All copy rights are reserved for the author. The use of any part of this publication reproduced, transmitted in any form or by any means, electronic,mechanical, recording or otherwise, or stored in a retrieval system, without the prior consent of the publisher or writer is an infringement of the copyright law. YI-JING 易 經 Yi-jing (pronounced in English as Ye-ching, meaning Classic of Changes) is the oldest of the ancient Four Books and Five Classics of China, attributed to Wen Wang 文 王, the father of the founding King of Zhou Dynasty 周 朝 in 1046 BC. It was a book intended to contain divine oracles used by kings and rulers who consulted it to deliberate decisions and time the actions to be taken where necessary. It contained 64 Images with a chapter devoted to each. Yin and Yang The Images were derived from two basic symbols, the yin and the yang. The Yin 陰 was symbolized by a broken line, thus and the Yang 陽 symbolized by an unbroken line, thus. As commonly known, the Yin represented the feminine, the negativity in the universe and the Yang represented the masculine and the positive elements. It would be easier to understand this concept if one were to consider the basic building block of all matters, the atom. The atom contains electrons with negative ions which are matched by the same number in protons with positive ions. The discovery of anti- matters in the universe further strengthens this concept. If one is familiar with the Morse code, the dot . and the dash – , the different combinations of which represented the 26 alphabets of the English language, one would easily understand the yin and the yang symbols. The only difference is that they are not read in horizontal sequence but put one on top of the other to form a logograph. Another ready analogy is the computer and digital concept. The component numbers are either 0 or 1. It is the designed sequence of these 2 numbers that ultimately define anything represented by them. The Ba-gua 八 卦 Before the Yi-jing was compiled over three millennia ago, it was commonly believed that the “Eight Images” already existed, popularly known as “Ba-gua” attributed to Fu Xi 伏 羲 who was a legendary ruler preceding Yan Di 炎 帝. What are the “Eight images or Ba-gua 八 卦 ”? There is no doubt in the Chinese mind what is “ Ba-gua” and what each “Gua 卦 ” would look like, but for the Western mind, it can be described as a “Trigram”, that is a logograph constituted by 3 lines (either broken, the yin, or unbroken, the yang) one on top of the other and the greatest possible permutation is eight. I.e. in the following formations: ____ ____ Qian 乾 ____ _ _ _ _ Kun 坤 _ _ ____ _ _ Li 離 ____ _ _ ____ Kan 坎 _ _ _ _ ____ Dui 兑 ____ ____ ____ Xun 巽 _ _ _ _ _ _ Zhen 震 ____ ____ _ _ Gen 艮 _ _ Each of these trigrams (“Gua”, translated as “image”) is given an individual name as above and each of them represents either an object or abstract image as follows: 乾 Qian stands for sky 坤 Kun stands for earth 離 Li stands for the sun, fire, lightning 坎 Kan stands for water 兑 Dui stands for marshland, lake 巽 Xun stands for wind, wood 震 Zhen stands for thunder 艮 Gen stands for mountain There are other representations by these eight images as well and they would be useful when we come to the interpretation of each of the 64 Images of the Yi-jing later. 乾 Qian stands for northwest, father, metal, horse, purple 坤 Kun stands for southwest, mother, black objects, cow, black 離 Li stands for south, middle daughter, militia, pheasant, yellow 坎 Kan stands for north, middle son, blood, boar, red 兑 Dui stands for west, young daughter, breakaway, sheep, blue 巽 Xun stands for southeast, first daughter, wood, hen, white 震 Zhen stands for east, first son, swiftness,dragon, orange 艮 Gen stands for northeast, young son, footpath, dog, green Annexed to the Yi-jing was a separate text consisting of 2 volumes of 12 chapters each, annotating the Yi-jing, believed to have been compiled by Confucius; and it is hereafter referred to as the “Annotation”. It explained the derivation of Ba-gua in the following manner: “[Yi 易 ] represents the “Universe 太 極 ” which begets the “Two Poles 两 儀 ”; the two Poles beget the”Four Images 四 像 ”; and the four Images beget the “Eight (ba) Guas 八 卦 ” and the Ba-gua ハ 卦 determine the nature of events 定 吉 凶. .” This quote requires some explanation. “Yi易 ” was the name of the classic “Yi-jing”. The universe is constituted by two polarities, the positive (yang) and the negative (yin). The two polarities beget the four Images (the Old Yang 老 陽, the Young Yang 少 陽, the Old Yin 老 陰 and the Young Yin 少 陰). From these four