《易林》Vol. 12

The hexagrams and line statements in Yilin Volume 12 are interpreted as follows:

When the Kun (Earth) trigram is below and Dui (Lake) above, they form the Cui (Gathering) hexagram. This configuration indicates: though one may receive blessings and celebrations, it is unfavorable to leave the city walls and bodes ill for the sick. The Kun (Oppression) hexagram lacks commentary.

The Qian (Heaven) hexagram's line statement mentions: A large rat with four legs cannot climb onto rooftops, just as Yan Hui (Confucius' disciple) possessed profound virtue (De) yet never obtained official rank. The Kun hexagram shows: great joy shall be attained, with continuous blessings, promotions in position, and increasing prosperity. The Zhun (Difficulty) hexagram recounts: while restraining one's conduct, one encounters Yu the Great on his inspection tour, receiving the gift of a black jade tablet (the xuangui symbolizing flood control success) and divine favor. Here the Shangshu·Yu Gong reference explains: after successfully controlling floods, Yu used the black jade tablet (black representing water's color) to report to Emperor Shun.

Another line statement states: losing woven baskets with broken cart wheels lacking support struts (metaphor for losing assistance), like when the treacherous minister Jiabo held power during King You of Zhou's reign (recorded in the Book of Songs·October Intersection), causing national decline. The Xu (Waiting) hexagram records: confidential admonitions being ignored, akin to how the Qi and Lu states turned from allies at the Kuiqiu alliance (Spring-Autumn period meeting place) into enemies. The Song (Conflict) hexagram describes: the craftsman Gongshu Ban (Lu State's master artisan) losing his awls and axes, forced to embrace ritual vessels while seeking refuge with noblemen.

The Shi (Army) hexagram shows: living by the sea yet having short oars that cannot cross deep waters, like an elder brother unable to advance. The Bi (Closeness) hexagram proves auspicious: virtue (De) spreads universally, with the Rain Master sweeping roads and Wind Lord dispelling calamities, while the emperor proclaims achievements through inspection tours (of feudal territories) and Fengshan ceremonies (building altars for heaven-worship at Mount Tai).

The Xiaoxu (Small Accumulation) hexagram warns: overturned baskets losing grain, with Jianbo violating rites while the Grand Preceptor dines undisturbed (specific allusion lost). The Lü (Treading) hexagram states: if mired in filth and abandoned in ditches to be trampled by crowds, no auspicious outcome remains.

(Note: "Xuangui" denotes black jade ritual objects; "Jiabo" was King You of Zhou's sycophant; "Gongshu" refers to artisan-ancestor Gongshu Ban; "Fengshan" indicates imperial heaven-worship ceremonies. Some line statements retain original wording due to lost historical references.)

The Yilin scripture employs hexagram imagery to depict various life circumstances, with each hexagram carrying distinct symbolic meanings:

The "Manifest Rank" hexagram remains unexplained, likely symbolizing prestigious official positions. The "Peace" hexagram describes the lingering stench after hares and monkeys flee, leaving behind empty wine vessels - a metaphor for seemingly profitable situations that ultimately yield nothing.

The "Obstruction" hexagram portrays deer retreating into deep valleys to avoid humans, only to fall prey to tigers, symbolizing how escaping one danger may lead to greater peril. The "Fellowship" hexagram mentions fragrant orchids and sacred herbs growing on southern mountains, alongside virtuous maidens from eastern households, representing noble character and precious karmic connections.

The "Great Possession" hexagram censures extravagant and corrupt ministers, referencing how Duke Ling of Chen was murdered by his subjects for debauchery during the Spring and Autumn period. The "Modesty" hexagram depicts dark clouds obscuring sunlight, symbolizing how petty men suppress righteous Qi (vital energy).

The "Enthusiasm" hexagram tells of escaping tiger's jaws through the protection of the Queen Mother of the West (Xiwangmu, Daoist goddess), illustrating how divine intervention can avert disasters. The "Following" hexagram paints a bleak picture of poverty - broken household vessels and childless desolation.

The "Decay" hexagram references the Zhou dynasty's internal strife between King Xiang and his brother Shudai's usurpation. The "Approach" hexagram extols Wang Zhaojun's patriotic sacrifice. The "Contemplation" hexagram depicts winter's desolation with withered plants and sandstorms.

The "Gnawing Bite" hexagram recounts how Kang Shu, King Wu of Zhou's brother, received the fiefdom of Wei - demonstrating divine blessings. The "Adornment" hexagram quotes the Book of Songs' melancholy scene of bidding farewell to a bride, expressing parting sorrows.

