Lin 臨 Sign of 24/2/2010

1. 臨：元，亨，利，貞。至于八月有凶。
   Lin: Lin (indicates that under the conditions supposed in it) there will be great progress and success, while it will be advantageous to be firmly correct. In the eighth month there will be evil.
   彖傳: 臨，剛浸而長。說而順，剛中而應，大亨以正，天之道也。至于八月有凶，消不久也。
   Tuan Zhuan: In Lin (we see) the strong (lines) gradually increasing and advancing. (The lower trigram is the symbol of) being pleased, and (the upper of) being compliant. The strong (line) is in the central position, and is properly responded to. 'There is great progress and success, along with firm correctness:' - this is the way of Heaven. 'In the eighth month there will be evil:' - (the advancing power) will decay after no long time.
   象傳: 澤上有地，臨；君子以教思无窮，容保民无疆。
   Xiang Zhuan: (The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.
2. 初九：咸臨，貞吉。
   The first NINE, undivided, shows its subject advancing in company (with the subject of the second line). Through his firm correctness there will be good fortune.
   象傳: 咸臨貞吉，志行正也。
   Xiang Zhuan: 'The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)' is due to his will being set on doing what is right.
3. 九二：咸臨，吉无不利。
   The second NINE, undivided, shows its subject advancing in company (with the subject of the first line). There will be good fortune; (advancing) will be in every way advantageous.
   象傳: 咸臨，吉无不利；未順命也。
   Xiang Zhuan: 'The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),' arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven).
4. 六三：甘臨，无攸利。既憂之，无咎。
   The third SIX, divided, shows one well pleased (indeed) to advance, (but whose action) will be in no way advantageous. If he become anxious about it (however), there will be no error.
   象傳: 甘臨，位不當也。既憂之，咎不長也。
   Xiang Zhuan: 'He (shows himself) well pleased to advance:' - his position is not that appropriate to him. 'If he become anxious, however, about his action,' his error will not be continued.
5. 六四：至臨，无咎。
   The fourth SIX, divided, shows one advancing in the highest mode. There will be no error.
   象傳: 至臨无咎，位當也。
   Xiang Zhuan: 'The freedom from error consequent on the advance in the highest mode' is due to the (various) appropriateness of the position.
6. 六五：知臨，大君之宜，吉。
   The fifth SIX, divided, shows the advance of wisdom, such as befits the great ruler. There will be good fortune.
   象傳: 大君之宜，行中之謂也。
   Xiang Zhuan: 'What befits the great ruler' means the pursuing the course of the due mean.
7. 上六：敦臨，吉无咎。
   The sixth SIX, divided, shows the advance of honesty and generosity. There will be good fortune, and no error.
   象傳: 敦臨之吉，志在內也。
   Xiang Zhuan: 'The good fortune consequent on the advance of honesty and generosity' is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram).
   (James Legge)

Sign of 24/2/2010

Verse:
月中有丹桂，人终攀不着，云梯足下生，此际好落脚。
Explanation:
看似高不可攀，好事难成，幸有云梯当工具。结果怎样?
桂在月中，桂下月上。桂为巽月为坎，巽下坎上，是为"井"卦。
井卦的意义是这样："井养万物，所以人们虽然改换了地方，也不会改变饮水的习惯方式。井卦，它象征着虽然欲望无穷，但结果却增加，也没有减少，无失有得，井水无穷，永不枯竭。如果没水，已至井台，在绳还没有离开井口时，吸水的吊桶钩阻扰而翻覆，就不能汲到井水，那就是"不达"的凶灾了。
所以纵有云梯空架，最终却无法达到月宫，香喷喷的"丹桂"也就攀不上了。云梯的作用也就仅仅只是落落脚，让你得到一点安慰和希望，得到安全感，并顺势撒离险地。
这世界好无奈，不是人人都能成功，也不是事事都能达成。如果这样，不要怨天尤人，须顺从天意。

