観自在菩薩真言 30/12/2014 Dream 12/8/2015, 28/12/2015

聖観音－

オン・アロリキャ・ソワカ（Om arolik svaha）
【觀世音菩薩滅業障真言】
《安樂妙寶》中說：此真言是一切蓮華部心。
能成一切三世勝法，即正觀音咒，又名滅業障咒。
「嗡。阿 噜 勒 繼 娑婆訶。」

RED TARA MANTRA 30/12/2014. 16/8/2017

OM TARE TAM SVOHA/SOHA

Red Tārā, (Kurukulla)(紅度母) of fierce aspect associated with magnetizing all good things.Red Tara is the fierce aspect of the Tibetan Buddhist Goddess Tara who embodies compassion, redemption, and removes obstacles on the path as well as quelling fears and anxieties. Red Tara magnetizes to oneself all good things. Red Tara is the dakini of magic and enchantment and the mother of liberation. The deity/Bodhisattva/female emissary of the Buddha Tara takes many forms, but regardless of which it is, she is one of the most revered and petitioned divinities in Tibetan Buddhism. Tara is the “Mother of All the Buddhas": she who embodies compassion, allays fears, removes obstacles. The Heart Mantra is:  "Om Tare Tam Soha"  which is done after the Jetsun Mantra and it simply establishes one in the Heart of the Mother, emptiness/awareness/compassion!

Ghost press of fighting with the Japanese Kurata (倉田重祿). 28/12/2014

台湾総督府〔臺灣總督府〕／たいわんそうとくふ
仓田重禄:
明治三十四年1901台湾守备混成旅团/台南卫戍病院/病院附(一等军医正七勋五)
明治二十九年1896台湾守备混成第三旅团台湾守备步兵第五联队/联队附(一等军医正七勋六)

25 Tai Tsz Temple 廿五 太子廟 27/12/2014

Lot 1
Verse:
〖籤詩〗: 高聳雲衢去路難，心機用盡不能安；眼前幸有人相助，終見忠良一寸丹。
〖典故〗: < 薛禮進弓摩天嶺>
薛禮（613年－683年），字仁貴，絳州龍門（今山西河津）人，唐太宗唐高宗時期的將軍。是北魏將領薛安都六世孫，出身於河東薛氏世族。
Explanation:
【註釋】
   高聳雲衢去路難：雲衢－指高空。摩天嶺高聳入雲霄，要登上實在很困難。
心機用盡不能安：就算是用盡心機想盡辦法，還是無法得到想要的結果（想不出辦法來） 。
眼前幸有人相助：幸好眼前就有貴人來相助（上山賣弓的老頭） 。
終見忠良一寸丹：一寸丹－指心。古人謂心為方寸之地。終於看見忠誠正直的人。
【白話】
   薛仁貴攻打摩天嶺，眼看摩天嶺高入雲霄，想盡辦法不得要領，忽然看見一位賣弓的老頭，就假裝成父子上山，終於收服摩天嶺，還得到兩位忠心兄弟相助。
【籤詩斷吉凶】
    薛禮攻打摩天嶺，望山興嘆，去路難行，費盡心思，不得要領。告訴求籤人遇到困難要善用機會三思而行，有要領就可輕易達成。如遇貴人，問題有解，一路順勢。運氣：未通。一切的好壞，順乎自然。凡事：新做不可。問婚姻：反覆難成。可以借媒婆的力量來完成。出外：不吉。失物：未日在。官事：和解好。疾病：宜解祭、或更醫。六沖卦：近病、沖－好。久病、沖－死。求大命：聽天由命了。求財：財空福絕，一切籌謀都是白費心機。冬天得此籤，亥子水沖剋世爻，大勢已去，若在巳亥日問此籤，福神絕於日，辰爻財落空，希望全泡湯。

