板橋區港仔嘴福德宮

第57籤 大畜卦 57th Divine Metaphor Paper: DaXu (The Taming Power of the Great) 大畜：利貞，不家食吉，利涉大川。 初九：有厲，利已。 九二：輿說輹。 九三：良馬逐，利艱貞。日閑輿衛，利有攸往。 六四：童牛之牿，元吉。 六五：豶豕之牙，吉。 上九：何天之衢，亨。 --------------------------- 註：大部份的易經書籍，爻詞斷點均以逗號標註。本宮以文法邏輯判斷略作調整。 --------------------------- 大畜：利貞，不家食吉，利涉大川。 大畜卦：最好的做法是 堅守正道。不要在家中自謀生計，要出來處理公眾事務食取俸祿，對大家都好。適合承擔較艱鉅的工作。 DaXu:   The best course of action is to stick to the right path. Don't make a living at home, and go out to handle public affairs for a salary, which is good for everyone. Suitable for more difficult jobs. --------------------------- 初九：有厲，利已。 最初的陰爻：前方有磨難，最好停下腳步仔細思考。 Nine at the beginning means: There are tribulations ahead, so it's best to stop and think carefully. 厲： 音同「力」，當名詞用時有三種解釋。 The sound is the same as "li." There are three interpretations when used as a noun. 1.粗的磨刀石。Rough whetstone. 2.疾病、災禍。Diseases, disasters. 3.姓。Family name. 已： 音同「以」，當動詞用時有四種解釋。 The sound is the same as "yi." There are four interpretations when used a

第58籤 漸卦 58th Divine Metaphor Paper: Jian (Development / Gradual Progress) 漸：女歸吉，利貞。 初六：鴻漸于干，小子厲，有言，無咎。 六二：鴻漸于磐，飲食衎衎，吉。 九三：鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。 六四：鴻漸于木，或得其桷，無咎。 九五：鴻漸于陵，婦三歲不孕，終莫之勝，吉。 上九：鴻漸于陸，其羽可用為儀，吉。 --------------------------- 註：大部份的易經書籍，爻詞斷點均以逗號標註。本宮以文法邏輯判斷略作調整。 --------------------------- 漸：女歸吉，利貞。 漸卦：你的反思初衷是好的，有益於堅守正道。 Jian:   The original intention of your reflection is good, and it is beneficial to stick to the right path. 女： 在此需讀作「汝」，為「你」的意思。 It needs to be pronounced "ru" here, which means "you". 歸： 有「回到本處」之意，故意譯為「反思初衷」。 It has the meaning of "returning to the original place", which is specially translated as "reflecting the original intention". 註：大部份的易經書籍，此爻中的「女歸」解為「女子出嫁」。 Note: In most books of the Book of Changes, the word "女歸" in this line is interpreted as "women marry". --------------------------- 初六：鴻漸于干，小子厲，有言，無咎。 最初的陰爻：大雁群逐漸靠近水岸邊，孩子有危險。經人提醒，沒有了危難。 Six at the beginning means:   As the wild swan geese are gradu

第59籤 復卦 59th Divine Metaphor Papers: Fu 復： 亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。 初九：不遠復，無祇悔，元吉。 六二：休復，吉。 六三：頻復，厲，無咎。 六四：中行獨復。 六五：敦復，無悔。 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 克往 。 --------------------------- 註：大部份的易經書籍，爻詞斷點均以逗號標註。本宮以文法邏輯判斷略作調整。 --------------------------- 復： 亨，出入無疾，朋來無咎，反復其道，七日來復，利有攸往。 復卦：順利通達，進出家門平安康健，與人往來相處融洽，以七天為一個週期，多次重複的修習事物的道理，對於未來是有幫助的。 --------------------------- 初九：不遠復，無祇悔，元吉。 最初的陽爻：沒有離開太遠就回來了，沒有太多的後悔，非常幸運。 祇： 音同「指」時，意思為正、恰、只。 音同「其」時，有三個意思，分別為： 1.地神、2.安心、3.大；在此取第三個意思，即作「大」解。 有的版本這個字寫成「祗」。 祗： 音同「植」，恭敬的意思。 --------------------------- 六二：休復，吉。 位於第二層的 陰爻：不用回歸，順利。 休： 當副詞時，意思為「不要」、「別」。 許多易經書籍將「休復」解為「美好的回歸」。這是取休的形容詞意，本宮以「復」為動詞，取副詞義解。 --------------------------- 六三：頻復，厲，無咎。 位於第三層的 陰爻：頻繁的往來，發奮興起，沒有罪責。 頻： 當副詞時，意思為屢次、頻繁。 厲： 當名詞用為疾病、災禍； 當動詞用為奮起、振奮。 --------------------------- 六四：中行獨復。 位於第四層的陰爻：走正道獨自回家。 中行： 中道、正道。 --------------------------- 六五：敦復，無悔。 位於第五層的陰爻：孤獨的回家，沒有懊惱和怨恨。 敦： 音同「蹲」且做副詞用時，意思為誠懇。 音同「堆」且做副詞用時，為孤獨的樣子。 --------------------------- 上六：迷復，凶，有災眚。用行師，終有大敗，以其國君，凶，至于十年不克往。 最

