Yellow Jamabala Mantra: OM ZAMBALA ZALENDHRAYE SOHA 23/2/2015

The Yellow Jambhala is considered the most popular and powerful of the Wealth Gods. It is thought to be the manifestation of Buddha Ratnasambhava, the Buddha of Giving. It is said you must practice Buddhism using correct procedures to gain the most powerful blessings from him. He is usually shown sitting on a lotus, sun and moon disk. As with all of the Jambhala, he holds a mongoose in his left hand which produces jewels to give to the needy.
He protected the dharma and if anyone call his name, he will come and help the person. If one has trouble with finance or anything, one can chant his mantra and he will come and help. But one must have a bodhi mind and practice Buddhism properly to attain his blessings. One can also gain wealth, wisdom, intelligence and at last! Attain Buddha hood!. 
The Yellow Jambhala is thought to be the most effective for those with a Chinese Astrological lucky element of earth and having the animal sign of a cow, dragon, sheep, or dog. You will receive not only wealth but wisdom and intelligence if worshipped properly. The Mantra you would recite is 

"Om Zambala Zalendhraye Soha".

嗡。藏巴拉。札楞札耶。梭哈

據《大藏經》載，釋迦牟尼佛讓黃財神解說其咒功德。黃財神說其咒時，三千大千世界即發六種震動。眾不退轉菩薩及眾夜叉同聲讚歎，前未所聞，此等稀有殊勝之法。
釋尊言說，此咒是痛苦無依眾生之解脫皈依處。非但持誦，僅只視咒，即不生病。持誦此咒，無有愁苦憂惱，身體疼痛不生。此咒猶如寶瓶、如意寶、如意樹，隨其所欲，滿眾生所願。若有人能持此咒者，衣食財寶多聞聰慧無病長壽，隨所願求，無不遂意，獲福甚多。無福報善根之人，無緣睹聞，乃至書寫持誦此咒。佛言，念誦此咒之人，我必攝受，入不退轉解脫之道路，得不退轉無上菩提，不墮入惡道，成為智人賢者恭敬處。此咒功德，所有神龍夜叉聚於一處，亦評說不盡；菩薩及聲聞緣覺等大智慧身，無能得知；諸佛讚說不已，亦永無盡處。此陀羅尼咒，為三世佛母。諸佛恆常加持，持此咒人，能獲六度十地之功德。(by http://www.yaoshirulai.org/Buddha/?p=622)

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

聖観音－

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

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

OM TARE TAM SVOHA/SOHA

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

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

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

25 Tai Tsz Temple 廿五 太子廟 27/12/2014

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

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

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

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

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

Setrap Mantra 金甲衣护法心咒 16/12/2014

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

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

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

Sign 15/12/2014

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

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

大宝广博楼阁善住秘密陀罗尼咒 30/11/2014

  又稱 –善住咒︰唵　嘛尼　乏及里　吽

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

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

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

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

【大宝广博楼阁善住秘密陀罗尼咒轮功用】

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

He Xiangu 何仙姑 3/9/2014

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

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

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

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

Sign 29/7/2014

Part 1
Verse:
〖詩曰〗：跳龙门，须汲浪，雷电轰轰，踊跃万丈。
Explanation:
〖解析〗：鱼跃龙门，主有升迁之喜，无论你学业上或事业上都有高升的好面会，而你要借助水的力量，须汲浪，就是这层意思。而这里所说的水，不是静止的水，而是运动的状态下的水形成了浪，十二地支中子为最旺盛的水，壬子1972年生的一位属鼠的朋友，将向你提出有益的忠告和帮助，你要听取一采纳他的意见，方可取得贺圆满的成功。雷声轰轰，这里用雷作象征，指示的是有关方向，时季和保护神，震卦为雷，春季，东方，五行属木，护神为表龙，震卦往往所显示的国因中同喜，亦因草木姓氏人称心。踊和跃，都是激烈的运动状态，这里主要还靠自己的意志，外来力量的帮助还只在关键的时候和地方，你在不停歇的运动中，获得利益，来之不易，辛苦了。