Lot 2
Verse:
〖籤詩〗: 總是前途莫心勞，求神問聖枉是多，但看雞犬日過後，不須作福事如何。
〖典故〗: 鳳嬌觀音庵問籤中奸臣計 (胡鳳嬌觀音寺行香求懺)
             武則天登基。李唐後裔皇太子李旦逃出改名馬進興流浪在胡發家做長工，胡發哥胡登死後留妻女、女鳳嬌投靠叔叔，胡妻文氏同情進興。這晚剛眠忽見祥光月老為鳳嬌和進興繫上紅線，一條金龍金光衝柴房，文氏驚醒原是場怪夢。一早當進興劈柴時右臂果然和鳳嬌一樣有硃砂痣，文氏驚喜敲定說親。幾天後進興辭行叔父要他回去，後會來接丈母娘和鳳嬌，原來前朝遺臣馬周招兵買馬準備推翻武則天，派人四處尋找太子李旦主持大局。鳳嬌等李旦時被馬迪看上不從，馬迪吃了悶虧耍賴散布謠言說進興當強盜已被官府砍頭。鳳嬌傷心欲絕，母文氏不信自認不會看錯人，決定帶鳳嬌到觀音寺問籤。參拜畢出寺門卻不見轎，小尼笑說二位有緣就在此住晚明天再下山，小尼帶母女到禪房赫見馬迪在房內。原來馬迪詭計買通小尼佈陷阱，但吉人天相母女被老佣人胡完救出觀音寺。
〖本故事的啟示〗：萬般都是命，半點不由人。
Explanation:
〖解說〗
   前途有命運安排，你只要盡其在我去努力奮鬥，不必勞心去求神問卜，那只是多枉費精神，你要解決的事，只要等待酉、戌日過了以後就會有消息的，不必再去祈福求神。這首籤詩明白告訴當事人，解決問題，唯有靠自己，光是求神問卜，是解決不了問題，雞為酉，犬為戌，故關鍵在酉戌日後，即能獲得答案。
‧求財─微利不吉，定無主意，小心經營之。
‧婚姻─平正之緣，為多培養感情可增情誼。
‧農牧─早冬可也，晚冬不佳，六畜皆可納。
‧失物─戌日者在，他日恐有失落，防再失。
‧行船─財輕微利，雖是小利應小心時者也。
‧訟事─和之為貴，意氣用事則兩敗必俱傷。
‧功名─未能成就，有益求進者再力行可也。
‧六甲─先男後女，是人生大願完成其一也。
‧經商─新業者差，舊業部分平平，順潮流。
‧出外─不可之時，因時運之未到去即失利。
‧治病─運深之時，酉戌日可不畏，悉心治。
‧家運─宅舍難居，求神護佑，作福積德善。

