Heavenly Master Xu Xun 感天大帝許天師 29/9/2003

Xu Tian Shi (許天師) aka Heavenly Master Xu, real name known as Xu Xun (許遜), Xu Jing Yang (許旌陽) or Xu Jing Zhi (許敬之), Taoist Name known as Ling Jian Zi (靈劍子), born in Wu Chi Wu Second Year (CE239 吳赤烏二年), 28th Day of Lunar 1 Month (農曆正月二十八日). Hometown in Nan Chang, now known as Jiang Xi Province (家鄉於南昌今為江西).
Since young, Xu Xun was an intelligent boy who was strongly connected with Spiritual Skills & stuffs.
At the age of 20 (弱冠之年), he seek Mastership under Wu Meng Zhen Ren (師承吳猛真人), from then, he started to do researches on Spiritual Skills, the Nature Changes, Prediction Skills, etc.
CE280, after certain obstacles Xu Xun encountered, he decided to stop his cultivation and went for the Imperial Examination. Due to his knowledge and wisdom, he passed the exam and was appointed as the Magistrate Officer of Jing Yang Area (旌陽縣 this was how the folks addressed him as Xu Jing Yang later part in the History), at that time, he was 42 years old.
During his serving of the Nation Service in Jing Yang Area, he was being highly respected by the commoners. And due to his Uprightness and Non-bias-attitude, after he left the Area, the commoners dedicated statues for him as a form of gratitude.
Soon, Jin Dynasty (晉朝) was in a chaotic status. Knowing that Jin Dynasty wouldn’t be able to last forever, Xu Xun resigned from his post and returned to his Master’s premises to regain his self-cultivation again.
After returning to his Master side, his Master brought him along to travel around the whole Country to do necessary salvation for the sufferings. During the travling, Xu Xun subdued a few demons and Deities, such as Tiger Demon, etc.
Besides doing salvations & subduing, Xu Xun was being imparted with a few Manuals with Spiritual Skills known as Tai Shang Ling Bao Jing Ming Fa (太上靈寶淨明法), which later Xu Xun used the title Jing Ming while he set-up his Sect - Jing Ming Sect (淨明道). 
CE374, 25th Day of Lunar 10 Month (農曆十月廿五日), Xu Xun got his Enlightenment. At the moment of his Enlightenment, he was being summoned to the Celestial Palace (天庭) to meet up with Jade Emperor (玉皇大天尊). Due to his Uprightness and Faithfulness in continuing the Preaching of Taoism Teaching, he was being bestowed with the title Heavenly Master – Tian Shi (天師之職).
After he got the bestowed title, Xu Xun’s whole family, of about 120 members, were also being summoned to the Celestial Palace to gain a position in the Celestial Court System. In Chinese, there is a saying for Xu Xun’s family – Yi Ren De Dao, Quan Jia Sheng Tian (一人得道, 全家昇天). Meaning one person got Enlightenment, the whole family was also being granted to gain Immortality.
From then, he was being group with the other 3 Heavenly Masters to form the Four Heavenly Masters to assist the Three Realms (三界) in doing preaching for Dao.
In Taoism Culture or Chinese Deity System, Xu Xun was also being addressed as Gan Tian Da Di (感天大帝).
Till today, the Hock Chew (福州), Hock Cheng (福清) and Teochew (潮州) Clans still honoured Xu Xun as their Protector (守護神).

