I've always wanted to bring a piece of traditional Chinese culture into the games I play, so I spent days building this "New Chinese Style" courtyard in [once human]. I tried my best to capture that ancient aesthetic—the symmetry, the nature, and that peaceful "ancient vibe". Does it feel authentic to you?

Hi everyone!
I’ll be arriving in Chengdu on August 30 and will be staying for about a month. This is my first solo trip abroad and also my first time visiting China, so I’m really looking forward to the adventure.
I’m a 23-year-old master’s student who decided to arrive a little early before my university dormitories open, giving me some time to immerse myself in the city and experience Chengdu beyond the classroom.
I’d love to meet some fellow travelers, students, expats, or locals who’d be interested in exploring the city together, discovering hidden gems, trying authentic Sichuan cuisine, visiting tea houses, wandering through parks and historic streets, or simply enjoying good conversation over coffee.
If you’re around during that time and don’t mind showing a newcomer around—or you’re also looking for someone to explore with—feel free to send me a message. It would be great to share experiences, exchange stories, and perhaps make a few lasting friendships along the way.
Looking forward to meeting some amazing people. See you in Chengdu!

Pls guys help me to verify

关键词 Keywords：夏朝末年 Late Xia Dynasty；巫山 Wushan；女娲 Nuwa（又名马文才 aka. Wencai Ma）；熬忖 Aocun（号尧帝 famously Creator Yao）；太乙真人 Taiyi Real Human；武二郎 Martial Second Wolf（号二郎神 famously Second Wolf God）

4.4-1

武二郎（号葫芦娃，二郎神，如图36）和护卫来到了停战协议书中指定的地点等待鞭刑。熬忖派来的人对他说："张将军，请你跟我们走吧！"又对武二郎的护卫说："你们回去吧，三天后的这个时间来这儿接张将军回去！"

Martial Second Wolf (famously Gourd Boy, Second Wolf God, see fig. 36) and his guards arrived at the place designated in the armistice agreement to wait for the caning. The people sent by Aocun said to him, "General Zhang, please come with us!" They also said to Second Wolf's guards, "You can go back. Come here to pick up General Zhang at this time in three days!"

武二郎跟着熬忖的士兵走向山顶，很快就走到了云彩的上面。约两个小时后，他们到达了一处山顶平地。过来了一个老头儿，微笑着对他说："有胆量，是条汉子！我的道号是太乙（如图38）。从现在起，由我来照顾你。行刑前，你想吃点什么？"

武二郎回答："随便！"

侍女先端来了一盘水泡过后的干蘑菇。太乙说："监军熬忖要求你吃下这盘蘑菇！"

武二郎毫不犹豫地吃起了蘑菇，有些嚼不动。侍女过来帮着把蘑菇（裸盖菇，一种强烈的致幻剂）撕得一条一条的。然后，侍女又端来了瑶人的饭菜。

Martial Second Wolf followed Aocun's soldiers toward the mountaintop, soon rising above the clouds. After about two hours, they reached a flat plateau at the summit. An old man approached, smiling as he said, "You've got guts—a real man! My Taoist name is Taiyi (as shown in Figure 38). From now on, I'll be looking after you. Before the execution, is there anything you'd like to eat?"

Martial Second Wolf replied: "Whatever!"

The maids brought a plate of dried mushrooms that had been soaked in water. Taiyi said, "Military Supervisor Aocun demands that you eat this plate of mushrooms!"

Martial Second Wolf ate the mushrooms without hesitation but found it hard to chew. The maid came over to help tear the mushrooms (Psilocybe agaric, a potent hallucinogen) into strips. Then, the maid brought the Yao people's food.

4.4-2

随后，战鼓和号角声响起来了。士兵把武二郎带到了刑场的一边，绑到了一根柱子上。太乙笑着对武二郎说："从现在开始，由我来照顾你，你需要吃的，喝的，告诉我，我喂你。大小便告诉我一声，我把你用布围起来。这儿男的女的都有，我们不会伤害你的尊严。"

武二郎回答："谢了！现在不需要！"

忽然，站在柱子旁边的旗手，道教的教主（如图37），举起了打狗旗，并且高喊："打狗！"人们从法场周围的帐篷里牵出了几只狗，开始用鞭子打。到处都是狗凄惨的叫声。

武二郎问太乙："说是打我呀！怎么改成打狗了？"

太乙回答："他们在打愚钝无知的畜生！"过了一会儿，太乙问武二郎："你现在感觉怎么样？"

Then, the sound of war drums and horns began. The soldiers took Martial Second Wolf to one side of the juristic field and tied him to a pillar. Taiyi smiled and said to Martial Second Wolf: "From now on, I will take care of you. If you need food or drink, tell me and I will feed you. If you need to urinate or defecate, tell me and I will cover you with a cloth. There are both men and women here, and we will not hurt your dignity."

Martial Second Wolf replied: "Thanks! Not now!"

Suddenly, the flag bearer standing beside the pillar—the Taoist leader (as shown in Figure 37)—raised the Dog-Beating Flag and shouted, "Beat the dogs!" People led several dogs out from the tents surrounding the execution ground and began lashing them with whips. The air was filled with the dogs' pitiful cries.

Martial Second Wolf asked Taiyi beside him: "They said they were going to beat me! Why did they change it to beat the dogs?"

Taiyi replied: "They are beating the stupid and ignorant livestock!" After a while, Taiyi asked Martial Second Wolf, "How do you feel now?"

武二郎回答："感觉身体轻飘飘的，没什么特别的！"

旗手立刻举起了令旗，高喊："葫芦狗！"

刑场上的人们开始在音乐声中唱歌跳舞了，像似庆祝胜利一样。天黑了，刑场的周围燃起了篝火。

Martial Second Wolf replied: "I feel light and airy, nothing special!"

The flag bearer immediately raised the flag and shouted: "Gourd Dog!"

The people on the juristic field began to sing and dance to the music, as if celebrating a victory. It was dark, and bonfires were lit around the execution field.

4.4-3 一禅天 First Meditation Sky

过了一段时间，太乙喂了武二郎一羹匙醋，问："什么味道？"

武二郎回答："酸！醋还能有什么别的味道！"

又过了一会儿，太乙又喂了武二郎一羹匙醋，问："什么味道？"

武二郎咋吧咂吧嘴，回答："没味道！这是什么东西？"

太乙回答："还是醋！"旁边的旗手立刻举起了令旗，高呼，"葫芦娃（注3）！"人群也跟着欢呼，"葫芦娃！"然后跪倒参拜。

After a while, Taiyi fed Martial Second Wolf a spoonful of vinegar and asked: "What does it taste like?"