Got it from the Tai Tsz Temple of dream, 27/12/2014

FORM: 天雷无妄
1. ䷘无妄：元亨，利貞。其匪正有眚，不利有攸往。
    Wu Wang: Wu Wang indicates great progress and success, while there will be advantage in being firm and correct. If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction.
    彖傳: 无妄，剛自外來，而為主於內。動而健，剛中而應，大亨以正，天之命也。其匪正有眚，不利有攸往。无妄之往，何之矣？天命不佑，行矣哉？
    Tuan Zhuan: In Wu Wang we have the strong (first) line come from the outer (trigram), and become in the inner trigram lord (of the whole figure); we have (the attributes of) motive power and strength; we have the strong line (of the fifth place) in the central position, and responded to (by the weak second): - there will be 'great progress proceeding from correctness; such is the appointment of Heaven. 'If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction:' - whither can he (who thinks he is) free from all insincerity, (and yet is as here described) proceed? Can anything be done (advantageously) by him whom the (will and) appointment of Heaven do not help?
    象傳: 天下雷行，物與无妄；先王以茂對時，育萬物。
    Xiang Zhuan: The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things.
2. 初九：无妄，往吉。
    The first NINE, undivided, shows its subject free from all insincerity. His advance will be accompanied with good fortune.
    象傳: 无妄之往，得志也。
    Xiang Zhuan: When 'he who is free from insincerity makes any movement,' he will get what he desires.
3. 六二：不耕獲，不菑畬，則利有攸往。
    The second SIX, divided, shows one who reaps without having ploughed (that he might reap), and gathers the produce of his third year's fields without having cultivated them the first year for that end. To such a one there will be advantage in whatever direction he may move.
    象傳: 不耕獲，未富也。
    Xiang Zhuan: 'He reaps without having ploughed:' - (the thought of) riches to be got had not risen (in his mind).
4. 六三：无妄之災，或繫之牛，行人之得，邑人之災。
    The third SIX, divided, shows calamity happening to one who is free from insincerity - as in the case of an ox that has been tied up. A passer by finds it (and carries it off), while the people in the neighbourhood have the calamity (of being accused and. apprehended).
    象傳: 行人得牛，邑人災也。
    Xiang Zhuan: 'The passer-by gets the ox:' - this proves a calamity to the people of the neighbourhood.
5. 九四：可貞，无咎。
    The fourth NINE, undivided, shows (a case) in which, if its subject can remain firm and correct, there will be no error.
    象傳: 可貞无咎，固有之也。
    Xiang Zhuan: 'If he can remain firm and correct there will be no error:' - he firmly holds fast (his correctness).
6. 九五：无妄之疾，勿藥有喜。
    The fifth NINE, undivided, shows one who is free from insincerity, and yet has fallen ill. Let him not use medicine, and he will have occasion for joy (in his recovery).
    象傳: 无妄之藥，不可試也。
    Xiang Zhuan: 'Medicine in the case of one who is free from insincerity!' - it should not be tried (at all).
7. 上九：无妄，行有眚，无攸利。
    The topmost NINE, undivided, shows its subject free from insincerity, yet sure to fall into error, if he take action. (His action) will not be advantageous in any way.
    象傳: 无妄之行，窮之災也。
    Xiang Zhuan: 'The action (in this case) of one who is free from insincerity' will occasion the calamity arising from action (when the time for it is) exhausted.
  （by James Legge）

SKILL: 山雷颐(戊子)
1. ䷚頤: 貞吉。觀頤，自求口實。
    Yi: Yi indicates that with firm correctness there will be good fortune (in what is denoted by it). We must look at what we are seeking to nourish, and by the exercise of our thoughts seek for the proper aliment.
    彖傳: 頤貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢，以及萬民；頤之時大矣哉！
    Tuan Zhuan: 'Yi indicates that with firm correctness there will be good fortune:' - when the nourishing is correct, there will be good fortune. 'We must look at what we are seeking to nourish:' - we must look at those whom we wish to nourish. 'We must by the exercise of our thoughts seek the proper aliment:' - we must look to our own nourishing of ourselves. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is (the work intended by this) nourishing in its time!
    象傳: 山下有雷，頤；君子以慎言語，節飲食。
    Xiang Zhuan: (The trigram representing) a mountain and under it that for thunder form Yi. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.
2. 初九：舍爾靈龜，觀我朵頤，凶。
    The first NINE, undivided, (seems to be thus addressed), 'You leave your efficacious tortoise, and look at me till your lower jaw hangs down.' There will be evil.
    象傳: 觀我朵頤，亦不足貴也。
    Xiang Zhuan: 'You look at me till your (lower) jaw hangs down:' - (the subject of the line) is thus shown unfit to be thought noble.
3. 六二：顛頤，拂經，于丘頤，征凶。
    The second SIX, divided, shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from the height (above), advance towards which will lead to evil.
    象傳: 六二征凶，行失類也。
    Xiang Zhuan: 'The evil of advance by the subject of the second SIX, (divided),' is owing to his leaving in his movements his proper associates.
4. 六三：拂頤，貞凶，十年勿用，无攸利。
    The third SIX, divided, shows one acting contrary to the method of nourishing. However firm he may be, there will be evil. For ten years let him not take any action, (for) it will not be in any way advantageous.
    象傳: 十年勿用，道大悖也。
    Xiang Zhuan: 'For ten years let him not take any action:' - his course is greatly opposed (to what is right).
5. 六四：顛頤，吉，虎視眈眈，其欲逐逐，无咎。
    The fourth SIX, divided, shows one looking downwards for (the power to) nourish. There will be good fortune. Looking with a tiger's downward unwavering glare, and with his desire that impels him to spring after spring, he will fall into no error.
    象傳: 顛頤之吉，上施光也。
    Xiang Zhuan: 'The good fortune attached to looking downwards for (the power to) nourish,' shows how brilliant will be the diffusion (of that power) from (the subject of the line's) superior position.
6. 六五：拂經，居貞吉，不可涉大川。
    The fifth SIX, divided, shows one acting contrary to what is regular and proper; but if he abide in firmness, there will be good fortune. He should not, (however, try to) cross the great stream.
    象傳: 居貞之吉，順以從上也。
    Xiang Zhuan: 'The good fortune from abiding in firmness' is due to the docility (of the subject of the line) in following (the subject of the line) above.
7. 上九：由頤，厲吉，利涉大川。
    The sixth NINE, undivided, shows him from whom comes the nourishing. His position is perilous, but there will be good fortune. It will be advantageous to cross the great stream.
    象傳: 由頤厲吉，大有慶也。
    Xiang Zhuan: 'The good fortune, notwithstanding the peril of his position, of him from whom comes the nourishing,' affords great cause for congratulation.
  （by James Legge）