Shi He 噬嗑 Sign of 20/12/2009

1. 噬嗑：亨。利用獄。
   Shi He: Shi He indicates successful progress (in the condition of things which it supposes). It will be advantageous to use legal constraints.
   彖傳: 頤中有物，曰噬嗑，噬嗑而亨。剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。
   Tuan Zhuan: The existence of something between the jaws gives rise to the name Shi He (Union by means of biting through the intervening article). The Union by means of biting through the intervening article indicates 'the successful progress (denoted by the hexagram).' The strong and weak (lines) are equally divided (in the figure). Movement is denoted (by the lower trigram), and bright intelligence (by the upper); thunder and lightning uniting in them, and having brilliant manifestation. The weak (fifth) line is in the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints.
   象傳: 雷電噬嗑；先王以明罰敕法。
   Xiang Zhuan: (The trigrams representing) thunder and lightning form Shi He. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws.
2. 初九：屨校滅趾，无咎。
   The first NINE, undivided, shows one with his feet in the stocks and deprived of his toes. There will be no error.
   象傳: 屨校滅趾，不行也。
   Xiang Zhuan: 'His feet are in the stocks, and he is deprived of his toes:' - there is no walking (to do evil).
3. 六二：噬膚滅鼻，无咎。
   The second SIX, divided, shows one biting through the soft flesh, and (going on to) bite off the nose. There will be no error.
   象傳: 噬膚滅鼻，乘剛也。
   Xiang Zhuan: 'He bites through the soft flesh, and (goes on) to bite off the nose:' - (the subject of the line) is mounted on the strong (first line).
4. 六三：噬臘肉，遇毒；小吝，无咎。
   The third SIX, divided, shows one gnawing dried flesh, and meeting with what is disagreeable. There will be occasion for some small regret, but no (great) error.
   象傳: 遇毒，位不當也。
   Xiang Zhuan: 'He meets with what is disagreeable and hurtful:' - his position is not the proper one for him.
5. 九四：噬乾胏，得金矢，利艱貞，吉。
   The fourth NINE, undivided, shows one gnawing the flesh dried on the bone, and getting the pledges of money and arrows. It will be advantageous to him to realise the difficulty of his task and be firm,--in which case there will be good fortune.
   象傳: 利艱貞吉，未光也。
   Xiang Zhuan: 'It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:' - his light has not yet been sufficiently displayed.
6. 六五：噬乾肉，得黃金，貞厲，无咎。
   The fifth SIX, divided, shows one gnawing at dried flesh, and finding the yellow gold. Let him be firm and correct, realising the peril (of his position). There will be no error.
   象傳: 貞厲无咎，得當也。
   Xiang Zhuan: 'Let him be firm and correct, realising the peril (of his position), and there will be no error:' - he will possess every quality appropriate (to his position and task).
7. 上九：何校滅耳，凶。
   The sixth NINE, undivided, shows one wearing the cangue, and deprived of his ears. There will be evil.
   象傳: 何校滅耳，聰不明也。
   Xiang Zhuan: 'He wears the cangue and is deprived of his ears:' - he hears, but will not understand.
   (James Legge)

Sign of 27/11/2009

Verse:
事了物未了，人圆物未圆，要知端的信，日影上琅。
Explanation:
事情告一段落，算是结束了，但还物质问题留下了一个尾巴，得不到完全的了结。
当事的人，也安然无恙，得以与亲人团圆，但仍然是和资上受到一定程度的亏损。
要知道这其中有原季委，当太阳照着琅树的时候，便一目然了。琅是传说中有宝树，吃了果实能长生不老。果实的形象颇有些类似槟榔。
这种字面上的解释，还是让弄不明白。笔所也不便泄露天机，但还是给你一点指引。有一个籍贯洞庭以南的人，对此事情非常清楚的很，而且掌握了这个未了结的物资支配权，你可以试着去求求他。你不要给他赠送什么贵重物口或金钱，他会感到羞辱而反感。
这个湖南人受吃槟榔，你不要夜里去会他，如果硬要追回物资的话。 

Sign of 15/11/2009

Verse:
贵客自相亲，功名垂手成，获金须积德，仰望太阳升。
Explanation:
你能够轻而易举地获和功名。这种功名包括的范围很广：一般的行政职务，升职，升级，取得学位，当上什么代表一类等等。而帮助你功成名就的贵人，是自发地主动地挺身而出，并不用自己去上求告对方。
而且这个贵佤你的关系，平日并物别亲密，泛泛之交而已。当人功成名就之日，才支对此人有了深刻的认识，对其崇高的品质佩服的无以复加。
第二阶段便明显地收到了经济效益，大把的金钱向你涌来。这钱你能要，左手进来右手便要花出去，用来做善事，做有益于众人的事，做直接助群众的事。办我不要心滚肉冯，积德有阴功，不可没。当然也减损了自己的一场大难，不久以后，财利还会再来，你便可以安心东意地"愧领"了。
你的这位贵人助你功名利禄上一段大成就，你敬仰他感戴他，他的姓氏笔划中有日旁，很可能带旭了字，所以有仰望太阳的一说。 

