了極遠的路程與之相見。他從那次會面得到的東西不是教義性的，而是行政性的：承認、保護，以及全真道士與機構的免稅免役。後果是立刻的，也是巨大的。在蒙古人的保護下，全真迅速擴張，接管了大量宮觀，成為華北有組織道教的主流形態。丘處機的晚年在此度過，並在此去世。\u003C\u002Fp>\u003Cp>這件事值得看得清楚。一個以出世為立教之本的出家運動，其歷史性的突破來自一次成功的外交使命和一份免稅待遇。這不是醜聞，這就是機構存續的方式。但它確實說明：道教的歷史不只是修行的歷史，而這個傳統的出家一面與行政一面，從來是同一個傳統。\u003C\u002Fp>\u003Cp>順帶說一句，全真在那一時期的擴張也帶來了後遺症。接管來的宮觀數量太大，人手與規矩跟不上，此後幾百年裡反覆出現整頓與重訂清規的需要。擴張本身就為後來的失序埋了因。\u003C\u002Fp>\u003Ch2>王常月與傳戒的恢復\u003C\u002Fh2>\u003Cp>這座觀第二個決定性的時刻在十七世紀，清初，王常月任方丈之時。\u003C\u002Fp>\u003Cp>此前的一段時期動盪，全真的傳戒已經不成規矩。王常月在這裡主持了大規模的傳戒，並把龍門一支的授受規矩定成條文，使正式的傳戒重新回到制度軌道上。他關於清規的著述成為標準，而這也是殿內禮儀與出家舉止之所以有成文形式、而不只是地方習慣的部分原因。\u003C\u002Fp>\u003Cp>與這些傳戒相關的那座堂至今在院中被標示出來。他所代表的模式在道教史上反覆出現：動盪斷了傳承，而後來某一位有能力的管理者把它在有文字依據的基礎上重建起來。認出這個模式很有用，因為它解釋了為什麼這個傳統的制度記憶在某些時期很強、在另一些時期很薄。\u003C\u002Fp>\u003Cp>還應當說明：傳戒與出家不是一回事。入觀常住只是開始，受戒往往在此之後若干年，而戒有等級，不同的戒對應不同的資格。這套分級正是王常月一系整理的重點。\u003C\u002Fp>\u003Ch2>院子裡有什麼\u003C\u002Fh2>\u003Cp>佈局是南北中軸上的標準正格，在這裡比在山上更好讀，因為地是平的，沒有什麼需要去嵌合坡度。\u003C\u002Fp>\u003Cp>你穿過一道道門進入一連串院子。主軸上排著各主殿，品級依次上升，上層有一座供三清與四位最高御神的殿。配殿供有具體職掌的神明——財、醫、雷部，以及本派的祖師。有一座專為丘處機所設的殿，而寮房、齋堂與藏書之所佔據的是參訪者最不注意的那部分。後部是園子。\u003C\u002Fp>\u003Cp>通行的禮儀在全院適用：進殿從側門，因為中軸屬於神明；靠邊走；跨過擡高的門檻；正中那個墊子留給主壇者。\u003C\u002Fp>\u003Cp>要提醒的是，平地上的這種正格佈局也更容易被讀成對稱的圖案，從而漏掉次序。它和山上一樣是要按順序走的，先門、再院、再殿，越往後越尊。\u003C\u002Fp>\u003Ch2>六十甲子諸神與春節廟會\u003C\u002Fh2>\u003Cp>這裡有一座殿格外受歡迎，值得弄懂，因為它清楚地演示了中國宇宙論如何變成宗教實踐。\u003C\u002Fp>\u003Cp>殿裡供六十位神明，對應十天干與十二地支所構成的六十年週期裡的每一個組合。參訪者找出主管自己出生年份的那一位，在那裡獻供。這是中國術數的曆法機器被直接轉換成一個虔敬的動作，而它是這座觀裡最忙的部分之一。\u003C\u002Fp>\u003Cp>春節廟會是這座觀在本地另一件出名的事。它古老、規模大，性格上徹底是民間的，其中有些習俗與科儀毫無關係：摸遍院中各處藏著的石猴求吉，以及朝一個懸著的目標投錢。講究的人有時不以為然。它同時也是這個機構生活中真實而連續的一部分，並且提醒人們：一座還在運轉的道觀服務的是一座城，不只是一套教義。\u003C\u002Fp>\u003Cp>還有一點值得知道：本命年這個觀念在今天的中國仍然很活，與它相關的做法遠超出道教的範圍。這座殿之所以忙，一半原因在宗教，一半原因在這個觀念本身的普及。\u003C\u002Fp>\u003Ch2>城裡的道觀和山上的道觀有什麼不同\u003C\u002Fh2>\u003Cp>如果你先去過山上的道場，再來這裡，兩者的對照很有教益，而這不只是風景的差別。這兩類機構是被不同的壓力塑造出來的，做的也是不同的工作。\u003C\u002Fp>\u003Cp>山上的宮觀，偏遠是設計出來的。難以抵達本身就是它提供的東西的一部分：上山要花時間，隔絕有利於持續的修煉，而山景本身承擔了相當一部分意義。它的物件是特意遠行前來的人。它的經濟歷來依賴來自遠處的資助——朝廷的敕賜、大施主、香客的往來——因為附近沒有足以養起它的人口。它的脆弱之處在於：資助一斷，近處沒有任何東西可以替補。\u003C\u002Fp>\u003Cp>城裡的道觀嵌在人口之中。人來是因為順路，不是因為專程；而且是一年裡為了小事反覆地來，不是為了一件大事來一次。這產生完全不同的節奏：常年低強度的活動，在某些日子高度集中，以及一種與周邊街坊之間既是宗教的也是社會的關係。它同時也是神職人員與普通居家信眾持續接觸的場所，而山上的道長沒有這種接觸。\u003C\u002Fp>\u003Cp>由此產生的功能差別很重要。城市道觀成了這個傳統的行政中心，因為官府、檔案、刻印和往來書信都在城裡。訓練和傳戒集中在這裡，理由相同。當一個傳統需要組織自己的時候——統一傳戒、跟官府交涉、刊行經書、在全國層面代表自己——這些事發生在城裡，不發生在峰頂。山上的道場提供聲望和修煉的深度；城裡的道觀提供行政和延續。\u003C\u002Fp>\u003Cp>城市道觀在某些時期更有韌性，在另一些時期則暴露得多。身在城中就意味著對任何掌握這座城的勢力都可見，所以一座城市道觀可能被佔用、改成學校或兵營或倉庫，然後又被歸還，全部發生在幾十年之內。山上的宮觀更可能只是被棄置、任其傾頹，那是一種更慢、更安靜的喪失。