Setrap Mantra 金甲衣护法心咒 16/12/2014

Setrap
【Wrathful Emanation of Buddha Amitabha】
The Protector Setrap appears to us as a wrathful emanation of the Buddha Amitabha, where he protects us as angry, though concerned, parents would towards their wayward children ~ hoping to wake them to their senses and bring them onto the correct path.
Though in a wrathful form, the Protector is always motivated by compassion and loving care for all sentient beings.
As an Enlightened Buddha, Setrap’s apparent fury is never directed against any beings. Instead, his wrath is directed at destroying our inner and secret defilements of attachment, anger, ignorance and our self-cherishing attitudes which bring us so much suffering.
Utterly opposed to attachment, Setrap acts with objectless equanimity towards all beings. Being the great enemy of anger, Setrap acts with supreme love towards all beings.
Being the victor over ignorance, Setrap directly cognises Emptiness and possesses the highest wisdom that perceives the best manner of liberating all sentient beings. As the antidote to the self-cherishing attitude, Setrap cherishes all beings above Himself.
With sincere prayers and request of His assistance, Setrap is known to accomplish the swiftest destruction of outer, inner and secret obstacles in our path towards Enlightenment.

His spiritual energy in the form of sound that helps to transform the mind (Mantra):
OM MAHA YAK CHA TSA SOHA