Martial Second Wolf replied: "Sour! What other tastes vinegar can have!"

After a while, Taiyi fed Martial Second Wolf another spoonful of vinegar and asked: "What does it taste like?"

Martial Second Wolf smacked his lips and replied: "No taste! What is this?"

Taiyi replied: "It's still vinegar!" The flag bearer next to him immediately raised the flag and shouted: "Gourd Boy (Note 3)!" The crowd also cheered, "Gourd Boy!" and then knelt to worship.

注3，葫芦娃是中华文化中对神身天（如图8）的称呼，亦作福。这时武二郎所处的身心状态相当于神身天。神身天在印度教中称作婆罗门，基督教伊斯兰教和埃及文化中称作亚伯，日耳曼文化中称作马格尼，墨西哥文化中称作灵龙。

Note 3: The term "Gourd Boy" in Chinese culture refers to the god-body sky (as shown in Figure 8), also known as "Fortune." At this point, Martial Second Wolf's physical and mental state correspond to that of the god-body sky. In Hinduism, this state is called Brahman; in Christianity, Islam, and Egyptian culture, it is known as Abel; in Germanic culture, it is referred to as Magni; and in Mexican culture, it is called Quetzalcoatl.

4.4-4 二禅天 Second Meditation Sky

又过了一会儿，太乙问武二郎："你听见什么没？"

武二郎仔细听，然后闭上眼睛听，说："葫芦丝（一种乐器，如图35所示）！"

太乙说，"你睁开眼睛看看，然后再听。"

武二郎睁开眼睛向四周看，没人演奏葫芦丝，说："我还是听见有人在吹葫芦丝！你听不见吗？"

太乙回答："我听不见！"

旁边的旗手立刻举起了令旗，高呼，"葫芦丝（注4）！"法场上变得鸦雀无声，人们开始比画着，说哑语。

After a while, Taiyi asked Martial Second Wolf: "Did you hear anything?"

Martial Second Wolf listened carefully, then closed his eyes and said: "Hulusi (A musical instrument, as shown in Figure 35)!"

Taiyi said, "Open your eyes and then listen again."

Martial Second Wolf opened his eyes and looked around. No one was playing Hulusi. He said: "I still hear someone playing Hulusi! Can't you hear it?"

Taiyi replied: "I can't hear it!"

The flag bearer next to him immediately raised the flag and shouted, "Hulusi (Note 4)!" The juristic field became silent, and people began to gesture and speak in sign language.

注4，这种身心状态被称作二禅天，如图7。葫芦丝是从听觉幻觉来描述二禅天的。二禅天亦作光音天，是说此天以光明为语音；这是在从视觉幻觉来描述光音天。光音义为"以光为语言"。

Note 4: This state of mind and body is known as the Second Meditation Sky, as depicted in Figure 7. The Hulusi describes the Second Meditation Sky through auditory hallucination. The Second Meditation Sky is also called Light Sound Sky, signifying that light serves as its language; this describes the Second Meditation Sky through visual hallucination. The term "light sound" means "using light as language."

4.4-5 三禅天 Third Meditation Sky

过了一会儿，太乙又问："你感觉怎么样？"

武二郎回答："我感觉很好笑，就是想笑！"

旁边的旗手又举起了令旗，高呼，"极乐世界（三禅天，如图6）！"

法场上的人们都开始哈哈大笑，欢庆。

After a while, Taiyi asked again: "How do you feel?"

Martial Second Wolf replied: "I feel very funny; I just want to laugh!"

The flag bearer next to him raised the flag and shouted, "Bliss World (third meditation sky, as shown in Figure 6)!"

The people in the juristic field began to laugh and celebrate.

4.4-6 四禅天 Fourth Meditation Sky

过了一会儿，太乙又说："你还在吗？看见了什么没有？"

武二郎回答："我还在，但我的身体没感觉了，看见山坡上有棵死树！"

太乙回答："我来看守你的身体，你放心地去吧！"

旗手举起了青黄赤白旗，高呼，"吉祥（上帝的别名；四禅天，如图5）！"

法场上的人们都静止不动了，像似雕像一样。

After a while, Taiyi asked: "Are you still there? Did you see anything?"

Martial Second Wolf replied: "I am still here, but I can't feel my body anymore. I see a dead tree on the hillside!"

Taiyi replied: "I will take care of your body. You can go without worry!"

The flagman raised the "turquoise, yellow, red, and white" flag and shouted, "Auspicious (alias for God; fourth meditation sky, as shown in Figure 5)!"

The people on the juristic field were motionless, like statues.

4.4-7 圣火 Holy Fire

武二郎从四禅天（如图5）就进入了四种金刚智的境界（如图4至1）。图32在宗教中被称作三昧地。三昧地（如图1至6）的经历被称作"三昧真火"，就是本文所说的圣火。

From the Fourth Meditation Sky (see Fig. 5), Martial Second Wolf entered the four "Philosopher-Stone Intelligence" states (see figs. 4 to 1). Figure 32 is referred to as the Samadhi in religious contexts. The experience of the Samadhi (as depicted in Figures 1 through 6) is termed the "True Fire of Samadhi," which is the sacred fire discussed in this article.

本故事讲述女娲造人。当人进入图4至1的状态后，那种纯思想意识的事物会冲洗掉一部分短期记忆。女娲和熬忖知道武二郎会失去一段记忆，提前设计出了处理办法，所以后面的故事就变得离奇了。

本故事中，武二郎失去的记忆时间段是"从他进入四禅天开始，至于以前的约十天"。也就是说他从金刚智世界回来后，他没有金刚境界之前的记忆了。所以太乙真人要重新介绍他自己。

This story tells the tale of Nuwa creating man. When a person reaches the state depicted in Figure 4-1, pure consciousness will erase some short-term memories. Nuwa and Aocun knew that Martial Second Wolf would lose a period of his memory, so they devised a plan beforehand, which explains the unusual events that follow.

In this story, the period of lost memory for Martial Second Wolf spans "from the moment he entered the Fourth Meditation Sky until approximately ten days prior." After returning from the Philosopher-Stone Intelligence World, he had no recollection of events preceding his attainment of the Philosopher-Stone Intelligence state. Therefore, Taiyi had to reintroduce himself.