Xing House Chitose 邢府千歲 29/9/2003

Saw Time：After midnight fast子時禁食 29/9/2003
『Xing House Chitose』full name of『Boundless Salvation San Fernando Boundless Loyalty, The Great Protection Xing King』.
『邢府千歲』全名為『無量救世 忠義聖佛 保護大帝 邢天王』。
Fujian Nanan Yuhu Gao Lin Quan Temple of thirty three thousand years the government palace is the old Xing Temple, the temple has recorded Zhu, Xing, Li mentioned the three princes of the life and career of great achievements and historical contributions. Many Xing Temple temple name even before the words "Gao Lin Palace" ~ to represent their ancestral source. "Gao Lin Temple" Why is called "Gao Lin ~ because behind the temple," Gao tree "formed by the trees ~ hence the name of" Gao Lin Temple ".
福建泉卅南安玉湖檺林廟三王府是邢府千歲的老祖廟、廟內有記載著朱、邢、李三位王爺的生平事述及豐功偉績及歷史功績。許多邢王廟甚至在廟名前加上"檺林宮"~來象徵自己的祖源，「檺林廟」為何要稱為「檺林~是因為廟後面有「檺樹」所形成的樹林~因此取名為「檺林廟」。
『Xing House Chitose』 reportedly Seven were named Lu Pu, Xing, Zhou, Zhi, Wang, Guo Jia, the taboo has not to approve it, <the seven Chitoses of the golden statue of the instruments used are all hand-held style and different> A name for the positive『Xing』princes, and the remaining six thanks to its sworn brothers.
據傳『邢府千歲』共有七位，分別姓盧浦、邢、州、殖、王、郭、賈，其名諱已不可考，〈七位千歲之金身造型與手持之法器皆為不同〉一位為正『邢』姓王爺，其餘六位為其結義拜兄弟。
Taboo Words: ~The Great Protection Xing House Chitose of Emperor Palace~
Big Chitose: Lupu Kuei <Lunar 10 OCT Birthday> The Great Escort before Royal Guard Riding
Second Chitose: Xing Kuai Gui <Lunar 20 OCT Birthday> The Great Protection of Emperor Palace Dominating 
Third Chitose: Zhou Chuo <Lunar 13 AUG Birthday> Amita buddha Ⅲ Immortal
Fourth Chitose: Zhi Chuo <Lunar 12 APR Birthday> The Great Prosperity, Patrol Hunting King of Control Business
Fifth Chitose: Wang Ho <Lunar 5 MAR Birthday> The Great Outstanding, Patrol Hunting King of Control Medicine
Sixth Chitose: Guo Zui <Lunar 6 JUN Birthday> The Great Bail, Patrol Hunting King of Three Realms
Seventh Chitose: Jia Ju <Lunar 1 JUL Birthday> Nanshan Emperor The Great Patrol Hades
Spring Festival celebration: Lunar 23 FEB
Autumn Festival celebration: Lunar 23 AUG
名諱: ~天皇殿保護大帝邢府千歲~
大千歲：盧浦癸〈十月初十日聖誕〉駕前禦護尉 保駕大帝
二千歲：邢蒯瞶〈十月二十日聖誕〉天皇殿主宰 保護大帝
三千歲：州綽〈八月十三日聖誕〉無量佛三仙子
四千歲：殖綽〈四月十二日聖誕〉監察工商巡狩王 保祿大帝
五千歲：王何〈三月初五日聖誕〉監察醫藥巡狩王 保英大帝
六千歲：郭最〈六月初六日聖誕〉三界巡狩王 保釋大帝 
七千歲：賈舉〈七月初一日聖誕〉南山帝君 巡陰大帝
(春祭大典：二月廿三日)
(秋祭大典：八月廿三日)
There are two kinds of government Xing title, one for Chitose, Hunting earth; one for the king, guarding the Three Realms (The Jade Emperor Conferring A Great Protection of Emperor Palace, Xing King).
邢府共有二種職銜，一為千歲，巡狩人間；一為天王，護衛三界（玉帝賜封天皇殿保護大帝邢天王）。
Xing also has two government Chitose Ministry of rumors, one is Black General Flag, a White Sword General, the birthplace of the Gao forest area Quanzhou Prefecture Double Phoenix mountain, Imperial Palace, Temple Hall is named Gao Lin. Xing also been rumors that the government is Chitose reasons but because only one government Gao Lin Quanzhou area while a Third Palace, Zhu enshrined within, Xing, Lee three Chitoses, therefore, to temple is in, and Gao Lin Palace Emperor Temple has been destroyed. Tainan area and the East Port area has many dedicated Xing House seven Chitoses  temples, has a long history.
另邢府千歲傳聞有二位部將，一為黑旗將軍，一為白劍將軍，發源地為泉洲府檺林地區雙鳳山，祖廟名為檺林宮天皇殿。亦有人傳言邢府只有一位千歲原因乃是因泉州府檺林地區三王府，內奉祀朱.邢.李三位千歲之故，此廟乃在，而檺林宮天皇殿已毀。台南地區及東港地區有許多供奉邢府千歲七王之廟宇，歷史悠久。
Xing Royal Highness: 
The Cabinet Song Chart Master of Science taboo: Xing, name Bing, written Shu-Ming, Shandong Caozhou Jiyin County, the second year after founding Peace, pull nine classics obtain. Xing background was department of civil and military champion, therefore learn three more 5-Code, good at martial arts Tragic Hero. Loyalty of ordinary people, by the court thinks highly of.
Xing rising above commoners DaRen military strategy, according to Fu, the Queen Mother gave the red boots, mortal man pilgrimage pilgrimage temple worshipers, whether it is "see thorn" [See dead for less than 7 days] or size of the powder [mothers less than a month or woman by the period] are not required to dread or to avoid, multi facilitate pilgrims, this is a rare phenomenon in the temple temples. According to legend, the ancient city of Quanzhou, Quanzhou Temple of the original horizontal tablet, Quanzhou talent, scholar lot, but no one can question the exact essays, and later Xing DaRen writing: a dike, one go [Cloud Nine Extreme], inscribed Xing Bing title, the words concise deep sensation the city everyone clapped and wow......
邢王爺:
宋圖經內閣理學名臣邢夫子諱昺字叔明、山東曹州濟陰縣人,太平興國二年、擢九經及第。邢大人系文武狀元出身、學博三故五典、武精六韜三略。忠君常民、深受朝廷器重。
邢大人文韜武略超凡入聖、據傅太後賜其穿紅靴、凡人人廟進香朝聖的善信、不論是"見刺"[見屍未滿七]或"大小散"[產婦未滿月或婦人經期內]均無須畏忌和迴避、多方方便香客、這也是寺廟宮觀中少見的現象。相傳泉州古城原泉州天壇橫匾、泉州人才濟濟、秀才頗多、卻無人能確切撰題、後來邢大人文筆一堤、一揮而就[九重至尊]、落款邢炳題、言簡意深、轟動全城、人人拍手叫絕......
Evaluation of future generations of Xing DaRen, a poet wrote:
Xing famous surname Minister of Science, spare time immersed in books of sages.