Part 2
Verse:
〖詩曰〗：一个神道，随尔去行，逢人设法，到处显灵。
Explanation:
〖釋義〗：神道随你同行，处处佑你助你，逢凶化吉，遇难呈祥。不能不说是有缘之人。
任何一个无助的人向你请求的时候，你都会热情地为设法，尽力帮助。并且处处表现出神道的灵光和威力。你地智慧和成功之星。那么这个神道有名姓?你想知道，也是可以理解，但你并不是一定非要知道不可，且听我远远地为你道来：
"摩诃般若波罗蜜多"你听就过吗?佛教有一部心经，就是它命名的。摩即宏大，优胜之意；般若就是智慧；波罗蜜多指的是"从迷亡的此岩到达明司的彼岩"，简单可译成完成。全部的意思就是"大智慧的完成"。这部《摩诃般若波罗蜜多心经》将照亮你一生。其中有这么一段咒语：揭谛揭谛波罗揭谛波 罗僧揭谛菩提娑婆诃。从今以后，你要每天诵上三遍，志诚为要。另外，不论何时何地，，出现什么急难，都可以赞诵："南无阿弥陀佛！"。

Sign 7/7/2014

Part 1
Verse:
〖詩曰〗：奔波一世，總是虛浮，無常一到萬事休，急早回頭。
Explanation:
〖解析〗：由南至北，從東到西，你馬不停蹄，辛勞了大半生。結果如何呢?浮光掠影，鏡花水月，虛夢一場，如今是該醒來的時候。 不要為人生如夢而嘆，也不要為碌碌無為而懊惱。命運弄人，不屬于自己的，永遠無法得到并擁有它。不會人人都能成功，你雖然沒攻獲得巨大的財富和名譽，但你畢竟是一個不畏艱難險阻的勇士，不屈不撓地拼搏了一次又一次。即使小有成就，那又怎樣?時限到了，無常奉命來臨，不由分說，拖將去也。正所謂 盡早抽身，急早回頭。 落葉終歸根上去，回根去安享晚年，不要再浪費光陰，孤漂零鄉的游子。外鄉多兇險，不宜遠行。趨吉避兇，宜守家中，動而無益，靜中求安。

Part 2
Verse:
〖詩曰〗：勿上去，在前頭。源頭一悟，繩韁好收。千條萬線路常在，自好搜求。
Explanation:
〖釋義〗：這一首簽詩，可能會與你的超前意識有所衝突，但望你三思。 你慘澹經營，苦苦奮鬥，終於的有了很大的成就，事事都不落人後。如今的局勢，逼得你還要趕上前去。然而，你的內心深處，對自己的信心和前途都開始了懷疑。這層懷疑不禁使產生迷惘，不知下一步該辦? 結論是：繩韁好收。我離最後勝利只差數步之遙，再鼓把勁就成功了，為什麼讓人勒馬收韁不再進取呢?你會這樣問。 請你回過頭，看看你最初的目標，就會明白。當時的預定目標，如今不是早已超越了嗎?如今的成就，已是登峰造極，不可能再大。"不為天下先"，如果還趕上前去，事物就必將走向反面，逆境叢生。

Part 3
Verse:
〖詩曰〗：不用忙不用慌，自有駐足鄉。鳴鼓響鐘地，三寶見門墻。
Explanation:
〖解析〗：面對大千世界，茫茫塵世，你慌慌忙忙，不知所歸。長嘆之余，茫然問道："我安身立命的根據地，我的歸宿呵，你在哪里?" 你聽，空中傳來了鐘鼓優揚的仙樂。循音尋去，接近"眾妙之門"，宛然出現了三件寶貝，你去領悟這份禮物中的奧妙吧。 對于三寶的說法，孟子，老子，佛家，道家各有不同。孟說："諸候之寶三土地人民政事。"老子認為，"我有三寶，持而保之。一日慈，二日儉，三日不敢為天下先。"佛家則以佛法僧為三寶。佛說法，僧保守之，得永濟世度人，故皆為寶。道家之寶的理論有內外之分，都是與人自身精神，身體修養有關。內三寶是元精，元氣，元神，外三寶指耳口目三種器官。 你擁有三寶，也就有了依托，就有了你自己的根據地。

