changhuagong常化宮

 

What is this site for?
這個網站是做什麼的？

This site introduces a body of writing — books written but not yet published — rooted in the Three Teachings of Buddhism, Daoism, and Confucianism. It presents a relational philosophy called **Relentitism**, a corresponding path of practice called **Guanchangdao**, and a ceremony called the **Rite of Return**. Nothing is for sale here. The site exists so that the work can be read, tested, and shared.

本網站介紹一套尚未出版的著作，其根源在於佛教、道教與儒家三教。內容包括一套名為「關體論」的關係哲學，與之相應的修行之道「觀常道」，以及一項名為「歸還禮」的儀式。這裡不出售任何東西。網站的存在，是為了讓這份工作能被閱讀、被檢驗、被傳遞。

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What is Relentitism?
什麼是關體論？

Relentitism (關體論) is the philosophical foundation of the work. It begins from a simple insight: **nothing exists independently**. What appears as a stable entity — a person, a family, a community, a moment — is not a self-sufficient thing but a *relentity*: a relationally constituted configuration that arises through relation and continues through transformation.

This is expressed in the phrase **continuity through transformation** (常化). Life changes. Bodies age. Relationships evolve. Generations come and go. Yet continuity persists through these transformations — not as fixed identity, but as pattern carried forward.

The water flows onward, yet the river remains. A note may fall silent, yet the melody continues.

關體論是這套工作的哲學基礎。它始於一個簡單的洞見：**沒有任何事物獨立存在**。看似穩定的事物——一個人、一個家庭、一個社群、一個當下——並不是自足的東西，而是「關體」：一種由關係構成、透過關係而生、並在轉化中延續的配置。

這可以用一句話表達：**常化**，即「轉化中的連續」。生命會變。身體會老。關係會演變。世代會來去。然而連續性貫穿於這些轉化之中——不是作為固定不變的身分，而是作為被承載向前的模式。

水流而去，河仍在。一個音符可以靜止，旋律卻繼續。

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What are the four parts of the work?
這套著作的四個部分是什麼？

The work unfolds in four interconnected parts, each approaching the same relational field from a different level:

- **Relentitism (關體論)** — the ontological foundation: what is real
- **Xinjitushuo (心極圖說)** — the cognitive architecture: how consciousness participates in what is real
- **Guanchangdao (觀常道)** — the practical path: how one lives within this reality
- **Rite of Return (歸還禮)** — the ceremonial enactment: how one faces death and release

These are not four separate doctrines. They are four articulations of one movement: reality understood as relational, becoming knowable, becoming livable, and finally returnable.

這套著作展開為四個相互關聯的部分，各自從不同層次進入同一個關係場域：

- **關體論**——本體論的基礎：什麼是真實
- **心極圖說**——認知的架構：意識如何參與真實
- **觀常道**——實踐之道：人如何在此真實中生活
- **歸還禮**——儀式的體現：人如何面對死亡與歸還

這不是四套各自獨立的學說，而是同一個運動的四種表述：真實被理解為關係性的，進而成為可知的、可活的，最終成為可歸還的。

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What is the Rite of Return?
什麼是歸還禮？

The Rite of Return (歸還禮) is a ceremony of accompaniment, gratitude, remembrance, release, and return — performed at the threshold of death, and continued through follow-up observances.

It is not a denial of death. Nor is it merely a funeral ceremony. It acknowledges the sorrow of separation, the continuity of relation, and the return of all beings through transformation. Within Relentitism, death is neither permanent annihilation nor the fixed persistence of an isolated self. Forms transform. Continuity remains. Wave returns to water — silently.

The rite unfolds through five movements: **Gathering (聚), Offering (祭), Recitation (誦), Accompaniment (培), and Return (還)**. It can be adapted to a small family setting, a large gathering, remote participation, or sudden death. Sincerity over formality.

歸還禮是一項關於陪伴、感恩、憶念、放下與歸還的儀式——於死亡的門檻上舉行，並透過後續的追思與紀念延續。

它不否認死亡，也不僅是一場葬禮。它承認別離的悲傷、關係的連續，以及一切眾生透過轉化的歸還。在關體論中，死亡既不是徹底的斷滅，也不是孤立自我固定不變的延續。形會轉化，連續仍在。波歸於水，悄然無聲。

儀式展開為五個動作：**聚、祭、誦、培、還**。它可以適應小型家庭、大型聚會、遠端參與，或突然的死亡。真誠重於形式。

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Is this a religion?
這是一種宗教嗎？

No. The work does not ask for belief. It asks for attention.

It is not a revealed doctrine, nor a scientific theory, nor a synthesis of traditions presented as authority. It is a philosophical model with phenomenological claims and practical tests — evaluated by internal coherence, recognizability in lived experience, and practical fruitfulness.

It enters into dialogue with Daoist, Buddhist, Neo-Confucian, phenomenological, and process-philosophical traditions, but it is not reducible to any of them. It draws on the Three Teachings without appropriating them, and it leaves room for the reader to test its claims in their own experience.

不是。這套工作不要求信仰，它要求的是注意。

它不是啟示的教義，不是科學理論，也不是以權威自居的傳統綜合。它是一個哲學模型，帶有現象學的表述與實踐的檢驗——以內在一致性、在親身體驗中的可辨識性，以及實踐上的成果來衡量。

它與道家、佛教、宋明理學、現象學與歷程哲學等傳統對話，但不化約為其中任何一家。它取用三教而不據為己有，並為讀者保留在自己的經驗中檢驗其主張的空間。

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Who is this for?
這是為誰而寫的？

The path is not reserved for monks, scholars, or the dying. It belongs to students, workers, parents, caregivers, the grieving, and the aging. It belongs to morning waking, daily labor, family conversation, difficult emotion, evening rest, and final breath.