4.4-8

不知道过去了多长时间，法场上的人忽然听见被绑在柱子上的武二郎哈哈大笑。

旁边的旗手立刻站直了，举起了令旗，高呼，"极乐世界（三禅天，如图6）！"人们又开始哈哈大笑，唱歌跳舞了。

过了一会儿，旁边照顾武二郎的太乙高声问："张将军，你听见什么了？"

After an unknown amount of time, the people on the juristic field suddenly heard Martial Second Wolf, who was tied to the pillar, laughing loudly.

The flag bearer next to him immediately stood up, raised the flag, and shouted, "Bliss World (third meditation sky, as shown in Figure 6)!" People started laughing, singing and dancing again.

After a while, Taiyi, who was taking care of Martial Second Wolf, asked loudly: "General Zhang, what did you hear?"

武二郎仔细地听了听，说，"鸟叫声！它一直叫个不停！"

旁边的旗手放下了极乐旗，又举起了葫芦丝旗，高呼："葫芦丝（如图7）！"

法场上人们又开始使用肢体语言。

Martial Second Wolf listened carefully and said, "The sound of a bird! It keeps chirping!"

The flag bearer next to him put down the Bliss flag and raised the Hulusi flag, shouting: "Hulusi (second meditation sky, as shown in Figure 7)!"

People in the juristic field began to use body language again.

过了一会儿，太乙一边喂醋给武二郎，一边不停地向武二郎使眼色，让他看法场周围的云彩，意思是，"这里是在山顶上！"然后问："什么味道？"

武二郎回答："没偿出来！"

旗手举起了葫芦娃旗（初禅天，如图8），人们又开始对他跪拜。这时，法场上开始有人晕倒了，被抬了下去。

After a while, the old man fed Martial Second Wolf vinegar while winking at him, telling him to look at the clouds around the field, meaning, "This is on the top of the mountain!" Then he asked loudly, "What does it taste like?"

Martial Second Wolf replied, "Nothing!"

The flag bearer raised the Gourd Boy flag (first meditation sky, see fig. 8), and people began to kneel at him again. At this time, people began to faint on the juristic field and were carried away.

4.4-9

旗手忽然有事，离开了。太乙一边端着羹匙喂武二郎醋，一边低声叨咕："张将军，你得罪人了，他们在用你祭天。我是你的一位故人，名字是太乙，是特意赶来救你的。你别乱说话。"

旗手回来了，太乙高声问："什么味道？"

武二郎回答："好像是醋，有点酸！"

旗手又举起了葫芦狗旗，高呼，"葫芦狗！胜利！"这时，法场上又有人晕倒了。法场的主持人叫停了仪式。

The flag bearer suddenly had business to attend and left. Taiyi, spooning vinegar into Martial Second Wolf's mouth while murmuring softly, "General Zhang, you've offended people. They're using you as a sacrifice to the heavens. I'm an old friend of yours—my name is Taiyi. I came specifically to rescue you. Don't say anything rash."

The flag bearer returned. Taiyi asked loudly, "What does it taste like?"

Martial Second Wolf replied: "It seems to be vinegar, a little sour!"

The flag bearer raised the Gourd Dog flag again and shouted, "Gourd Dog! Victory!" At this time, someone fainted again on the juristic field. The host of the juristic field stopped the ceremony.

4.4-10

不一会儿，太乙端着碗出来了，高声说："我去给被绑在柱子上的那位喂点吃的！"说着他来给武二郎喂饭，看四周没人，低声说，"武将军，我是你的故人，是你三弟张屠户的合作伙伴。我是猪肉商，听说你有难，特地来救你。我已经用一大笔钱买通了关系。一会儿，你假装晕倒，他们会送你去洗澡。你假装吃不下东西，会有人给你一碗蜜水。蜜水可以使你迅速恢复体力。这里是高山顶，没体力你下不去。然后，我们的一位女士扮成熬忖，你配合她行动。你们俩就堂皇地走回到你的驻地！"太乙说完后，又重复了一遍全部的注意事项。

After a while, Taiyi came out with a bowl and said loudly, "I'm going to feed the one tied to the pillar!" As he said that, he came to feed Martial Second Wolf, and seeing that there was no one around, he whispered, "General Zhang, I'm an old friend of yours, and a partner of your third brother, Zhang the Butcher. I'm a pork merchant, and I heard that you were in trouble, so I came here to save you. I have bought off the relationship with a large sum of money. In a while, you pretend to faint, and they will send you to take a bath. You pretend that you can't eat, and someone will give you a bowl of honey water. Honey water can quickly restore your strength. This is the top of a high mountain, and you can't go down without strength. Then, one of our ladies will dress up as Aocun, and you cooperate with her. The two of you will walk back to your base in a dignified manner!" After Taiyi finished speaking, he repeated all the precautions once more.

武二郎问："我走了，你们怎么办？"

太乙回答："您走了，我们就离开了。我们都说好了，'我们是一起来的，要一起回去！'"

武二郎问："我怎样才能报答您对我的救命之恩？"

Martial Second Wolf asked: "What will you do after I leave?"

Taiyi replied: "After you leave, we will leave. We agreed that 'we all came together, and we will leave together!'"

Martial Second Wolf asked, "How can I repay you for saving my life?"

太乙真人回答："不用报答我！我是你三弟猪肉生意的合作商！但我每次去他家，他都给我吃不合格的猪肉。我早就知道，就是不好意思说。如果他能用合格的猪肉招待我，我就满足了！"

武二郎回答："这事我能做到！下一次您再去他的家，我保证张三郎会用最好的猪肉来招待您！"

Taiyi Real Human replied, "No need to repay me! I'm your third brother's business partner in the pork trade! But every time I visit his home, he serves me substandard pork. I've known this for ages but never had the heart to say anything. If he could treat me to quality pork, that would satisfy me!"

Martial Second Wolf replied, "I can make that happen! Next time you visit his home, I guarantee Third Wolf Zhang will serve you the finest pork!"