Images beget the Ba-gua. From the eight trigrams of the Ba-gua, the legend was, Wen Wang 文 王 of the Zhou Dynasty invented the 64 Hexagrams in the Yi-jing, which was passed down to us at this time through a span of three thousand years. (The 64 hexagrams in the Yi- jing is each called a “gua 卦 ” with a specific name and order of sequence and it can only be translated as “Image” as well.) What Wen Wang did was rather simple. He put one trigram on top of another to form a hexagram. By permutation, the greatest number of hexagrams that can be formed in this manner from the eight trigrams is 64, which is exactly the number of chapters of the Yi-jing Images (gua). To illustrate, the following is just an example of the possible hexagrams formed by two trigrams Qian 乾 and Kun 坤: ____ ____ ____ ____ Qian on top of Qian ____ ____ ____ ____ ____ _ _ Qian on top of Kun _ _ _ _ _ _ _ _ _ _ _ _ Kun on top of Kun _ _ _ _ _ _ _ _ _ _ ____ ____ Kun on top of Qian ____ To expand from the above two trigrams, if we add on the other 6 trigrams, and build the hexagrams as illustrated, one can easily reach the conclusion that 64 such hexagrams can be formed. The construction of Yi-jing These 64 Images 六 十 四 卦 or “64 Gua” were given an order of sequence in the Yi-jing and they were numbered individually. The sequence was not random but intentional, beginning with “Qian 乾 (Sky), number 1” followed by “Kun 坤 , (Earth), number 2”. The last Image is “未 濟 (Midstream), number 64”. The formation of heaven and earth marked the beginning of the universe and therefore they were in the fore. Since events in this world never come to an end, they continue to develop and this was represented by the last image, 64, “未 濟 Mid-stream”, meaning business unfinished. The Yi-jing was a classic, the main text (known as Zhou-Yi 周 易) of which was already in existence in early Zhou Dynasty. Attached to it was “Yi-jun 易 傳” (translated as “The Annotation”) which was written to annotate the Yi-jing, during a later Eastern Zhou period, (ie. the Spring and Autumn and Warring States era 春 秋 戰 國) separated by a span of five to eight centuries. The Yi-jun was attributed to Confucius 孔 子 but most probably, it was there before him and what he did was putting great efforts in editing it to its present form. Attached to the Yi-jing were also other annexes consisting of 說 卦 傳 , 序 卦 傳 and 雜 卦 傳 , which can be collectively described as “Explanatory notes” and will be referred to as “Notes” for simplicity. How Yi-jing is to be consulted Ancient Chinese used dried straws to consult the I-jing. They used 50 straws to start with and set aside one to symbolize the universe. The remaining 49 were separated into two batches to symbolize sky and earth. The process was described in chapter 9 of the Annotation and it was quite a complicated one for armatures who can be easily confused. To simplify, a short- cut way using three coins can be adopted instead. The face of the coin (colloquially called “head”) is ascribed the value 3 and the back of the coin (“tail”) is ascribed the value 2. After the 3 coins are tossed, by permutation, their summed up value will range from 6 (all tails) to 9 (all heads). The value 9 signifies “Old Yang” The value 8 signifies “Young Yin” The value 7 signifies “Young Yang” The value 6 signifies “Old Yin” The old and young yin/yang differentiation would be useful in a more advanced stage of consultation but for the present time, the determination of yin or yang will suffice. For the sake of consultation, values 9 and 7 (odd) denote yang and values 8 and 6 (even) denote yin. Toss the three coins one by one and put them down on the table. Add up their values according to whether they are head or tail as mentioned above. This sum will tell you whether the result is yin or yang. Draw your yin or yang symbol as the line at the bottom. Repeat the process with the three coins and draw your yin/yang symbol as the second line on top. Repeat this process until you finish with the 6th line at the top. By then you have completed a hexagram. Match your hexagram with the 64 depicted in the Yi-jing and you will find one as an exact match. That is the image you should consult regarding the question in your mind. A point worth mentioning in consulting the Yi-jing is that throughout the text of Yi-jing, when referring to the lines (yao 爻) of a hexagram, yin and yang are not mentioned. The word “jiu 九” ( 9 ) stands for Yang and the word “liu 六” ( 6 ) stands for Yin. There seems no particular reason in it but a methodology in description. The paragraph above on old and young yin/yang may throw