第60籤 謙卦 60th Divine Metaphor Paper: Qian （謙 /  Humility） 謙：亨，君子有終。 初六：謙謙，君子用涉大川，吉。 六二：鳴謙，貞吉。九三，勞謙，君子有終，吉。 六四： 撝謙，無不利。 六五：不富以其鄰，利用侵伐，無不利。 上六：鳴謙，利用行師，征邑國。 --------------------------- 註：大部份的易經書籍，爻詞斷點均以逗號標註，且第四爻爻詞為：六四，無不利，撝謙。本宮以文法邏輯判斷略作調整。 --------------------------- 謙：亨，君子有終。 謙卦：成功之道，在於能堅持到最後的 履行謙道 。 Qian: The way to success lies in the gentleman's ability to perform humility to end. --------------------------- 初六：謙謙，君子用涉大川，吉。 最初的陰爻：不自大、不虛誇是君子用來面對重大事務的態度 。順利安祥。 Six at the beginning means:   Not being arrogant and not boasting is the attitude that a gentleman uses to face important affairs. Smooth and peaceful. 知道自然存在的潛在危險、了解人力與天相較的渺小，用心做好所有的準備工作，所以能安然渡過 大河（大阻礙）。 Understand the smallness of man and the sky, so I can cross the river in front of me safely (big obstacle). --------------------------- 六二：鳴謙，貞吉。 位於第二層的陰爻：提倡謙虛的價值並堅守此道則幸福光明。 Six in the second place means:   Proclaiming the value of humility and sticking to it brings happiness and light. --------------------------- 九三：勞謙，君子有終，吉

  　　土地公是一種始於對土地崇敬而生的神祇崇拜，在世界各地的原始部落均存在著類似的自然信仰。   Tudigong  (the Land God) is a kind of god worship that originated from the reverence of the land, and there are similar natural beliefs in primitive tribes all over the world. 　　在以務農為生的地區，土地公的信仰尤為普遍，又因地區不同，而有許多不同的稱呼，諸如土地尊神、伯公、福德正神、土地公公......等。 In areas where farmers make a living, the belief in the land master is particularly common, and there are many different names depending on the region, such as the god of the land, the bogong, the god of good fortune, the god of the land, and so on. 　　台灣民間信仰中，無論士農工商都有人在供奉土地公，農曆的初一、十五或初二、十六，信眾也都會到居家附近的土地公廟進行祭祀。 In Taiwanese folk beliefs, no matter whether it is a scholar, a farmer, a worker or a businessman, there are people who worship the Tudigong. On the first and fifteenth days of the lunar calendar or on the second and sixteenth days of the lunar calendar, believers will also go to the Tudigong Temple near their homes to perform sacrifices. 　　農曆二月初二(土地公生日)及八月十五日(土地公得道升天日)更會舉行相關慶典活動。 Relevant f

  　　本宮土地婆神尊於本宮初建完成時，即伴祠在土地公側。 　　When the first construction of this tample was completed, Tudipo (the Land Lady) was consecrated by the side of Tudigong. 　　與土地婆相關廣為流傳的傳說有二： 　　There are two widely circulated legends related to Tudipo: 　　土地公見民間窮人生活困苦，打算 將財富平均分配，但土地婆卻加以阻止，祂認為 這世間本來就應該有貧富的區別， 如果人人都富有，便沒有人願意做基本出賣勞力的工作。 所以民間便維持著貧富差別，為此長貧者不喜土地婆。 　　Tudigong sees the poor living conditions of the people and intends to distribute the wealth equally, but Tudipo stops it. She believes that there should be a distinction between the rich and the poor in this world. If everyone were rich, no one would like to do work that basically sells labor. Therefore, there is still a gap between the rich and the poor among the people. For this reason, the poor do not like the land woman. 　　另一則為土地公看見喪家的家人哭得非常傷心， 起了惻隱之心，想讓死者復活。被土地婆阻止，並 說：「若這世界只有生沒有死，那將來不就人滿為患了」。 土地公也覺得有道理，便打消了這個念頭，所以有 人責怪土地婆多嘴。 　　The other legend was Tudigone seeing the bereaved family who cried sadly. Tudigone felt sympathy and wanted to bring th

