R.I.P. dad of the Lunar 21/10/101

Dream of dad on the sofa doze.

Wake up to see the wall with fingerprint. 21/11/2016

Ji Ji 既濟 Sign of 下離火上坎水 10/6/2016, Dreamed 17/12/2016

1. 既濟：亨，小利貞，初吉終亂。
    Ji Ji: Ji Ji intimates progress and success in small matters. There will be advantage in being firm and correct. There has been good fortune in the beginning; there may be disorder in the end.
    彖傳：既濟，亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。
    Tuan Zhuan: 'Ji Ji intimates progress and success:' - in small matters, that is, there will be that progress and success. 'There will be advantage in being firm and correct:' - the strong and weak (lines) are correctly arranged, each in its appropriate place. 'There has been good fortune in the beginning: - the weak (second line) is in the centre. 'In the end' there is a cessation (of effort), and 'disorder arises:' - the course (that led to rule and order) is (now) exhausted.
    象傳：水在火上，既濟；君子以思患而預防之。
    Xiang Zhuan: (The trigram representing) fire and that for water above it form Ji Ji. The superior man, in accordance with this, thinks of evil (that may come), and beforehand guards against it.
2. 初九：曳其輪，濡其尾，无咎。
    The first NINE, undivided, (shows its subject as a driver) who drags back his wheel, (or as a fox) which has wet his tail. There will be no error.
    象傳：曳其輪，義无咎也。
    Xiang Zhuan: 'He drags back his wheel:' - as we may rightly judge, there will be no mistake.
3. 六二：婦喪其茀，勿逐，七日得。
    The second SIX, divided, (shows its subject as) a wife who has lost her (carriage-)screen. There is no occasion to go in pursuit of it. In seven days she will find it.
    象傳：七日得，以中道也。
    Xiang Zhuan: 'In seven days she will find it:' - for the course pursued is that indicated by the central position (of the line).
4. 九三：高宗伐鬼方，三年克之，小人勿用。
    The third NINE, undivided, (suggests the case of) K?o ?ung, who attacked the Demon region, but was three years in subduing it. Small men should not be employed (in such enterprises).
    象傳：三年克之，憊也。
    Xiang Zhuan: 'He was three years in subduing it:' - enough to make him weary.
5. 六四：繻有衣袽，終日戒。
    The fourth SIX, divided, shows its subject with rags provided against any leak (in his boat), and on his guard all day long.
    象傳：終日戒，有所疑也。
    Xiang Zhuan: 'He is on his guard all the day:' - he is in doubt about something.
6. 九五：東鄰殺牛，不如西鄰之禴祭，實受其福。
    The fifth NINE, undivided, shows its subject (as) the neighbour in the east who slaughters an ox (for his sacrifice); but this is not equal to the (small) spring sacrifice of the neighbour in the west, whose sincerity receives the blessing.
    象傳：東鄰殺牛，不如西鄰之時也；實受其福，吉大來也。
    Xiang Zhuan: 'The slaughtering of an ox by the neighbour in the east is not equal to (the small sacrifice of) the neighbour in the west:' - because the time (in the latter case is more important and fit). 'His sincerity receives the blessing:' - good fortune comes on a great scale.
7. 上六：濡其首，厲。
    The topmost SIX, divided, shows its subject with (even) his head immersed. The position is perilous.
    象傳：濡其首厲，何可久也。
    Xiang Zhuan: 'His head is immersed; the position is perilous:' - how could such a state continue long?
     (by James Legge)

Dalai Lama and Khenpo Tsultrim Lodrö Rinpoche 15/3/2016

Mantras could be induced in the phase space of time may also duration no difference like that three days tantamount to be 3 hours.

Heng恆 Sign of 下巽上震 6/2/2016, 22/11/2017

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.
    (by James Legge)

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!

Skanda (Buddhism) 韋陀菩薩心咒 20/3/2014; saw at 20/3/2014; dreamed 7/11/2014

"Om Veda Tin Da Maha Tin Da Svaha"

據說韋馱原型是婆羅門教大自在天的兒子，天兵元帥室建陀。
韋馱原為四大天王中，南方增長天王手下八神將之一。
四大部洲中，北俱盧洲人不持佛法，而韋馱天曾親受如來咐囑，統領東勝神洲、西牛賀洲、南瞻部洲，三洲護持佛法之事項，護祐僧侶、居士，故稱「三洲感應」，號稱「三洲感應護法韋馱尊天菩薩」。
一些漢傳佛教寺院中，建有護法殿，專門供奉韋馱天。漢化韋馱天為穿戴盔甲的少年武將形象，手持法器金剛杵，或雙手合十將杵擱置肘間（表示該寺為十方叢林，接待寺），或以杵拄地（表示該寺為非接待寺）。通常置於天王殿大肚彌勒佛像背後，臉朝向大雄寶殿。
唐密傳承的韋陀菩薩護世真言Om Veda Tin Da Maha Tin Da Svaha，在日本佛教東密方面，亦有極少數阿闍梨有傳授此陀羅尼。
修持此真言可得到韋陀菩薩的護佑，降伏內心魔外天魔及一切巫術邪法，與西密的韋陀菩薩降魔心咒功德相同，並駕齊驅。
Skanda, also known as Wei Tuo, is a Mahayana bodhisattva regarded as a devoted guardian of Buddhist monasteries who guards the Buddhist teachings. He is also sometimes called in the Chinese tradition "Hufa Weituo Zuntian Pusa", meaning "Honored Dharma Protector Skanda Bodhisattva", because he is the leader of the twenty-four celestial guardian deities mentioned in the Golden Light Sutra.
In Chinese temples, Skanda faces the statue of the Buddha in the main shrine. In others, he is on the far right of the main shrine, whereas on the left is his counterpart, Sangharama (personified as the historical general Guan Yu). In Chinese sutras, his image is found at the end of the sutra, a reminder of his vow to protect and preserve the teachings.
According to legends, Skanda was the son of a virtuous king who had complete faith in Buddha's teachings. When the Buddha entered nirvana, the Buddha instructed Skanda to guard the Dharma. It was his duty to protect members of the sangha when they are disturbed by Mara, the tempter, and also to resolve conflicts amongst members of the sangha. A few days after the Buddha's passing and cremation, evil demons robbed his relics. Skanda's vow of protecting the faith and Dharma was proven when he managed to defeat the evil demons and returned the relics.
韋馱天（梵文：Skanda），佛教的知名護法神，為執金剛神之一。韋馱天的形象，一般是古代身披盔甲、手持寶杵（降魔杵）的武士。統領東，西，南三洲巡遊護法事宜，保護出家人，護持佛法，故也有人將韋馱天的形象，印在佛經與佛教典籍的末頁，以此希望得到韋馱天的護持。佛滅度後，相傳有羅剎將釋迦牟尼佛的舍利子搶回去供奉，多虧善於行走的韋馱奮力追奪回來。
(From Wikipedia維基百科)