some light on this. In a hexagram we always count the line (which is “yao 爻” in Chinese) from the bottom. If it is a yang line (–) , the Yi-jing depicts it as “the first 9”meaning the first “yao” is yang. If it is a yin line (- -), it is called “the first 6”, meaning the first line is yin. The 2nd to the 5th lines follow the same rule until we get to the 6th line. If it is a yang line, it is called “the top 9”. If it is a yin line, it is called “the top 6”. It is a rule that the lines of a hexagram are always described from the bottom upwards. The 6th line on top is therefore the last line described by the text of the Yi-jing in relation to any specific hexagram. From the basic rules mentioned, one would be able to know how to determine the yin and yang of a line (“yao 爻”) by 3 coins; and how to construct a trigram by repeating this process three times. One would have to do this once again to get another trigram to put on top of the first trigram to get the configuration of a complete Image. When that is done, one can look through the table in the next page to find out the serial number of the Image in the Yi-jing and start consulting the text and annotations under that chapter. To simulate the process, the following are steps taken with the tossing of the three coins to determine first the lower trigram 下 卦, then the upper trigram 上 卦, hence a hexagram is reached and the configuration table can be read off. Now, have three identical coins ready to go through the simulation as follows. To get the first line of the first trigram, toss the first coin and put it on the table, toss the second and the third in the same manner. Assuming the three coins show the following results: 1st coin : head (3) 2nd coin : head (3) 3rd coin : tail (2) Total sum attributed=8 (even, hence the first line of the lower trigram is a yin line) To get the second line, the three coins are tossed again: 1st coin : tail (2) 2nd coin : tail (2) 3rd coin : head (3) Total sum attributed =7 (odd, hence the second line of the lower trigram is a yang line) To get the third line (last line of the trigram), the three coins are tossed again: 1st coin : head (3) 2nd coin : head (3) 3rd coin : head (3) Total sum attributed =9 (odd, hence the third line of the lower trigram is yang line) Putting the lines one on top of the other, with the first line at the bottom and the last one on top, from the results of the above tossing, we have yin as a first line, yang as the 2nd line and yang again as the 3rd (top) line. Using the basic symbols of yin/yang, one would get this trigram: ____ ____ _ _ which is named Xun 巽 (see top of page) and this shall be our lower trigram 下 卦. The get the upper trigram, the above process shall be repeated again. Assuming the three lines gotten are all yang lines, then we shall have this as our upper trigram 上 卦: ____ ____ ____ which is named Qian 乾. The Hexagram shall be Qian on top of Xun 乾 上 巽 下, which shall appear in this manner: ____ ____ ____ ____ ____ _ _ which is the Image of “Gou 姤 ” ( Encounter). Reading off the configuration table, one would find the number 44, which shall be the chapter in the Yi-jing to be consulted on. The Configuration of the 64 Images of Yi-jing are as listed in the following chapters numbered below: Upper Qian Kun Dui Zhen Li Kan Xun Gen Trigram 乾 坤 兑 震 離 坎 巽 艮 ___ _ _ _ _ _ _ ___ _ _ ___ ___ ___ _ _ ___ _ _ _ _ ___ ___ _ _ ___ _ _ ___ ___ ___ _ _ _ _ _ _ Lower Trigram Qian 乾 ___ 01 11 43 34 14 05 09 26 ___ ___ Kun 坤 12 02 45 16 35 08 20 23 _ _ _ _ _ _ Dui 兑 10 19 58 54 38 60 61 40 _ _ ___ ___ Zhen 震 25 24 17 51 21 03 42 27 _ _ _ _ ___ Li 離 13 36 49 55 30 63 37 22 ___ _ _ ___ Kan 坎 06 07 47 40 64 29 59 04 _ _ ___ _ _ Xun 巽 44 46 28 32 50 48 57 18 ___ ___ _ _ Gen 艮 33 15 31 62 56 39 53 52 ___ _ _ _ _ DISCLAIMER The author, the Registrant and/or the Administrator of this website are not responsible in any manner whatsoever for any harm, loss or damage that any person may feel or feel to have been caused or is caused directly or indirectly from the use of this publication. The adoption and application of the material offered in this publication is at the viewers' discretion and sole responsibility. To find out the results of your consultation, please go to: Link to CHAPTERS ONE to SIXTY-THREE |
YI JING deciphered by YK Kwan Copyright © 2008