  　　四面環海的台灣，海上活動頻繁，海神信仰在追求出入平安的需求下自然發達，加之平埔族人的母系社會影響，以女性意象存在的媽祖神尊更是受到尊崇。 　　 Taiwan is surrounded by the sea with frequent maritime activities. Therefore, faith in the sea is naturally developed in the purpose of pursuing safety at sea. In addition, Pingpu, the Taiwanese Plains Indigenous People is a matriarchal society. Due to the above reasons, the goddess Mazu, who exists in the image of women, is even more respected. 　　媽祖信仰圈已成為東亞海洋經濟及社會結構形成的歷史見證之一，2009年10月，媽祖信仰更入選聯合國教科文組織人類非物質文化遺產代表作名錄，足見媽祖信仰國際化的深遠程度。 　　 The Mazu belief circle has become one of the historical witnesses of the formation of the marine economy and social structure in East Asia. In October 2009, Mazu belief was further selected into the UNESCO (United Nations Educational, Scientific and Cultural Organization) Representative List of Intangible Cultural Heritage of Humanity, which shows how far-reaching the internationalization of Mazu belief is. ------------------------------------- 本宮其他神尊介紹： other gods in this temple: 土

  　　「外土地」是對宮內石雕土地公的別稱，本宮主祠的福德正神神尊曾被稱為 「內土地」。外土地右手持杖，左手握元寶，意在護祐田野收成豐碩。 　　"Wai Tudi (Outer Land)" is another name for the stone carving Tudigong in the temple. The deity of Fukuzhengjin (Land God) in the main shrine of this temple was once called "Nei Tudi (Inner Land). Wai Tudi, he holds a staff in his right hand and an ingot in his left hand, which is intended to protect the fields and harvests. 　　外土地原處之五福宮位於今萬板路往台北方向的道路上，過812號門口近818巷口，原廟身背向環河路。因萬板橋興建拆除廟體，地方人士便將外土地神尊及五福宮神桌迎至本宮安座。 　　The Wufu Temple, the original place of Wai Tudi, is located on the road from Wanban Road to Taipe, past the exit of No. 812 and close to the entrance of Lane 818. The original temple body faces Huanhe Road. Due to the construction and demolition of the temple body at Wanban Bridge, local people welcomed the gods of Wai Tudi and the god table of the Wufu Palace to this temple to be seated. ------------------------------------------------------- 　　台灣部份務農地區，會於中秋節早上在田頭祭拜土地公，並插上竹子做為 「土地公拐 杖 」。竹子上方故

  　　 傳統社會的信眾將土地公視為地方父母神，不管生、老、病、死、訂盟、考試、求職、求官、求財，往往都會向土地公稟明並求其庇佑。為了使土地公能從容細緻的處理所有大、小瑣事，部份土地公廟會配祀文武判官，來協助土地公分擔業務，並調查人間善惡。 　　 Believers in traditional societies regard Tudigong as the local parent god. Regardless of birth, old age, sickness, death, alliances, examinations, job search, official search, and wealth, they will often declare to Tudigong and ask for its blessing. In order to enable Tudigong to handle all the big and small trivial matters calmly and meticulously, part of Tudigong temple will be equipped with Civil and Military Judges to assist the land public to share the business and investigate the good and evil in the world. 　　 文武判分列土地公兩側，文判在左，武判在右，有如土地公的左右手。（由參拜者的角度看文判在右，武判在左）文判負責如師爺性質的文書業務，而武判則有些像護衛，專門衝鋒陷陣，緝兇擊惡；亦因工作性質不同，所以在造形上也就有了很大差異。 　　 The Civil and Military Judges are divided into two sides of Tudigong. The Civil Judge is on the left and the Military Judge is on the right, just like the right and left hand of Tudigong. (From the perspective of the worshippers, Civil Ju