《易林》Vol. 10

Book 10 of the Forest of Changes (Yilin) regarding the "Family" hexagram primarily recounts several historical allusions and symbolic meanings:

When King Wu of Zhou launched his campaign against King Zhou of Shang, a crimson crow (chìwū) appeared as an auspicious omen - flames descended from heaven onto Mount Wangwu transforming into the red bird, foretelling King Wu's heaven-mandated overthrow of the tyrant. This mirrors how a thousand-year-old locust tree, though scarred at its roots, still flourishes with lush branches, symbolizing eventual good fortune despite hardships.

The text recounts the marital alliance between Jin and Qi during the Spring and Autumn period. Jin minister Han Xu went to Qi to escort the bride Shao Jiang (a Qi princess), with Qi sending Chen Wuyu as escort. Deeply favored by the Jin ruler who called her "Young Qi" (Qi being her maternal clan), this union brought harmony between the states, like fertile land nurturing people's peaceful livelihood.

It records how King Tang of Shang gained heavenly blessings through his sage virtue of "establishing the central equilibrium" (jiànzhōng lìjí), along with the Han dynasty story of Xue Guangde retiring in old age. The parable of "three fools encountering wolves" warns against reckless actions inviting disaster, while "changing garments to receive blessings" symbolizes obtaining fortune through renewal.

Particularly noted is Zheng's internal strife during the Spring and Autumn period: Duke Zhuang's successive marriages to Deng Man and Song's Yong clan caused succession struggles between heirs Hu and Tu, eventually forcing Hu (Duke Zhao) into exile in Wei. This resembles the bright sun eclipsed by the moon,暗示ing how rulers' moral failings cause national turmoil.

Finally, it observes that when noblemen lose power while petty men prosper, society becomes overrun with corruption - even a hundred sage-kings like Yao couldn't remedy such decline. Through historical parallels and natural phenomena, these passages elucidate the Dao's cyclical patterns of order and chaos.

The Yi Lin (Forest of Changes) contains prophetic verses using hexagram imagery for divination. Here are several representative examples:

"The benevolent virtue spreads far" describes how benevolent governance benefits distant lands, like rain nourishing different regions equally. Conversely, "weaving in concealment" suggests covert actions are as fruitless as weaving in winter, symbolizing wasted effort.

"Seeking gold and jade eastward" tells of searching for treasures but finding only worthless stones—such inappropriate gains invite public contempt. The corresponding "Tongren" (Fellowship) hexagram depicts soldiers fleeing when battle drums sound, with failed commands leading to defeat.

"In mid-spring and early summer" portrays the gathering of harmonious Qi during seasonal transitions, bringing blessings when rulers avoid tyranny. The "Qian" (Modesty) hexagram recounts the story of Yin Boqi, whose stepmother's slander separated father and son, illustrating the persecution of innocents.

"Three crops fail" describes famine-stricken people suffering until relocating. The "Sui" (Following) hexagram shows persistent poverty despite climbing high—without even supper, while the eldest son's frontier service further divides families.

"Eastern markets of Qi and Lu" celebrates profitable trade in southern luxuries like feathers, ivory, and hides. The "Lin" (Approach) hexagram cautions moderating desires and fair taxation, emulating Duke Liu of Zhou who enriched his people.

"Reverence, tolerance, trust, diligence" teaches that these virtues dispel misfortune. The "Shihe" (Gnawing Bite) hexagram warns that arrogance and evil bring singular ruin upon oneself.

The "Bo" (Splitting Apart) hexagram references three legendary figures—Pengzu (ancient longevity exemplar), Wang Qiao (transcendent immortal), and Wu Xian (Shang dynasty shaman)—implying ritual communion with spirits grants long life. Meanwhile, the "Bi" (Adornment) hexagram criticizes flowery speech as chaotic as a dragon's disordered scales, exposing honeyed words as hollow.

These divinatory analogies employ natural phenomena and historical parables, offering statecraft admonitions and personal conduct warnings that reflect the ancient "cosmic resonance" (tianren ganying) worldview.

The modern interpretation of these hexagrams from the "Forest of Changes" is as follows:

The Fu (Return) hexagram speaks of a gentle and benevolent noble who, by adhering to the Dao of loyalty and filial piety, can avoid calamities even when neighboring states are in turmoil. It illustrates how virtuous individuals naturally distance themselves from misfortune.

The Wuwang (No Error) hexagram depicts the chaos of decentralized power—like crows circling in the dark, obscuring the light—leading to the persecution of the worthy. This warns that when rulers are benighted, they inevitably harm the loyal and capable.

The Daxu (Great Accumulation) hexagram states that three years of devoted study can lead to the clarity of a sage, enabling one to foresee auspicious signs. When the divine bird (a symbol of good omens) arrives with news, it heralds impending blessings, dispelling all worries.

The Yi (Nourishment) hexagram references the story of the Duke of Zhou's eastern campaign from the Book of Songs' "Eastern Hills": soldiers on distant campaigns long for home, while their wives, seeing crickets (yiwei) and melon vines (guoluo) filling the house, lament their husbands' prolonged absence. Through domestic details, it captures the mutual longing between soldiers and their families.

The Daguo (Great Excess) hexagram portrays the chaos of erratic decrees: though those in power speak, their words lack credibility, leaving governance tangled like unspun hemp.

The Kan (Abyss) hexagram uses the metaphor of a shepherd losing his flock despite blowing his horn to illustrate leaders' negligence, which unsettles the people. It cautions rulers to act prudently to avoid inevitable disaster.

The Li (Radiance) hexagram records the historical event of a Zhou royal maiden marrying into the Qi state (Wang Ji's return to Qi), where the southern journey brought blessings and fulfilled political aspirations through marital alliance.