Sign 12/6/2014

Part 1
Verse:
〖卦语〗：不知真消息，消息蓦地来，月圆月缺夜，不许把门开。
Explanation:
〖释义〗：各种各样的消息接踵而来。这些五花八门的情报，可信度不大，却打乱了你的阵脚，使你不免惊惶失措，受些惊吓。在你没有一点精神准备的时候，真实的准信却突然降临，容光焕发不得你有丝毫的怀疑，不由你不信。 当然，这是一个凶信，你不愿听到的。你不希望它发生的事，却偏偏发生了。朋圆朋缺之夜，批每月月初和月半，初一十五的前后三天。这六个日子，要留神出鬼没门户，不要外出，也不要和别人打什么交道。避免生人。当心家中遭受失窃甚至人口走失（被拐骗或充当人质）等严重打击。 卯字的象形之意为开门。一个与你密切相关的属兔的人或农历二月生的人，具有相当大的危难和风险。一定要紧闭门户，加以特级的监护，三十四小时不离人，精心保护。 安全要待夏天以后，才逐渐来临，万不可放松警惕。

Part 2
Verse:
〖诗曰〗：三天曾结社，四海尽知名，长骑骏马，直入天庭。
Explanation:
〖签释〗：三天在这里不是指时间，另有讲究。古代称天体为三天，分别是浑仪、宣夜、周髀。道家对三天的解释则指玉清、上清、太清，三清亦名三天。佛家中的天，另有一种说法，“欲界、色界、无色界，梵宇出三天”。社，这里指的是人员的组合形式，是符合天意的，神圣的。所有阁员、员工上下同心，中心耿耿，形成一派安定、团结的局面，并且一开局便卓有成效，赢得相当的知名度。所以，要乘胜前进，一鼓作气，争取达到是大的目标。
签意是止大吉的，但先决条件中，“马”的因素相当重要。马列在地支中所对应的是午。希望这个社团的首脑人物是属马之人。另一个对应的是时间，马的年月日时，你可以从〈万年历〉中查对。这些时刻，你可以理解为幸运时刻。