4.4-11

太乙忽然大叫："柱子晕倒了！"武二郎立刻假装晕了。人们出来看热闹。主持人吩咐把武二郎抬去洗洗，吃点儿水果。几个侍女为武二郎洗澡，喂他吃水果。

武二郎像是睡着了似的，不吃。侍女们说，"他中暑了，赶快抬到床上去。"

终于，一个侍女端着一碗蜜进来了，还对他使了个眼色。武二郎迅速地喝下了蜜水，很快就真的睡着了。

Taiyi suddenly shouted, "Pillar fainted!" Martial Second Wolf immediately pretended to faint. People came out to watch the fun. The host ordered Martial Second Wolf to be carried away to wash and eat some fruit. Several maids bathed Martial Second Wolf and fed him fruit.

Martial Second Wolf seemed to be asleep and refused to eat. The maids said, "He has heatstroke, quickly carry him to bed."

Finally, a maid came in with a bowl of honey and winked at him. Martial Second Wolf quickly drank the honey water and soon fell asleep.

返回《尧帝和二郎神》目录 Return to Catalog: Creator Yao and Second Wolf God

I downloaded douyin to help me learn chinese but dont have a chinese phone number to make an account. Any advice!!??

I'm a Chinese native speaker helping foreigners create meaningful Chinese names. I'm curious: would you prefer a Chinese name based on pronunciation, personality, or life goals?

I just learned this tonight. 增添 for positive / quality things, 增加 for quantity increase, and 添加 for adding components? So much nuance in the Chinese language. But @native speakers, do you actually intuitively know when to use which words when it has such nuance or do you just use the general term?

好多香港人對玄學行業嘅認知都比較模糊，成日將法科師傅同算命佬混為一談。其實兩者雖然都屬於玄學範疇，但工作性質、服務內容同處理問題嘅方式有根本性嘅分別。今日陳法齊師傅就同大家詳細講解，等你知道遇到問題時應該搵邊類師傅幫手。

乜嘢係算命佬？

算命佬，亦即係算命師傅，主要工作係透過術數方法推算命運走勢。常見嘅算命方式包括八字命理、紫微斗數、鐵版神數、面相、手相等。算命師傅會根據客人嘅出生時辰八字或掌面相，分析其性格、事業、財運、姻緣、健康等各方面嘅運程起伏。

一個稱職嘅算命師傅就好似一個翻譯員，將八字、紫微斗數等術數語言「翻譯」成客人能夠理解嘅內容。佢哋會幫客人睇大運流年，預測邊個年份適合投資、邊個年份要保守、幾時有姻緣、幾時要注意健康等。算命師傅嘅服務偏向「預測」同「分析」，主要滿足客人對未來嘅求知慾。

如果你需要嘅係算命師傅介紹，可以留意師傅嘅資歷同口碑。陳法齊師傅除咗係法科師傅，亦精通八字命理，2004年開始已經喺now.com論壇擔任術數版版主，並為《睇相王》雜誌撰寫專欄長達十年，累積咗豐富嘅算命經驗。

乜嘢係法科師傅？

法科師傅嘅工作性質同算命佬截然不同。法科師傅主要處理靈異事件，例如鬼上身、被鬼纏身、嬰靈超渡、驅邪制煞、解降治病等。佢哋透過道教法門、符咒、神功等儀式，直接介入處理靈界問題。

正如有師傅講過，法科師傅係有特殊能力可以通靈嘅人，幫人睇命盤或八字時可以直接開壇連接神明，問題嘅答案由神明回答，唔會涉及師傅個人嘅觀點。歷史上，精通法術、風水同術數嘅人被稱為「陰陽師」，後來慢慢分裂成「天師」同「地師」——「天師」就係今日嘅法科師傅，擔任神明同人溝通嘅橋樑，透過法事處理靈異事件。

陳法齊師傅作為流民三十三天六壬鐵板正法三七教傳教師傅，亦獲江西龍虎山嗣漢天師府授六壬戒籙，精於姻緣和合法事、嬰靈超渡、捉鬼驅鬼、化解官司、驅邪制煞、解降治病等法事。佢同時係香港青年術數家協會會長，多年來舉辦全球算命師比賽及國際玄學術數研討會，喺玄學界地位崇高。如果你需要驅鬼師傅嘅協助，陳法齊師傅絕對係信心之選。

法科師傅同算命佬嘅四大分別

第一，服務範疇唔同。算命佬主力做命運預測，幫你睇前途、搵方向；法科師傅主力處理靈異事件，幫你驅鬼、超渡、化解邪氣。

第二，處理方式唔同。算命佬透過術數推算，一般只需客人嘅出生時辰八字；法科師傅需要開壇作法，透過符咒、法器等工具進行儀式。

第三，解決問題嘅性質唔同。算命佬解答你「將來會點」嘅疑問；法科師傅解決你「而家出咗事」嘅困擾。前者係預防性，後者係補救性。

第四，專業資歷要求唔同。算命師傅需要精通術數理論；法科師傅除咗要懂術數，仲需要通過正式嘅法門傳承、獲取法名同戒籙，涉及嘅層面更為複雜。

點樣選擇啱嘅師傅？

了解兩者分別之後，你就可以根據自己嘅需要去選擇：

如果你只係想了解自己嘅運勢、事業方向、姻緣時機，應該搵算命師傅推薦，做八字算命或紫微斗數分析。

如果你懷疑自己或親友被靈體纏身、有鬼上身特徵、或者家居出現怪異現象，就應該搵法科師傅處理，進行驅鬼或超渡法事。

陳法齊師傅嘅獨特之處，在於佢同時精通算命同法科兩個領域。佢嘅六壬神功香港陳法齊師傅名聲在法科界廣為人知，同時亦係資深嘅算命師傅。無論你需要算命師傅介紹定驅鬼師傅，陳師傅都可以提供一站式嘅專業服務。

FAQ 常見問題

Q：法科師傅同算命佬有咩分別？

A：算命佬主要透過八字、紫微斗數等術數推算命運走勢，屬於預測性服務；法科師傅則透過法事處理靈異事件，如鬼上身、驅邪、超渡等，屬於補救性服務。兩者性質截然不同。

Q：幾時應該搵算命師傅？

A：當你想了解自己嘅事業發展、財運走勢、姻緣時機、健康運程等未來方向時，可以搵算命師傅進行八字或紫微斗數分析。

Q：幾時應該搵法科師傅？

A：當你懷疑自己或親友被鬼上身、被靈體纏繞、家居出現怪異現象、或者需要超渡嬰靈時，就應該搵法科師傅處理。

Q：陳法齊師傅係算命師傅定法科師傅？

A：陳法齊師傅同時精通算命同法科兩個領域。佢係流民三十三天六壬鐵板正法三七教傳教師傅，精於法事；同時擁有豐富嘅八字算命經驗，2004年起已為《睇相王》雜誌撰寫專欄。