The Xian (Influence) hexagram criticizes foolish rulers: their deranged minds and capricious decrees bring suffering to the people—a classic depiction of tyrannical rule.

The Heng (Constancy) hexagram mentions the Han Dynasty's Tian Qianqiu, who rose nine ranks in a single day, demonstrating how the worthy may be exceptionally promoted, even surpassing conventional hierarchies to manage critical affairs (like governing Mount Heng).

The Dun (Withdrawal) hexagram recounts how Duke Zhuang of Lu built a residence to welcome a Zhou royal maiden (Wang Ji), and later, Ji Jiang of Ji married into the royal house as King Huan's queen—highlighting the political marriages between feudal lords and the royal family.

The Dazhuang (Great Strength) hexagram uses celestial stems to metaphorize broken family lines: from Jia to Gui, multiple generations lack heirs ("six Jia without sons"), until the Gui-water (symbolizing descendants) flows beyond the gate, hinting at the crisis of severed lineage.

This passage from the Forest of Changes (Yilin) interprets various divinatory omens:

It describes someone preparing a comfortable bed yet refusing to return home, instead indulging in feasts until encountering misfortune in southern lands. This recalls the classical allusion of "discarding the shuttle" - during the Warring States period, Gan Mao of Qin recounted how a man sharing Zeng Shen's name committed murder in Lu. When three people successively told Zeng's mother "your son killed someone," even this virtuous mother eventually threw down her weaving shuttle and fled in panic.

Another omen shows chasing piglets and sheep but losing the trail, mistakenly entering a tiger's den and forfeiting one's life. Overcast skies symbolize political turmoil, while summer floods in early autumn destroy homes. Conversely, the "Five Directions and Four Dimensions" hexagram indicates stability in all quarters, favorable for settling down, with the added blessing of protection from the "Jade Maiden" (an auspicious sign).

For merchants traveling westward to Ba-Shu region, heavy snow blocks roads, creating dilemmas. Regarding marriage, the union of complementary temperaments is promised, yet frost season warnings portend potential disasters. Seeking jade in western lands brings not treasure but danger instead. Every journey meets obstacles, with constant anxiety leading to physical decline.

A tower without pillars soon collapses - just as King Zhou of Shang lost his three wise ministers (Weizi, Jizi, and Bigan), ultimately perishing at the Battle of Muye. Dried springs distress dragons; Jizi feigned madness as a slave while Bigan died from having his heart ripped out for remonstrating, leading to Shang's downfall.

Auspicious signs also appear: lavish wine and delicacies at banquets signify noblemen's prosperous lives. Avoiding calamity preserves oneself, though arrogance invites decline. Ominously, rage distorts faces like snarling beasts, while runaway horses and burning dogs cause chaos in streets.

This divinatory text from the Forest of Changes employs symbolic imagery to depict various auspicious and ominous circumstances:

When yellow oxen and red calves head eastward but break their horns, the attempt to gain a hundred ewes results instead in losing one's baggage. This illustrates how acting contrary to natural principles leads to loss.

Walking on thorny paths and pricking one's feet suggests an arduous journey that torments the traveler's heart—a discomfort akin to being poisoned.

Taking an axe to chop firewood and engaging matchmakers to arrange a marriage unites two families in joyful celebration, with shared wedding wine and delighted in-laws. This describes the auspicious omen of marital harmony.

Setting forth westward by carriage in accordance with celestial timing brings divine protection and smooth passage—demonstrating how aligning with cosmic rhythms ensures good fortune.

Though the sun rises in the east, the Plough Star brings calamity, and an attendant's prolonged presence causes unease. This signifies the ominous discord between celestial phenomena and human affairs.

The burial mound between mountain ridges houses departed spirits; when vital essence (Jing) is exhausted, only eternal rest remains—a metaphor for life's termination.

A greedy child harmed by bait while reaching for food scalds his arm in the cooking pot—illustrating how covetousness invites disaster.

Awaiting opportunity behind closed doors with solitary sorrow resembles earthworms venturing forth in winter yet failing to dispel melancholy. Silkworms fail to mature, and women achieve little—depicting stagnation when the time is unripe.

Resolving commercial crisis brings only panic, with garments scattered and rulers agitated—denoting chaos from sudden upheavals.

Harboring traitors harms governance; betraying one's sovereign invites punishment, and limping instability endangers the state—an omen of treacherous governance.

With calamities receding and joyous events arriving, malevolence vanishes without disaster—signifying the auspicious turn from peril to safety.

An old mare bears no foal; a sick hen hatches no chicks; three hens roost alone while benefits lie north of the mountains—implying the predicament of having no successors.

During heaven-earth sacrifices, clamor disturbs divine abodes yet brings mirth without misfortune—depicting ritual peculiarities.

Divergent customs between states resist harmony; Metal and Wood's mutual conquest resembles grain thieves at You hour (5-7 PM)—denoting cultural clashes causing conflict.

Granaries overflow with myriad bushels; abundant harvests recur yearly—here quoting the Book of Songs to describe aristocratic diligence yielding agricultural prosperity.

Robed in splendor, one revels in wine pools, ascending halls with raised cups—joyous fraternal banquets dispel sorrows, portraying feasting pleasures.

Jiang of Yi (King Wu of Zhou's queen)'s youngest son masters celestial patterns, corresponding to the Shen constellation's stellar division, enfeoffed as nobility—a stellar allegory for aristocratic conferment.

This passage from the Yilin (Forest of Changes) contains divinatory interpretations for multiple hexagrams, explained in modern terms:

Regarding the "Hou" hexagram: It recounts the story of Lady Jiang, Queen of King Wu of Zhou. She dreamed the Heavenly Emperor told her she would bear a son (later known as Shuyu, progenitor of the Jin State), whose palm bore the character "虞" at birth. During King Cheng's reign, after the conquest of the Tang State, Shuyu was enfeoffed there, becoming Jin's founding ancestor. This典故 originates from Zuo's Commentary (Zuozhuan), 1st year of Duke Zhao.