Mahamayuri mantra 南無佛母大金孔雀明王心咒 23/3/2014

Mahamayuri has three heads. Mahamayuri is green in colour and her three faces are green, white and blue in colour. Mahamayuri is eight armed. One of her four right hands displays varadamudra while the other three hands hold a sword, vajra and jewel. In her four left hands she holds pindapatra, a jar showering jewels, a bell and a flower. She is seated on a lotus throne. She wears all the ornaments and celestial garments peculiar to a Bodhisattva.
According to the Mahamayuri sutra of Pancaraksha, there was a bhiksu called venerable Svati. He was newly ordained in the Buddhist community of monks. He was unfortunately bitten by a poisonous snake and fainted. On seeing his condition venerable Ananda reported this incident to Buddha Shakyamuni. Lord Buddha, out of compassion for the newly ordained monk and the future ones, disclosed a dharani which was capable of eliminating poisonous harm and malignant diseases. This was the dharani of Arya Mahamayuri.
There is another story about this deity. There was a golden King peacock in the Himalayan mountain who used to recite Mahamayuri dharani with great devotion. It so happened one day that this king went along with his family to travel in the mountain forgetting to recite the dharani that day. He was caught by hunters. Thinking of his forgetfulness of the dharani he immediately began to recite and was able to free himself. The Buddha told Ananda that the peacock king called Suvarnavabhasa (i.e. golden coloured one) was none other than Buddha Shakyamuni himself. Thus this dharani is believed to be efficacious in all cases of dangers as well as for relieving poisonous harms. (by http://www.himalayanmart.com/mahamayuri.php)
大孔雀明王，或譯大孔雀咒王，也稱大孔雀明王菩薩、孔雀多羅菩薩、孔雀度母，簡稱孔雀明王（梵語:महामायूरी，Mahamayuri，藏語：རྨ་བྱ་ཆེན་མོ།，Majachenmo）。佛教的佛母五大明王(女性五位明王)（藏語：རིག་པའི་རྒྱལ་མོ་ལྔ།，Rigpegyalmonga）[1]之一，佛教認為孔雀明王是諸佛事業化現的多羅菩薩(度母)其中一位化身。是以「滅一切諸毒怖畏災惱」、「攝受覆育一切有情獲得安樂」為主要特色的本尊，但功德遠遠不只如此。
孔雀明王有許多不同的形象，主要除了三面六臂的形象，還有依《大孔雀明王畫像壇場儀軌》所載一面四臂的形象︰「於蓮華胎上畫佛母大孔雀明王菩薩。頭向東方，白色，著白繒輕衣。頭冠、瓔珞、耳璫、臂釧，種種莊嚴，乘金色孔雀王，結跏趺坐白蓮華上或青綠花上，住慈悲相。有四臂，右邊第一手執開敷蓮華，第二手持俱緣果，左邊第一手當心掌持吉祥菓，第二手執三、五莖孔雀尾。」在胎藏界曼荼羅中，此尊被安置於蘇悉地院南端的第六位。
孔雀明王的經典主要是《孔雀明王經》，有許多不同譯本，包括：失譯者名的《大金色孔雀王咒經》一卷、《佛說大金色孔雀王咒經》一卷、梁代僧伽婆羅三藏法師譯的《孔雀王咒經》二卷、姚秦鳩摩羅什三藏法師譯的《孔雀王咒經》一卷、唐代義淨三藏法師譯的《佛說大孔雀咒王經》三卷、唐代不空三藏法師譯的《佛母大王經》三卷。其中義淨三藏法師與不空三藏法師的兩個譯本，經文比較完整，也都非常通暢達意。
另外還有《孔雀經等真言梵本》、唐代不空三藏法師譯的《佛說大孔雀明王畫像壇場儀軌》。
《孔雀護衛經》這部是上座部佛教早晚課必誦的，記載世尊的前生還是修行菩薩時期有一世是孔雀明王，並非叫金耀文中的金耀指的是太陽神，因為與其他孔雀與眾不同，導致許多獵人要捕捉孔雀明王（釋迦牟尼佛的前身），可是孔雀明王每天早晚禱告太陽神和諸佛以及了脫生死的聖人保佑平安祈求文，獵人們就沒有抓住。後來獵人在孔雀的發情期間抓了許多雌孔雀並嚇打這些雌性發出叫聲，由於孔雀明王很久沒交配一聽到雌性叫聲忘了念誦祈禱文，一下子衝過去就被抓了孔雀明王十分懊惱再度想起祈禱太陽神諸佛解脫聖人的護衛文，一直念誦奇蹟般的逃跑了。(from Wikipedia)

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)

Sign 1/11/2013

Verse:
〖詩曰〗上接不穩，下接不和，相纏相擾，平地風波。
Explanation:
〖簽釋〗這簽詩就象一道謎主，讓人時猜不透。上接不穩，下接不和象徵的字為"尖"。這個字由小和大組成，小在上，上接不穩，大在下方，下接當然不和，不平衡。尖的形狀是上小下大，這也是平地起風波的原因。
多與少，長與短，小與本身就是不平衡，若小者自甘小，不爭多少與長短，那也相安無事；若大者能讓其小，分長予短，分多予少，也不會相纏擾。看來，各不相讓，風波難免。這將是一場"大人"與"小人"的格鬥，挑戰者是"小人"的一方。這有如以下的幾種人際關係：父母與子女，師生，上級與下屬，老闆與雇員，長官與士兵，兄與弟，姐與妹，妻子與丈夫，正妻與外妻，妻與妾等等，簽詩沒暗示任何一方在這場風波中的勝負，只是告這主要矛盾來源，讓你自己開動腦筋去擺平。去渡過一段動盪的歲月。