Talent above the Song Shi and read books much like You-Hill in the search, come to temple worship the crowd is also very prosperous.
Under grace in family swaying like a goldfish color brilliance, proofread in bamboo has also leaving a legacy.
Ghosts and goblins have been intimidated by prestige, generation to generation incense as sweet as the burning beans.
後人對邢大人的評價、有詩為證:
理學名臣氏紀邢、公餘疏盡聖賢經。
才凌宋室書搜酉、祀及興宮祭享丁。
寵眷金魚曾曳紫、校栽竹簡亦留青。
威風克掃妖魔怪、萬載千秋俎豆馨。
【About】
Xing Bing 邢昺
Bing Xing ( 932 years - 1010 ) the word Uncle Ming .Caozhou Jiyin (now Shandong Cao County Northwest Xing Zhaicun) people.
Taipingxingguo early years, through nine by, Scholars and third, what assessment grant Dali, Taizhou, Yancheng supervisor know. Shinshu early years, he served as Imperial Shijiang degree. And Mrs Ho , Sun-seok and other school setting, " Three Manners "and" Spring and Autumn " and "The Book of Filial Piety , "" Ya "and Yi Shu, the official rites . Huang Lei Renqiu buried the village of Northeast County [No.1] .
邢昺（932年—1010年）字叔明。曹州濟陰（今山東曹縣西北邢寨村）人。
太平興國初年，通九經，進士及第，授予大理評事，知泰州鹽城監。真宗初年，任翰林侍講學士。與杜鎬、孫奭等校定《三禮》、《春秋三傳》、《孝經》、《爾雅》等義疏，官至禮部尚書。葬於任丘縣東北黃壘村[No.1]。
No.1 Qianlong "Renqiu" record "Bing Xing Huang tomb in County base village northeast, interested."
     乾隆《任丘縣誌》記載「邢昺墓在縣東北黃壘村，有志」。
【References】
"Song" A Biography of one hundred and ninetieth Rulin
《宋史》列傳第一百九十 儒林一
【Legend】 
Phu Temple in Quanzhou, according to records, adults were Xingming De Xing House, also known as "Xing Ye" or "Xing House Chitose." In the "Taiqing Jade Book Juan Liu," saying: "those who by fate and Wang Tianxia as kings", and so future generations have "protection of the Great" King of the appellation Xing. These are referred to by Xing Road House Chitose, Corneille Taoist Inner Alchemy terms, said in February for the spring breeding call of all things German; August for the fall, called the punishment of all things litter, so the second in August and called "criminal DS Palace", which is the image of Penalty Palace personified as Chitose Xing House in order to achieve the purpose of worship of nature.
Xing and the other is that the government Chitose, the name Jing, name Yunteng, per the last person, because of Shanxi accent Mistakenly Identified as "Xing." Is the time element for the anti-violence, and the righteousness of the military group of volunteer mountain first, the number days of track, on behalf of His Holiness, the Emperor Wu Verde established the house of seven Palace home, a house reef reel, Gao Lin Gong, Lian Lake Palace, Lake Palace, Ding Ji Gong, Wu Lang Gong, Mei Feng Palace.
據泉州富美宮記載，邢府大人名邢明德，又稱「邢爺」或「邢府千歲」。在《太清玉冊卷六》曰：「受天命而王天下者為天王」，故後人又有「保護大帝」邢天王之尊號。而這些道經所提到的邢府千歲，乃依道家內丹術語中，稱二月為春，萬物滋生稱之為德；八月為秋，萬物凋落稱之為刑，所以二、八月又叫「刑徳臨門」，也就是將刑德臨門意象擬人化，成為邢府千歲，以達到崇拜自然的目的。
而另一說是指邢府千歲，本姓荊，名雲騰，元末代人，因山西鄉音誤植為「邢」。乃當時為抗元暴，而組義勇山軍的義首，號代天行道尊者，於迕翠峰設天皇殿，置七宮，有礁轆宮、檺林宮、漣潭宮、龍湖宮、鼎濟宮、武榔宮、眉峰宮。
【Small law Mantra】
Xing House Chitose (1)
Please worship God Xing House Chitose protect the country and bringing peace to the people woo
Seven Brothers is a handsome fellow with the flag displayed a ghost itself frightened
Big Boss who always help keep the printed dedication Xing Zhong Yi II
Three pawns Xingyaliangyang cited Shiro kind interest Buddha
Five main Mengyong Lang sent his army and security really great universal
Seven brothers, the main fine arts, such as third-party insurance national saints
I was Jade Qinlecile Fengxianyueqi Xing Wang
Anxi Dai Tianfu town known in the world for the unmatched
Judgement Day parade on behalf of the world are good or bad search Quartet
Ho Lin Palace doomed thousands of years show respect for the SG
Everything is in charge of things for granted Huang blast protection to well-being of
In addition to yin and yang, good and evil demon ghost Charlie to make startling
If Yaoxie Fanwufaxian Chuhouzhanzou God
Since ancient times were subside before the altar of incense and worship to the next
Disciples as one Zhuanbaiqingxing princes come to the government
Magic Huoji Rulv Ling 
Xing House Chitose (2)
Please worship God Xing House Chitose protect the country and bringing peace to the people woo
Seven brothers, the same package with the God of the spirits flag display shock
Big Boss II palm Shuai Shou-Zhong Xing Fu Yi dedicated India
Three pawns Shiro Xingyaliangyang Ying Road benevolent Buddha
True for the big five main Mengyong Lang sent his army and security universal
Seven brothers, the main fine arts, such as third-party insurance national saints
I was given Le Le Song royalty seven Xing Wang Yue Feng Yin
For the town of Anxi Dai Tianfu collect all the evil evil than the devil
Human hair to see that his disciples to see the handsome total of thousands of flag
Colorful Rainbow haoguang have to respect every family incense table
Please show some sincere worship to save sentient beings from the true spirit
Disciples as one Zhuanbaiqingxing government came to Chitose
Magic Huoji Rulv Ling 