The "Zhun" hexagram states: Like a tree shedding old branches and leaves, or warm food left uneaten, when powerful figures contend, the first mover gains blessings.

The "Xu" hexagram depicts: An old wolf dragging a white donkey, a large fox lashing its long tail—progress halting, retreat stumbling, every action obstructed as if by malignant spirits.

The "Song" hexagram portrays: Mountains sinking, hills floating, dry land becoming waterways, fish and swallows alike losing their dwellings.

The "Shi" hexagram tells of Duke Yi of Wei: This foolish ruler ignored remonstrance, pampering cranes (even granting them chariots meant for ministers) until the Di tribes destroyed his state. This典故 comes from the Spring and Autumn Annals, 3rd year of Duke Min.

The "Bi" hexagram says: When a cauldron's handles break, it cannot be moved; when main roads are blocked, travelers grow despondent.

Other hexagram interpretations include:

• Heeding slander brings regret—withdraw promptly
• Evening travel risks lost goods and broken axles
• Southern waters hold fine fish (quoting the Classic of Poetry: "Southward Are Good Fish")—their capture brings profit without sorrow
• Mountain barriers hinder passage, knotting hearts and stifling joy
• Lowlands make poor dwellings: the rash fall ill, the virtuous stay poor though mild
• Foxes and pheasants flee human presence, hiding in fear
• Different customs dictate different homes—when a western neighbor's matron sought entry, my lady drove her off

These hexagrams employ natural imagery and historical典故 as metaphors for human affairs, blending specific events with universal wisdom.

The modern interpretation of these hexagram readings from the Forest of Changes can be summarized as follows:

When people lose control of their emotions due to anger, jealousy, or greed, it's like rotten meat attracting crows to fight over it—ultimately causing them to lose what they rightfully deserve and fall into distress. A wavering mind and indecisiveness easily lead one astray, which may not align with their true intentions, inevitably bringing regret afterward.

When the Three Radiances (sun, moon, and stars) and the Six Directions (the cosmic spatial dimensions) coexist harmoniously, it resembles a household sharing food under one roof—a sign of prosperity and the manifestation of De (Virtue). Preparing a large boat against floods and lighting torches by the riverbank exemplify prudence, ensuring lifelong safety.

Hiding behind a screen and muttering to oneself while ignoring the outside world is like a limping hare looking back while fleeing—sooner or later, it will be caught. Forcing action from an unstable position invites misfortune instead. Just as those punished with facial tattoos, foot amputation, head shaving, or nose mutilation are cast out by society, hearing malicious words naturally stirs resentment.

Fields on high ground yield abundant grain, while hills are planted with hemp—this self-sufficiency ensures a well-fed and well-clothed household. Concealing illness instead of treating it is like chaotic governance inviting disaster. The debauchery and tyranny of King Zhou of Shang ultimately led to the dynasty's collapse.

Though the northern frontier walls stand firm and foreign lands teem with cattle and sheep, treading on frost out of season only brings futile sorrow. A sudden whirlwind sends a carriage careening out of control—abandoning tradition for novelty leads to loss of measure, breeding anxiety.

No amount of weeping can mend the grief of a severed lineage. At dawn on the Jiazi day (when King Wu of Zhou overthrew the Shang), the sacrificial rites of the Shang dynasty ceased forever. Aligning with the times is like a dragon riding the wind; seizing the right moment resembles a merchant who bags three foxes (symbolizing the removal of evil), achieving great merit and safety even in bustling Chang'an.

The obstinate refusal of the aged to heed advice inevitably courts ruin. Blind eyes cannot see the light, and crippled legs cannot walk—leaving one stranded by a desolate hill. Three bulls paired with five ewes (symbolizing Yin-Yang harmony) bring doubled radiance and fortune, granting me gains. Yet the sick man's legal troubles remain a weight upon his heart.

This passage from the Yilin (Forest of Changes) contains multiple divinatory statements involving hexagram imagery and historical allusions, which I will explain one by one:

The phrase "Mengsi Yichou" records the death of Confucius on the fourth month, Jichou day in the sixteenth year of Duke Ai of Lu (479 BCE). "Lamenting for Master Ni" expresses mourning for Confucius's passing, "the illustrious virtue reaches its end" signifies the termination of a sage's virtue, while "chaos and harm proliferate" foretells the coming disorder in the world.

The "hundred-branched ornamental lantern" passage uses the metaphor of extinguished lamps to symbolize national decline. "The radiant light completely exhausted" describes how illumination vanishes entirely, like lamps suddenly snuffed out.

"Eagle flying, pheasant retreating" depicts scenes of warfare: eagles circling, pheasants fleeing, rabbits hiding, hunters drawing bows, wolves howling, and mountain fowl startled into flight—all portraying a turbulent, unstable society.

The "battle at Tianmen (Heavenly Gate)" passage is particularly noteworthy, suggesting that even if conflict occurs at this crucial mountain pass, as long as one's household remains peaceful, the person will face no true distress.

"Eastern neighbor slaughters oxen" references a classic Yijing allusion, criticizing the ominous events at the Boshe (altar of the Shang remnants) in the thirtieth year of Duke Xiang of Lu (543 BCE). When strange birds cried at the Boshe in the fifth month, it presaged great disaster for Song. "The eastern neighbor's ox sacrifice pales before the western neighbor's simple offering" indicates extravagant rituals are inferior to sincere, modest worship.

"Yin-Yang harmoniously unfolding" describes marital harmony: when Yin and Yang balance, and two families unite, such union brings blessings.