Oracle Poetry 28/9/2013

奠安宮第十七籤【丙申籤】屬火利在夏天宜其南方

舊恨重重未改為

家中禍患不臨身

須當謹防宜作福

龍蛇交會得和合

【籤釋一】
回憶往事，即從前之過失重重未能改為。幸虧家中禍患，還有一線生機。此時必須再三謹防事故的發生。欲望幸福，宜守正道，多行善。且在辰巳交會的時刻，必是逢凶化吉。

【籤釋二】
回憶往事心頭舊恨重重未消除，正如家中發生災禍，雖然沒有臨到本身，但此恨綿綿無盡期，你需要謹慎提訪再有事故發生，最好多作好事，只要有善因，必能逢凶化吉，而且在「辰已」交會的時刻，得到很圓滿的結果，
此籤暗示抽籤的人，即使經歷了無數次的失敗，無數次的辛酸，無數次的恨事，但不必去記掛它，還是東山再起，再振作努力去幹，必有出人頭地的一天，此籤有貴人，但必須心田好，所以此籤詩說「須當謹防宜作福」只要心地善良必能逢凶化吉，化險為夷，並得天賦福運。

【卦象】：○○●　●○○ 風澤中孚
【卦解】：中孚卦—巽上兌下，孚者信也。篆曰：二陰在內，四陽在外，為中虛。二、 五兩 爻，各均剛得中，為中實。應是外實中虛之象。先論中虛，病者占之，外表似乎強健，內卻是一身病。同此道理，做人毫無虛偽，信實不欺。做事宜守正道，必能逢凶化吉。在論中實，以誠信的原則，誠信為立身處世的基本，一切道德的根源，據此，只要用誠意作為行動，一切能夠開運。

【籤解】
凡事　人害緊。和無事。
作事　先難後易。
家事　和為貴。
家運　居之則安。
婚姻　大吉。
求兒　不可。
六甲　先男後女。
求財　勤儉必得。
功名　修陰德必中。
歲君　淡淡。
治病　求神庇祐。辰未日(半月)過漸癒。
出外　辰巳日則可。
經商　平平。
來人　辰未日(半月)到。
行舟　平平。財輕。
移居　隨意。(不可)
失物　辰巳日在。(難尋)
求雨　初初到尾。(不明其意)
官事　和為貴。不和凶。
六畜　納者不可。
耕作　平平。少利。
築室　有犯陰邪。
墳墓　平平。小吉。
討海　微利運不辰
作塭　運不合。求小利。
魚苗　微利。
月令　不畏。漸漸平安。
尋人　待時。
遠信　慢。