小法神咒

邢府千歲(1) 

拜請邢府千歲爺 安邦護國佑萬民 

同是同胞七兄弟 帥旗展出鬼身驚 

大兄常帥守為忠 二邢扶印盡心義 

三邢押糧養兵卒 四郎仁慈佛引息 

五主猛勇真偉大 六郎發兵安四海 

七主精藝如聖賢 兄弟協力保國民 

吾是玉皇親勒賜 勒封賢岳七邢王 

為鎮安溪代天府 名揚四海世無雙 

代天巡遊天下事 判斷善惡查四方 

注定濠林宮為尊 千年萬載展神光 

奉旨掌管瘟煌事 萬事能化保安康 

查理陰陽除善惡 邪魔鬼怪盡驚心 

若有妖邪犯吾法 先除後斬奏上蒼 

自古至今名不退 焚香拜請下壇前 

弟子一心專拜請 邢府王爺降臨來 

神 兵 火 急 如 律 令 

邢府千歲(2) 

拜請邢府千歲爺 安邦護國佑萬民 

同是同包七兄弟 神旗展出鬼神驚 

大兄掌帥守為忠 二邢扶印盡心義 

三邢押糧養兵卒 四郎仁慈佛迎道 

五主猛勇真為大 六郎發兵安四海 

七主精藝如聖賢 兄弟協力保國民 

吾是宋皇親勒賜 勒封賢岳七邢王 

為鎮安溪代天府 惡邪魔鬼盡收除 

人間弟子來發見 發見帥旗共萬千 

七彩毫光有七色 家家香案來尊敬 

有人誠心來拜請 展起真靈救眾生 

弟子一心專拜請 邢府千歲降臨來 

神 兵 火 急 如 律 令 

小法這門可分天師派祖師為張府天師(俗稱:黑頭仔),普庵派祖師為普庵祖師(俗稱:澎湖法仔),閭山派淨忠明道祖師感天上帝許遜真人(俗稱:紅頭仔),武當法門發源於北方水黑帝真武將軍(俗稱:台南法仔),三奶派主祀為陳,林,李三奶夫人!一般民間常見的法仔團大部份是以天師派與閭山派較多!小法團的發揮處可清壇、祝壽、調營、開光、清醮、請神、隨神轎後出巡等。 
小法團就是廟宇大法師借助兩儀生四象立法於中土〔中春獻威〕再以五行八卦，演經誦咒，鳴鼓鑼聲， 召請上中下界使者[直如郎].到壇前等後小法團所請何界之聖神.到神壇前.再以七星魁斗步罡踏斗共祈，週天三界高真.萬法教主轉奏〔凌霄寶殿〕現處眾生民情鎖事，凶神惡煞，大則須以正統科儀，擬表奏申祈福等..各齋醮度冤法會.以上簡略.當然小法團不只是這些而以，其凡舉寺廟法事會皆須由小法團來引導各個關鑑。

Li 離 28/9/2003

1 離：利貞，亨。畜牝牛，吉。
   Li: Li indicates that, (in regard to what it denotes), it will be advantageous to be firm and correct, and that thus there will be free course and success. Let (its subject) also nourish (a docility like that of) the cow, and there will be good fortune.
   彖傳: 離，麗也；日月麗乎天，百谷草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正，故亨；是以畜牝牛吉也。
   Tuan Zhuan: Li means being attached to. The sun and moon have their place in the sky. All the grains, grass, and trees have their place on the earth. The double brightness (of the two trigrams) adheres to what is correct, and the result is the transforming and perfecting all under the sky. The weak (second line) occupies the middle and correct position, and gives the indication of 'a free and successful course;' and, moreover, 'nourishing (docility like that of) the cow' will lead to good fortune.
   象傳: 明兩作離，大人以繼明照于四方。
   Xiang Zhuan: (The trigram for) brightness, repeated, forms Li. The great man, in accordance with this, cultivates more and more his brilliant (virtue), and diffuses its brightness over the four quarters (of the land).
2 初九：履錯然，敬之無咎。
   The first NINE, undivided, shows one ready to move with confused steps. But he treads at the same time reverently, and there will be no mistake.
   象傳: 履錯之敬，以辟咎也。
   Xiang Zhuan: 'The reverent attention directed to his confused steps' is the way by which error is avoided.
3 六二：黃離，元吉。
   The second SIX, divided, shows its subject in his place in yellow. There will be great good fortune.
   象傳: 黃離元吉，得中道也。
   Xiang Zhuan: 'The great good fortune (from the subject of the second line) occupying his place in yellow' is owing to his holding the course of the due mean.
4 九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。
   The third NINE, undivided, shows its subject in a position like that of the declining sun. Instead of playing on his instrument of earthenware, and singing to it, he utters the groans of an old man of eighty. There will be evil.
   象傳: 日昃之離，何可久也。
   Xiang Zhuan: 'A position like that of the declining sun:' - how can it continue long?
5 九四：突如其來如，焚如，死如，棄如。
   The fourth NINE, undivided, shows the manner of its subject's coming. How abrupt it is, as with fire, with death, to be rejected (by all)!
   象傳: 突如其來如，無所容也。
   Xiang Zhuan: 'How abrupt is the manner of his coming!' - none can bear with him.
6 六五：出涕沱若，戚嗟若，吉。
   The fifth SIX, divided, shows its subject as one with tears flowing in torrents, and groaning in sorrow. There will be good fortune.
   象傳: 六五之吉，離王公也。
   Xiang Zhuan: 'The good fortune attached to the fifth SIX, divided),' is due to its occupying the place of a king or a prince.
7 上九：王用出征，有嘉折首，獲其匪醜，無咎。
   The topmost NINE, undivided, shows the king employing its subject in his punitive expeditions. Achieving admirable (merit), he breaks (only) the chiefs (of the rebels). Where his prisoners were not their associates, he does not punish. There will be no error.
   象傳: 王用出征，以正邦也。
   Xiang Zhuan: 'The king employs him in his punitive expeditions:' - the object is to bring the regions to a correct state.