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All copyrights are reserved for the author. The use of any part of this publication reproduced, transmitted in any form or by any means, electronic, mechanical, recording or otherwise, or stored in a retrieval system, without the prior consent of the publisher or writer is an infringement of the copyright law. YI-JING 易 經 Yi-jing (pronounced in English as Ye-ching, meaning Classic of Changes) is the oldest of the ancient Four Books and Five Classics of China, attributed to Wen Wang 文 王, the father of the founding King of Zhou Dynasty 周 朝 in 1046 BC. It was a book intended to contain divine oracles used by kings and rulers who consulted it to deliberate decisions and time the actions to be taken where necessary. It contained 64 Images with a chapter devoted to each. Yin and Yang The Images were derived from two basic symbols, the yin and the yang. The Yin 陰 was symbolized by a broken line, thus and the Yang 陽 symbolized by an unbroken line, thus. As commonly known, the Yin represented the feminine, the negativity in the universe and the Yang represented the masculine and the positive elements. It would be easier to understand this concept if one were to consider the basic building block of all matters, the atom. The atom contains electrons with negative ions which are matched by the same number in protons with positive ions. The discovery of anti- matters in the universe further strengthens this concept. If one is familiar with the Morse code, the dot . and the dash – , the different combinations of which represented the 26 alphabets of the English language, one would easily understand the yin and the yang symbols. The only difference is that they are not read in horizontal sequence but put one on top of the other to form a logograph. Another ready analogy is the computer and digital concept. The component numbers are either 0 or 1. It is the designed sequence of these 2 numbers that ultimately define anything represented by them. The Ba-gua 八 卦 Before the Yi-jing was compiled over three millennia ago, it was commonly believed that the “Eight Images” already existed, popularly known as “Ba-gua” attributed to Fu Xi 伏 羲 who was a legendary ruler preceding Yan Di 炎 帝. What are the “Eight images or Ba-gua 八 卦 ”? There is no doubt in the Chinese mind what is “ Ba-gua” and what each “Gua 卦 ” would look like, but for the Western mind, it can be described as a “Trigram”, that is a logograph constituted by 3 lines (either broken, the yin, or unbroken, the yang) one on top of the other and the greatest possible permutation is eight. I.e. in the following formations: ____ ____ Qian 乾 ____ _ _ _ _ Kun 坤 _ _ ____ _ _ Li 離 ____ _ _ ____ Kan 坎 _ _ _ _ ____ Dui 兑 ____ ____ ____ Xun 巽 _ _ _ _ _ _ Zhen 震 ____ ____ _ _ Gen 艮 _ _ Each of these trigrams (“Gua”, translated as “image”) is given an individual name as above and each of them represents either an object or abstract image as follows: 乾 Qian stands for sky 坤 Kun stands for earth 離 Li stands for the sun, fire, lightning 坎 Kan stands for water 兑 Dui stands for marshland, lake 巽 Xun stands for wind, wood 震 Zhen stands for thunder 艮 Gen stands for mountain There are other representations by these eight images as well and they would be useful when we come to the interpretation of each of the 64 Images of the Yi-jing later. 乾 Qian stands for northwest, father, metal, horse, purple 坤 Kun stands for southwest, mother, black objects, cow, black 離 Li stands for south, middle daughter, militia, pheasant, yellow 坎 Kan stands for north, middle son, blood, boar, red 兑 Dui stands for west, young daughter, breakaway, sheep, blue 巽 Xun stands for southeast, first daughter, wood, hen, white 震 Zhen stands for east, first son, swiftness,dragon, orange 艮 Gen stands for northeast, young son, footpath, dog, green Annexed to the Yi-jing was a separate text consisting of 2 volumes of 12 chapters each, annotating the Yi-jing, believed to have been compiled by Confucius; and it is hereafter referred to as the “Annotation”. It explained the derivation of Ba-gua in the following manner: “[Yi 易 ] represents the “Universe 太 極 ” which begets the “Two Poles 两 儀 ”; the two Poles beget the”Four Images 四 像 ”; and the four Images beget the “Eight (ba) Guas 八 卦 ” and the Ba-gua ハ 卦 determine the nature of events 定 吉 凶. .” This quote requires some explanation. “Yi易 ” was the name of the classic “Yi-jing”. The universe is constituted by two polarities, the positive (yang) and the negative (yin). The two polarities beget the four Images (the Old Yang 老 陽, the Young Yang 少 陽, the Old Yin 老 陰 and the Young Yin 少 陰). From these four Images beget the Ba-gua. From the eight trigrams of the Ba-gua, the legend was, Wen Wang 文 王 of the Zhou Dynasty invented the 64 Hexagrams in the Yi-jing, which was passed down to us at this time through a span of three