【故事】薛公大鬧花燈跌死太子驚死聖駕。
  薛剛求得母親樊梨花的同意，跑回房裡準備衣物，要到西遼白虎關，探望姑姑薛金蓮和姑丈杜一虎。薛丁山愈想愈不對，這孩子雖然勇武過人，可是太任性了，喝起酒來更是無法自制，讓他出遠門著實放心不下。
　臨走之前，薛丁山千叮嚀、萬交代，在外頭不准喝酒，同時要薛剛當面發誓。「今後要是喝酒，那就全家死光光！」薛剛若無其事，隨口就立下誓言，說罷，提著行李連繃帶跳，向父親辭行。
  這一天薛剛路過天雄山，被一群強盜攔了下來，帶頭的首領伍雄，自以為拳腳功夫一流，不料一來一往鬥了半天卻佔不到便宜。一問之下，才知道眼前是鼎鼎大名的通城虎薛剛。
  「英雄惜英雄，好漢疼好漢。」伍雄邀請薛剛上山，從此稱兄道弟，擺開宴席，薛剛也破了酒戒。看看又是歲末冬寒，伍雄好意地留薛剛在山寨過年。
  轉眼已經是元宵佳節，為了祈求國泰民安，皇帝特別擴大舉辦花燈比賽。薛剛提早進了城，和一群兄弟在酒樓裡喝酒尋開心。太陽一下山，果然街道上火樹銀花、家家戶戶張燈結彩，把長安城點綴得燦爛耀眼。
  薛剛醉醺醺地下了酒樓，隨著人潮來到五鳳樓，樓上一對龍鳳呈祥的花燈顯得格外顯眼，薛剛才到門口就被擋住了，「站住！這是為張宰相安排的，不准進來。」「少囉唆」薛剛手一推，守門的大漢跌坐在地上，「打人啦！」守門大漢一聲叫喊，張宰相的兒子張保，也就是當今聖上的義子，帶領了一群家丁壯漢，撲向薛剛，薛剛一看來勢洶洶，一腳踹出，把張保踢出一丈開外，當場氣絕。
  薛剛也不管是死是活，搖搖晃晃地直上五鳳樓，一時酒性發作，躺在樓上呼呼睡著了。正好張宰相聽到消息趕過來，一聲令下，不費吹灰之力就把薛剛綑綁，抬到樓下時，薛剛還睡得正甜咧！
  薛剛闖入五鳳樓踢死殿下，事情大條，張宰相在皇帝面前痛哭申冤，高宗皇帝一聽五鳳樓出了人命大怒，下旨明日午時處決薛剛。
  消息傳開，老千歲程咬金大驚，心想：高宗皇帝年邁體衰，武后掌握大權，朝政日非，張保仗父親權勢，被武后收為義子，穢亂禁宮，惡名昭彰，薛剛打死張保也算是替天行道，罪有應得。
  翌日午時正要行刑時，忽然人群騷動，伍雄率領眾弟兄殺入法場，劫走薛剛，一聲呼嘯，早已逃得無影無蹤。大隊官兵追到城門，只見程咬金騎在馬背上大聲喊叫：「快往東邊追！快呀！」一群官兵順著程老千歲手指的方向狂奔，程咬金心裡暗自得意，劫法場的策略終於成功了。
  高宗皇帝本來就龍體欠安，元宵夜又死了殿下張保，怒火攻心，現在又聽到光天化日公然劫囚，讓薛剛逃了，高宗悚然大驚，臉色慘白，大叫一聲，從此斷了氣。
  高宗駕崩，中宗繼承皇位，有名無實，幾個月後，宰相張君左擁武后登基，張宰相餘恨未消，把平遼王薛丁山構陷成罪，除了樊梨花、薛蛟和薛剛之外，一家三百多口都被殺害，還下旨鑄成鐵坵墳，讓薛家永世不能翻身，直到武則天晚年，剷除張君左，薛剛從漢陽接回太子李旦復國，繼承大統，這才打開鐵坵墳，重建王府。

【引申】
1.莊子破棺。(莊子試妻)
  周朝。姓莊名周。字子休。宋國蒙邑人。仕周為漆園吏。
  莊子假死試妻。其妻田氏守孝。七天後有一楚國王孫公子到訪。
  自稱莊子之徒。願執百日之喪。田氏愛公子俊美。不足廿日成婚。
  公子叫心疼。曰腦髓(人心)可治。田氏往劈莊子棺以取腦髓(人心)。
  莊子破棺而出。後田氏羞愧自殺。