Jia Ren 家人 27/9/2003

1 家人：利女貞。
   Jia Ren: For (the realisation of what is taught in) Jia Ren, (or for the regulation of the family), what is most advantageous is that the wife be firm and correct.
   彖傳: 家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正；正家而天下定矣。
   Tuan Zhuan: In Jia Ren the wife has her correct place in the inner (trigram), and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown (in the relation and positions of) heaven and earth. In Jia Ren we have the idea of an authoritative ruler; - that, namely, represented by the parental authority. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother, let the husband be indeed husband, and the wife wife: - then will the family be in its normal state. Bring the family to that state, and all under heaven will be established.
   象傳: 風自火出，家人；君子以言有物，而行有恆。
   Xiang Zhuan: (The trigram representing) fire, and that for wind coming forth from it, form Jia Ren. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent.
2 初九：閑有家，悔亡。
   The first NINE, undivided, shows its subject establishing restrictive regulations in his household Occasion for repentance will disappear.
   象傳: 閑有家，志未變也。
   Xiang Zhuan: 'He establishes restrictive regulations in his household: - (he does so), before any change has taken place in their wills.
3 六二：無攸遂，在中饋，貞吉。
   The second SIX, divided, shows its subject taking nothing on herself, but in her central place attending to the preparation of the food. Through her firm correctness there will be good fortune.
   象傳: 六二之吉，順以巽也。
   Xiang Zhuan: 'The good fortune attached to the second six, (divided),' is due to the docility (of its subject), operating with humility.
4 九三：家人嗃嗃，悔厲吉；婦子嘻嘻，終吝。
   The third NINE, undivided, shows its subject (treating) the members of the household with stern severity. There will be occasion for repentance, there will be peril, (but) there will (also) be good fortune. If the wife and children were to be smirking and chattering, in the end there would be occasion for regret.
   象傳: 家人嗃嗃，未失也；婦子嘻嘻，失家節也。
   Xiang Zhuan: When 'the members of the household are treated with stern severity,' there has been no (great) failure (in the regulation of the family). When 'wife and children are smirking and chattering,' the (proper) economy of the family has been lost.
5 六四：富家，大吉。
   The fourth SIX, divided, shows its subject enriching the family. There will be great good fortune.
   象傳: 富家大吉，順在位也。
   Xiang Zhuan: 'The family is enriched, and there is great good fortune:' - this is due to the docility (belonging to the subject of the line), and its being in its correct place.
6 九五：王假有家，勿恤，往吉。
   The fifth NINE, undivided, shows the influence of the king extending to his family. There need be no anxiety; there will be good fortune.
   象傳: 王假有家，交相愛也。
   Xiang Zhuan: 'The influence of the king extends to his family:' - the intercourse between them is that of mutual love.
7 上九：有孚威如，終吉。
   The topmost NINE, undivided, shows its subject possessed of sincerity and arrayed in majesty. In the end there will be good fortune.
   象傳: 威如之吉，反身之謂也。
   Xiang Zhuan: 'The good fortune connected with the display of majesty' describes (the result of) the recovery of the true character.

Sanqing daozu 三清道祖 20/9/2003

Plot:
I'm riding uphill to reverse a Shaolin Temple, along the hanging red lanterns and saw three people ~
One of them left hand touched his long beards looking at me: check your body? now refers to the direction of a clerical, that many people line up when one ask me: is the Evil? loud shouts and suddenly the clouds. At this point my splitting headache, the old man seems like the Buddha Ji Gong (also seemingly Taoist) caught a break with a Guchong out, and there is a long tongue and then they tell me said: the pathogen have been removed and I have been recovered…

Keywords: 
Sanqing daozu, Sanqing, Yuanshi tianzun, Lingbao tianzun, Daode tianzun

About:

Sanqing daozu (三清道祖), Three Pure Ones, are the three highest gods in Daoism. Daoist thought that the creation of universe is the result of their works. In Six dynasties, Sanqing (三清) originally denoted the place where Three Pure Ones live in. They are three places in the heaven. According to Daoist cosmology, there are more than 30 levels in Heaven. The highest one is Yuqing jing (玉清境) , the second is Shangqing jing (上清境), the third is Taiqing jing (太清境). Sanqing dao zu are Yuanshi tianzun (元始天尊), Lingbao tianzun (靈寶天尊), and Daode tianzun (道德天尊). Yuanshi tianzun dwells in Yu-qing jing, Lingbao tianzun and Daode tianzun lives in Shang-qing jing and Tai-qing jing separately.

Yuanshi tianzun is Pan gu (盤古). He lives in Yu-qing jing, the jade pure, where a purple cloud is around his palace. The cloud with bright green color is surrounded the palace as the wall. All of the Daoist immortal in heaven should periodically have an audience with Yuanshi tianzun on schedule. 

Lingbao tianzun is the hua shen (化身), the “avatar” , of Yuanshi tianzun. Though his title and dwelling place was recorded, his statue was rare before Tang dynasty. It seems his character was not very clear in early Daoism. Daode tianzun is Lao Zi (老子). However, he is not the philosophical Lao Zi but the religious one who is not very well known today. At first, early Daoists regarded Lao Zi as the symbol of the natural of Dao. He was born before nothing and rose up when the very primitive universe had not begun. The famous Daoists, such as Zhang Daoling (張道陵), Kou Qianzhi (寇謙之) all claimed that their teaching of Daoist imparted by Lao Zi directly. However, when Tao Hong-jing (陶弘景) compiled the Zhenling weiye tu (真靈位業圖), he dropped Lao Zi down to the fourth place. Until Tang dynasty, because the royal house’s surname is also Li, emperor recovered Lao Zi to the third place. The hierarchy of Sanqing daozu was settled down then.

Besides Sanqing daozu’s arrangement in heaven represents the cosmology of Daoism. In Daoist, they are separately represented the major three schools of Daoism. Yuanshi tianzun represents the Shang-qing school, Lingbao tianzun and Daode tianzun represent the Ling-bao school and the Tianshi dao (天師道) separately. Sanqing daozu are also the symbol of Dao (道), scripture (經) and Master (師). Because the Yuanshi tianzun is the very first, he represents the essence or natural of Dao. Lingbao tianzun is the avatar of Yuanshi tianzun, Dao. He represents the Way which is equal to the scripture or the teaching of Dao. Daode tianzun, as Lao Zi, imparted the teaching directly to mortal human. His meaning is the Daoist, who is the master of people.