"Entering the eastern sea mouth" portrays an ominous prophecy: someone enters the sea eastward, drifts north with the currents, experiences highs and lows, finds five cities without rulers, and ultimately dies by the waterside—its specific reference remains unclear.

"The ruins of Guzhu" recounts the tragedy of the Guzhu state (a Shang dynasty vassal), invoking the Yijing hexagram image "trapped among stones, grasping thistles," alluding to the illicit affair between Tang Jiang (wife of Lord Tang) and Cui Wuzi (Cui Zhu) of Qi that led to the state's downfall.

"The eastern abyss of heaven's gate" describes celestial abnormalities with disasters emerging in the east. "Darkness and deafness" depict chaotic obscurity, foretelling calamity for Qin's ruler.

"Relying on ancestors' radiant blessings" offers more positive counsel, suggesting that by depending on ancestral merit, one may remain unharmed amidst turmoil without falling into peril.

"Broken branches blinding the eyes" employs mythological imagery: the foliage of Kunlun's divine tree obscures the sun, hiding younger siblings; it further mentions the three-legged golden crow (mythical solar bird) departing its home—hinting at family separation.

"Two men sharing one chamber" presents the most auspicious scene, depicting brothers dwelling together, sharing meals in harmonious affection, each receiving due respect—a vision of domestic bliss.

These divinatory statements employ natural phenomena, historical allusions, and mythological references to reveal various omens of fortune and misfortune. They contain both records of specific historical events and universal philosophical insights about human life.

The Cui Hexagram recounts the tale of indulging desires and neglecting virtuous ministers after inheriting the throne. Like Duke Ling of Chen during the Spring and Autumn period, who along with his ministers Kong Ning and Yi Xingfu, playfully wore the undergarments of Xia Ji (a beauty of Chen) in court. Later, when drinking at Xia's household, they jested that Xia's son Xia Zhengshu resembled each other. Humiliated, Xia Zhengshu eventually triggered Chu's invasion of Chen eleven years later, leading to his death. This warns rulers that indulgence and debauchery, even if temporarily preserving fortune, ultimately invite calamity.

The Sheng Hexagram employs the imagery of an old fox. This cunning creature, inherently suspicious, often curls its tail and hides, much like deceptive spirits that mislead people. The hexagram shows the eldest daughter (symbolizing yin's gentle force) sitting and weeping, her fingers pointing east then west, hinting at how one may lose direction when tempted by glamorous appearances.

The Kun Hexagram depicts lush midsummer scenery: a great tree sprouts a hundred branches, its foliage dense as a canopy, even attracting luan-phoenixes (auspicious birds) to roost. Like Duke Shao of Zhou seeking shade under such a tree, where young and old each find their place, it symbolizes the ideal harmony of all beings thriving together.

The Jing Hexagram uses the metaphor of a dried well and felled trees. Like Chu troops destroying Zheng's roads during the Spring and Autumn period, or Xiang Yu burning Xianyang's palaces for three months after Qin's fall, it warns: when protective barriers (garrisons) fail, the nation's foundations (altars of soil and grain) collapse. The well represents life's source—its dryness foretells national decline.

The Ge Hexagram speaks of yellow steeds (lihuang) meeting gray ones (cang'er). If hearts cling to selfish gains, even brothers suffer. Horses here symbolize power struggles during reform, emphasizing that upholding integrity prevents kin from harming each other.

The Ding Hexagram directly portrays abundance: granaries overflow, crops ripen, and peace reigns yearly. The ding cauldron, emblem of governance, illustrates prosperous rule with ample resources.

The Zhen Hexagram describes those born in the Horse Abyss (mystical realm) attaining longevity like deities, eventually ascending to Xuanyuan's star (Heavenly Emperor's abode) for eternal bliss. This reflects Daoist cultivation ideals of enduring life and transcendence.

The Gen Hexagram teaches that thorough contemplation brings timely opportunities, washing away past sorrows for newfound joy. Gen as mountain signifies stillness, reminding us that introspection turns misfortune into blessing.

The Jian Hexagram warns that Kuigang (malefic stars) in position invite disaster. If gentlemen obsessed with wealth are trapped by waters, better to trade at Eastern Hills (auspicious direction)—taking capital (mother coins) yields profit. It advises actively seeking new paths in adversity.

The Guimei Hexagram likens carving jade with lead knives (soft metal) to achieving much with little. Even with Lu Ban (ancient master craftsman) aiding, success requires three benevolent advisors' support. It underscores how the weak must leverage wise assistance to attain goals.

This passage from the Forest of Changes (Yilin) contains ancient divinatory verses, each corresponding to a hexagram and using symbolic language to foretell fortune or misfortune. Here's a plain explanation:

The first verse "Joy comes like clouds" describes an auspicious omen—family reunion, with virtuous nobles arriving in carriages, filling the household with blessings.

The "Travel" (Lü) hexagram depicts decline: voices and shadows lack form, bones remain unformed, faint Qi gradually dissipates, ultimately returning to namelessness.

The "Compliance" (Xun) hexagram speaks of stagnant water lacking warmth, northern harsh cold, and windy nights outdoors that sadden virtuous individuals.

The "Joy" (Dui) hexagram shows yellow steeds and green chariots heading to the capital, praising exceptional talent that brings carefree ease.

The "Dispersal" (Huan) hexagram uses metaphor: setting fire with the wind burns both mugwort and spirit mushrooms (representing medicinal and sacred plants), three calamities converge, harming ten children (symbolizing indiscriminate destruction).

The "Restraint" (Jie) hexagram warns that growing a third hand becomes obstructive, while binding two feet together hinders movement.

The "Inner Truth" (Zhongfu) hexagram depicts a south-facing house battered by storms, accumulating damp dust, with a blind and paralyzed matriarch whose heart sickness disrupts household fortunes.