Padmasambhava mantra 蓮師心咒 28/4/2013; saw at 28/9/2013

Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ. (Om Ah Hum Vajra Guru Padma Siddhi Hum)
Padmasambhava was a historical teacher who is said to have finally converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests his rich and diverse nature.
Om Ah Hum have no conceptual meaning.
Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment. You can read about Om in more detail on the page about the Om Shanti mantra.
Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit “ah” is a verb meaning “to express , signify ; to call (by name).” So it suggests evoking, or calling forth, the manifestation of enlightenment.
Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular “aham,” which means of course “I.”
Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one’s being). So there’s a suggestion that we are saluting the qualities that Padmasambhava represents with all of our hearts (and minds, and bodies).
Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a “masculine” object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term “masculine” does not of course imply that compassion is limited to males!)
Guru, of course, means a wise teacher. It comes from a root word, garu, which means “weighty.” So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.
Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a “feminine” status in esoteric Buddhism, and to the lotus is aligned with the “feminine” quality of wisdom. And once again, there is no implication that wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense that’s completely unrelated to biology.
And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we can’t necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.
(by http://www.wildmind.org/mantras/figures/padmasambhava)

(蓮師波若法眼)

俺阿吽班雜咕魯叭嘛悉地吽 Om Ah HUm VAJRa GURu PADMa SIDDHi HUM
（西藏文發音爲Om Ah Hung Benza Guru Péma Siddhi Hung）
俺阿吽 班雜咕魯叭嘛悉地吽是蓮花生大士咒，稱爲金剛上師咒，是西藏最有名的兩種咒之壹（另壹種是大悲觀世音菩薩咒，俺嘛呢叭彌吽）
俺阿吽
有外內密三義。不過，在這三個層次上俺代表身，阿代表語，吽代表意。他們代表壹切諸佛的身語意轉化功能的加持。
就外在意義而言，俺淨化壹切身惡業（身有三惡：殺生、偷盜、邪淫），阿淨化壹切語惡業（語有四惡：妄語、惡口、绮語、兩舌），吽淨化壹切意惡業（心有三惡：貪、瞋、癡。）。 由于淨化妳的身、語、意，俺阿吽提供諸佛的身語意加持。
俺也是形色的精華，阿是聲音的精華，吽是心的精華。念這個咒，妳就是在淨化環境、妳自己和其他壹切衆生。俺淨化壹切認知，阿淨化壹切聲音，吽淨化心及其思想、情緒。
就內在意義而言，俺淨化脈，阿淨化氣，吽淨化明點。
在較深的層次裏，俺阿吽代表蓮花部諸佛的三身，俺是法身，阿彌陀佛；阿是報身，大悲觀世音菩薩；吽是化身，蓮花生大士。這個咒象征三身體現于蓮花生大士。
就秘密的意義而言，俺阿吽帶來心性三個層面的證悟：俺帶來它源源不斷的能量和慈悲的證悟，阿帶來它光輝的自性證悟，吽帶來它虛空般的明點的證悟。
班雜咕魯叭嘛
班雜比喻爲金剛鑽，它是石頭中最堅硬和最珍貴的。就像金剛鑽能切割萬物，本身卻不容易被摧毀；同理諸佛的永恒不二，絕對不會受到無明的傷害或摧毀，反而能夠斬斷壹切愚癡和業障。諸佛身、語和智慧心的聖性和作爲，有如金剛鑽般能夠穿透萬物而不受阻礙的力量，可以利益衆生。像金剛鑽壹般，沒有瑕疵；它的巨大力量來自證悟實相的法身性、阿彌陀佛的自性。
咕魯的意思是“有力的”，指具有非常殊勝德行的人，他象征智慧、知識、慈悲和方便。就好像黃金是最貴重的金屬壹般，咕魯（上師）具有不可思議、毫無瑕疵的品質、使他變成無可超越，殊勝無比。咕魯比喻報身和大悲觀世音菩薩。同時，因爲蓮花生大士教導密績之道（以“班雜”爲象征），而且透過密績的修行得到最高證悟，所以他被成爲“班雜咕魯”（金剛上師）。
叭嘛的意思是蓮花，象征蓮花部諸佛，特別是他們的覺悟話語。蓮花部是人類所屬的佛部。阿彌陀佛是蓮花部的本初佛，蓮花生大士則是阿彌陀佛的化身，因此他被成爲“叭嘛”。事實上，“蓮花生”是指他在蓮花中出生的故事。
當“班雜咕魯叭嘛”七個字母在壹起的時，也象征見、定、行的本性和加持，“班雜”義爲不變的真理、金剛鑽般、不可摧毀的本性，我們祈求在“見”中證悟它。“咕魯”代表覺悟的光明本性和神聖品質，我們祈求在我們的“定”中證悟它，“叭嘛”代表慈悲，我們祈求在我們的“行”中成就它。
因此，透過頌念這個咒，我們可以獲得蓮花生大士和壹切佛的智慧心、神聖品質和慈悲的加持。
悉地吽
悉地的意思是“真正成就”、“證得”、“加持”和“證悟”，悉地有兩種：壹般的和無上的。透過接受壹般悉地的加持，我們生命中的壹切障礙（如健康不佳）可以全部清除，我們的壹切願望可以滿足，諸如財富、地位、長壽自然會增加，生命中的各種環境也會變得吉祥，並有助于修行和覺悟。
無上悉地的成就可以産生覺悟，這是蓮花生大士的圓滿證悟境界，能利益自己和壹切衆生。因此，憶想和祈求蓮花生大士的身、口、意、聖性和作爲，可以讓我們證得壹般和無上悉地。
悉地吽可以如磁鐵吸引鐵屑般地吸進壹切悉地
吽代表諸佛的智慧心，是咒的神聖催化劑。它好像是在宣布它的力量和真理：“它就是了。”
這個咒的重要意義是：“我祈請妳，金剛上師，蓮花生大士，以妳的加持力賜給我們壹般和無上的成就。”
(by http://hi.baidu.com/maryjackson/item/8db42813479f2aeb9913d66a)

Green Tara Mantra - Om Tare Tuttare Ture Svaha 13/4/2013; saw at 12/6/2013, 13/6/2013, 8/6/2014, 16/8/2017

Tara Mantra 綠度母

Oṃ Tāre Tuttāre Ture Svāhā / Om Tare Tuttare Ture Soha

Tara means “star” or “The one who ferries across”, or “She Who Saves”. Really, she represents compassion in action, since she’s in the process of stepping from her lotus throne in order to help the suffering sentient beings. Tara’s name is said to derive from the verb meaning “to cross” or “to traverse” or “to get to the other side.”  The word Tara also literally means “star.” Like a star she shines and helps us guide our lives in a safe direction. A third meaning of “tara” is “the pupil of the eye,” suggesting her as the watching presence, who watches over those who navigate the treacherous waters of life in search of the further shore of liberation.
OM represents Tara’s sacred and enlightened body, speech and mind.
TARE means liberating from all discontent.
TUTTARE means liberating from the eight fears, the external dangers and also from the internal dangers such as ignorance and delusions.
TURE means liberating from duality; it shows the true cessation of confusion.
SOHA means “may the meaning of the mantra take root in my mind.”