Feng 豐 Sign of 6/11/2009

1. 豐：亨，王假之，勿憂，宜日中。
   Feng: Feng intimates progress and development. When a king has reached the point (which the name denotes) there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon.
   彖傳: 豐，大也。明以動，故丰。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況人於人乎？況於鬼神乎？
   Tuan Zhuan: Feng has the signification of being great. It is made up of the trigrams (representing) intelligence and movement directed by that intelligence. It is thus that it has that signification. 'The king has reached the condition (denoted by Feng):' - he has still to make it greater. 'There is no occasion to be anxious. Let him be as the sun at noon:' - it is for him to cause his light to shine on all under the sky. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The (interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency!
   象傳: 雷電皆至，豐；君子以折獄致刑。
   Xiang Zhuan: (The trigrams representing) thunder and lightning combine to form Feng. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.
2. 初九：遇其配主，雖旬无咎，往有尚。
   The first NINE, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval.
   象傳: 雖旬无咎，過旬災也。
   Xiang Zhuan: 'Though they are both of the same character, there will be no error:' - if the subject of this line seek to overpass that similarity, there will be calamity.
3. 六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。
   The second SIX, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his ruler's mind), and there will be good fortune.
   象傳: 有孚發若，信以發志也。
   Xiang Zhuan: 'Let him cherish his feeling of sincere devotion, that it shall appear being put forth:' - it is by sincerity that the mind is affected.
4. 九三：豐其沛，日中見沬，折其右肱，无咎。
   The third NINE, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his right arm; but there will be no error.
   象傳: 豐其沛，不可大事也。折其右肱，終不可用也。
   Xiang Zhuan: 'There is an (additional) screen of a large and thick banner:' - great things should not be attempted (in such circumstances). 'He breaks his right arm:' - in the end he will not be fit to be employed.
5. 九四：豐其蔀，日中見斗，遇其夷主，吉。
   The fourth NINE, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune.
   象傳: 豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉；行也。
   Xiang Zhuan: 'He is surrounded by a screen large and thick:' - the position of the line is inappropriate. 'At midday he sees the constellation of the Bushel:' - there is darkness and no light. 'He meets with the subject of the line, undivided like himself. There will be good fortune:' - action may be taken.
6. 六五：來章，有慶譽，吉。
   The fifth SIX, divided, shows its subject bringing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune.
   象傳: 六五之吉，有慶也。
   Xiang Zhuan: 'The good fortune indicated by the fifth six, (divided),'is the congratulation (that is sure to arise).
7. 上六：豐其屋，蔀其家，闚其戶，闃其无人，三歲不覿，凶。
   The topmost SIX, divided, shows its subject with his house made large, but only serving as a screen to his household. When he looks at his door, it is still, and there is nobody about it. For three years no one is to be seen. There will be evil.
   象傳: 豐其屋，天際翔也。闚其戶，闃其无人，自藏也。
   Xiang Zhuan: 'He has made his house large:' - he soars (in his pride) to the heavens. 'He looks at his door, which is still, with no one about it:' - he (only) keeps himself withdrawn from all others.
   (James Legge)

Gu 蠱 Sign of 2/11/2009

1. 蠱：元亨，利涉大川。先甲三日，後甲三日。
   Gu: Gu indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it.
   彖傳: 蠱，剛上而柔下，巽而止，蠱。蠱，元亨，而天下治也。利涉大川，往有事也。先甲三日，后甲三日，終則有始，天行也。
   Tuan Zhuan: In Gu we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping: - these give the idea of Gu (a Troublous Condition of affairs verging to ruin). 'Gu indicates great progress and success:' - (through the course shown in it), all under heaven, there will be good order. 'There will be advantage in crossing the great stream:' - he who advances will encounter the business to be done. '(He should weigh well, however, the events of) three days before (the turning-point), and those (to be done) three days after it:' - the end (of confusion) is the beginning (of order); such is the procedure of Heaven.
   象傳: 山下有風，蠱；君子以振民育德。
   Xiang Zhuan: (The trigram for) a mountain, and below it that for wind, form Gu. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.
2. 初六：幹父之蠱，有子，考无咎，厲終吉。
   The first SIX, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end.
   象傳: 幹父之蠱，意承考也。
   Xiang Zhuan: 'He deals with the troubles caused by his father:' - he feels that he has entered into the work of his father.
3. 九二：幹母之蠱，不可貞。
   The second NINE, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost).
   象傳: 幹母之蠱，得中道也。
   Xiang Zhuan: 'He deals with the troubles caused by his mother:' - he holds to the course of the due mean.
4. 九三：幹父之蠱，小有悔，无大咎。
   The third NINE, undivided, shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error.
   象傳: 幹父之蠱，終无咎也。
   Xiang Zhuan: 'He deals with the troubles caused by his father:' - in the end there will be no error.
5. 六四：裕父之蠱，往見吝。
   The fourth SIX, divided, shows (a son) viewing indulgently the troubles caused by his father. If he go forward, he will find cause to regret it.
   象傳: 裕父之蠱，往未得也。
   Xiang Zhuan: 'He views indulgently the troubles caused by his father:' - if he go forward, he will not succeed.
6. 六五：幹父之蠱，用譽。
   The fifth SIX, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work).
   象傳: 干父之蠱；承以德也。
   Xiang Zhuan: 'He deals with the troubles caused by his father, and obtains praise:' - he is responded to (by the subject of line two) with all his virtue.
7. 上九：不事王侯，高尚其事。
   The sixth NINE, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.
   象傳: 不事王侯，志可則也。
   Xiang Zhuan: 'He does not serve either king or feudal lord:' - but his aim may be a model (to others).
   (James Legge)