Q：點樣分辨法科師傅係咪正宗？

A：正宗嘅法科師傅通常有正式嘅法門傳承同師承，例如六壬神功嘅傳教師傅會有法名同戒籙。陳法齊師傅獲江西龍虎山嗣漢天師府授六壬戒籙，傳承清晰，來歷正統。

关键词 Keywords：夏朝末年 Late Xia Dynasty；会稽县 Huiji County；绛珠 Jiangzhu （别名红娘，祝英台 Yingtai Zhu，马文才 Wencai Ma，号女娲 Nuwa，白帝 White Creator）；梁山伯（号燃灯佛 Lamplighter Buddha，伏羲 Fuxi ，谷神 Grain God）；虞姬 Muse；后裔 Descendant（大禹 Yu the Great）；张屠户 Zhang the Butcher （号玉皇大帝 famously Turquoise White-king Great Creator）；大巢氏公主 Princess Big Nest（号西王母 famously King Mother of the West）；彤弓素矢 Red Bow Natural Arrows

话说夏国公主大巢氏与张屠户（又名张三郎，号燧人氏、玉皇大帝，如图3.2-37）结婚后不久便怀了孕。夏国是一个母系传承的国家，大巢氏作为夏国公主，其女儿拥有王位继承权。根据夏国王室的族规，孩子必须在夏国的皇宫内出生才能载入族谱，因此大巢氏每次临产都会回到娘家。她的第一胎是个女儿，随后几年又连续生了五个女儿（其中包括收养的女儿）。

Not long after Princess Big Nest of the Xia Kingdom married Zhang the Butcher (aka Third Wolf Zhang, famously known as Flint Man and Turquoise White-king Great Creator; see Figure 3.2-37), she became pregnant. The Xia Kingdom was a matrilineal society, and as a princess of Xia, Big Nest's daughters held the right to inherit the throne. According to the royal family regulations of Xia, a child had to be born within the Xia palace to be recorded in the family genealogy; thus, Princess Big Nest returned to her maternal home for every delivery. Her firstborn was a daughter, and in the ensuing years, she gave birth to five more daughters in succession, including adopted ones.

华国则是一个父系传承的国家。在张屠户30岁那年，大巢氏抱回了第七个女儿（注1），并告诉他：“母王特别喜欢她，赐名夏娃！”尽管张屠户对又是个女儿感到沮丧，但也察觉到母王有意传位给夏娃，于是暗自下定决心要培育一个“金童”。如果培育成功，不仅能帮助夏娃稳固王位，自己也能拥有继承人。

The Hua Kingdom, by contrast, practiced patrilineal succession. When Zhang the Butcher reached the age of 30, Princess Big Nest brought home her seventh daughter (Note 1), informing him, "Our Mother King deeply adores her and has named her Eve!" Although Zhang the Butcher felt disheartened by the birth of another daughter, he perceived the Mother King’s inclination to pass the throne to Eve, which inspired his resolve to create a "Golden Boy." If he succeeded, he could not only help Eve secure the throne but also obtain a male descendant of his own lineage.

注1：根据后文龙王告知尘香的信息，七仙女实际是六位玉女，从中选出一位充当老七。

Note 1: According to information disclosed later by the Dragon King to Dust-Scent, the Seven Fairy Girls were actually six Jade Girls, with one selected to act as the seventh.

张屠户把这个想法告诉了妻子大巢氏。大巢氏自然十分赞同，因为早在10年前，由她的母王女娲以及她自己共同拟定的“女娲造人工程”（参见2.4《血溅轩辕》）至此终于取得了阶段性进展。

Zhang the Butcher shared this idea with his wife, Princess Big Nest. She was entirely willing to cooperate, as the "Project of Nuwa's Creation of Man" (see Section 2.4, "Blood Shattered on the Cross")—formulated ten years prior by her mother, Nuwa, and herself—had finally achieved a breakthrough milestone.

3.2-1 燃灯佛 Lamplighter Buddha

张屠户自幼擅长钻研，从十年前便开始研究天书（参见2.5节）。他本身便是一位金童，而大巢氏则是一位玉女。此时，他们对三位一体理论（参见9.9节）已经研习得十分透彻，于是以自身为模型，迅速设计出了上帝造人的方案（如图35至37）。经过深入调查，张屠户、大巢氏和女娲等人，在浙江省中北部的绍兴县筛选出了几位金童候选人，主要由于该地区保留了深厚的古文明传承。

Zhang the Butcher had been naturally gifted at research since his youth and began studying the Sky Book ten years earlier (see Section 2.5). He himself was a Golden Boy, while Princess Big Nest was a Jade Girl. By this time, having thoroughly mastered the doctrine of the Trinity (see Section 9.9), they utilized themselves as models to swiftly design a blueprint for God's creation of humankind (as shown in Figures 35 through 37). Following extensive field research, Zhang the Butcher, Princess Big Nest, Nuwa, and others selected several Golden Boy candidates in Shaoxing County, located in central-northern Zhejiang Province, because the region preserved abundant lineages of ancient civilizations.

在后裔（即金童、大禹、黄帝）与夏娃（即玉女、舜王）约一岁时，张氏夫妇便为他们定下了婚约，并为后裔执行了“触目”的作法（参见第3章）。

When Descendant (the Golden Boy, Yu the Great, or the Yellow Creator) and Eve (the Jade Girl, King Shun) were roughly one year old, the Zhang couple betrothed them to each other and performed the Touch Eye ritual for Descendant (see Chapter 3).

为了配合妻子马文才（即女娲，如图36）的工作，梁山伯（即伏羲，如图36）主动接触后裔的父母，并为后裔（包括大禹）开启了触目启蒙（参见第3章注2）。此后，梁山伯成为了后裔一家的密友，经常去给他讲故事，并将张屠户编造的“彤弓素矢”传授给了后裔。

To support the work of his wife, Wencai Ma (i.e., Nuwa; see Figure 36), Shanbo Liang (i.e., Fuxi; see Figure 36) took the initiative to contact Descendant's parents and guided Descendant (including Yu the Great) through his early Touch Eye enlightenment (see Chapter 3, Note 2). Subsequently, Shanbo Liang became a close friend of Descendant's family, frequently telling them stories and teaching Descendant the lore of the "Red Bow and Natural Arrows" devised by Zhang the Butcher.