The "Small Exceeding" (Xiaoguo) hexagram references three Book of Songs poems: "Gathering Ferns" portrays border soldiers yearning for home while foraging; "Chariots March" celebrates returning warriors; "Fish Traps" are banquet songs expressing noble concerns.

The "Already Fulfilled" (Jiji) hexagram warns of initial ease followed by difficulty—though profits beckon, self-inflicted troubles make one wish to stop.

The "Not Yet Fulfilled" (Weiji) hexagram shows great fortune: born in fertile lands ("earth's milk" symbolizing abundance), blessed by heaven's favor with endless wealth and longevity.

The final sections address relationships: the "Hardship" (Jian) hexagram describes companions separating mid-journey, losing vital partners; the "Heaven" (Qian) hexagram cites a Spring-Autumn period anecdote: when virtuous Shu Xiang was imprisoned, Qi Xi urgently rode to rescue him, sparing his brother Yangshe Hu from disaster (this records an actual historical event).

These verses predominantly employ natural phenomena and historical allusions as metaphors, using symbolic methods to predict human affairs—embodying the ancient worldview of "heaven-human resonance."

This passage interprets divinatory hexagrams from the "Forest of Changes" (Yilin) using symbolic language to describe various life situations.

"The cunning hare of Dongguo roaming the seas" refers to deceitful people in the world, symbolized by the crafty rabbit from that region. The "Zhun" hexagram warns that building houses at a mountain's base may seem secure, but one should remain vigilant against potential disasters—a reminder to maintain caution during times of apparent safety.

The "Pan Sun" hexagram depicts whirlwinds stirring dust, representing chaos where the strong dominate the weak, yet ultimately transforming danger into peace. The "Xu" hexagram mentions ritual purification while longing for enlightened rulers, satirizing Duke Ai of Lu's weak character controlled by the powerful Ji clan. This alludes to Confucius' historical incident of ritually purifying himself to petition the Duke to punish Chen Heng of Qi for regicide—a request the timid Duke dared not authorize.

The "Song" hexagram describes barren land where cypresses cannot grow, bringing sorrow; the "Shi" hexagram tells of wading across a river only to be trapped in deep waters before a boatman's timely rescue; the "Bi" hexagram employs a Book of Songs allusion depicting the escort of Duke Huan of Lu's wife (sister of Duke Xiang of Qi) back to Qi.

The "Xiao Xu" hexagram speaks of numerous descendants without secure dwellings, facing midlife crises and losing support; the "Lü" hexagram portrays gales scattering grass and dust, symbolizing societal chaos driving upright individuals into reclusion; the "Tai" hexagram narrates surviving arduous journeys until a black boar (auspicious symbol) returns by itself, signifying overcoming adversity.

The "Pi" hexagram references the Six Arts (rites, music, archery, charioteering, calligraphy, mathematics) and virtues of benevolence/righteousness—only realizable under sage rulers like Yao and Shun, otherwise like a sick man entering the Yellow Springs. The "Tong Ren" hexagram cites King Zhou of Shang's decadent wine-pools/meat-forests and lavish robes that caused his downfall. The "Da You" hexagram laments being born in inauspicious times, suffering calamities and exhausting penal servitude day and night. Though unannotated, the "Qian" hexagram presumably advocates humble conduct from its name ("Modesty").

These interpretations predominantly employ historical allusions and natural metaphors to expound on worldly circumstances and corresponding Daoist approaches to life.

This passage from the Yilin scripture employs hexagram imagery and symbolic language to depict various life circumstances. The opening section "Heaven's Gate Opening" portrays prison doors breaking open and shackles falling away, symbolizing the liberated state following release from constraints. The Yu hexagram portion discusses the dangers of river crossing, warning against empty talk as perilous as mistaking a deer for a foal, while establishing virtue (De) and seizing opportunities can resolve doubts.

The Sui hexagram describes vibrant vitality like plants greeting spring, assuring noble persons need not worry; whereas the Gu hexagram uses six waterbirds flying backward to foretell decline, alluding to Duke Xiang of Song's fatal defeat in the Spring and Autumn period - a caution that defying celestial timing leads to failure. The Lin hexagram shows the Thunder God's journey causing disastrous floods, warning of potential southern losses.

The Shihe hexagram suggests escaping house fires but avoiding distant travel; Bo depicts an old wolf and white donkey stumbling, symbolizing losing footing in advance or retreat; Fu compares sunset returning to camp with laborers needing rest, citing the Spring and Autumn anecdote of Qi army's nighttime retreat with whinnying steeds. The Wuwang hexagram states mountains and forests aren't human dwellings, where chaotic birds and beasts bring vexation; Dachu emphasizes accumulating blessings and daily cultivation of virtue.

Finally, the Yi hexagram uses unfruitful bird netting as metaphor - only through virtuous cultivation can gentlemen obtain blessings. Throughout, natural phenomena and historical allusions illustrate how human affairs interact with cosmic patterns, stressing the crucial importance of discerning timing and nurturing character. The hexagram commentaries frequently cite Spring and Autumn Annals events to verify divinations, reflecting the Han dynasty's image-numerology Yijing study characteristic of "using history to validate the Changes."

This passage from the Yi Lin (Forest of Changes) reveals ancient social ethics, military lessons, and natural laws through the symbolic meanings of multiple hexagrams. Here's a modern interpretation:

The section about Bohu and Zhongxiong refers to the two virtuous sons of Emperor Gaoxin (a legendary ruler). When Emperor Shun appointed eight sages (the "Eight Kai") to govern the land, Bohu might have been Zhonghu among them. The "Five Teachings" denote ethical principles for human relationships: affection between father and son, righteousness between ruler and subject, distinction between husband and wife, order between elder and younger, and trust between friends.