2.龐涓死在馬陵道(龐涓馬陵中箭)。
  孫臏曾與龐涓為龐涓和孫臏原為師兄弟，拜鬼谷子學習兵法。龐涓後來出仕魏國，擔任了魏惠王的將軍，但是他認為自己的才能比不上孫臏，於是暗地派人將孫臏請到魏國加以監視。孫臏到魏國後，龐涓嫉妒他的才能，於是捏造罪名將孫臏處以臏刑(斬斷雙腳)和黥刑(臉上刺青，使人知道他是罪犯)，想使他埋沒於世不為人知，後來孫臏裝瘋吃屎而逃出一劫。當齊國使者出使至魏國首都大梁，孫臏以刑徒的身份秘密拜見齊國使者，用言辭打動了他。齊國使者覺得孫臏不同凡響，於是偷偷地用車將他載回齊國。逃奔到齊國的孫臏得到了田忌的賞識，於是他寄居于田忌門下擔任門客。
  數年後，魏國派兵包圍趙國首都邯鄲，趙國派使者向齊、楚兩國求救。孫臏隨田忌率領救援趙國，孫臏採用圍魏救趙的戰術，率軍襲擊魏國首都大梁。
  龐涓得知消息後急忙從韓國撤軍返回魏國，但齊軍此時已向西進軍。孫臏考慮到魏軍自恃其勇，一定會輕視齊軍，況且齊軍也有怯戰的名聲，應採用誘敵深入的戰術，引誘魏軍進入埋伏圈後加以殲滅。孫臏命令進入魏國境內的齊軍第一天埋設十萬個做飯的灶，第二天減為五萬個，第三天減為三萬個。龐涓行軍三天查看齊軍留下的灶後非常高興，說：「我本來就知道齊軍怯懦，進入魏國境內才三天，齊國士兵就已經逃跑了一大半。」於是丟下步兵，只帶領精銳騎兵日夜兼程追擊齊軍。孫臏估算龐涓天黑能行進至馬陵，馬陵道路狹窄，兩旁又多是峻隘險阻，孫臏於是命士兵砍去道旁大樹的樹皮，露出白木，在樹上寫上「龐涓死於此樹之下」，然後命令一萬名弓弩手埋伏在馬陵道兩旁，約定「天黑能在此處看到有火光就萬箭齊發」。龐涓果然當晚趕到砍去樹皮的大樹下，見到白木上寫著字，於是點火查看。字還沒讀完，齊軍伏兵萬箭齊發，魏軍大亂。龐涓自知敗局已定，於是拔劍自刎，臨死前說道：「遂成豎子之名！」齊軍乘勝追擊，殲滅魏軍十萬人，俘虜魏國主將太子申。經此一戰魏國元氣大傷，從此每況愈下，而齊國則稱霸東方。

【其他】
3.姜尚未卜吉凶事。
4.龍王。
5.李斯遺藥殺韓非。
6.宋太祖杜家莊。
7.吳得龍姊弟救父。
8.賈似道木棉庵許願。

Sign 29/8/2013

Part 1
Verse:
〖诗曰〗事有喜，面有光，终始好商量，壶中日月长。
Explanation:
〖签释〗你为什么红光满面，精神焕发?那是因为喜事临门，好消息接踵而来，什么凶煞都被冲得精光。别人有难处，此时求你，你都好说话。你有难处，此时求同样也好商量。这件事情，它的美好结局，多靠语言方成的力量，是一件磨嘴皮的事情，壶中日月长的含义包括请客，送礼，求人搭白松口。酒，油，饮料，甚至带有液体性质的化妆品，液化气等等都会派上用场。这一点也许会出乎你的意料。能够帮助你的人很多，其中以姓氏中带有三点水的人，更为得力。对方的性格经比较柔和，感受到你的诚意，又经不起你的一再蘑菇，会要为你出头说话维护你的利益。这样，你的所有困难就会一一破解了。你千万不要开罪于她，因为此人的意念，往往是关键性的，弄拧了的话，就会彻底失败。

Part 2
Verse:
〖诗曰〗火仗神威，群魔消灭，灭了又须威神，神威亦极力，牢免致久后失跌。
Explanation:
〖签释〗签诗里再三提到的神，威力看来不小，而且对火有不止一次的帮助。那么，这是一尊什么样的神灵呢？
古人云：风助火势，火仗风威。看来，这位给予你帮助的，定是风神无疑了。在你今后的岁月里，火这种因素要起决定性的主导作用。群魔乱舞，一次又一次向你袭来，给你带来灾难。可是命中注定，这些灾祸都将化解，被火所烧化。你自身的火很弱，要战胜魔星显然不够，风神适时地给予你援助，每一次都 能尽尽力，真够味的。希望你能牢记这一点，不然的话，恐怕将来有一天会因为淡忘而遭到挫折。而这挫折实在是可以避免的。有条件的话，你要喂养一只雄鸡，好生侍奉，让它人微言轻风神的使者，你与风神之间的联络官。没有条件的话，家中宜挂雄鸡图，或书有“巽”字的墨宝。危难处，面向东南，双手按股，口中吹哨。这是你在向风神求援，人要心诚，有求必应。