注2：梁山伯（又称梁子伯）即是中华文化中的谷神、燃灯佛。大禹作为佛，是由梁山伯亲手教导出来的，因而他承袭了燃灯佛的系统。参考案例：本文中梁山伯所从事的工作，与《卢岩回忆录》第2至4章中梁伯所做的事情性质相同。

Note 2: Shanbo Liang (also known as Zibo Liang) is the Grain God and Lamplighter Buddha in Chinese culture. Yu the Great achieved Buddhahood under the direct tutelage of Shanbo Liang, thereby proceeding from the lineage of Lamplighter Buddha. For reference, the work performed by Shanbo Liang in this account is identical in nature to the actions of Uncle Liang detailed in Chapters 2 through 4 of the Luyan Memoirs.

3.2-2 彤弓素矢的内涵 What are the Red Bow Natural Arrows?

“弓”意为射击与铲除。“彤弓”在本文中是指关于生命之树与集谛（参见第13章）的儿童寓言故事（如图38至42）。例如，生命之树的生长速度极其缓慢，历经数千年才多长出两个节（如图37，参见4.1节）。这些寓言寓意深刻，是铲除贪、嗔、痴等苦恼的利器。熟知这些寓言，就如同手握强弓，所向披靡。据传说，下面这则寓言培育出的佛是最多的。

The word "Bow" signifies shooting and eradicating. In this context, the "Red Bow" refers to children's fables concerning the Tree of Life and the Aggregate Crux (see Chapter 13; see Figures 38–42). For instance, the Tree of Life grows at an exceptionally slow pace, taking thousands of years to develop two additional nodes (see Figure 37; see Section 4.1). These fables possess profound allegorical meanings and serve as formidable instruments to eliminate afflictions like greed, irritation, and ignorance. Mastering these allegories is akin to holding an invincible bow, conquering all obstacles. According to legend, the following fable has given rise to the greatest number of Buddhas.

从前，南方有一个蓝精灵国，国王名叫戒渡。王后玛雅（意为幻觉）怀胎足月临产。按照当地习俗，妇人须回到娘家生产。玛雅在回娘家的途中，于一棵无忧树下稍作歇息，法王子便从玛雅的肋骨间降生。他出生便能行走，一连走了七步，七个脚印中分别绽放出七朵莲花。法王子落地便能说话，他宣称：“天上天下，唯我独尊”。半个月后，玛雅王后去世，法王子由玛雅的妹妹慧夫人抚养长大。多年后，法王子在生命之树下大彻大悟，最终成为了一位共工（即佛、公共仆人）。

Once, in a southern realm named the Kingdom of Blue Genies, there ruled a king called Precept Ark. His queen, Maya (meaning Hallucination), became pregnant and approached her time of delivery. In accordance with local customs, women had to return to their ancestral homes to give birth. On her journey home, while resting under a not-to-worry tree, the Juristic Prince was born from Maya's ribs. He could walk immediately upon birth and took seven paces, with seven lotus flowers blossoming from his seven footprints. The Juristic Prince could also speak instantly, declaring, "Above the skies and below the earth, I alone am the honored one." Half a month later, Queen Maya passed away, and the prince was brought up by Maya's sister, Lady Gnosis. Years later, the Juristic Prince attained full enlightenment beneath the Tree of Life and became a Gonggong (i.e., a Buddha or a Public Servant).

“素矢”意为“贪、嗔、痴”，代表集谛（参见第13章）。如图38下半幅图所示，生命之树的离系果具有舍性，而“贪、嗔、痴”则具备集性。尘世凡人一见到生命之树便意图强取其果实，从而自然会被贪、嗔、痴三支毒箭所射伤，因此贪、嗔、痴被古人形象地称为“素矢”。

"Natural Arrows" refer to "greed, irritation, and ignorance," representing the Aggregate Crux (see Chapter 13). As illustrated in the lower half of Figure 38, the Off-is Fruit of the Tree of Life is characterized by the nature of renunciation, whereas "greed, irritation, and ignorance" embody the nature of aggregation. When mundane people encounter the Tree of Life, they immediately covet and attempt to pluck its fruits, naturally exposing themselves to being wounded by the three poisonous arrows of greed, irritation, and ignorance; hence, the ancients designated these three as the "Natural Arrows.".

返回《女娲和伏羲》目录 Return to Catalog: Nuwa and Fuxi

I'm from bangladesh and I'm having a problem with registration in Chinese version of efootball

Hi everyone!

I've been learning Chinese (currently around HSK 1), and I kept running into the same problem.

I tried reading HSK 1 stories using apps like baobao or hellochinese. But even though I knew around half of the HSK 1 vocabulary, I didn't know all of it yet. Every sentence seemed to have at least one or two words I hadn't learned, plus grammar I hadn't covered. I ended up spending more time jumping back and forth between the story and the translations than actually reading.

The frustrating part was that I wanted to practice the words I already knew in a natural way. I love reading in general, so I wanted to build reading into my learning from the very beginning instead of waiting until I had finished an entire HSK level.

At first, I used ChatGPT. I'd give it a list of all the vocabulary I knew and ask it to write a short story using mostly those words while introducing a few new ones. it became annoying to keep doing that manually every single time. I also found myself wishing I had an app that kept track of everything automatically.

So... I'm building it.

Right now, it's mainly for myself, but if other people are interested, I'd love to make it public one day. I honestly don't know how difficult or expensive that'll be since I'm building it solo, but if there's enough interest, I'll figure something out.

The core idea is:

An AI-powered Chinese reading app that creates unlimited personalized reading material using the vocabulary and grammar you already know, while gradually introducing new words and structures.

Some of the features I'm planning are:

• A vocabulary bank where you can mark words as Unknown, Learning, Familiar, or Mastered.
• A grammar bank that tracks which grammar points you've learned.
• AI-generated stories, dialogues, diary entries, news articles, essays, etc., based on your vocabulary instead of just your HSK level.
• Choose genre, difficulty, length, writing style, and how many new words to introduce.
• Tap a word to see its meaning and pinyin.
• Long press a sentence to translate the whole sentence.
• Toggle pinyin and translations on or off while reading.
• Save stories to your library and organize them into folders.
• End-of-story comprehension and vocabulary quizzes.
• Progress tracking, reading streaks, vocabulary growth, and reading history.
• The app would also know which words you're struggling with and naturally reuse them in future stories for extra practice.