The Kan (Pit) hexagram depicts two lame men supporting each other. By dusk, even the ox grows exhausted; the trailing troops gradually fall behind, ultimately losing advantage—like a male bird bereft of its mate, left isolated and helpless.

The Li (Radiance) hexagram recounts Duke Mu of Qin (surnamed Ying) ignoring his wise minister Jian Shu's advice, stubbornly sending Meng Ming and others on a distant campaign, only to suffer defeat by Jin at Mount Yao. It references a Spring and Autumn period incident where a Zheng official advised Qin to attack Zheng, but Jian Shu predicted failure for any exhausting expedition.

The Xian (Influence) hexagram portrays the ominous celestial phenomenon of sun and moon shining together yet dimly, alongside natural disasters like collapsing mountains and valleys replacing hills.

The bird-and-magpie passage symbolizes fledglings gaping for mother birds' feeding—grown gentle-natured, representing ideal ruler-minister harmony.

The Dun (Withdrawal) hexagram shows one who falls but rises again, with teeth intact, ultimately escaping adversity to regain health.

The Dazhuang (Great Strength) hexagram describes year-end scenes of withered plants, homeless commoners, tyrannical rule, and the virtuous losing divine favor.

Another passage warns that fleeing eastward from danger only plunges one deeper into calamity—clawed by fierce beasts, bones turning to dust—cautioning against blind escape.

The Mingyi (Darkening Light) hexagram expresses the anguish of grounded aspirations—wings clipped, blessings unattained.

The Jiaren (Family) hexagram depicts auspicious scenes: wearing luxurious furs, encountering eastern fortune, chariots welcoming elder brothers, and receiving black steeds as gifts.

The Kui (Opposition) hexagram tells of plows broken in eastern fields, virtuous wives lost in western lands—misfortunes compounding into poverty.

The Xie (Release) hexagram uses metaphors—fish out of water, distressed wild ducks, marshes without rushes—to depict Jin State's hollowed vitality.

The Sun (Decrease) hexagram speaks of endless corvée labor—new tasks piling like Jiang-clan women toiling without rest.

The Yi (Increase) hexagram's content is missing, but its name suggests themes of growth and benefit.

These hexagrams employ natural phenomena and historical allusions, reflecting ancient social landscapes while conveying worldly wisdom. Technical terms like "Eight Kai" (Shun's eight wise ministers) and "Jian Shu" (Qin's elder statesman) preserve their original forms, using concrete examples to illuminate the Book of Changes' symbolic meanings.

This passage from the Yilin scripture reveals auspicious and inauspicious human affairs through hexagram transformations. Here's my modern interpretation:

The phrase "losing hooves from severed feet" depicts movement as difficult as a horse without hooves, with southern progress obstructed and market transactions unfavorable—signifying hardship. The Guai hexagram describes the sun obscured, war flames extinguished, and metal weapons abandoned, with the "thunder chariot" (symbolizing war vehicles) hidden away. During rainy weather, no travel occurs, and the people dwell in peace.

The Gou hexagram warns that loosening the reins leads to runaway horses—a metaphor for how abandoning laws breeds wickedness, potentially causing rulers to lose power. Conversely, the Cui hexagram shows the Director of Fate (Si Ming) descending to dispel sorrow, creating joyful harmony like a mother loosening her sash to play with an infant.

Records of the Yellow Emperor describe his dragon-horse journeys east to Mount Tai and south to Qi-Lu, celebrated by all states. Establishing his capital at Zhuolu (modern Hebei), his armies provided protection until six wise ministers assisted him in achieving great governance with divine blessings.

The Kun hexagram portrays irreversible past mistakes bringing successive disasters—like a breached northern gate (symbolizing vital defenses) with no recourse for justice. The Jing hexagram tells of hermits carrying grass baskets in reclusion, never entering official service while maintaining noble integrity, reminiscent of the Analects' hermits passing Confucius' gate.

The Ge hexagram uses broken mortar and pestle to symbolize rulers lacking sustenance, scratching one's heel for a head itch—futile effort. The Ding hexagram warns that unstable roots resemble withered trees shedding leaves. The Zhen hexagram cautions that danger gates invite calamity, prisons bring misfortune, and "sand pools" (symbolizing barrenness) cause tooth loss (metaphor for loss), plunging people into poverty.

The Gen hexagram records mountain tiger encounters, yet when the hedgehog (symbolizing the weak) becomes an official (Gong Cao), the uncle escapes danger and the nation stabilizes—echoing the Records of the Grand Historian where hedgehogs subdue tigers. The Jian hexagram shows auspicious qilin and phoenixes soaring, a nation free from disaster, with markets yielding tenfold profits shared with villages.

The final hexagrams portend misfortune: Guimei warns of blocked roads and impassable waters; Feng depicts straining toward an unreachable homeland; Lü shows beards tangled in thorns with petty men sabotaging success; Xun describes southern reclusion where sensory deprivation resembles dwelling with the dead. All caution against treacherous environments and the need for prudence.

This interpretation of the hexagrams from the Yi Lin can be paraphrased in modern terms as follows:

Zikong, a minister of the Zheng State during the Spring and Autumn period, ruled tyrannically until the resentful populace eventually killed him, forcing his son Ziliang to flee to Chu. Fan Ju of Wei (a Warring States politician), though initially rewarded by the King of Qi for his eloquence, was falsely accused of treason by his colleague Xu Jia, brutally beaten by Wei's prime minister Wei Qi, and thrown into a latrine to suffer humiliation. These historical accounts illustrate how tyranny inevitably invites disaster.