Heng 恆 2/11/2009, 27/3/2013

1. 恆：亨，无咎，利貞，利有攸往。
   Heng: Heng indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous.
   彖傳: 恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨无咎，利貞；久於其道也，天地之道，恆久而不已也。利有攸往，終則有始也。日月得天，而能久照，四時變化，而能久成，聖人久於其道，而天下化成；觀其所恆，而天地萬物之情可見矣！
   Tuan Zhuan: Heng denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind, which are in mutual communication; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other: - these things are all found in Heng. (When it is said that) 'Heng indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,' this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping. (When it is said that) 'Movement in any direction whatever will be advantageous,' this implies that when (the moving power) is spent, it will begin again. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen.
   象傳: 雷風，恆；君子以立不易方。
   Xiang Zhuan: (The trigram representing) thunder and that for wind form Heng. The superior man, in accordance with this, stands firm, and does not change his method (of operation).
2. 初六：浚恆，貞凶，无攸利。
   The first SIX, divided, shows its subject deeply (desirous) of long continuance. Even with firm correctness there will be evil; there will be no advantage in any way.
   象傳: 浚恆之凶，始求深也。
   Xiang Zhuan: 'The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things).
3. 九二：悔亡。
   The second NINE, undivided, shows all occasion for repentance disappearing.
   象傳: 九二悔亡，能久中也。
   Xiang Zhuan: 'All occasion for repentance on the part of the subject of the second NINE, (undivided,), disappears:' - he can abide long in the due mean.
4. 九三：不恆其德，或承之羞，貞吝。
   The third NINE, undivided, shows one who does not continuously maintain his virtue. There are those who will impute this to him as a disgrace. However firm he may be, there will be ground for regret.
   象傳: 不恆其德，无所容也。
   Xiang Zhuan: 'He does not continuously maintain his virtue:' - nowhere will he be borne with.
5. 九四：田无禽。
   The fourth NINE, undivided, shows a field where there is no game.
   象傳: 久非其位，安得禽也。
   Xiang Zhuan: (Going) for long to what is not his proper place, how can he get game?
6. 六五：恆其德，貞，婦人吉，夫子凶。
   The fifth SIX, divided, shows its subject continuously maintaining the virtue indicated by it. In a wife this will be fortunate; in a husband, evil.
   象傳: 婦人貞吉，從一而終也。夫子制義，從婦凶也。
   Xiang Zhuan: 'Such firm correctness in a wife will be fortunate:' - it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly: - for him to follow (like) a wife is evil.
7. 上六：振恆，凶。
   The topmost SIX, divided, shows its subject exciting himself to long continuance. There will be evil.
   象傳: 振恆在上，大无功也。
   Xiang Zhuan: 'The subject of the topmost line is exciting himself to long continuance:' - far will he be from achieving merit.
   (James Legge)

Sign of 29/8/2009

Verse:
月已明，花最发，事悠悠，无不合。
Explanation:
月儿已近团圆之象，光辉明亮，皓如镜。花也开得最为娇艳，妩媚动人。正是花好月圆，诸事称心遂意的吉兆。而且好事能够存在相当长的时间，悠悠远远，没有什么不合符天时地利人和的。阴阳平衡，刚柔相济，和谐长久。
月华高照，上得女性贵人照应，春夏之交，三，五，八月日时，如蛇年中四月，均为大吉告成之喜期。
月上花下，坎上震下，正是"屯"卦。屯卦具有元始的亨通之象。花在开始萌芽时，有些艰难和挫折，因为此时很脆弱，柔嫩，要好好呵护，不能给它任何伤害。过了立春雨水以后，就开始茁壮成长，生命力也旺盛得多。此签问到婚姻的结合也是这样，逐渐走向成功，走向牢固，越往后面越幸福，美满。看来婚姻动得过早，但并不一定都是坏事，要因人而异。