Dharmapala Setrap Chen or more commonly known as “The Wild Tsen” or “Setrap Protector” is actually an ancient protector who comes from the Holy Land of Bodhgaya where Lord Shakyamuni Buddha was enlightened. Setrap Protector is actually the wrathful form of Buddha Amitabha that sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha. Setrap Protector is brought to Tibet by the translator called Loden Sherab (Ngog Lotsawa) from India just to spread and make the dharma grow. Setrap Chen’s name actually derive from the word “golden cuirass” and it refers to the Gold Armor that he wears in Battles, This Symbolized the battle with our minds and also the spiritual side with the Demons of both inner and outer.
Setrap Protector is an ancient Protector that exists before our age and sworn to protect the teachings of Buddhism to Lord Sakyamuni Buddha himself and renewed his vow with Guru Rinpoche. At that time Lord Setrap’s Practices are most commonly practiced in Buddhist Monasteries in both Nalanda and Bodhgaya in India. Traveled with the translator called Loden Sherab to the Land of Snow (Tibet) from India just to spread and make the dharma grow. Just before Loden Sherab starts his journey to Tibet, the abbot of Bodhgaya Monastery was said to have entrusted him with Setrap Protector for the success in growth of Buddhism in Tibet. 
Setrap Protector being the wrathful emanation of Buddha Amitabha has been the protector for Ganden Shartse Monastery one of the two college of Gaden Monastery for many hundreds of years. Setrap Protector’s tasks among these degenerate times are good in pacifying our obstacles and also to make conditions conducive for everything good; namely the practice of dharma which leads to our eternal happiness. His role of being a wrathful emanation is very similar like angry parents towards their child. Although sometimes our parents seems to be angry at us, but the anger is always motivated by love and concern towards their child’s well being. Buddha Amitabha emanate into this wrathful form is to direct into our inner and secret defilement of our own attachments, anger, ignorance and or ego. As an “Enlightened Buddha” despite his wrathful outer looks, Setrap Protector is well known for accomplishing the deadliest and swiftest destruction for all inner, outer and secret obstacles. As stated in the ”Setrap Puja Book” (Shartse Jewel) the cudgel that Lord Setrap holds with his right hand are made of ‘sandalwood from the forests of Malaya’ – (Malaya in now known as Malaysia). As a proof of a being a devoted protector of Buddhism, Setrap Protector actually sew Guru Rinpoche’s shoe to his crown when he renewed his vow as a proof.
Therefore Setrap Protector is “One of the Best” of the Enlightened being that we can pray to when we have any obstacles to pacify, especially those who keeps us away from Dharma.
(Source: http://www.chinabuddhismencyclopedia.com/en/index.php?title=Setrap)
金甲衣
【阿弥陀佛的忿怒化身】
在传统藏传佛教里，金甲衣护法是阿弥陀佛的忿怒相。祂的示现如同父母对于孩子的严厉管教，希望能唤醒他们的良知，带领他们走上正途，因此其背后的动机是出于对有情众生的大慈悲心。我们也可以说金甲衣护法所展现的忿怒相是专门对治我们内心里因无明所引发出的贪瞋痴之染习。金甲衣护法是彻底证悟的佛，祂的忿怒相绝非针对某位众生﹐而是平等慈悲地对待一切有情众生。由于祂已克服内在的瞋心，因此能施予众生无限的大爱。由于祂已断除无明之根﹐证悟空性﹐因此能运用大智慧善诱众生走上菩提之道。由于祂代表了强烈我执的对治剂，因此祂把他人的福祉看得比自己还重要。当我们生起强烈的心念祈求祂的加持及庇护时，祂将能帮助我们迅速克服外在﹐内在及密相上的修行上之障碍。
金甲衣护法心咒 :
嗡                   玛哈                 呀     叉                           扎                 梭哈
OM（佛陀） MAHA（大） YAK CHA（迦）（生灵） TSA （扎） SOHA（给我加持）
金甲衣护法(Setrap)
藏传佛教所谓“Dharmapala”意即保护佛法的守护神，而Setrap则意谓金盔甲。六百年来，在藏传黄教大寺——甘丹萨济寺，殊胜的金甲衣护法一直被得道的明师、大成就者、禅师、住持和转世高僧等供养着。单看像甘丹萨济寺这样一座大寺院，也选择了殊胜的金甲衣护法成为他们寺院里的守护神祇，我想祂肯定会为众生带来巨大的护佑。孰不知金甲衣是西方净土阿弥陀佛的忿怒化身，所以我们根本不需要对祂产生任何的疑惑。祂停留在世上的目的是为了利益很多的众生。对华人来说，金甲衣与你很有殊缘，因为广为华人熟知的大乘佛法都以阿弥陀佛持修为主流。虽然如此，金甲衣却不会理会你是谁，只要你认真地持修祂的法门，严守戒律和学习佛法转化个人的行为，那么祂就会在身边守护着你。你会发现金甲衣在不知觉中影响了你的人生，许多不能做到的事情都能完成，许多曾经失去的东西也可以再找回来，许多让你误入歧途的事物，亦可以重头找到对的新方向。(Source: http://resources.tsemtulku.com/cn/cn-buddhas/%E6%8A%A4%E6%B3%95-cn-buddhas/%E9%87%91%E7%94%B2%E8%A1%A3.html)
(http://www.setrap.net/)