The "Huan" hexagram depicts traveling for leisure yet becoming stranded on a high slope, symbolizing futile effort. The "Jie" hexagram describes Qin devouring Chu and Qi like a tiger or wolf before ultimately unifying the realm. "Zhongfu" suggests that even with tigers nearby, the virtuous remain unharmed. "Xiaoguo" foretells how in the sixth month, when all harbor expectations, one must await the right moment.

"Jiji" portrays rugged paths where chariots stall and desires go unfulfilled. "Weiji" compares excessive speech to uselessness—just as numerous sheep cannot form a formidable force, while losing horses drains family wealth. The "Xie" hexagram warns that encountering fighting birds during travel signals impending chaos; timely return ensures safety.

The final examples: exchanging cloth for silk (from the Book of Songs) symbolizes smooth transactions; staying firmly home like glue on wood brings household peace; relying on communal support (four neighbors and five kins) turns danger into safety; while driving exhausted horses illustrates the difficulty of shouldering heavy responsibilities with inadequate capability.

Through historical allusions and natural imagery, these hexagrams reveal universal principles: prosperity contains the seeds of decline, excessive speech courts misfortune, and success lies in flowing with circumstances—using concrete examples to illuminate abstract wisdom.

The hexagrams in the Book of Changes (Yijing) mirror historical allusions, using symbolic language to reveal life's principles. Take the Xu hexagram (需卦): when Zhongzi of Lu was born with "Lady of Lu" written on her palm, she later married Duke Hui of Lu and bore Duke Huan—illustrating how destiny is preordained. The Song hexagram (讼卦) depicts domestic harmony with scenes of greeting one's mother upon entering home, with wife and brothers present, implying that concord brings blessings.

The Shi hexagram (师卦) employs the metaphor of pushing a cart uphill until exhaustion causes collapse, warning how forced actions backfire. The Bi hexagram (比卦) questions human ethics by showing wild geese preferring hunger over eating their young. The Xiaoxu hexagram (小畜卦) teaches that when fortune departs, it cannot be forced—only hermits (幽人) abiding by the Dao (道) avoid resentment.

The Lü hexagram (履卦) compares marital discord and family fragmentation to political chaos, reminiscent of the Zuo Commentary's account of "concubines rivaling the primary wife" (并后匹嫡) causing state turmoil. The Tai hexagram (泰卦) describes how when Yang qi weakens and Yin qi runs rampant, only sages (王孙) can restore balance. The Pi hexagram (否卦) cites Bian He's repeated rejections when presenting uncut jade, symbolizing unrecognized talent.

Other hexagrams brim with wisdom: The Tongren hexagram (同人卦) portrays King Xuan of Zhou's grand hunt; the Dayou hexagram (大有卦) celebrates New Year's toasts; the Qian hexagram (谦卦) warns the arrogant in high positions of impending downfall; the Yu hexagram (豫卦) likens preparedness to carrying dried provisions (糗糒) for long journeys; the Sui hexagram (随卦) emphasizes ruling through De (德); the Gu hexagram (蛊卦) praises fertile lands nurturing all things. Through natural phenomena and historical narratives, these symbols unveil profound truths about rise and fall, fortune and misfortune.

This passage from the Yilin scripture reveals auspicious and inauspicious omens through hexagram transformations. Let us examine modern interpretations of several key hexagrams:

The image of "Celestial Grandson and Imperial Son" (descendants of the Heavenly Emperor) shining alongside the sun and moon symbolizes supreme glory, wealth, and abundant blessings. However, when observing the "Ding (Cauldron) Hexagram," if one's virtue (De) cannot match their position—like a cauldron's broken legs spilling its delicacies—it foretells grave disaster, corresponding to the inauspicious omen in the fourth yang line of the Yijing's Cauldron Hexagram.

In the "Shihe (Biting Through) Hexagram," the waterbird (yì) flying halfway then retreating predicts failed endeavors. During the Spring and Autumn period, six such birds were seen flying backward in Song, which court historian Shu Xing interpreted as a sign that the ruler would gain vassal support but meet an untimely end.

The "Bi (Adornment) Hexagram" references tyrants like Jie of Xia and Zhou of Shang, whose arrogance and trust in sycophants led to national chaos. Like beautiful branches sinking in mud (Bo/Splitting Apart Hexagram) or commoners forced into corvée labor (Fu/Return Hexagram), these are omens of decline.

The "Wuwang (No Error) Hexagram" uses fishing by a river only to retreat empty-handed due to floods, alluding to Duke Zhao of Lu's nobleman Gongsun Qi's exile to Yangzhou in 517 BCE. Meanwhile, the "Dachu (Great Accumulation) Hexagram" compares lightning-struck saplings to the Book of Songs' remedy of "gathering fritillary bulbs to cure melancholy."

Particularly noteworthy is the "Yi (Nourishment) Hexagram" foretelling spring-summer famines, while the "Daguo (Great Excess) Hexagram" employs three torsos with six teeth (a deformed state) as symbols of prolonged misfortune. The "Kan (Abyss) Hexagram" even likens Confucius' departure from Lu to a homeless dog's wretchedness. Yet the "Li (Radiance) Hexagram" predicts peace and prosperity for tiger years (Yin years).

Finally, the "Xian (Influence) Hexagram" depicts a southern chariot journey, echoing the Warring States "Vertical and Horizontal" alliances—when Yan and Qin formed an alliance (disrupting the Horizontal strategy), they paradoxically grew stronger. Through natural phenomena and historical allusions, these hexagrams unveil the profound philosophy of cyclical celestial patterns (Dao).

This passage from the Forest of Changes (Yilin) contains multiple divinatory statements and典故 interpretations of hexagrams, explained here in accessible language:

The explanation of "vertical and horizontal alliances": Su Qin advocated the "vertical alliance" strategy (uniting six states against Qin), while Zhang Yi promoted the "horizontal alliance" approach (having each state ally separately with Qin). Mao Juzheng clarified that uniting multiple states against one is called "vertical," while using one state to divide many is termed "horizontal."