嗡 達咧 嘟達列 嘟列娑哈

經典上說綠度母菩薩亦為二十一度母的主尊，總攝其餘二十尊化身之所有功德，本尊心咒具足一切息增懷誅之功用，消除一切眾生的煩惱痛苦、滿足一切眾生願求，現世富貴長壽平安吉祥、除諸病苦業魔障礙等，幫助眾生解脫生死苦海，命終往生極樂世界，獲得究竟的安樂，因為其救度之迅速、摧滅魔業之勇猛，故又稱作「救度速勇母」。常念綠度母心咒，能斷輪迴病苦之根源，免除一切魔障，也能去除瘟疫種種病苦，消除世間一切災難，增長壽命、福慧，凡有所求無不如願靈應如響。

White Tara 白度母
Tibetans usually think of Tara as having 21 manifestations, as she does in the common Tibetan Buddhist prayer. In Praise of the 21 Taras. In each form she takes a different color, like Blue Tara and Black Tara, and offers a different energy or virtue to help us on our spiritual paths. Of these 21 Taras, the two most popular are Green Tara and White Tara. Tara’s name in Tibetan is Dolma, and you can see then that White Tara’s Tibetan name, Dolkar, is a short form of Dolma Karpo, which means White Dolma.

此尊菩薩乃是由觀世音菩薩的悲心化現，一面二臂顏容端正，法相寂靜、殊妙莊嚴，乃佛教中治病延壽事業的本尊菩薩之一，如月光般清淨的無垢光明照耀世間，縱然百千萬星宿俱時為聚集，殊勝威光仍然遠超於彼，受到各方眾生的禮敬，身相白色為息災之意，全身有七隻眼睛，雙手雙腳各有一眼，第三隻眼睛則在眉心中央，故又稱為「七眼佛母」，七眼能夠照見一切瘟疫疾病的緣起從而消滅之。本尊菩薩的功德誓願和心咒主要為息滅眾生的病苦、消除因冤業、痴業、魔障引起的傳染病、瘟疫、各種病症，亦可對治蠱毒惡咒引起的疾病，幫修行者去除逆緣、增長壽量、解脫生死輪迴。

Tai Bai Xing Jun 太白星君 16/12/2007, 16/8/2017

Great White Planet (太白星Taibaixing) was a high ranking servant under that of the Jade Emperor (玉皇) during the famous Chinese novel, Journey to the West (西遊記). After hearing of the appearance of the Heaven-born monkey, Sun Wukong (孫悟空), the Jade Emperor assigned for the Great White Planet to be the one to retrieve him. Initially Great White Planet was the first person from heaven that was to see Sun Wukong. After which Sun Wukong consented to leave with the Great White Planet. However, Sun Wukong was angry at the fact that he was ranked as the Protector of the Horses and rebelled against heaven. This led to the Great White Planet once again acting as a messenger and some what of a friend towards Sun Wukong. Great White Planet was not shown of at any other time following the first few chapters of Journey to the West. The Great White Planet is also the reason for other famous members of Journey to the West, such as Friar Sand to be alive.
In Chinese Astronomy, the Great White Planet is the name for Venus (金星, jīnxīng).
(http://mythhuman.blogspot.tw/1984/06/great-white-planet-taibaixing.html)
太白金星：「太白金星」或稱「太白星君」，為中國仁慈厚善之神，身背一角天書，常御四弦之樂（琵琶），旁觀五德之禽（雞），為「玉皇大帝」之欽派特使。「玉皇大帝」派遣「太白金星」到天地界的「南天門」，留意人間英雄忠臣死後，即召來天上當神，永駐天界各星座，祂的壽辰是農曆七月十九日。
傳說「太白星君」主殺伐，古代詩文中多以比喻兵戎。《西遊記》中孫悟空鬥東海、攪地府時，「太白星君」奉「玉皇大帝」聖旨下界詔安孫悟空。
中國則稱「晨曦」時，位於東方所見到的「金星」為「啟明」或「明星」。「黃昏」時，位於西方所見到的「金星」為「長庚」或「太白」。
《詩經．小雅．大東》：『東有啟明，西有長庚。』
《注》：『啟明、長庚比金星也。啟明者，晨星也，長庚者，昏星也。』

Gautama Buddha 28/3/2012, 8/1/2013; Mantra 18/7/2013

Gautama Buddha or Siddhārtha Gautama Buddha (Sanskrit: सिद्धार्थ गौतम बुद्ध; Pali: Siddhattha Gotama) was a spiritual teacher from the Indian subcontinent, on whose teachings Buddhismwas founded.
The word Buddha is a title for the first awakened being in an era. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha (P. sammāsambuddha, S.samyaksaṃbuddha) of our age, "Buddha" meaning "awakened one" or "the enlightened one." Gautama Buddha may also be referred to as Śākyamuni (Sanskrit: शाक्यमुनि "Sage of the Śākyas").
Gautama taught a Middle Way compared to the severe asceticism found in the Sramana (renunciation) movement common in his region. He later taught throughout regions of eastern India such asMagadha and Kośala.
The time of Gautama's birth and death is uncertain: most historians in the early 20th century dated his lifetime as circa 563 BCE to 483 BCE, but more recent opinion dates his death to between 486 and 483 BCE or, according to some, between 411 and 400 BCE. However, at a specialist symposium on this question held in 1988 in Göttingen, the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha's death, with others supporting earlier or later dates. These alternative chronologies, however, have not yet been accepted by all other historians.
Gautama is the primary figure in Buddhism, and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition, and first committed to writing about 400 years later. (From Wikipedia, the free encyclopedia)

Buddha Gautama Shakyamuni- Tayata Oṃ muni muni mahāmuni ye svāhā

Ksitigarbha Buddha (Great Vow Bodhisattva) 地藏王菩薩 23/4/2011, 6/12/2012

Ksitigarbha (Sanskrit: क्षितिगर्भ Kṣitigarbha) is a bodhisattva primarily revered in East Asian Buddhism, usually depicted as a Buddhist monk in the Orient. The name may be translated as "Earth Treasury", "Earth Store", "Earth Matrix", or "Earth Womb". Ksitigarbha is known for his vow to take responsibility for the instruction of all beings in the six worlds between the death of Gautama (Sakyamuni) Buddha and the rise of Maitreya Buddha, as well as his vow not to achieve Buddhahood until all hells are emptied. He is therefore often regarded as the bodhisattva of hell beings, as well as the guardian of children and patron deity of deceased children and aborted foetuses in Japanese culture. Usually depicted as a monk with a halo around his shaved head, he carries a staff to force open the gates of hell and a wish-fulfilling jewel to light up the darkness.

地藏菩薩（梵文：क्षितिगर्भ Kṣitigarbha），或稱地藏王菩薩，曾音譯為「乞叉底蘗沙」。因其「安忍不動如大地，靜慮深密如秘藏」，故名地藏。為佛教四大菩薩之一，與觀音、文殊、普賢一起，深受世人敬仰。以其「久遠劫來屢發弘願」，即為『身是菩提樹、心如明鏡台、時時勤拂拭、勿使惹塵埃』是主要目的，即在於『地獄不空、誓不成佛』故被尊稱為大願地藏王菩薩。

Ksitigarbha is one of the four principal bodhisattvas in East Asian Mahayana Buddhism. The others are Samantabhadra, Manjusri, and Avalokitesvara.

At the pre-Tang Dynasty grottos in Dunhuang and Longmen, he is depicted in a classical bodhisattva form. After the Tang Dynasty, he became increasingly depicted as a monk, carrying rosaries and a staff.

His full name in the Chinese script is Dayuan Dizang Pusa (simplified Chinese: 大願地藏菩萨; traditional Chinese: 大願地藏菩薩; pinyin: Dàyuàn Dìzàng Púsà), or the Bodhisattva King Dizang of the Great Vow, pronounced as Dayuan Dizang Pusa in Mandarin, Daigan Jizō Bosatsu in Japanese, and Jijang Bosal in Korean.