Sign of 23/8/2009

Verse:
宝镜亲，照两人，心中结，合同心。
Explanation:
在联姻的诸多方式中，有一种叫宝镜亲，只是这个说法比较古老，几乎让人们忘记了。很久以前，有一个励宾国的大王得到一只美丽的鸾凤，就珍养起。可是这只鸾凤并不快东，三年都不鸣唱。大王的夫人说："我听说鸟儿见到同类，就会唱起来，何不悬一面镜子照着它?"这话提醒了大王，马上就照此办理。鸾凤见=着镜中的自己便大放悲，声，哀婉冲天，挣扎了几下便死了。后来人们引此事为失偶之喻，称失偶后的第二姿民"宝镜亲"。所以古人在祝贺新婚时，是决不赠送镜子的，以为不吉。这支签理也很简单，出这次第地婚姻是件极好的事情特别是对于度婚姻的女性来说，是求之不得的。两人貌合，意味着很般配，而且志同道合，相亲相爱，永不分离。如其它信息的求问，也必遇女贵人为你助力，使得事情得以圆满成功。

Sign of 19/8/2009

Verse:
〖诗曰〗云散月当空，牛前马后逢，张弓方抵御，一箭定全功
〖签释〗这签的意义，藏得较深，主要方面是指时间、策略和基本过程。
Explanation:
云散月当空，指命运的一次大转折将要来临，乌云。蔽月的倒霉岁月很快就将过去。明月朗朗，当空照是女性贵人的象征，这个好人什么时候给你带好运呢?那便是牛年马月或者马年牛月，也可以说是牛月马日。这种相逢的日子，并不是没有盼头。历五月就是马(午为马)月，十二月便是牛(丑为牛)月。在每个月中有两个马日和两个牛日，每日中有两个时：中午11至下午1时；两个时属牛时：夜间1时至3时。只要年月或月日或日时中牛马相逢，便是吉祥时刻，又叫幸运时间。在这种时间里，用不着你主动发起进攻，只要以防御为主，以守为攻，便能一次性成功，一个回合便够了，不倒有什么反复。

Divination: about process in case 10/6/2009

Verse:
足不安  心不安  两两事相关  行龙来  却又欢
Explanation:
足不安，两脚忙忙走，东奔西颠，南来北往，没有停歇的时候。何事慌忙?与心事相关。这桩心事，由来已久，亏欠太深，只为佳侣为良伴为情感。 农历三月，当有好音。 这位佳侣，生肖属龙。生于52，64，76，居于偿的东方，用不着你到处寻觅，佳期一到，便会来到你身旁。你所有的烦恼和不安，都会一扫而光。取而代之的是欢乐，畅快，充满了诗情画意。 此人性格格外刚而内柔，粗犷个性中不乏细腻。作事条理分明，有章有法。关怀，爱护亲人，恰似家中长男长女。 有这样一位佳侣来临，你可以停下脚步放宽心，等待那幸运时刻的到来。

Verse:
铁索一条  未把孤舟系  金刀一把  早将头落地
Explanation:
铁索系不住孤舟，金质的项链也挽不你心上之人。金钱的力量，在显得那么苍白，软弱。世间有多少金钱无法办到的事情! 金刀一把，同样中钱财的象征。在你没有备备之时，猛然袭来，恐怕事业，工作，家庭，健康等针有巨大的损失呢。 人不虎星，虎不乱伤人"。白虎为西方护卫之神，对应的季节是秋天，五行属金。你国提防来自西部的一股势力，其代表人物属蛇。此人外貌清各，仪表华贵，庄重，却极具伤人能量。 以上为消极防范，不足为主，重要的不是要主，积极预防。 求拜关圣帝君，务要志诚。每日默颂"南无阿弥陀佛"数十遍，万不可平日不烧香，急时抱佛脚。另需买龟放生，积德行善。

Azure Dragon 青龍 9/6/2010, 24/2/2011

"Thanh Long" redirects here. For the fruit known as "Thanh Long", see Dragonfruit.
The Azure Dragon is one of the Four Symbols of the Chinese constellations. It represents the east and the spring season. It should not be confused with the mythological yellow dragon that is associated with the Emperor of China. It is also referred to in media, feng shui, other cultures, and in various venues as the Green Dragon and the Avalon Dragon.[1]
It is known as Qinglong in Chinese, Seiryū in Japanese, Cheongnyong in Korean, and Thanh Long in Vietnamese. It is sometimes called the Azure Dragon of the East (simplified Chinese: 东方青龙; traditional Chinese: 東方青龍; pinyin: Dōng Fāng Qīng Lóng, or sometimes simplified Chinese: 东方苍龙; traditional Chinese: 東方蒼龍; pinyin: Dōng Fāng Cāng Lóng).
(From Wikipedia, the free encyclopedia)

Tiger God 虎爺(Huye) 3/6/2010

Huye (虎爺), a guardian spirit, often found at the bottom of Taoist temple shrines. Worshipers revere the tiger spirit to curse spiritual enemies. Rituals include stomping an effigy of a spiritual enemy in front of the tiger spirit, as well as sacrificing meat offerings, paper gold, and others.