All of the Daoist temples dedicated to Sanqing daozu. On the arrangement of Sanqing daozu’s statue, Yuanshi tianzun is situated in the middle. He often holds a crystal ball on right hand. The crystal ball, hun-yuan zhu (混元珠), means the chaos before the universe started. Lingbao tianzun is situated on the left side with a ruyi (如意), a decorative object symbolized as you wish, or a diagram of Tai-ji (太極圖). Ruyi or the Tai-ji means the chaos is becoming clear. Daode tianzun hand a Tai-ji fan with him and situates on the right side. The Tai-ji fan means the Yin (陰) and Yang (陰) being on the right position of universe. 

Bo 剝 13/9/2003

1 剝：不利有攸往。
   Bo: Bo indicates that (in the state which it symbolises) it will not be advantageous to make a movement in any direction whatever.
   彖傳: 剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。
   Tuan Zhuan: Bo denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves). That 'it will not be advantageous to make a movement in any direction whatever' appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies.
   象傳: 山附地上，剝；上以厚下，安宅。
   Xiang Zhuan: (The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Bo. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position.
2 初六：剝床以足，蔑貞凶。
   The first SIX, divided, shows one overturning the couch by injuring its legs. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil.
   象傳: 剝床以足，以滅下也。
   Xiang Zhuan: 'He overthrows the couch by injuring its legs:' - thus (he commences) his work of ruin with what is lowest (in the superior man).
3 六二：剝床以辨，蔑貞凶。
   The second SIX, divided, shows one overthrowing the couch by injuring its frame. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil.
   象傳: 剝床以辨，未有與也。
   Xiang Zhuan:  'He destroys the couch by injuring its frame:' - (the superior man) has as yet no associates.
4 六三：剝之，無咎。
   The third SIX, divided, shows its subject among the overthrowers; but there will be no error.
   象傳: 剝之無咎，失上下也。
   Xiang Zhuan: That 'there will be no error on the part of this one among the overthrowers' arises from the difference between him and the others above and below.
5 六四：剝床以膚，凶。
   The fourth SIX, divided, shows its subject having overthrown the couch, and (going to injure) the skin (of him who lies on it). There will be evil.
   象傳: 剝床以膚，切近災也。
   Xiang Zhuan: 'He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):' - calamity is very near at hand.
6 六五：貫魚，以宮人寵，無不利。
   The fifth SIX, divided, shows (its subject leading on the others like) a string of fishes, and (obtaining for them) the favour that lights on the inmates of the palace. There will be advantage in every way.
   象傳: 以宮人寵，終無尤也。
   Xiang Zhuan: 'He obtains for them the favour that lights on the inmates of the palace:' - in the end there will be no grudge against him.
7 上九：碩果不食，君子得輿，小人剝廬。
   The topmost NINE, undivided, shows its subject (as) a great fruit which has not been eaten. The superior man finds (the people again) as a chariot carrying him. The small men (by their course) overthrow their own dwellings.
   象傳: 君子得輿，民所載也。小人剝廬，終不可用也。
   Xiang Zhuan: 'The superior man finds himself in a carriage:' - he is carried along by the people. 'The small men (by their course) overthrow their own dwellings:' - they can. never again be of use to them.

Fu 復 9/9/2003

1 復: 亨。出入無疾，朋來無咎。反復其道，七日來復，利有攸往。
   Fu: Fu indicates that there will be free course and progress (in what it denotes). (The subject of it) finds no one to distress him in his exits and entrances; friends come to him, and no error is committed . He will return and repeat his (proper) course. In seven days comes his return. There will be advantage in whatever direction movement is made.
   彖傳: 復亨；剛反，動而以順行，是以出入無疾，朋來無咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎？
   Tuan Zhuan: 'Fu indicates the free course and progress (of what it denotes):' - it is the coming back of what is intended by the undivided line. (Its subject's) actions show movement directed by accordance with natural order. Hence 'he finds no one to distress him in his exits and entrances,' and 'friends come to him, and no error is committed.' 'He will return and repeat his proper course; in seven days comes his return:' - such is the movement of the heavenly (revolution). 'There will be advantage in whatever direction movement is made: - the strong lines are growing and increasing. Do we not see in Fu the mind of heaven and earth?
   象傳: 雷在地中，復；先王以至日閉關，商旅不行，后不省方。
   Xiang Zhuan: (The trigram representing) the earth and that for thunder in the midst of it form Fu. The ancient kings, in accordance with this, on the day. of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.
2 初九：不復遠，無祗悔，元吉。
   The first NINE, undivided, shows its subject returning (from an error) of no great extent, which would not proceed to anything requiring repentance. There will be great good fortune.
   象傳: 不遠之復，以修身也。
   Xiang Zhuan: 'Returning (from an error) of no great extent' is the prelude to the cultivation of the person.
3 六二：休復，吉。
   The second SIX, divided, shows the admirable return (of its subject). There will be good fortune.
   象傳: 休復之吉，以下仁也。
   Xiang Zhuan: 'The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below.
4 六三：頻復，厲無咎。
   The third SIX, divided, shows one who has made repeated returns. The position is perilous, but there will be no error.
   象傳: 頻復之厲，義無咎也。
   Xiang Zhuan: Notwithstanding 'the perilous position of him who has made many returns,' there will be no error through (his aiming after righteousness).
5 六四：中行獨復。
   The fourth SIX, divided, shows its subject moving right in the centre (among those represented by the other divided lines), and yet returning alone (to his proper path).
   象傳: 中行獨復，以從道也。
   Xiang Zhuan: 'He moves right in the centre (among those represented by the other divided lines), and yet returns alone:' - his object is to pursue the (proper) path.
6 六五：敦復，無悔。
   The fifth SIX, divided, shows the noble return of its subject. There will be no ground for repentance.
   象傳: 敦復無悔，中以自考也。
   Xiang Zhuan: 'The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position.
7 上六：迷復，凶，有災眚。用行師，終有大敗，以其國君，凶；至于十年，不克征。
   The topmost SIX, divided, shows its subject all astray on the subject of returning. There will be evil. There will be calamities and errors. If with his views he put the hosts in motion, the end will be a great defeat, whose issues will extend to the ruler of the state. Even in ten years he will not be able to repair the disaster.
   象傳: 迷復之凶，反君道也。
   Xiang Zhuan: 'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler.