This is a reference to his pledge, as recorded in the sutras, to take responsibility for the instruction of all beings in the six worlds, in the era between the death of Gautama Buddha and the rise of Maitreya Buddha. Because of this important role, shrines to Ksitigarbha often occupy a central role in any Oriental Mahayana temple, especially within the memorial halls or mausoleums.

(From Wikipedia, the free encyclopedia)(Photo from National Museum of Taiwan History)

Neck 金龙 24/2/2011

Neck (Chinese constellation)
The Neck mansion (亢宿, pinyin: Kàng Xiù) is one of the Twenty-eight mansions of the Chinese constellations. It is one of the eastern mansions of the Azure Dragon.
In Chinese Cosmology, the Kang Constellation is associated with the Kidney Organ. 亢 is a picture of a person standing with their legs open, as in horse stance, and so holds the quality of strength that comes through a proper foundation. This matches up with Chapter 8 of the Suwen, which says that the Kidney is in charge of strength and fortification. The Kidney houses the Zhi, which is in charge of solid grounding in one’s life purpose. Kang is also the neck or throat of the Azure Dragon of the East, which, while the throat area is ruled by the Lung, has everything to do with sound—pointing to the Kidney’s orifice of the ears. Around the 5th Century BC, it is believed that eclipses would take place in this constellation. This coming together of the Sun and the moon works as a symbol that points towards the ShaoYin relationship of the Kidney and Heart.
道教二十八星宿之亢星亢金龙，亢星为二十八星宿第二宿，亦为苍龙第二星，苍龙颈星之精，全名亢亢星之精属金，形态性情都与龙相同，亢星身长有鳞，有足，善飞能走，古书记载也有人见其戏于水中。亢，就是龍的咽喉。《爾雅 釋鳥》上云： “亢，鳥嚨”，注稱：“亢即咽，俗作吭。”亢宿也屬于室女座，但較角宿小，其中的星也較暗弱，多為四等以下。南京地區四月下旬，室女座在晚上9時前后位于 東南方的半空中。
Three enclosures (三垣):
Purple Forbidden enclosure (紫微垣) Supreme Palace enclosure (太微垣) Heavenly Market enclosure (天市垣)
Four Symbols (四象) and Twenty-eight mansions (二十八宿):
East – Azure Dragon (青龍) Horn (角) Neck (亢) Root (氐) Room (房) Heart (心) Tail (尾) Winnowing Basket (箕)
South – Vermilion Bird (朱雀) Well (井) Ghost (鬼) Willow (柳) Star (星) Extended Net (張) Wings (翼) Chariot (軫)
West – White Tiger (白虎) Legs (奎) Bond (婁) Stomach (胃) Hairy Head (昴) Net (畢) Turtle Beak (觜) Three Stars (參)
North – Black Tortoise (玄武) Dipper (斗) Ox (牛) Girl (女) Emptiness (虛) Rooftop (危) Encampment (室) Wall (壁)
Center – Yellow Dragon (黃龍) Earth

Manjusri Bodhisattva 文殊菩萨 13/7/2010

http://www.buddhanet.net/e-learning/history/b_fbodi.htm
Manjusri [Tibetan style] 
(Japanese, Monju Bosatsu; Chinese, Wenshu; Tibetan, Jam-dpal)

Manjusri is a disciple and, with Samantabhadra, an acolyte of Sakyamuni Buddha in the groups of images called Shaka Sanzon in Japan, 'the three venerables of Sakyamuni'. 'He whose beauty is charming', the Bodhisattva 'of marvellous virtue and gentle majesty',' represents wisdom, intelligence and willpower.' His adoration confines divine wisdom, mastery of the Dharma, an infallible memory, mental perfection, eloquence. This Bodhisattva, known in India by the doctrines of the Theravada which identified him with the king of Gandharva Pancasikha, was originally known from many texts of the Mahayana. Although some texts such as the Lotus Sutra assign him a universe in the east called Vimala (Japanese Yuima).
Manjusri was the initiator and master of the Buddhas of past ages and will be that of the future Buddha, Maitreya. Manjusri is the father and the mother of the Bodhisattvas, and he is their spiritual friend. The Buddha himself describes Manjusri and praises him in the Manjusri-parinirvina-sutra. This Bodhisattva was consequently very often represented, in India and Tibet, in China and Japan, as well as Nepal, which tradition claims he founded on coming from China. His images appear only late in Central Asia and on a few Chinese stele, associated with Vimalakirti (Japanese Yuima Koji) in the sixth century.
His cult and images were introduced into Japan by Chinese monks who, during a voyage to Wutaishan, learned that Manjusri was reincarnated in the person of the Japanese monk Gyoki and went to Nara in 736. One of these monks, Bodhisena (Japanese Bodaisenna), succeeded Gyoki as director of the Buddhist community of the Todai-ji (Nara) in 751 or 752. In turn, another monk named Ennin travelled to China to Mount Wutai in the year 840, during a journey that lasted nine years from 838 to 847, and brought back scriptures and images of this Bodhisattva. 文殊菩萨和普贤菩萨為釋迦牟尼佛的左、右胁侍，他們一起被稱為现在娑婆世界的“釋迦三尊”。文殊也是八大菩萨之一，在日本是“大和十三佛”之一。西藏人認為西藏吐蕃赞普是文殊菩薩的化身，例如曾經迎蓮花生大士從印度傳入佛法的赤松德贊。(http://zh.wikipedia.org/wiki/文殊菩萨)

文殊師利菩薩八字大威德心真言

om a bhi ra hum khe tsa ra (༄༅། །ཨོཾ་ཨ་བྷི་ར་ཧཱུྂ་ཁེ་ཙ་ར།)

註1.: 出自於《聖妙吉祥根本續》(相當於宋代漢譯的《大方廣菩薩藏文殊師利菩薩根本儀軌經》)，功德利益詳見唐代漢譯《文殊師利寶藏陀羅尼經》。/pagsamwangpo

註2.:《一切佛心大無畏八字真言》，也叫《八字大無畏最上秘密心真言》，簡稱《文殊八字咒》亦作《吹肉往生咒》。《吹肉往生咒》：「唵　阿比惹吽　嘎雜惹芒　娑訶」，只要他們在吃肉你就可以幫牠超度。，因為餐廳裡面都有吃肉，超市裡面都有加蛋加肉的各種食物，所以你會念這個咒，默默吹一口氣或是呼吸，或是你加入在水裡面，都可以幫助牠們超度，這叫《吹肉往生咒》。／海濤法師 ： om a bhi ra hum khe tsa ra mang soha(加一字“芒mang”ㄇㄤˋ為種子字(直貢噶舉－秋貢仁波切)。