The "birds gathering in lush woods" hexagram reveals: Just as birds perch in flourishing forests, following the gentle Dao brings auspicious outcomes. It resembles a child feeling gratitude for a nurturing mother's care, experiencing inner peace and contentment.

The "awakening of hibernating creatures" hexagram states: Spring thunder rouses dormant beings, and all things begin vigorous growth. Yet blessings remain immature at this stage, like sparse merchandise in the marketplace.

The "great strength" hexagram warns: Arrogant foreign tribes like the Xiongnu, though fierce as vicious dogs, ultimately bring about their own destruction and cannot achieve true success.

The "fine steeds from foreign lands" hexagram depicts: Superior horses appearing in distant territories, running swiftly as darting mosquitoes, evading all potential harm with ease.

The "darkening of the light" hexagram emphasizes: When ruler and ministers each fulfill their duties without harboring wicked thoughts—with enlightened leadership and loyal service—the people enjoy peace and prosperity.

The "family" hexagram borrows from the Book of Songs: Three maidens wait at the mountain's foot for their beloveds, yet the men never return from their dwellings ("returning gate" refers to the men's quarters), leaving only prolonged yearning. This satirizes the wanton customs of that era.

The "opposition" hexagram recounts: Bearing blessings and joy eastward to a splendid kingdom, carrying auspicious celebrations southward on a long journey, departing from former abodes.

The "obstruction" hexagram cites Spring and Autumn period典故: Four evils (deafness, blindness, stubbornness, and clamor) create disasters, making the roads between Qi and Lu impassable. Only with guards clearing the way ahead with ancient weapons (shu), maintaining vigilance, can calamity be avoided.

The "diminution" hexagram cautions: When lower ranks disrupt superiors like termites causing damage, years of famine follow—let alone when chaos coincides with barren harvests.

The "increase" hexagram employs Wu-Yue典故: Like motherless chicks fearing foxes—when King Fuchai of Wu held the Huangchi summit, King Goujian of Yue sent Fan Li to cut off Wu's retreat along the Huai River, ultimately bringing prosperity to Yue.

This passage from the Yilin (Forest of Changes) divination text describes various auspicious and inauspicious omens. In the "Guai" hexagram, it mentions a yellow bird crying mournfully all day on solid ice, unable to find food and seeing only withered grass, repeatedly frightened by birds of prey—symbolizing dire circumstances with no assistance forthcoming.

The "Gou" hexagram depicts an empty treasury and desolate markets, where merchants bear grudges against me, with unfavorable timing leading to financial losses. The term "iron chin" (铁颐) likely refers to metal vessels, while "xian" (銑) denotes the metallic decorative parts on either side of ritual bells and tripods.

The "Cui" hexagram speaks of thieves occupying positions not rightfully theirs, like untimely frost causing failure of bean and wheat crops. Ancient belief held that frost could kill cold-resistant legumes, indicating severe calamity.

The "Sheng" hexagram warns that harming virtue will incur heaven's wrath, potentially leading to loss of ancestral temples and altars of soil and grain. Yet the latter part describes bustling market trade, with people exchanging treasures according to their needs—a concept originating from the Yijing's (Book of Changes) principle of "holding markets at midday."

Other hexagrams include:

• "Kun" foretelling hibernating animals awakening and all things flourishing, an omen of increased blessings and longevity
• "Jing" stating that when yin and yang harmonize, nothing decays; when sages govern, the nation enjoys peace
• "Ge" showing auspicious signs of qilin and phoenix, with abundant harvests bringing joy to the people
• "Ding" depicting arduous journeys yet stable dwellings
• "Zhen" using deep waters and harsh frost as metaphors for obstructed commerce
• "Gen" comparing slow progress to limping travelers and exhausted oxen at dusk, resulting in losses
• "Jian" describing being bound by chains multiple times in a year, with legal cases piling up like market goods, awaiting noon judgments ("yan" referring to case adjudication)
• "Guimei" with missing content

These hexagrams employ metaphors from natural phenomena and daily life to reveal human fortunes, embodying the ancient divinatory concept of "cosmic resonance" (tianren ganying) between heaven and humanity.

This passage from the Yi Lin scripture employs hexagram imagery and historical allusions to expound principles of state governance and self-cultivation.

The peach tree blossoming in spring symbolizes a maiden's auspicious marriage bringing harmony to her household, receiving blessings for years to come, while a man becomes a virtuous ruler. The Book of Songs poem "Tao Yao" depicts this scene of peach blossoms flourishing as a young woman weds and brings domestic accord.

When thunder shakes the eastern lands and crops suffer damage, this portends high ministers seizing power while the sovereign loses authority. Historically, after Duke Wen of Lu's death, Minister Sui murdered Prince Chi to install Duke Xuan, transferring state power to ministerial hands and weakening the ducal house.

Times of disorder breed manifold woes—state turmoil brings suffering to the people. Like overheated axles or tilting rooftops, timely harmonization of Yin-Yang (balancing competing forces) ensures smooth governance. When spring grasses sprout and all things flourish, the equilibrium of Yin-Yang brings national peace.

A ruler blind to circumstances brings calamity upon the people and loses the Dao's constancy. Inner stillness obviates external seeking—eliminating anxieties brings natural ease. Just as Emperor Gaozu of Han established ironclad covenants with his meritorious officials, only virtuous rulers can maintain trust.

Chaotic governance resembles pests devouring crops, causing famine. Even with banners raised high in suburban garrisons and treasures in hand, all proves ineffective—revealing that statecraft requires enlightened rule rather than superficial displays.