Jian 蹇 8/9/2003

1 蹇：利西南，不利東北；利見大人，貞吉。
   Jian: In (the state indicated by) Jian advantage will be found in the south-west, and the contrary in the north-east. It will be advantageous (also) to meet with the great man. (In these circumstances), with firmness and correctness, there will be good fortune.
   彖傳: 蹇，難也，險在前也。見險而能止，知矣哉！蹇利西南，往得中也；不利東北，其道窮也。利見大人，往有功也。當位貞吉，以正邦也。蹇之時用大矣哉！
   Tuan Zhuan: Jian denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower tri. gram), is he not wise? (The language of) Jian, that 'advantage will be found in the south-west,' refers to the (strong fifth line) advanced and in the central place. That 'there will be no advantage in the north-east,' intimates that the way (of dealing with the Jian state) is exhausted. That 'it will be advantageous to see the great man,' intimates that advance will lead to achievement. That the places (of the different lines after the first) are those appropriate to them indicates firm correctness and good fortune, with which the regions (of the kingdom) are brought to their normal state. Great indeed is the work to be done in the time of Jian!
   象傳: 山上有水，蹇；君子以反身修德。
   Xiang Zhuan: (The trigram representing) a mountain, and above it that for water, form Jian. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue.
2 初六：往蹇，來譽。
   From the first SIX, divided, we learn that advance (on the part of its subject) will lead to (greater) difficulties, while remaining stationary will afford ground for praise.
   象傳: 往蹇來譽，宜待也。
   Xiang Zhuan: 'Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise:' - the proper course is to wait.
3 六二：王臣蹇蹇，匪躬之故。
   The second SIX, divided, shows the minister of the king struggling with difficulty on difficulty, and not with a view to his own advantage.
   象傳: 王臣蹇蹇，終無尤也。
   Xiang Zhuan: 'The minister of the king struggles with difficulty on difficulty:' - in the end no blame will be attached to him.
4 九三：往蹇來反。
   The third NINE, undivided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and returns (to his former associates).
   象傳: 往蹇來反，內喜之也。
   Xiang Zhuan: 'He advances, (but only) to (greater) difficulty; he remains stationary, and returns to his former associates:' - they, (represented in) the inner (trigram), rejoice in him.
5 六四：往蹇來連。
   The fourth SIX, divided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and unites (with the subject of the line above).
   象傳: 往蹇來連，當位實也。
   Xiang Zhuan: 'To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):' - that is in its proper place and has the solidity (due to it in that position).
6 九五：大蹇朋來。
   The fifth NINE, undivided, shows its subject struggling with the greatest difficulties, while friends are coming to help him.
   象傳: 大蹇朋來，以中節也。
   Xiang Zhuan: 'He struggles with the greatest difficulties, while friends are coming (to help him):' - he is in the central position, and possesses the requisite virtue.
7 上六：往蹇來碩，吉；利見大人。
   The topmost SIX, divided, shows its subject going forward, (only to increase) the difficulties, while his remaining stationary will be (productive of) great (merit). There will be good fortune, and it will be advantageous to meet with the great man.
   象傳: 往蹇來碩，志在內也。利見大人，以從貴也。
   Xiang Zhuan: 'To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):' - his aim is to assist the (subject of the line) inside of him. 'It will be advantageous to meet the great man:' - by his course he follows that noble (lord of the figure).

