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。
One who believes that there can be no proof of the existence of God but does not deny the possibility that God exists. I don't pretend to know what many ignorant men are sure of, too.
Induction
The term agnostic was fittingly coined by the 19th-century British scientist Thomas H. Huxley, who believed that only material phenomena were objects of exact knowledge. He made up the word from the prefix a-, meaning “without, not,” as in amoral, and the noun Gnostic. Gnostic is related to the Greek word gn?, “knowledge,” which was used by early Christian writers to mean “higher, esoteric knowledge of spiritual things”; hence, Gnostic referred to those with such knowledge. In coining the term agnostic, Huxley was considering as “Gnostics” a group of his fellow intellectuals—“ists,” as he called them— who had eagerly embraced various doctrines or theories that explained the world to their satisfaction. Because he was a “man without a rag of a label to cover himself with,” Huxley coined the term agnostic for himself, its first published use being in 1870.
Monday, March 2, 2015
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)
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)
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