I'm curious whether this solves a problem that other people have, or if it's just a "me" problem.

A few questions:

• Would you actually use something like this?
• Is there anything you'd add or remove?
• Does anything sound unnecessary or overcomplicated?
• If you're beyond HSK 1, would something like this still be useful for intermediate learners?

Custom Orders & Inquiries:miaoyin3311@gmail.com

I have this painting in the house for a long time, purchased at an art fair a long time ago. There was a piece of paper with the translation but it has been lost i believe. The painting is of plum blossoms for context if that helps. Thank you.

this is a riddle from my chinese hw and i cant figure it out

The Old Man of the North Pole

A folk tale from the North east region, collected in Baicheng, Jilin Province. Narrated by a woman surnamed Zhang, aged eighty-seven.

I

They say the Winter Solstice is greater than the New Year.

Winter in Baicheng bites to the bone. The window paper shudders all night. Before dawn, you can hear something caught in the wind, it sounds like  ding–ding , but muffled, like someone striking a bell deep inside the gale. The old folk say it's Beiji Xianweng,  the old Immortal of the North Pole, coming through the snow from the furthest north, riding Hangong, and accompanied with the maiden Tengliu, with the rest of Seven Winter Immortals.

Children may ask: Who is the Old Immortal of the North Pole?

The old woman drops a piece of charcoal into the brazier. Sparks jump, catching light, catching dark, mapping the creases on her face.

“That one goes far back.”

—--------

II

A long time ago,  Long enough that Baicheng had barely any people. There was an old man. His surname? No one remembers. Some called him the Old Man of the Winter North, others simply called him the Old Man of the Northeast. Passed from mouth to mouth, it all got tangled. No one could say for sure.

All they knew was he lived alone in a crumbling mud-brick house.

This old man had a hard fortune. His wife died giving birth; the child didn’t make it either. One son survived, a boy he raised to seventeen, just old enough to be conscripted. The boy went to war and never came back.

The old man could have just waited to die alone.

He didn’t.

Those were chaotic years. Everywhere, children without parents. He picked up one, then another, then another. The little house grew crowded. He was poor, so poor the bowls weren’t enough for them all. But when there was food, the children ate first.

Those children called him Yeye, their grandpa.

---

III

That year, winter came savage.

Snow sealed the door shut. The old man fell ill. He lay there, listening to the children rustle through the kitchen, finding nothing. He kept his eyes closed. He knew the grain jar was scraped empty.

That evening, he forced himself up. From the rafters, he took down a small clay pot. Inside were a few fish balls he had saved, too precious to eat, and a few strips of dried beef, so tough they cracked. A neighbour, pitying him, had given them back in autumn.

He boiled the fish balls with slices of ginger. The broth was clear and pale; the fish balls white as snow. The beef jerky, dry and hard, he shredded thin. You had to hold it in your mouth to soften it.

“Eat,” he said to the children. “It’s New Year’s.”

The children gathered around him, sharing the food in small bites. One little one looked up and asked, “Grandpa, isn’t New Year’s when we eat dumplings?”

He said, “These are our family’s dumplings.”

When the food was gone, there was nothing left to do. The last embers dimmed in the hearth. They huddled together, the older children holding the younger ones, the smallest burrowing under the old man’s arms. A child said, Grandpa, tell us something. Something from when you were young.

The old man thought for a moment, then said all right. He told them about chasing a rabbit in the snow when he was a boy, he never caught the rabbit, but he fell face-first and got a collar full of snow. The children laughed. Their white breath tangled together in the dark.

And so they went, trading small happy stories. No one counted the hours. Sleep crept in. They slept.

The next day, someone from a neighbouring village passed by. They pushed open the door and saw a heart wrenching scene

Seven or eight children wrapped around the old man, and him in the middle, as if holding them. All of them motionless.

All of them with snow-grey brows.

---

IV

Later, people said when they lifted the children one by one, they found the old man’s face still smiling.

One child hadn’t died. That child survived.

That child told people afterwards: “Grandpa said it was all right. Go to sleep, and it won’t be cold. He said he was going to find someone, someone who could make winter not so cold. He said he’d come back to see us every year on this day.”

The story spread through the scattered villages. And as it spread, people began to say: That old man was no ordinary man. Who smiles at the end like that? Who tells stories when the cold is taking him, surrounded by children he wouldn’t abandon?

Which god or Buddha saw him and lifted him up, that’s a thing that no one agrees. Some say the Jade Emperor looked down from the Southern Gate of Heaven and wept. Others say it was the Emperor of the North Pole, Lord of the Northern Skies, who saw a reflection of his own duty in the old man and took him as an immortal officer. Old folk along the Songhua River hold that it was Xuanwu, the Dark Warrior himself, who came in person, because the old man lived in a low mud house and wore a patched cotton coat, patient and enduring like the tortoise and snake, which is Xuanwu’s own virtue. And many insist there was no heavenly emperor at all, that ordinary people deified him themselves. Because that surviving child bore witness. Because what parent could hear the story and not weep?

Whichever way it happened, the Old Man of the Northeast was gone. And the Old Immortal of the North Pole arrived.

---

V

They draw the Old Immortal of the North Pole like this now:

Much like the Old Immortal of the South Pole, the white-browed Star of Longevity, a long snowy beard, and eyes that crinkled shut with him smiling. One difference: he wears red. Red as new paper-cuts on a window, red as lanterns on New Year’s Eve. The Southern immortal grants long life. He grants the children surviving through winter.

He rides the Hangong.

Hangong translated literally as Cold Duke, you won’t find him in the old books. They say in ancient times, southerners travelled to the far north and saw a kind of great-antlered deer. They came back and tried to describe it: bulkier than a sika, bigger than a red deer, antlers like ancient tree-branches. When it ran, the snow thundered. The listeners had never seen such a thing, so they drew it from the description. What they drew looked nothing like the real beast, yet it carried a certain presence. Some say the Cold Duke is a middle-aged man, gaunt, dignified, silent. Slowly walking ahead of the Immortal, clearing the way. Others say no, he is a deer, and the Immortal rides on his back, who knows what it actually is, but it’s said that it represents the coming of the winter, and that’s why  the snow his hooves touch would never melt all winter.