Wei Ji 未濟 7/9/2003

1 未濟：亨，小狐汔濟，濡其尾，無攸利。
   Wei Ji: Wei Ji intimates progress and success (in the circumstances which it implies). (We see) a young fox that has nearly crossed (the stream), when its tail gets immersed. There will be no advantage in any way.
   彖傳: 未濟，亨；柔得中也。小狐汔濟，未出中也。濡其尾，無攸利；不續終也。雖不當位，剛柔應也。
   Tuan Zhuan: 'Wei Ji intimates progress and success (in the circumstances which it implies):' - the weak (fifth) line is in the centre. 'The young fox has nearly crossed the stream:' - but he has not yet escaped from the midst (of the danger and calamity). 'Its tail gets immersed. There will be no advantage in any way:' - there is not at the end a continuance (of the purpose) at the beginning. Although the places (of the different lines) are not those appropriate to them, yet a strong (line) and a weak (line always) respond to each other.
   象傳: 火在水上，未濟；君子以慎辨物居方。
   Xiang Zhuan: (The trigram representing) water and that for fire above it form Wei Ji. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy.
2 初六：濡其尾，吝。
   The first SIX, divided, shows its subject (like a fox) whose tail gets immersed. There will be occasion for regret.
   象傳: 濡其尾，亦不知極也。
   Xiang Zhuan: 'His tail gets immersed:' - this is the very height of ignorance.
3 九二：曳其輪，貞吉。
   The second NINE, undivided, shows its subject dragging back his (carriage-) wheel. With firmness and correctness there will be good fortune.
   象傳: 九二貞吉，中以行正也。
   Xiang Zhuan: 'The second NINE, (undivided), shows good fortune arising from being firm and correct:' - it is in the central place, and the action of its subject thereby becomes correct.
4 六三：未濟，征凶，利涉大川。
   The third SIX, divided, shows its subject, with (the state of things) not yet remedied, advancing on; which will lead to evil. But there will be advantage in (trying to) cross the great stream.
   象傳: 未濟征凶，位不當也。
   Xiang Zhuan: '(The state of things is) not yet remedied. Advancing will lead to evil:' - the place (of the line) is not that appropriate for it.
5 九四：貞吉，悔亡，震用伐鬼方，三年有賞于大國。
   The fourth NINE, undivided, shows its subject by firm correctness obtaining good fortune, so that all occasion for repentance disappears. Let him stir himself up, as if he were invading the Demon region, where for three years rewards will come to him (and his troops) from the great kingdom.
   象傳: 貞吉悔亡，志行也。
   Xiang Zhuan: (By firm correctness there is good fortune, and cause for repentance disappears:' - the aim (of the subject of the line) is carried into effect.
6 六五：貞吉，無悔，君子之光，有孚，吉。
   The fifth SIX, divided, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. (We see in him) the brightness of a superior man, and the possession of sincerity. There will be good fortune.
   象傳: 君子之光，其暉吉也。
   Xiang Zhuan: '(We see) the brightness of a superior man: - 'the diffusion of that brightness tends to good fortune.
7 上九：有孚于飲酒，無咎，濡其首，有孚失是。
   The topmost NINE, undivided, shows its subject full of confidence and therefore feasting (quietly). There will be no error. (If he) cherish this confidence, till he (is like the fox who) gets his head immersed, it will fail of what is right.
   象傳: 飲酒濡首，亦不知節也。
   Xiang Zhuan: 'He drinks and gets his head immersed:' - he does not know how to submit to the (proper) regulations.

Ming Yi 明夷 6/9/2003

1 明夷: 利艱貞。
   Ming Yi: Ming Yi indicates that (in the circumstances which it denotes) it will be advantageous to realise the difficulty (of the position), and maintain firm correctness.
   彖傳: 明入地中，明夷。內文明而外柔順，以蒙大難，文王以之。利艱貞，晦其明也，內難而能正其志，箕子以之。
   Tuan Zhuan: (The symbol of) the Earth and that of Brightness entering into the midst of it give the idea of Ming Yi (Brightness wounded or obscured). The inner (trigram) denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wen was that of one who with these qualities was yet involved in great difficulties. 'It will be advantageous to realise the difficulty (of the position), and maintain firm correctness: - that is, (the individual concerned) should obscure his brightness. The case of the count of K? was that of one who, amidst the difficulties of his House, was able (thus) to maintain his aim and mind correct.
   象傳: 明入地中，明夷；君子以蒞眾，用晦而明。
   Xiang Zhuan: (The trigram representing) the earth and that for the bright (sun) entering within it form Ming Yi. The superior man, in accordance with this, conducts his management of men; - he shows his intelligence by keeping it obscured.
2 初九：明夷于飛，垂其翼。君子于行，三日不食，有攸往，主人有言。
   The first NINE, undivided, shows its subject, (in the condition indicated by) Ming Yi, flying, but with drooping wings. When the superior man (is revolving) his going away, he may be for three days without eating. Wherever he goes, the people there may speak (derisively of him).
   象傳: 君子于行，義不食也。
   Xiang Zhuan: 'The superior man (is revolving his) going away:' - (in such a case) he feels it right not to eat.
3 六二：明夷，夷于左股，用拯馬壯，吉。
   The second SIX, divided, shows its subject, (in the condition indicated by) Ming Yi, wounded in the left thigh. He saves himself by the strength of a (swift) horse; and is fortunate.
   象傳: 六二之吉，順以則也。
   Xiang Zhuan: 'The good fortune of (the subject of) the second SIX, divided,' is due to the proper fashion of his acting according to his circumstances.
4 九三：明夷于南狩，得其大首，不可疾貞。
   The third NINE, undivided, shows its subject, (in the condition indicated by) Ming Yi, hunting in the south, and taking the great chief (of the darkness). He should not be eager to make (all) correct (at once).
   象傳: 南狩之志，乃大得也。
   Xiang Zhuan: With the aim represented by 'hunting in the south' a great achievement is accomplished.
5 六四：入于左腹，獲明夷之心，出于門庭。
   The fourth six, divided, shows its subject (just) entered into the left side of the belly (of the dark land). (But) he is able to carry out the mind appropriate (in the condition indicated by) Ming Yi, quitting the gate and courtyard (of the lord of darkness).
   象傳: 入于左腹，獲心意也。
   Xiang Zhuan: 'He has (just) entered into the left side of the belly (of the dark land):' - he is still able to carry out the idea in his (inner) mind.
6 六五：箕子之明夷，利貞。
   The fifth six, divided, shows how the count of K? fulfilled the condition indicated by Ming Yi. It will be advantageous to be firm and correct.
   象傳: 箕子之貞，明不可息也。
   Xiang Zhuan: 'With the firm correctness of the count of K?,' his brightness could not be (quite) extinguished.
7 上六：不明晦，初登于天，後入于地。
   The sixth six, divided, shows the case where there is no light, but (only) obscurity. (Its subject) had at first ascended to (the top of) the sky; his future shall be to go into the earth.
   象傳: 初登于天，照四國也。後入于地，失則也。
   Xiang Zhuan: 'He had at first ascended to (the top of) the sky:' - he might have enlightened the four quarters of the kingdom. 'His future shall be to go into the earth:' - he has failed to fulfil the model (of a ruler).