註3.: 功德利益
《文殊師利寶藏陀羅尼經》：
爾時佛告金剛菩薩言：善男子，此文殊師利童子八字大威德力陀羅尼。若有國王王子妃後公主。及諸宰輔並凡庶類等。能書寫此咒安於宅中。其家即得大富貴，饒財常富。兒女聰明，利智辯才。巧計相貌，端嚴具好。人所愛樂。所出言音。眾人所奉施行無違。象馬畜類悉盛成群。奴婢寶貨受用無盡。宅中災禍自然消滅。善神護宅人福強盛鬼神無娆。設有鬼神皆是有福之鬼，皆護其人不求人短。……
一者。國中無有他兵怨賊侵境相娆。
二者。不為日月五星二十八宿諸惡變怪而起災患。
三者。國中此有惡鬼神等行諸疫疾，善神衛國，萬民安樂。
四者。國中無諸風火、霜雹、霹雳等難。
五者。國土一切人民，不為怨家而得其便。
六者。國中一切人等，不為諸魔所逼。
七者。國中人民，無諸橫死者著身。
八者。不值惡王，行諸虐苦。無非時風，暴損苗稼。五谷熟成，甘果豐足。
九者。善龍入境，及時降雨，非時不雨。名華藥木，悉皆茂盛。天人仙類，時時下現，無有旱澇不調之名。
十者。國中人民，不為虎狼兕獸、諸惡雜毒之所損害。
《大方廣菩薩藏文殊師利根本儀軌經卷第四》：
復有一切佛心大無畏八字真言：名最上增益大吉祥。斷三界生死。消除一切惡趣。能滅一切災害。作一切事皆得安樂。寂靜如現在見佛。此妙吉祥菩薩。宣布最上祕密真言相。為一切眾生。若有憶念一切所願皆得圓滿。若有持誦之者。所有五逆重罪皆得清淨。……
爾時如來。復告金剛密跡主言：若善男子善女人。若能念誦此陀羅尼一遍即得自護。若誦兩遍能護同伴。若誦三遍即大護住處。十地菩薩不能逾勝。何況諸小類眾生。若誦四遍即得擁護妻息。若誦五遍即能擁護一切眷屬。若誦六遍即能擁護一切城邑村坊聚落等。若誦七遍即能擁護一切眾生諸苦難等。若欲著衣時當加持七遍。能除一切惡毒及諸災難。若洗手面時。加持淨水七遍然洗手面。能令眾生貴仰。所有諸惡見者悉當降伏。一切諸人皆伏敬重。除彼惡心生歡喜心。
若人患身體支節疼痛者。加持煗水一百八遍洗浴。即得好夢便得除愈。
若每日晨朝。以水一掬加持七遍。飲在身中。所有惡報悉當消滅。何況無災厄之者。及諸三業罪垢亦得消蕩壽命長遠。
若加持飲食七遍。食者毒亦不能為害。
若見惡人怨家。當須念誦。即自降伏除攝瞋心慈心相向。
若有恐怖處至誠念誦。即得無畏。
若臥時誦一百八遍。即得好夢能知善惡之事。
若人患瘧。持誦者觀彼患人面。誦此真言一千八遍。瘧即除差。
若入陣時。當以牛黃書此真言帶於身上。一切刀杖弓箭鉾斧不能傷害。
若入陣時。應畫文殊師利童子像及真言：置象馬上軍前先引。諸軍賊等不能為害。自然退散。
常須念誦。所有五逆四重十惡等罪悉得消滅。當得面覩文殊師利。行住坐臥常須受持念誦憶持不忘。每誦一百八遍勿令斷絕。常得一切眾生降伏。
若加持髮髻七遍。一切眾生見者。悉當降伏惡人退散。
若能每日三時。依法入道場。時別一百八遍。所求皆得稱意圓滿具足。得大富貴所行自在。臨命終時得普門三昧。及見文殊師利菩薩。
若能每日三時念誦各一百八遍。所作稱意所求諸願悉得隨心。一切皆得圓滿具足。得大富貴所游無障。自在恣情受諸快樂。
設使一切諸天有大福德及十地一生補處，於中二大威力人，亦不能奪其福德，所作事業不能為障持八字人福，何況余小天人及無威德龍神鬼，而作障難。
若有比丘、比丘尼、善男子、善女人，依法受持，讀誦書寫修行，現世成就一切吉祥，諸事圓滿，壽命長遠，眾人愛敬，生珍重心。 

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)

Jade Emperor 玉皇大帝 21/6/2009, 11/3/2011, saw at 26/10/2012, 28/9/2013, 16/8/2017

The Jade Emperor (Chinese: 玉皇; pinyin: Yù Huáng or 玉帝 Yù Dì) in Chinese folk culture, is the ruler of Heaven and all realms of existence below including that of Man and Hell, according to a version of Taoist mythology. He is one of the most important gods of the Chinese traditional religion pantheon. In actual Taoism, the Jade Emperor governs all of the mortals' realm and below, but ranks below the Three Pure Ones.
The Jade Emperor is known by many names, including Heavenly Grandfather (天公 Tiān Gōng) which is used by commoners; the Pure August Jade Emperor, August Personage of Jade (玉皇上帝 Yu Huang Shangdi or 玉皇大帝 Yu Huang Dadi); the Xuanling High Sovereign; and his rarely used, formal title, Peace Absolving, Central August Spirit Exalted, Ancient Buddha, Most Pious and Honorable, His Highness the Jade-Emperor, Xuanling High Sovereign (太平普度皇靈中天至聖仁義古佛玉皇大天尊).


Origin
It was said that the Jade Emperor was originally the crown prince of the kingdom of Pure Felicity and Majestic Heavenly Lights and Ornaments. At birth, he emitted a wondrous light that filled the entire kingdom. When he was young, he was kind, intelligent and wise. He devoted his entire childhood to helping the needy (the poor and suffering, the deserted and single, the hungry and disabled). Furthermore, he showed respect and benevolence to both men and creatures. After his father died, he ascended the throne. He made sure that everyone in his kingdom found peace and contentment. After that, he told his ministers that he wished to cultivate Tao on the Bright and Fragrant Cliff.
After 1,550 kalpas, each kalpa lasting for 129,600 years, he attained Golden Immortality. After another one hundred million years of cultivation, he finally became the Jade Emperor. (Using the given figures, this period before his becoming the Jade Emperor lasted for a total of about 300,880,000 years.)
(From Wikipedia)

Guan Gong 关圣帝君 16/12/2007, 19/1/2008, 18/6/2009, saw at 26/3/2012, 26/10/2012, 8/1/2013

Guan Yu (关羽) was a historical person who lived in China during the Three Kingdoms period, (三国) (CE 220-CE 280).


Historical background
Towards the end of the Han dynasty (汉朝), the emperor had been reduced to a nominal ruler. Powerful clans and court officials fought against each other to become the power behind the throne. Meanwhile, disenfranchised peasant began series of uprising. The most severe of these movements was the Yellow Turban Rebellion (黄巾起义).
As the political disintegration intensified, regional warlords were no longer contented to be the power behind the throne. They aspired to be rulers of their own empire. Nevertheless, others remained loyal to the Han dynasty and sought to restore the power of the Han Emperor.
Guan Yu belonged to the group who aspired to restore the Han Dynasty. He had met two other persons with the same ideal; Liu Bei, (刘备)a distant member of the Han royal family and Zhang Fei (张飞). They became sworn brothers at the Peach Garden (桃园结义) and vowed to work together towards the revival of the Han Dynasty. Liu Bei was the eldest of the three brothers; Guan Yu was the second brother and Zhang Fei the youngest.
When the regional powers Cao Cao (曹操) and Sun Quan (孙权) proclaimed themselves Emperors Wei (魏) and Wu (吴), Liu Bei declared himself the Emperor of Shu (蜀) with the aim of restoring the Han dynasty, often referred to as Shu-Han (蜀汉). With this development, Chinese history entered the Three Kingdoms Period, (三国时代) a political scene that lasted for 60 years from CE 220 to 280.
As a General, Guan Yu was well known for this integrity, and bravery. As an individual, he was respected for his loyalty and righteousness. During a battle with Wu forces, Guan Yu was captured and beheaded.