很多看起來殘破的山中建築其實從未被沒收，只是被丟下了。\u003C\u002Fp>\u003Cp>對參訪者來說，實際的結論是：兩者給你看的是不同的東西，而你需要兩者都看。山上的道場給你看這個傳統所理想化的環境，以及朝廷資助的物理規模。城裡的道觀給你看這個傳統作為一個仍在運轉的機構：有人員、有檔案、有曆法、有公眾。只看山，會得出一幅關於道教即退隱的浪漫影像，而這與它大多數時候的實際樣貌相去甚遠。\u003C\u002Fp>\u003Ch2>它今天的角色\u003C\u002Fh2>\u003Cp>這座觀是二十世紀五十年代成立的全國性道教團體的所在地，也是道士正規培養的中心。這使它成為道教在當下最接近行政總部的東西，儘管它的權威是組織性的而非教義性的——至今沒有哪個機構能界定道教的信仰。\u003C\u002Fp>\u003Cp>對參訪者來說，實際含義很直接。它是一座有常住道眾的活道觀，位於一座大城市的中間，同時接待信眾與遊客。做功課時有拍攝限制：不用閃光燈，不錄帶聲的影片，不從中軸正面越過主壇者去拍。判斷標準還是那一條——這事你會在陌生人家裡做嗎？一座還在運轉的道觀是住處也是工作場所，而真正對你有所期待的只有一件事：不要打斷。\u003C\u002Fp>\u003Ch2>要點\u003C\u002Fh2>\u003Cul>\u003Cli>\u003Cp>白雲觀是城市道觀而不是山中場所，而城市道觀正是道教與國家打交道的地方。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>靠近權力同時帶來供養與監管，也產生了比偏遠場所好得多的記錄。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>此地自八世紀起就有宮觀，先後用過幾個名字，每個名字標記地位的變化而非新的建立。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>現存建築本體大多是明清的；帶紀年的碑刻比殿宇是更好的證據。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>丘處機是全真創立者的親傳弟子，七十多歲時跨越中亞會見成吉思汗。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>他取得了承認與免稅免役，使全真迅速擴張並主導華北道教。他在此去世。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>十七世紀王常月在此主持大規模傳戒，並把龍門授受規矩定成文字。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>這個模式反覆出現：動盪斷了傳承，後來的管理者在有文字依據的基礎上把它重建起來。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>佈局是標準的中軸加連續院落，比山上的佈局好讀，因為地是平的。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>一座供六十位神明的殿對應干支六十年週期；參訪者向自己本命年的那一位獻供。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>春節廟會古老、規模大、性格民間，其中有些習俗與科儀無關。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>這裡是全國性道教團體所在地與培養中心，給了道教一個組織性而非教義性的總部。\u003C\u002Fp>\u003C\u002Fli>\u003Cli>\u003Cp>它是活的道觀：通行的殿內禮儀與功課時的拍攝限制都適用。\u003C\u002Fp>\u003C\u002Fli>\u003C\u002Ful>","https:\u002F\u002Fimg.wudang.org\u002Ffiles\u002Fwudang\u002Fpages\u002FCfC9ZrL6OEYmFmikaxiQ.webp",1920,600,{"en":798,"zh":799},"Ink painting of an ornate stone archway opening onto a red-walled temple courtyard, where Taoist priests in dark robes walk beneath a large old tree.","水墨畫中，一座雕飾精美的石牌坊通向紅牆宮觀的庭院，幾位身著深色道袍的道士在一棵高大古樹下行走。",{"en":798,"zh":799},"banner","list",{"en":804,"zh":805},"White Cloud Temple Beijing: Quanzhen Taoism and History","北京白雲觀：全真道、傳戒與歷史",{"en":807,"zh":808},"Explore Beijing’s White Cloud Temple, a major Quanzhen monastery shaped by Qiu Chuji, Mongol and Qing patronage, ordination reform, urban worship and modern religious life.","瞭解北京白雲觀作為全真道重要城市宮觀的歷史，包括丘處機、蒙古與清廷關係、傳戒制度、建築佈局、新年廟會和現代角色。",[],{"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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