Master Tiger:
An important subsidiary animal deity in popular religion. His emergence can be traced back to the reverence of tigers prevalent amongst the nature worship of ancient China. The tiger’s reputation for brutality and ferocity in the eyes of the Han (漢) Chinese aroused feelings of awe, and this combined with Daoist beliefs to evolve into the Master tiger worship of contemporary folk religion.
The tiger’s status as an important accompanying deity comes despite the fact that tigers are not found in Taiwan. Master Tiger is closely associated with various other gods, and his role in most cases is that of the attendant, mount, or porter of the master deity. However, because Master Tiger accompanies a number of different gods, popular region bestows on him all their various divine powers, making him a formidable deity in his one right. For example, Master Tiger accompanies the God of Wealth (武財神) Zhao Gongming (趙公明), and therefore has the power to make people rich; Master Tiger also serves at the side of Baosheng Dadi (保生大帝, the Emperor of Life Protection), and so acquires the ability to heal, becoming the patron saint of the people when their children fall ill. Among Master Tiger’s other roles, some of the more important include acting as the guide and vanguard for touring deities, offering protection for temples, overseeing traffic safety, and being responsible for the safety of fishermen at sea and a bountiful catch upon their return.
Offerings in Taiwanese temples to Master Tiger are traditionally placed below the location of the main deity, befitting his position as a god of relatively low status. Nonetheless, there is no shortage of tales describing Master Tiger’s bold feats in folklore, and because of this in some areas offerings to Master Tiger are now placed on the table itself, and separate temples have even been built. To distinguish them from the traditional custom of placing Master Tiger offerings below the main deity (Earth Tiger), these are known as “Sky Tiger” temples, and have become symbols of the diverse nature of popular religion in Taiwan. An important region for temples to the “Sky Tiger” is Chiayi (嘉義), and in addition to Master Tiger accompanying touring gods on pilgrimages, grand celebrations are held there to commemorate Master Tiger’s birthday on the sixth day of the sixth lunar month. In addition, temples dedicated to Master Tiger as the main deity are also seen in Changhua (彰化), Waipu (外埔) in Taichung (臺中), and Shiding (石碇) in Taipei.
The vast majority of Master Tiger images seen in temples still depict him in the form of a tiger, but differences in style among craftsmen have led to the emergence of “cute,” “ferocious,” and “cartoon” Master Tigers. With the rise in status of Master Tiger and in recognition of his legendary feats, he has also appeared in human form with a tiger head, or as a human wearing a tiger hat; this diversity in form is most marked in Xinmin Hall (新民堂) in Yilan (宜蘭), where offerings are made to all three of the above manifestations.
(http://taiwanpedia.culture.tw/en/content?ID=1988)

Big Dipper Jun(i)北斗星君 3/6/2010

Big Dipper Juni, juga dikenal sebagai "Kompas Zhenjun," "Kompas tujuh yuan Xing Juni" Biduk adalah tujuh yuan Xing Jun: Juni Tan Langxing Yangming Kompas, Kompas seks cairan raksasa pintu Xing Juni, Paulus terus Xing Juni nyata Kompas, Kompas Xuanming Wenquxing Juni, Dipper Dan Lian Xing Yuan Chen Jun, Wu khas Kutub Utara Dipper Bintang Juni, Juni Xing Juni istirahat Dipper. Menurut legenda, ada seorang raja yang bernama Zhou Yu Wang, kekudusan, tak terbatas. Raja memiliki selir disukai, dikenal sebagai Lady Ungu, masuk akal yang amal, istrinya berjanji besar ingin, pastikan untuk melahirkan raja untuk minggu Putra Royal, dalam rangka untuk membantu langit dan bumi. Tahun di musim semi, istri mandi di Tamachi hangat, "tiba-tiba memiliki rasa perut, segera melahirkan sembilan teratai kuncup, pengembangan musiman, kimia dan senjata biologi memiliki sembilan putra, yang kedua adalah Kaisar Agung, Ziwei Besar, tujuh .. adalah Biduk Biduk dan perjuangan Selatan Xing Juni diklaim, adalah fokus dewa Tao fase yang dapat menentukan kematian Biduk adalah raja, pepatah kuno berbunyi: "pertempuran Selatan Catatan Kesehatan, Kompas mati Catatan" mengatakan.
北斗星君，又稱“北斗真君”、“北斗七元星君”。北斗七元星君為：北斗陽明貪狼星君，北斗陰精巨門星君，北斗真人祿存星君，北斗玄冥文曲星君，北斗丹元廉貞星君，北斗北極武典星君，北斗衝破軍星君。相傳有一個國王叫周禦王，聖德無邊。國王有一個愛妃，號稱紫光夫人，明理慈慧，夫人許下大願，一定要為周禦王生下聖子，以輔助乾坤。一年的春天，夫人在溫玉池中沐浴，“忽然腹有所感，立即生下了蓮花九苞，應時開發，化生有九子，其中二個是天皇大帝、紫微大帝，另外七個就是北斗七星。北斗七星與南斗星君是並稱的，都是道教中重在的天神。相說，北斗星君能夠決定人的死期，古代有句俗話說：“南斗註生，北斗注死”的說法。
1. Tan Lang Tai Xing Jun (貪狼太星君)1st Star (Visible) Bayer: α UMa
2. Ju Men Yuan Xing Jun (巨門元星君) 2nd Star (Visible) Bayer: β UMa
3. Lu Cun Zhen Xing Jun (祿存貞星君) 3rd Star (Visible) Bayer: γ UMa
4. Wen Qu Niu Xing Jun (文曲紐星君) 4th Star (Visible) Bayer: δ UMa
5. Lian Zhen Gang Xing Jun (玉廉貞綱星君) 5th Star(Visible) Bayer: ε UMa
6. Wu Qu Ji Xing Jun (武曲紀星君) 6th Star(Visible) Bayer: ζ UMa
7. Po Jun Guan Xing Jun (破軍關星君) 7th Star (Visible) Bayer: η UMa