thousand years. (The 64 hexagrams in the Yi-jing is each called a “gua 卦 ” with a specific name and order of sequence and it can only be translated as “Image” as well.) What Wen Wang did was rather simple. He put one trigram on top of another to form a hexagram. By permutation, the greatest number of hexagrams that can be formed in this manner from the eight trigrams is 64, which is exactly the number of chapters of the Yi-jing Images (gua). To illustrate, the following is just an example of the possible hexagrams formed by two trigrams Qian 乾 and Kun 坤: ____ ____ ____ ____ Qian on top of Qian ____ ____ ____ ____ ____ _ _ Qian on top of Kun _ _ _ _ _ _ _ _ _ _ _ _ Kun on top of Kun _ _ _ _ _ _ _ _ _ _ ____ ____ Kun on top of Qian ____ To expand from the above two trigrams, if we add on the other 6 trigrams, and build the hexagrams as illustrated, one can easily reach the conclusion that 64 such hexagrams can be formed. The construction of Yi-jing These 64 Images 六 十 四 卦 or “64 Gua” were given an order of sequence in the Yi-jing and they were numbered individually. The sequence was not random but intentional, beginning with “Qian 乾 (Sky), number 1” followed by “Kun 坤 , (Earth), number 2”. The last Image is “未 濟 (Midstream), number 64”. The formation of heaven and earth marked the beginning of the universe and therefore they were in the fore. Since events in this world never come to an end, they continue to develop and this was represented by the last image, 64, “未 濟 Mid-stream”, meaning business unfinished. The Yi-jing was a classic, the main text (known as Zhou-Yi 周 易) of which was already in existence in early Zhou Dynasty. Attached to it was “Yi-jun 易 傳” (translated as “The Annotation”) which was written to annotate the Yi-jing, during a later Eastern Zhou period, (ie. the Spring and Autumn and Warring States era 春 秋 戰 國) separated by a span of five to eight centuries. The Yi-jun was attributed to Confucius 孔 子 but most probably, it was there before him and what he did was putting great efforts in editing it to its present form. Attached to the Yi-jing were also other annexes consisting of 說 卦 傳 , 序 卦 傳 and 雜 卦 傳 , which can be collectively described as “Explanatory notes” and will be referred to as “Notes” for simplicity. How Yi-jing is to be consulted Ancient Chinese used dried straws to consult the I-jing. They used 50 straws to start with and set aside one to symbolize the universe. The remaining 49 were separated into two batches to symbolize sky and earth. The process was described in chapter 9 of the Annotation and it was quite a complicated one for armatures who can be easily confused. To simplify, a short-cut way using three coins can be adopted instead. The face of the coin (colloquially called “head”) is ascribed the value 3 and the back of the coin (“tail”) is ascribed the value 2. After the 3 coins are tossed, by permutation, their summed up value will range from 6 (all tails) to 9 (all heads). The value 9 signifies “Old Yang” The value 8 signifies “Young Yin” The value 7 signifies “Young Yang” The value 6 signifies “Old Yin” The old and young yin/yang differentiation would be useful in a more advanced stage of consultation but for the present time, the determination of yin or yang will suffice. For the sake of consultation, values 9 and 7 (odd) denote yang and values 8 and 6 (even) denote yin. Toss the three coins one by one and put them down on the table. Add up their values according to whether they are head or tail as mentioned above. This sum will tell you whether the result is yin or yang. Draw your yin or yang symbol as the line at the bottom. Repeat the process with the three coins and draw your yin/yang symbol as the second line on top. Repeat this process until you finish with the 6th line at the top. By then you have completed a hexagram. Match your hexagram with the 64 depicted in the Yi-jing and you will find one as an exact match. That is the image you should consult regarding the question in your mind. A point worth mentioning in consulting the Yi-jing is that throughout the text of Yi-jing, when referring to the lines (yao 爻) of a hexagram, yin and yang are not mentioned. The word “jiu 九” ( 9 ) stands for Yang and the word “liu 六” ( 6 ) stands for Yin. There seems no particular reason in it but a methodology in description. The paragraph above on old and young yin/yang may throw some light on this. In a hexagram we always count the line (which is “yao 爻” in Chinese) from the bottom. If it is a yang line (–) , the Yi-jing depicts it as “the first 9”meaning the first “yao” is yang. If it is a yin line (- -), it is called “the first 6”, meaning the first line is yin. The 2nd to the 5th lines follow the same rule until we get to the 6th line. If it is a yang line, it is called “the top 9”. If it is a yin line, it is called “the top 6”. It is a rule that the lines of a hexagram are always described from the bottom upwards. The 6th line on top is therefore the last line described by the text of the Yi-jing in relation to any specific hexagram. From the basic rules mentioned, one would be able to know how to determine the yin and yang of a line (“yao 爻”) by 3 coins; and how to construct a trigram by repeating this process three times. One would have to do this once again to get another trigram to put on top of the first trigram to get the configuration of a complete Image. When that is done, one can look through the table in the next page to find out the serial number of the Image in the Yi-jing and start consulting the text and annotations under that chapter. To simulate the process, the following are steps taken with the tossing of the three coins to determine first the lower trigram 下 卦, then the upper trigram 上 卦, hence a hexagram is reached and the configuration table can be read off. Now, have three identical coins ready to go through the simulation as follows. To get the first line of the first trigram, toss the first coin and put it on the table, toss the second and the third in the same manner. Assuming the three coins show the following results: 1st coin : head (3) 2nd coin : head (3) 3rd coin : tail (2) Total sum attributed=8 (even, hence the first line of the lower trigram is a yin line) To get the second line, the three coins are tossed again: 1st coin : tail (2) 2nd coin : tail (2) 3rd coin : head (3) Total sum attributed =7 (odd, hence the second line of the lower trigram is a yang line) To get the third line (last line of the trigram), the three coins are tossed again: 1st coin : head (3) 2nd coin : head (3) 3rd coin : head (3) Total sum attributed =9 (odd, hence the third line of the lower trigram is yang line) Putting the lines one on top of the other, with the first line at the bottom and the last one on top, from the results of the above tossing, we have yin as a first line, yang as the 2nd line and yang again as the 3rd (top) line. Using the basic symbols of yin/yang, one would get this trigram: ____ ____ _ _ which is named Xun 巽 (see top of page) and this shall be our lower trigram 下 卦. The get the upper trigram, the above process shall be repeated again. Assuming the three lines gotten are all yang lines, then we shall have this as our upper trigram 上 卦: ____ ____ ____ which is named Qian 乾. The Hexagram shall be Qian on top of Xun 乾 上 巽 下, which shall appear in this manner: ____ ____ ____ ____ ____ _ _ which is the Image of “Gou 姤 ” ( Encounter). Reading off the configuration table, one would find the number 44, which shall be the chapter in the Yi-jing to be consulted on. The Configuration of the 64 Images of Yi-jing are as listed in the following chapters numbered below: Upper Qian Kun Dui Zhen Li Kan Xun Gen Trigram 乾 坤 兑 震 離 坎 巽 艮 ___ _ _ _ _ _ _ ___ _ _ ___ ___ ___ _ _ ___ _ _ _ _ ___ ___ _ _ ___ _ _ ___ ___ ___ _ _ _ _ _ _ Lower Trigram Qian 乾 ___ 01 11 43 34 14 05 09 26 ___ ___ Kun 坤 12 02 45 16 35 08 20 23 _ _ _ _ _ _ Dui 兑 10 19 58 54 38 60 61 40 _ _ ___ ___ Zhen 震 25 24 17 51 21 03 42 27 _ _ _ _ ___ Li 離 13 36 49 55 30 63 37 22 ___ _ _ ___ Kan 坎 06 07 47 40 64 29 59 04 _ _ ___ _ _ Xun 巽 44 46 28 32 50 48 57 18 ___ ___ _ _ Gen 艮 33 15 31 62 56 39 53 52 ___ _ _ _ _ DISCLAIMER The author, the Registrant and/or the Administrator of this website are not responsible in any manner whatsoever for any harm, loss or damage that any person may feel or feel to have been caused or is caused directly or indirectly from the use of this publication. The adoption and application of the material offered in this publication is at the viewers' discretion and sole responsibility. |
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Threatening myths
A remarkable woman
A lustful woman
"Thunderstorm"
Chinese music
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Fairylands in China
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China
A HK girl's blog
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Home cooking recipes
Legends
Female emperor
Threatening myths
A remarkable woman
A lustful woman
"Thunderstorm"
Chinese music
Panda in motion
Fairylands in China
Chinese opera
Powerful sisters
Yang Yu-huan
China
A HK girl's blog
Love poems
Most romantic poet
Chinese culinary art
Link to
orientalwomentalk.net