If you have ever asked how continuity can be understood without reducing life either to fixed substances or to dissolution — or how to accompany a loved one through death without either denying it or being broken by it — this work may speak to you. If you are simply curious about a relational way of understanding existence, you are welcome here.

這條路不專為僧侶、學者或臨終者而設。它屬於學生、勞動者、父母、照顧者、哀傷者與年長者。它屬於清晨的醒來、日常的勞作、家庭的對話、艱難的情緒、夜晚的休息，以及最後的一口氣。

如果你曾經問過：如何在既不將生命化約為固定實體、也不化約為消散的前提下理解連續——或者，如何陪伴所愛之人走過死亡，既不否認它，也不被它擊碎——這份工作或許能與你對話。如果你只是出於好奇，想了解一種以關係理解存在的方式，也歡迎你來到這裡。

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Do I need to adopt a belief system to use the Rite of Return?
使用歸還禮需要接受某種信仰嗎？

No. The rite requires no doctrinal agreement. It requires sincerity.

It contains no prayers to a deity and no doctrine of the soul. It is a structured, non-dogmatic framework that re-establishes communal attention at the threshold of death. Families may adapt it to their own lineage, language, and condition — whether or not they practice ancestor veneration, and whether or not they hold any particular metaphysical view.

The rite distinguishes between what is directly experienced, what is structurally intelligible, and what remains speculative. It does not require certainty about postmortem states. What it enacts is continuity-through-transformation within relational participation.

不需要。這項儀式不要求任何教義上的同意，它要求的是真誠。

它不含向神祇的祈禱，也沒有關於靈魂的教義。它是一個有結構、不教條的框架，在死亡的門檻上重新建立共同的注意。家庭可以依自己的傳承、語言與處境加以調整——無論是否實踐祖先祭祀，也無論是否持有任何特定的形上學立場。

這項儀式區分三件事：直接經驗到的、結構上可理解的，以及仍屬推測的。它不要求對死後狀態抱持確定。它所體現的，是關係性參與中的「轉化中的連續」。

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When will the books be published?
這些書何時出版？

The books are written but not yet published. This site is the first public introduction to the work. If you would like to be notified when they become available, you are welcome to return here, or to follow along through the Facebook page.

這些書已經寫成，但尚未出版。本網站是這份工作首次公開的介紹。若你希望在書出版時收到消息，歡迎日後再回到這裡，或透過 Facebook 專頁關注後續。

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What does "Without appropriating, release and return" mean?

「不據而有，放而歸還」是什麼意思？

It expresses the ethical spirit of the work. The phrase echoes a line from the Daodejing (Chapter 2):

為而不恃，功成而弗居。夫唯弗居，是以不去。
He acts without presuming upon it; he brings the work to completion but does not dwell in it. It is precisely because he does not dwell in it that it does not leave him.

The Laozi's insight is that non-possession is what preserves continuity. What is grasped is lost; what is released remains. This is the same structure that runs through Relentitism: what is formed is not held as possession, but returned — and precisely in the returning, it continues.

The Three Teachings — Buddhism, Daoism, and Confucianism — are drawn upon with gratitude, not claimed as property. The work does not present itself as a replacement for any tradition, nor as a final view of ultimate reality. It is offered as upāya — skillful means for entering and testing a structure of thought — rather than as darśana, a final doctrine.

To release and return is to let what has been formed complete its course without grasping — in thought, in relation, and in life itself. What is formed does not end with us. It is carried, transformed, and returned.

這句話表達了這套工作的倫理精神。它呼應《道德經》第二章：

為而不恃，功成而弗居。夫唯弗居，是以不去。
有所作為而不自恃，功業成就而不自居。正因為不自居，所以不會失去。

老子的洞見在於：不據有，正是保全連續的方式。所執取者反而失去，所放下者反而留存。這與關體論的核心結構相同：所成者不被當作所有物而持有，而是被歸還——而正是在歸還之中，它得以延續。

三教——佛教、道教與儒家——是以感恩之心取用，而非據為己有。這套工作不將自己呈現為任何傳統的替代，也不呈現為關於終極真實的最終之見。它作為「方便」（upāya）而被提出——一種進入並檢驗某個思想結構的善巧方式——而非作為「究竟之見」（darśana）的最終教義。

放下而歸還，就是讓已然成形的一切在不執取中完成它的歷程——在思想中、在關係中，也在生命本身之中。所成者不終於我們。它被承載、被轉化、被歸還。

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How can I learn more or get in touch?

如何進一步了解或聯絡？

You can explore the books, the Rite of Return, and resources for reflection and peaceful completion here on this site. For questions, reflections, or enquiries, please write to us at info@guanchangdao.com, or visit our Facebook page.

Or visit our Facebook page:
https://www.facebook.com/profile.php?id=61594510783645

There is no mailing list and no obligation. Read what speaks to you, and return when it calls.

你可以在本網站上探索這套書、歸還禮，以及用於反思與安然完成生命的資源。若有問題、感想或詢問，歡迎寫信至 info@guanchangdao.com，或瀏覽我們的 Facebook 專頁。

或瀏覽我們的 Facebook 專頁：
https://www.facebook.com/profile.php?id=61594510783645

這裡沒有訂閱名單，也沒有任何義務。讀那些與你相應的，並在它呼喚你時再回來。