Sign 15/12/2014

〖詩曰〗
  利在中邦出戰證，一番獲醜在五庭，鳳街丹詔歸陽畔，得享佳名四海榮。

〖簽釋〗
    很少有人能夠得到這支簽，除非你是一個出將入相大德大才的君子。你在中興之時，也就正是眼下，將要率領一隊人馬向西了征。這場戰爭當然是以勝利告終的，並且在西北地方的大城市中，獲得很大的收穫。醜，不是丟醜。醜為牛。形體粗壯，僅次於龍，與虎不相上下。這裡預示著顯赫的職位或學位，是一種文職而非武官。這次出征的勝利，奠定了你一生的名利，富貴的基礎。銜丹詔歸陽畔，一個女人帶升遷的文種來到你的身邊，並從此終生陪伴你，照顧你，護衛你。象徵著中年以後將有女貴人為你傳遞資訊，處處扶助，得以安康。你的威名遠播，四海傳楊，享有崇高的威望和信譽。你將得到同僚，下屬的愛戴和擁護，當然你也會體察民情，關心愛護他們，不這樣的話，就是反其道而行之，予自己不利。

大宝广博楼阁善住秘密陀罗尼咒 30/11/2014

  又稱 –善住咒︰唵　嘛尼　乏及里　吽

【心陀罗尼】
【梵音】om.  mani  vajre.      hum
【古译】唵。麻抳  嚩日礼。  吽。
【释义】法宝   金刚三昧  成就

【随心陀罗尼】
【梵音】om.  mani   dvare       hum  phat
【古译】唵。麻抳   驮嚩礼。  吽。泮吒。
【释义】法宝  却敌门户    摧破

【根本陀罗尼】大宝广博楼阁善住秘密陀罗尼
【梵音】 namahsarva  tathagatanam.
【古译】曩莫  萨嚩(wa)怛他噶(ga)多南。
【释义】礼敬  一切  如来众！
                om.  vipula  garbhe           maniprabhe.
                唵。尾补攞噶陛(bei)。 麻抳 钵啰陛。
                广博   藏    法宝                   光明
                tathagata      nidarsane.    mani  mani.   suprabhe.
                怛他噶多。儞捺舍宁。麻抳  麻抳。苏钵啰陛。
                如来                显现        法宝  法宝    妙光明
                vimale          sagara     gambhire.
                尾麻黎(lei) 娑噶啰。俨(gam)鼻隸(rli)。
                无垢                海            甚深
                hum  hum.      jvala             jvala.     buddha  vilokite.
                  吽      吽。  入嚩攞(la)，入嚩攞。  没驮    尾卢枳帝(dei)。
                  光焰                     光焰                  佛陀    观察
                guhya                           dhistita        garbhe.    svaha.
                麌(gu)呬(hei)夜(ya)。地瑟耻多。噶陛。   娑嚩诃。
                秘密                             加持           藏           圆满成就

【原文】曩莫萨嚩怛他噶多南。
                唵。尾补攞噶陛。麻抳钵啰陛。
                怛他噶多。儞捺舍宁。麻抳麻抳。苏钵啰陛。
                尾麻黎娑噶啰。俨鼻隸。
                吽吽。入嚩攞，入嚩攞。没驮尾卢枳帝。
                麌呬夜。地瑟耻多。噶陛。娑嚩诃。
【读音】那摩　萨尔瓦　达他噶达南
                唵　尾布拉　噶尔备　  麻尼　钵喇备
                达他噶达  尼达尔沙内　麻尼　麻尼　苏钵喇备
           　 尾麻类  萨噶喇    感比锐
                吽  吽　及瓦拉　及瓦拉  布达　尾卢给徳(dei)
           　谷黑牙   地斯提达　噶尔备   司瓦哈