Great Big Dipper" also known as: "Beidou really June", "Big Dipper Seven Star King". According to "too Shang Yuan spirit Beidou this life extended health game Canon" volume a and the "too Shang Xuan spirit Beidou this life extended health by note" volume Shang recorded, "Dipper June" actually not only ' a bit ', but "seven bit", respectively called: "Beidou Yangming corruption Wolf star June", and "Beidou Yin fine giant door star June", and "Beidou live Lu save star June", and "Beidou Xuan offerings text song star June", and "Beidou Dan Yuan cheap Zhen star June", and "Beidou Arctic Wu Song star June", and "Beidou days closed breaking army star June". Taiwan is the "seven star King", into one, collectively referred to as "Great Big Dipper".
However, I want to know "the Great Dipper" features and appearance of the symbolic meaning of CHIFA, you must first learn from its source of faith. "Great Big Dipper" faith, originates from the worship of ancestors for the Big Dipper. "Historical records ‧ tianguan book": "" Big Dipper ", Yin and Yang, built at four o'clock, five elements, move sections, Xu JI. "" Too Xuan Ling Beidou on the longevity of life wonderful "said:" the Big Dipper, Si Sheng Division killed, is also of the jiren. "So in fact can be seen from above in the classic book on the, the Big Dipper seven stars, by their very nature not only death note, also have" life Division of JI and jiren, the five elements, regulation and even gas "vows of Wei.
-Its characteristics and the symbolic meaning of CHIFA, mainly from the "search gods and spirits" in the third volume of the book reads: "Nam DAU life, Beidou note death note. Human fertilization, are from the Nam DAU Beidou, all praying to the Big Dipper. "Because of their death note, on the one hand represents five lines of learning" is mysterious in the North, its color is black "; on the other hand, black symbolizes" Tibetan and end of life ". Among the azimuth, Beidou sill Palace, its main job is "Secretary acting Yin Palace, Royal water slaughter". So by various temples in Taiwan ' worship ' "Great Dipper" "law" are black, their robes trappings are mysterious. Folk belief spread "Great Dipper" main run "future of life and death". (http://blog.yam.com/kee3/article/35972136)
「素晴らしいとも呼ばれる七星」:「Beidou 本当に 6 月「北斗七星 7 つ星王。「香元精神 Beidou 健康ゲーム キヤノン拡張この生活も」ボリュームによると、の」も尚玄精神 Beidou この生活健康メモによって拡張」のボリューム上記録、「北斗七星 6 月」'それぞれと呼ばれる実際にだけでなく、ビット'、"7 bit"が:「Beidou 陽明破損オオカミ スター 6 月」と「Beidou 陰罰金巨大なドア スター 6 月」、と」ライブの Lu を保存 Beidou スター 6 月」と「Beidou 玄製品本文歌星 6 月」、と「Beidou ダン元安い珍スター 6 月」、と「Beidou 北極武曲星 6 月」と 6 月星「Beidou 日閉鎖速報軍」。台湾」「素晴らしい七星として「総称 7 つ星王」、1 つに、です。
ただし、「七星」機能と外観の CHIFA の象徴的な意味を知っているしたいと思います、その信仰ソースからをまず学ぶ必要があります。大きなの七星信仰、七星の祖先崇拝に由来します。「史料 ‧ tianguan 本「:」「北斗七星」、陰と陽、4 時、5 つの要素、構築移動セクション、徐寺。「」も宣陵 Beidou 素晴らしい生活の長寿の「言った:「七星、Si 盛が死亡部門の jiren も。「ので、実際上から、北斗七星 7 つの星、の古典的な本非常に自然で見られる唯一死は、またが「生活課の寺、jiren、5 つの要素では、規制ともガス「魏の誓い。
-その特性と象徴の CHIFA、本を読むの第 3 巻の主に「検索の神と霊から」の意味:「Beidou 注デスノート南 DAU 生活。ヒトの受精、南 DAU の Beidou では、すべての祈りは、北斗七星にからです。」はデスノートのためは、一方で学習の 5 行を表す」は不思議では、北には、その色は黒です」、「チベットと人生の終わり」他の一方で、黒を象徴。方位の間で、Beidou の土台の宮殿、その主な仕事は陰宮殿、ロイヤル ・水の虐殺を演技の秘書です。台湾の様々 な寺院で崇拝」七星」「法律」黒ので彼らのローブ虚飾神秘的ですです。民間信仰「実行七星」メイン「未来の生と死」を普及。
   北斗真君又稱北斗星君、北斗七元星君。據《太上玄靈北斗本命延生真經》卷一、《太上玄靈北斗本命延生經註》卷上記載，北斗七元星君為：北斗陽明貪狼星君，北斗陰精巨門星君，北斗真人祿存星君，北斗玄冥文曲星君，北斗丹元廉貞星君，北斗北極武曲星君，北斗天關破軍星君。
北斗星君亦尊稱北斗七元星君，民間拜禮北斗星君，亦曰禮斗，以祈消災解厄、保命延生。《太清玉冊》載：「北斗七星稱為七元解厄星君，一曰貪狼，二曰巨門，三曰祿存，四曰文曲，五曰廉貞，六曰武曲，七曰破軍」。《雲笈七籤》亦云：「北斗星君乃丹元星天之斗君，主命祿籍，上法九天譜籙，中統鬼神部目，下領榮真兆民命籍」。據說，南斗、北斗兩位星君都是掌管人的生死、富貴吉凶的神明。因此，自古以來，人們為消災祈福、治病延生，所以常向南斗、北斗星君祭祀祈求。《北斗星君賜福真經》裡面記載，人的魂魄來源與歸宿均在「斗府」。「斗」就是人的本命元辰，每個人的性命因出生干支的不同而分屬於北斗七位星君所管轄，稱之為本命星君。信眾若於本命日向本命星君祭祀祈福，受其護佑，就能保天命。但是，由於每個人的本命日不同，行天宮本著濟世救人的精神，廣開方便之門，所以訂於每年春、秋時節舉行集體式的祈安大法會。