Guan Gong culture
After his death, General Guan Yu became the embodiment of loyalty, righteous, bravery and benevolence(忠义勇仁) . Guan Yu’s brotherhood pact with Liu Bei and Zhang Fei provides strong imagery and symbolism for friends to look after each other in times of hardship. This idea offered motivation and role model for Chinese migrants when they arrive in their host society.
His popularity and the respect he commanded are reflected by the list of posthumous honors bestowed on him by subsequent emperors. During the Ming dynasty, Wu Cheng En wrote the novel San Guo Yan Xi (三国演义), Romance of the three Kingdoms, using the Three Kingdoms period as a backdrop and immortalized Guan Yu and his sworn brothers.
The Taoist worshipped Guan Yu as the god of literature、god of war and　Martial God of Wealth and is referred to as Guan Gong (关公), Guan Di (关帝) and as a sign of respect. There are also spirit mediums or Tangkis who can manifest the spirit of Guan Yu.
In southern China and overseas Chinese community in Taiwan and South East Asia, Guan Gong is also manifested via spirit mediums.
The Chinese Buddhist regarded him as Sangharama Bodhisattva (伽蓝菩萨). As Sangharama Bodhisattva, Guan Gong is usually found in the Bell Tower of forest style Chinese Mahayana Buddhist Monastery. In the Hokkien temple Thian Hock Keng in Singapore, Guan Gong can be found both in his Taoist and Buddhist form. 
Guan Gong is often depicted in paintings, sculptures and many art forms. When he is depicted with his sworn brothers, Liu Bei as the eldest brother is seated with Guan Gong and Zhang Fei by his side. If Guan Gong is the central figure, his two assistants, Guan Ping (关平) and Zhou Cang (周仓) stand by his side. He is also represented alone either standing with a saber or seated and at times reading. In many temples, a sculpture of his horse can usually be found.


Globalization of Guan Yu culture
Many overseas Chinese communities worship General Guan Gong and dedicated temples or set up altars in his memory. Such practices reflect the importance these communities placed on social solidarity and the need for mutual support in a foreign land. The notion of brotherhood has also been appropriated by triads to emphasize the group identify and brotherhood of triad membership.
The Buddhist worship of Guan Gong as Sangharama Bodhisattva is also practiced in some Theravada Buddhist temples and Guan Gong is also one of the pantheons in Vietnam’s Cao Dao religion.
The history and continuous popularity of Guan Gong reflects the collective ideals of the Chinese over time and how these ideals are manifested as they migrate overseas. Among the overseas Chinese community, the temples dedicated to Guan Gong also demonstrated how the traditional social ideals provided a model for migrants as they leave their homeland to seek opportunities. At the same time, Guan Gong’s appearance in Theravada cultures and Cao Dao in Vietnam also reflect the universality in the values he embodies. (From Chinatownology)

PATRON SAINT 守護神 8/4/2009, saw Suzaku at 19/10/2012

Patron saint of Murky Warrior (North) and Vermilion Bird (South)


Vermilion Bird (South) 南方朱雀 (Suzaku)
Part-1
朱雀(Suzaku) 又可說是鳳凰或玄鳥。朱雀是四靈之一，也和其他三種一樣，它是出自星宿的，是南方七宿的總稱：井、鬼、柳、星、張、翼、軫。聯想起來就是朱雀了。朱為赤色，像火，南方屬火，故名鳳凰。它也有從火裡重身的特性，和西方的不死鳥一樣，故又叫火鳳凰。 
在古籍的記載中鳳是一種美麗的鳥類，而以它的歌聲與儀態為百鳥之王，它能給人間帶來祥瑞，同時也擁有'非梧桐不棲，非竹實不食，非醴泉不飲’的特殊靈性，而由於它是'羽蟲’之長，所以和'鱗蟲’之長的龍在傳說中就漸漸成了一對，一個變化多端，一個德性美好，就成了民俗中相輔相成的一對，更由於龍象徵著至陽，而原來也有陰陽之分的鳳（鳳為雄，雌為凰）在跟龍相對之後就漸漸的成為純陰的代表了。 
而鳳凰它的原形有很多種。如錦雞、孔雀、鷹鷲、鵠、玄鳥（燕子）等等...又有說是佛教大鵬金翅鳥變成的。鳳凰神話中說的鳳凰是有雞的腦袋、燕子的下巴、蛇的頸、魚的尾、有五色紋。又請鳳是有五種品種，以顏色來分的：紅是鳳、青則是鸞鳥、白是天鵝、另有黃和紫的。 
而玄鳥的說法就是從《詩經.商頌.玄鳥》說：'天命玄鳥、降而生商、它殷土芒芒。古帝命武湯、正域彼四方。’中，就是殷商說的後代說自己的先袓－契是由玄鳥生下來的，建立強大的商朝。因此玄鳥就成了商人的始袓了。《史記.殷本記》也記了這段歷史：'殷契、母曰簡狄，有絨氐之女，為帝嚳次妃......三人行浴，見玄鳥隨其卵，簡狄取而吞之，因孕生契。’ 除了殷商之外，戰國時的秦，滿清的始袓和朝鮮新羅的始袓也是和仙女吞食玄鳥卵有關的。不論玄鳥或是鳳凰，都是隨道教的發展，而把它由一隻雀鳥，或孔雀或山雞等等...先變成一個半人半禽的、傳人兵法的仙女到完全是人的仙女，都是隨道教的發展的。 
而在北京過去就有三座專祀玄女的廟宇，叫九天娘娘廟、玄女廟。在北方和南方的地方也都有玄女廟。 


Part-2
朱雀四大神獸之一。
神鳥；為南方之神。是南方七宿之總稱。
《夢溪筆談》卷七：“四方取象，蒼龍、白虎、朱雀、龜蛇。唯朱雀莫知何物，但鳥謂朱者，羽族赤而翔上，集必附木，此火之象也。謂之長離……或雲，鳥即鳳也。”《楚辭·惜誓》：“飛朱鳥使先驅兮。”王逸注：“朱雀神鳥，為我先導。”
《書·堯典》：“日中星鳥。”傳：“鳥，南方朱鳥七宿。”疏：“南方朱鳥七宿者，再天成象，星座鳥形。《曲禮》說軍陳象天之行：前朱雀，後玄武，左青龍，右白虎；雀即鳥也。”
朱雀，亦稱“朱鳥”，又可說是鳳凰或玄鳥，“太陽鳥”同類。它是出自星宿的，是南方七宿的總稱：井、鬼、柳、星、張、翼、軫。聯想起來就是朱雀了。朱為赤色，像火，南方屬火，故名鳳凰。它也有從火裡重身的特性，和西方的不死鳥一樣，故又叫火鳳凰。 “鳳凰涅盤，慾火重生”。
而玄鳥的說法就是從《詩經·商頌·玄鳥》說：'天命玄鳥、降而生商、它殷土芒芒。古帝命武湯、正域彼四方。’中，就是殷商說的後代說自己的先袓－契是由玄鳥生下來的，建立強大的商朝。因此玄鳥就成了商人的始袓了。《史·殷本記》也記了這段歷史：'殷契、母曰簡狄，有絨氐之女，為帝嚳次妃......三人行浴，見玄鳥隨其卵，簡狄取而吞之，因孕生契。’ 
《山海經·大荒西經》提到有一種五彩鳥，有三種名稱，叫皇鳥、朱雀及鳳鳥。
《太上黃籙齋儀》卷四十四稱南方朱崔星君為：“井宿天井星君，鬼宿天匱星君，柳宿天廚星君，星宿天庫星君，張宿天秤星君，翼宿天都星君，軫宿天街星君。”至於其形象，《道門通教必用集》卷七云：“南方朱崔，從禽之長，丹穴化生，碧雷流響，奇彩五色，神儀六象，來導吾前。”《雲笈七籤》卷七十二引《古經》“四神之丹”稱：朱崔者，南方丙丁火硃砂也，刨液成龍，結氣成鳥，其氣騰而為天，其質陣而為地，所以為大丹之本也，見火即飛，故得朱崔之稱也。