【大宝广博楼阁善住秘密陀罗尼咒轮功用】

闻此陀罗尼者。当于无上菩提得不退转。一切佛法当得现前。证得一切三摩地。一切陀罗尼法悉皆现前。善能降伏一切魔军。燃大法炬。一切善根当得现前。满足六波罗蜜。能解一切地狱饿鬼傍生焰魔界阿苏啰众。及生老病死忧悲苦恼。永得解脱。此陀罗尼威力。若读若诵受持。若佩身上若书衣中。若置幢上。若书经卷及墙壁牌板。乃至闻声手触乃影其身。及转触余人。决定当得不退转无上菩提。能于现世获无量百千功德。远离诸罪成就一切善根摧伏诸魔。录自《大正藏》第十九册页624上。

He Xiangu 何仙姑 3/9/2014

He Xiangu (meaning "Immortal Woman He") is the only female deity among the Eight Immortals figures in Daoism. She is often described as a morally pure woman, an ideal daughter, and a selfless seeker after spiritual freedom. In iconography, she is typically pictured bearing a lotus flower or a peach (of immortality). She is one of the few female deities revered as members of the Daoist pantheon.
Member of the Eight Immortals: 
He Xiangu is one of the illustrious Eight Immortals (Ba Xian), a group of Daoist/folk deities who play an important role in Chinese religion and culture. While they are famed for espousing and teaching Daoist philosophy and cultivation practices, they are also figures of popular myth and legend that are known for their devotion to the downtrodden and their collective lifestyle of “free and easy wandering.” Though they are most often depicted and described in the context of their group, each has their own particular set of tales, iconography, and areas of patronage.
(by New World Encyclopedia)

Legend: 
He Xiangu (何仙姑), also named He Qiong (何瓊). She was from Yong Prefecture (today Linglin County) during the Tang Dynasty, or from a wealthy and generous family in Zēngchéng County (增城縣), Guangdong.
At birth she had six long hairs on the crown of her head. When she was about 14 or 15, a divine personage appeared to her in a dream and instructed her to eat powdered mica, in order that her body might become etherealized and immune from death. So she swallowed it, and also vowed to remain a virgin.
Later on by slow degrees she gave up taking ordinary food.
The Empress Wu dispatched a messenger to summon her to attend at the palace, but on the way there, she disappeared.
One day during the Jinglong (景龍) period (about 707 CE), she ascended to heaven in broad daylight, and became a Xian (Taoist Immortal).
Her lotus flower improves one's health, mental and physical. She is depicted holding a lotus flower, and sometimes with the musical instrument known as Shēng, or a fènghuáng bird to accompany her. She may also carry a bamboo ladle or fly-whisk. (from Wikipedia)

Get of mantra 156 from Saitama Prefecture Temple 1/10/2014

Verse:
〖簽文〗：參評言語，波濤揚沸，事久無傷，時間不利。
Explanation:
〖解簽〗：參(參宿-獵戶座)和商(心宿-天蠍座)都是二十八宿之一，兩顆星宿(或稱星官)不能同時在天空出現。這裡用以比喻不同意見的評論，也就是批評。簡直是一場大批判。執反對意見的人，掀起了一個沸騰的場面。不論對方的出發點如何，不論善意還是惡意，反正你這也不行，那也不行，橫豎通不過。當然，錯不在你。要別人對你有一個全面的認識和瞭解，還需要一段時間。目前這段時間對你來說，確實不利。
這正像我們找對象，遭到一方家長、親友、同學、領導、師傅的一致反對。這一段日子就不會順了。你遭人白眼。低三下四像個罪犯。熱臉挨冷臉，冷言冷語透心涼。但事隔一段人們對你長期觀察之後，逐漸改變了他們的看法，便不再那麼不順眼，漸漸地溫和起來。至少，他們也會愛屋及烏，沖你對象的面子看。
【下簽】兌宮 萃變比（萃九四）