Part 3
Verse:
〖卦语〗：一心两事，两事一心；新花枯树，直待交春。
Explanation:
〖释义〗：同一个目的地，有两条首路可以通达。 两种方式得到满足。 二者必居其一。你面临关抉择，交相冲突，难以折板，。事难两全，谁都会有这种时刻。 回答是两条：方式上以新花枯树为好，时间上是交春之期，农历正月左右。 老树新花，对婚姻而言，指年龄上已过壮年。老妇人得到有职位的丈夫，是无灾无祸，无毁无誉的，但对老丈夫而言，恐怕难以长久。枯杨生，则指年龄上的悬殊差异，虽不相当，却也相合，对于这老夫来说，是没有什么不吉利的。对于象女儿一般大的少妻来说，则会有不安于室的变故隐患，当然也就不吉了。 此签宜于老年寡妇，鳏夫的结合，对于条件不够均衡，不能对等的结合，联合，合伙，组合都是不利的，结果将有呆滞，内部矛盾丛生的迹象。

The Heart Sutra 22/5/2013

"TEYATHA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA"

The Heart Sutra
Avalokiteshvara, the Bodhisattva of Compassion, meditating deeply on Perfection of Wisdom, saw clearly that the five aspects of human existence are empty*, and so released himself from suffering.  Answering the monk Sariputra, he said this:

Body is nothing more than emptiness, 
emptiness is nothing more than body. 
The body is exactly empty, 
and emptiness is exactly body.
The other four aspects of human existence -- 
feeling, thought, will, and consciousness -- 
are likewise nothing more than emptiness, 
and emptiness nothing more than they.

All things are empty: 
Nothing is born, nothing dies, 
nothing is pure, nothing is stained, 
nothing increases and nothing decreases.

So, in emptiness, there is no body, 
no feeling, no thought, 
no will, no consciousness. 
There are no eyes, no ears, 
no nose, no tongue, 
no body, no mind. 
There is no seeing, no hearing, 
no smelling, no tasting, 
no touching, no imagining. 
There is nothing seen, nor heard, 
nor smelled, nor tasted, 
nor touched, nor imagined.

There is no ignorance, 
and no end to ignorance. 
There is no old age and death, 
and no end to old age and death. 
There is no suffering, no cause of suffering, 
no end to suffering, no path to follow. 
There is no attainment of wisdom, 
and no wisdom to attain.

The Bodhisattvas rely on the Perfection of Wisdom, 
and so with no delusions, 
they feel no fear, 
and have Nirvana here and now.

All the Buddhas, 
past, present, and future, 
rely on the Perfection of Wisdom, 
and live in full enlightenment.

The Perfection of Wisdom is the greatest mantra. 
It is the clearest mantra, 
the highest mantra, 
the mantra that removes all suffering.

This is truth that cannot be doubted. 
Say it so:
Gaté, 
gaté, 
paragaté, 
parasamgaté. 
Bodhi! 
Svaha!

Which means...
      Gone, 
      gone, 
      gone over, 
      gone fully over. 
      Awakened! 
      So be it!

>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>
* Emptiness is the usual translation for the Buddhist term Sunyata (or Shunyata).  It refers to the fact that no thing -- including human existence -- has ultimate substantiality, which in turn means that no thing is permanent and no thing is totally independent of everything else.  In other words, everything in this world is interconnected and in constant flux.  A deep appreciation of this idea of emptiness thus saves us from the suffering caused by our egos, our attachments, and our resistance to change and loss.
Note:  Perfection of Wisdom is a translation of Prajnaparamita.  The full title of this sutra is The Heart of Prajnaparamita Sutra.
[This is an interpretation based on many others.  All errors are mine alone.]
(http://webspace.ship.edu/cgboer/heartsutra.html)