Murky Warrior (North) 北方玄武
Part-1
玄武是一種由龜和蛇組合成的一種靈物。玄武的本意就是玄冥，武、冥古音是相通的。武，是黑的意思；冥，就是陰的意思。玄冥起初是對龜卜的形容：龜背是黑色的，龜卜就是請龜到冥間去詣問袓先，將答案帶回來，以卜兆的形式顯給世人。因此，最早的玄武就是烏龜。以後，玄冥的含義不斷地擴大。龜生活在江河湖海（包括海龜），因而玄冥成了水神；烏龜長壽，玄冥成了長生不老的象徵；最初的冥間在北方，殷商的甲骨占卜即'其卜必北向’，所以玄冥又成了北方神。 
它和其他三靈一樣，玄武也由天下二十八星宿變成的：鬥、牛、女、虛、危、室、壁。而古時後的人對玄武它的解釋有以下的數種，'玄武’即龜。《禮記.曲禮上》云：'行，前朱鳥而後玄武...’'玄武’乃龜蛇。《楚辭.遠遊》洪興祖補注：'玄武，謂龜蛇。位在北方，故曰玄。身有鱗甲，故曰武。'玄武’為蛇合體、龜與蛇交。 
《文選》卷十五張衡《思玄賦》曰：'玄武宿於殼中兮，騰蛇蜿蜒而自糾。’李善注云：'龜與蛇交曰玄武。’《後漢書.王梁傳》：'《赤伏符》曰：'王梁主衡作玄武。’’李賢注云：'亡武，北方之神，龜蛇合體。’'玄武’為水神、北方之神。《後漢書.王梁傳》：'玄武，水神之名。’《重修緯書集成》卷六〈河圖帝覽嬉〉：'北方玄武所生，...鎮北方，主風雨。’ 
但玄武被後世的道士們升級做北方的大帝“真武大帝”。有別於其他三靈。其他的青龍和白虎，只做了山廟的門神，而朱鳥就成了又天玄女。 
玄武在宋代身價培增，並被人格化。這與宋代各帝推波助瀾分不開。宋初太祖時，即有真武、天蓬等為天之大將的傳說。未真宗天禧元年，在軍營中發生了一件事。在《事物紀原》卷七載：'營卒有見蛇者，軍士因其建真武堂。二年閏四月，泉涌堂側，汲不竭，民疾疫者，飲之多愈。’真宗聽說此事，下詔就地建觀，賜名'祥源’。這大約是中國最早的真武廟。 
真武大帝的身世，後人多說是在隋煬帝時，玉帝將自己的三魂之一，化身投胎於掙樂國皇后，厭惡塵世，舍位入武當山上修行，成功飛升，鎮守北方，號曰：玄武 。


Part-2
北方之神，四大神獸之一。北方七宿。 玄武很象龜與蛇組成的靈物。玄武的本意就是玄冥，武、冥古音是相通的。武，是黑的意思；冥，就是陰的意思。玄冥是對龜卜的形容：龜背是黑色的，龜卜就是請龜到冥間去詣問袓先，將答案帶回來，以卜兆的形式顯給世人。玄冥最先是水神；長壽，玄冥長生不老；殷商的甲骨占卜即「其卜必北向」，玄冥也是北方神。玄武又叫玄冥，故又稱北冥。《禮記 曲禮上》云：「行，前朱鳥而後玄武……」「玄武」乃龜蛇。《楚辭 ·遠遊》洪興祖補注：「玄武，謂龜蛇。位在北方，故曰玄。身有鱗甲，故曰武」。 《文選》卷十五張衡《思玄賦》曰：「玄武宿於殼中兮，騰蛇蜿蜒而自糾。」李善注云：「龜與蛇交曰玄武。」《後漢書．王梁傳》：「《赤伏符》曰：「王梁主衡作玄武。」」李賢注云：「亡武，北方之神，龜蛇合體。」「玄武」為水神、北方之神。《後漢書．王梁傳》：「玄武，水神之名。」《重修緯書集成》卷六＜河圖帝覽嬉＞：「北方玄武所生，．．．鎮北方，主風雨。」 其組成星宿為：鬥、牛、女、虛、危、室、壁。

Cheng huang ye 城隍爺 15/11/2003, 25/8/2012

Cheng huang ye 城隍爺 said: Calm your mind can communicate with God 心靜可與神通
Cheng huang (城隍), the city god, which means a guardian god of city literally. However, the function of city god is judicial. The city god is in charge of judging people’s moral behavior and the disputes between people. If someone did not obey the doctrine of filial piety, the city god will dispatch some ghosts or lower level gods chasing him or her to be punished. If someone cheated, stole, robbed, or hectored, the city god will get him or her to be punished. How could the city god know people well? There are many ghosts and gods belong to the subordinate of city god. The city god is not just a representative of one god, but a bureaucratic system of gods. There are various gods in cheng huang temple (城隍廟), including the lower level judge gods, bailiffs gods and captain of ghost army etc. Their duties are organized as the police and judicial system, including inspecting, detecting, chasing, trialing, and punishing process.
Though the function of city god is clear, the origin of city god is vague. Some scholars thought that the city god originates from a natural god. The evidence is in the Book of Rite (禮記). According to this scripture, there are eight kinds of god which the emperor, the son of heaven, should enshrine. The god closed to cheng huang is the god of dike or moat. Its name is shui yong (水庸). After a long period of time, it transformed to cheng huang. However, this evidence is not direct and strong enough. Firstly, the spread area of city god is mainly around the Yangtze River basin which is different from the Yellow River basin. The Book of Rite is about the Yellow River basin. Secondly, as the direct evidence reveals, the most direct record about the city god is in the record of Tang dynasty. The closed literature evidence is about Six dynasty (六朝) and Sui (隋) dynasty which is recorded or rewritten in Tang dynasty. Above all, one thing can be sure is that the city god appeared in Tang dynasty.
Another aspect of city god is its legend. Most of the stories are related to the historical figures, such as Xiao He (蕭何, 257-193 B.C.), Chun Shen Jun (春申君, ?-238 B.C.), Gnuan Ying (灌嬰, ?-176 B.C.), or Pang Yu (龐玉, ?), a marshal in Han dynasty. The others are about some local people or a dragon king, such as Ying Zhi-xu (應智頊)in Yunzhou (筠州) , You Mao-hong (游茂洪) in Jingzhou (靖州), the dragon king in Taizhou (台州). Regarding to those stories, the city gods not only become a universal god but also localize in relation to local history. 
When city god spreads to Taiwan, he developed his own stories also. According to a report in 1935, Kaohsiung City (高雄市), a father asked an artisan to carve a city god’s status for his son who drowned eighteen years ago. The reason is the son’s soul came to his father’s dream and told him that he was be promoted by Jade Emperor (玉皇大帝) to be a city god. The dead son asked his father to carve a city god’s status and held on a parade for him. Then he could be enshrined by citizens. The above is one of city god’s stories in Taiwan.
The city god became an official representative god is Ming dynasty. The Hongwu Emperor, Zhu Yuanzhang (朱元璋), who decreed that all of the subprefecture (州), county (縣) goverment should found the city god temple, then the city god will  monitor citizen doing right and wrong and punish the bad person. The city god’s cult became more flourishing and popular than before. 
There are about fifty to ninety city god’s temple in Taiwan, including Kingman (金門), Penghu (澎湖). There are some special religious practices about Cheng huang because of his judicial function. When there is dispute which is hard to solve, some people will come to the city god temple to ask the city god solve it. If someone’s integrity were misunderstood or in question, he or she will come to the city god temple to vow. It is said that there are times when a criminal case is hard to solve or on bottleneck, some policemen or prosecutors go to the city god temple praying for help also. The Taipei Xiahai city god temple (台北霞海城隍廟) even develops a character like a matchmaker to help people find a right person. What a fancy one is.