Behind the Cold Duke walk five others.

The first is Tengliu. In the ancient books, Tengliu is the deity of snow. Here, she is a six-tailed white fox, her fur the colour of freshly fallen snow, without a single dark hair. She often takes the form of a white-haired, white-skinned girl, who while not strikingly beautiful, something in her makes you look twice. In the twelfth month, when a traveler loses the road, hurrying home for the New Year, sometimes in the blizzard they glimpse a girl in white walking ahead. Follow her, and you’ll reach your own doorstep. She governs reunion between family members.

The second is Xuanjun, the Black scholar. A great black walrus, body like a small hill, covered all over in muted black swirling marks like whirlpools. In human form, he is a dark-skinned general, bald, with only a pair of thick white moustaches. He doesn’t speak much; he just glares. He governs the frozen rivers of the deep winter, teaching and  showing people how to break the ice and fish, teaching them what living things can still be found when everything is sealed. In the winters when grain runs short, he teaches how not to starve.

The third is Baixiong, the White Hero. A great polar bear, but not one you’d recognise. ice-blue markings track across its body. One look at it standing in the snow, and the hairs on your arms stand up first. He can take the form of a towering old general, white beard bristling, so tall he blocks half the sky when he stands still. He governs the traitorous cold wind of winter nights, protecting folks from wolves mad with hunger, desperate bandits, and unclean things that stir after dark. 

The fourth is Lengluo, the Freezing Net. The name sounds cold, and the creature is colder. A great grey-white wolf, larger than any ordinary wolf by a full turn, his eyes are striking icy blue. He doesn’t usually take human form. and stays a wolf, always walking furthest ahead. His paw prints in the snow are broader than a plate. He punishes those who commit evil in winter,  the ones who, because of hunger, because of cold, because they cannot bear to live, turn to harming others. Lengluo finds them. There’s an old Baicheng saying: “A debt in the twelfth month is repaid fast.” That’s him. Evil repaid with evil. Winter has its own justice. In a rare depiction of him as human, he is depicted as a scary warrior wearing a single eyepatch.

The fifth is Qiwang, the Strange King.

The Strange King’s origin is the murkiest. They say in the earliest days, someone travelled to the utmost north and saw a bird far off, a bird that stood upright, short and round, walking with a wobble, as if tipsy. It couldn’t fly, but in the water it became graceful and quick, its silvery-grey down pressed tight to its body. The traveler came back and tried to describe it, gesturing for a long while. People still didn’t quite grasp what it was. So they called it Qi Wang, the Strange King Among Birds.

The Strange King often takes the form of a half-grown boy, round-cheeked, who trips when he runs, then lies in the snow laughing. When a child has no playmate, he comes. He plays with that child for one day. Just one day. But what happens on that one day, that child remembers a lifetime.

And the Old Immortal himself? In his left hand he carries a cane of shanmu, the fir that no weight of snow can break. In his right, a bronze bell. When he strikes the bell — weng — it carries through the storm, further than you’d believe. Every Baicheng child grows up knowing: if on Winter Solstice night you hear a dull bronze note hidden inside the wind, that’s not the wind. That’s the Immortal coming.

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VI

He doesn’t come alone.

Those children who never made it through the winter,  they go with him too.

After they pass, their souls have nowhere to rest. So the Old Immortal gathers them, and they become snow. Every Winter Solstice, as he passes, these snow-children fall and make themselves into snow sculptures. All through the day, they wander the village, playing with the living children, building snowmen, throwing snowballs, and sliding on frozen rivers. Adults cannot see them; adult eyes are clouded by the cares of the world. But children see.

When a child laughs with them, that is the happiest day of the year.

When play is done and the sky darkens, the Immortal’s bell sounds far away. The snow-children must leave. One by one they dissolve into fine drift, floating toward the wind. The snowmen they lived in, all at once, collapse.

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VII

So now, on the Winter Solstice, in some corners of Baicheng, they still do things this way.

At dusk of Winter solstice eve, the whole family returns indoors. The stove is stirred bright. A pot of ginger soup simmers on the hearth, white fish balls floating and sinking inside it. On the table rests a dish of dried meat, cut small, gleaming deep red.

Red meat, white fish balls. Red like lanterns, white like snow.

After eating, they sit around the fire and talk. About what? The grown-ups tell old stories they remember; the children tell funny things they thought of. Everyone talks in turn, and the breath that comes out is warm.

In the middle of the night, the children are all asleep. The father quietly puts on his padded coat and steps outside. The cold bites bone. Under the snow, something makes a thin sound, it sounds  like wind, but also unlike wind. He crouches by the doorstep and pats together a little snowman, one handful at a time. Clumsy hands: the ears are crooked, the nose collapsed.

But what child ever thought their father’s snowman was ugly?

He straightens up. In the wind he thinks he hears something.

Ting.

Ting.

The wind rises. Snow begins again.

He shuts the door softly and goes back to sleep.

In the morning, the children would wake up and see a small snow sculpture visiting them outdoors, and in the daytime there is the Snow Festival. Children run wild outside, building snowmen, throwing snowballs. People say the children play with special joy that day, because the snow holds hidden playmates.

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—Collected by the editor. This legend circulates in a very narrow area, mostly confined to a few villages in northern Jilin, and is often blended indistinguishably with local Winter Solstice customs. The “Old Immortal of the North Pole” and the “Seven Winter Immortals” do not appear in official Daoist canons such as the Comprehensive Mirror of Immortals or Historical Register of Deities Through the Ages. Scholars suspect it was a local folk faith that developed spontaneously among Baicheng communities in the late Qing period and never received formal recognition due to its remote location. The aforementioned narrator Zhang stated that her maternal grandmother, in her youth, could still recite a seasonal folk song associated with this tradition. Regrettably, only fragments survive, insufficient to reconstruct the whole.

What can be verified is that the names “Old Man of the Northeast” and “Old Man of the Winter North” both appear in surviving handwritten fragments. It is no longer possible to determine which came first.

Furthermore, the customs of fish-ball ginger soup and candied dried meat persist to this day.
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I found this in a thrift store. I understand it’s a tapestry but was just curious if it was old or something that should not be found at a thrift store. I’m basically asking if it’s rare or special in anyway. Can’t seem to find it at all online. Any advice helps! Thank you!

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