Kalachakra 时轮金刚咒 2/3/2010

English abbreviation: Kalachakra
Simple Roman alphabet: om ham ksa ma la va ra ya svaha
Tibetan pronunciation: om ham cha ma la va ra ya soha
Simple Chinese transliteration:       an han kesha ma la wa re ya shua’ha
Kalachakra-the design of Gathering Ten Powerful Elements is an extremely mysterious force of a graph which contains 10 symbols ---7 devanagaris,the sun,the moon and a ring in Tibetan Buddhism. This figure is very complex operators contain dialectical relationship. The icon five colors symbolize the five basic elements of space, water, fire,wind, land and air. 10 symbols symbolize the body parts and parts of the material world. A complex space between them dialectical theory system.
Kalachakra-the design of Gathering Ten Powerful Elements strong ability to avoid disaster, can drive the virulence of the attack.
The Klachakra symbol means 'The one with ten powers'. It is very protective and dispels negativity. It consists of seven individual syllables combined together with three other components to make a total of ten very powerful elements within the image. - The Ten Powers are described as ten existences - body, awareness, space, wind, fire, water, earth, stable, moving, and the gods unseen and uncreated. Each part of the Kalachakra symbol has deep specific meaning, and is a great study unto itself.
(from http://www.eyangs.com/-meaning-and-characters-.html)

本咒扣除起始的唵 (om)跟结尾的莎诃(svaha)，当中有七字，常见的写法是ham、ksa、ma、la、va、ra、ya，不过也有些传承把ham的m移到ya后面，变成ha、ksa、ma、la、va、ra、yam。
咒语内容如下：
简易罗马拼音：om ham ksa ma la va ra ya svaha
通行藏传发音：om ham cha ma la va ra ya soha
简易汉字音译：唵 含 克沙 妈 拉 哇 惹 牙 刷哈
时轮金刚咒牌是由时轮金刚咒中的七字：(ham)、(ksa)、(ma)、(la)、(va)、(ra)、(ya)所组成。时轮咒牌的两侧常放有e、vam两字，一般是以瓦德体书写。
om是咒语起始语。svaha是结尾语。当中七字可看成是纯属音效而无文字意义的字。ksa藏传常念成cha，而svaha念成soha。