Xuan Tian Shang Di 玄天上帝/Xuan Wu (god) saw29/9/2003; dreamed 3/11/2014

Xuan Wu (玄武) (literally means The Dark Martiality or The Mysterious Martiality), posthumously known as The Dark/Mysterious Heavenly Upper Emperor (Xuan Tian Shang Di 玄天上帝), as well as True Warrior Grand Emperor (Zhen Wu Da Di 真武大帝), and commonly known as The Northern Emperor (Bei Di 北帝) or Emperor Lord (Di Gong 帝公) or Teh Kong in Hokkien dialect; is one of the higher ranking Taoist deities, and one of the more revered deities in China. He is revered as a powerful god, able to control the elements (worshipped by those wishing to avoid fires), and capable of great magic. He is particularly revered by martial artists, and is the patron saint of Hebei, Manchuria and Mongolia. Since the third Ming Emperor, Zhu Di, claimed the help of Zhen Wu in his war to take over the Ming Empire, monasteries were built under the Imperial Decree in Wudang Mountains, in China's Hubei Province, where he allegedly attained immortality. Xuan Wu is also the patron saint of Cantonese and Min Nan speakers (particularly those from Hokkien ancestry) in southern China, whose ancestors fled south following the Song Imperial House of Zhao. The Zhaos were natives of Hebei Province.
One story says that Xuan Wu was originally a prince of Jing Le State in northern Hebei during the time of the Yellow Emperor. As he grew up, he felt the sorrow and pain of the life of ordinary people and wanted to retire to a remote mountain for cultivation of the Tao.
Another says that Xuan Wu was originally a butcher who had killed many animals unremorsefully. As days passed, he felt remorse for his sins and repented immediately by giving up butchery and retired to a remote mountain for cultivation of the Tao.
One day while he was assisting a woman in labor, while cleaning the woman’s blood stained clothes along a river, the words "Xuan Tian Shang Di" appeared before him. The woman in labor turned out to be a manifestation of the goddess Guan Yin. To redeem his sins, he dug out his own stomach and intestines and washed it in the river. The river turned into a dark, murky water. After a while, it turned into pure water.
Unfortunately, Xuan Wu did indeed lose his own stomach and intestines while he washing them in the river. The Jade Emperor was moved by his sincerity and determination to clear his sins; hence he became an Immortal known with the title of Xuan Tian Shang Ti.
After he became an immortal, his stomach and intestines after absorbing the essences of the earth, it was transformed into a demonic turtle and snake which harmed people and no one could subdue them. Eventually Xuan Wu returned back to earth to subdue them and later uses them as his means for transportation.

Ji Gong 濟公 saw 29/9/2003, 3/6/2010, 24/3/2011; dreamed 7/11/2014

Daoji (1130-1209), commonly known as Ji Gong (Master Ji, Rinpoche Ji Gong), was a Buddhist monk during the Southern Song Dynasty in China. He was born with the name of Li Xiu-yuan. Dao Ji was also called Hu Yin (Recluse from the Lake) and Elder Fang Yuan (Square Circle). 
He was a monastic at Ling Yin Temple near Hangzhou. Even though his eccentric behavior broke the rules of the vinaya (traditonal code for monastics), Daoji had a kind heart and was always ready to lend a helping hand to ordinary people. Unlike a traditonal Buddhist monk, he ate meat and drank wine. The monks then had enough of his behavior and kicked him out of the monastery. From then on, Daoji roamed the streets and helped people whenever he could. 
Ji Gong’s name is Li Xiu-yuan (李修緣) whose names in religion are various, including Ji Dian (濟顛), Monk Ji Dian (濟顛和尚), or the Living Buddha Ji Gong (濟公活佛) etc. Ji Gong was in Sung Dynasty. He is a descendant of a military marshal, Lee Wen-he (李文和), around Tian Tai (天台) area, Zhe Jiang province (浙江省). When he was eighteen, he became a monk at Ling Yin temple (靈隱寺), Hang Zhou (杭州). His master was Hui-yuan (慧遠), a very kind master to Ji Gong. It is said that Ji Gong was a monk not obeying the disciplines of Buddhist monastery. He drank wine and ate meat. His talking was naughty and behavior was crazy. Other monks did not like him and always wanted to expel him from the temple. However, his master always kept him stay well until his mater was dead. After that, Ji Gong was ejected from the Ling Yin temple. He moved to another temple, the Jingci temple (淨慈寺), and stayed there till he was dead. Because he had some magical power, he always helped people, such as to cure their sickness or predicate their accidents etc. Then People loved him very much and think that he was the incarnation of a Buddhist saint, the Taming Dragon Arhat (降龍羅漢). Ji Gong was dead in 1209 and buried at Hu Pao Di (虎跑地), a place by Western Lake (西湖).
The belief on Ji Gong is so popular because of not only Ji Gong’s legendary biography but also the folk literature’s contribution as well. By the beginning of Ming dynasty, many storytellers propagated Ji Gong’s thaumaturgical stories. All the material enriched Ji Gong’s story. Today, Ji Gong’s story is rewritten as some TV shows also. They are very popular not only in Taiwan but also in Mainland China and Tibet area.
Ji Gong is an important figure in the popular religion. Many sects in Taiwan regard him as a deity. For example, when people call upon their gods (降神) or hold on the flying phoenix ritual (扶鸞), Ji Gong is one of the major deities who possesses on the medium. In I-kuan Dao, the disciples call Ji Gong ‘Lao shi’ (老師), the master or the teacher, and they believe that I-kuan Dao's founder, Zhang Tian-ran (張天然, 1889-1947), was the incarnation of Ji Gong. Another famous sect, Ci Hui Tang (慈惠堂), is the one who familiar with Ji Gong’s mediumship. In popular religion, although Ji Gong is not the highest god, he is the benevolent messenger who helps people.