Through natural phenomena, historical allusions and daily scenes, these hexagrams reveal how fortune and misfortune intertwine, with virtue rewarded and vice punished. They offer both worldly warnings and moral exhortations about ethical conduct.

This passage comes from the Forest of Changes (Yilin), a collection of divinatory poetry using Book of Changes (Yijing) hexagrams. Let's examine each section:

The line "Gazing until out of sight" recounts the story of Lady Zhuangjiang of Wey weeping as she bid farewell to Lady Daigui returning to Chen during the Spring and Autumn period.

The "Peeling Hexagram" (Bo) predicts: "Wandering three days without support, hardship lies southward, losses await in the east, and precious possessions will be lost."

The "Return Hexagram" (Fu) references Jin dynasty history: "Like an axe felling trees, slander topples states." Duke Xian of Jin, deceived by Li Ji's slander, caused Crown Prince Shensheng's death while princes Chong'er fled to Pu and Yiwu to Qu (later Yiwu's son Duke Huai was also forced into exile).

The "No Error Hexagram" (Wuwang) shows auspicious signs: "Riding the wind to heaven, traveling ten thousand miles in seasonally appropriate robes, encountering no misfortune."

The "Great Accumulation Hexagram" (Dazhu) uses a great tree as metaphor for King Wen of Zhou: "Like mountain-rooted trees with vast networks, King Wen's civilizing influence brought ten thousand years of blessings." The Book of Songs praises how King Wen could inspire the world, drawing all people to him.

The "Nourishment Hexagram" (Yi) describes suppressed yang energy: "Yang lies submerged below while yin dominates above. Talented men born out of season must dwell in seclusion like hidden dragons."

The "Great Exceeding Hexagram" (Daguo) depicts distress: "Disheveled hair brings vexation, lice-picking compounds sorrow. Even Zhongyun the royal chef bores me."

The "Pit Hexagram" (Kan) portrays commercial prosperity: "The Yangtze, Yellow, Huai, and seas form celestial marketplaces where merchants prosper and nations grow wealthy."

The "Radiance Hexagram" (Li) shows auspicious signs: "Phoenixes roost in Tai Mountain's secluded valleys. Maintaining dignified bearing invites blessings." As foremost of the Five Sacred Mountains, Tai Mountain hosted imperial Fengshan sacrifices through the ages.

The "Influence Hexagram" (Xian) warns: "Mountain floods collapse bridges and break pillars, bringing travelers distress and sorrow."

The final entry mentions Shang dynasty's famed minister Yi Yin (called Aheng) and the Taiyi star, noting how their cosmic circuits brought prosperity wherever they traveled.

This passage from the Forest of Changes (Yi Lin) contains divinatory statements using hexagram imagery to predict fortune and misfortune. Let me explain each section:

The "three nights without shelter" passage indicates: being without lodging for three consecutive days, facing hardship when traveling south, suffering losses in the eastern direction, and losing valuable possessions. This is the prognostication of the Great Strength (Dazhuang) hexagram, symbolizing undertaking affairs without proper support.

The "born without parents" passage describes: being like an orphan without support, encountering misfortune whenever going out, purchasing beans only to lose grain, and even losing one's carriage and horses. This signifies extremely difficult circumstances.

The "sitting peacefully in jade halls" passage is auspicious: sitting serenely in magnificent halls, listening to music while toasting freely, with blessings extending ten thousand years. An alternate version speaks of feasting all night in northern halls, with prosperity lasting the whole year and endless daily enjoyment.

The "ascending into danger and entering distress" passage warns: falling into perilous situations, experiencing unseasonal changes like frost and snow in spring, with all things withering. The Darkening of Light (Mingyi) hexagram indicates harsh environmental conditions.

The "clothes holed and shoes pierced" passage depicts poverty: garments with holes and worn-through shoes unable to ward off cold, with family circumstances too destitute for survival. The Family (Jiaren) hexagram reveals livelihood difficulties.

The "eyes that cannot close" passage speaks of anxiety: being unable to shut one's eyes, scratching one's feet in distress, fleeing in fear and unease. The Opposition (Kui) hexagram symbolizes mental disquiet.

The "offering coins to redeem a fox" passage presents a parable: bringing money to ransom a fox, but the other party refuses explanation, like being entangled by tiger whiskers with no escape. The Obstruction (Jian) hexagram shows being trapped between alternatives.

The subsequent passages reference historical anecdotes:

Boyi and Shuqi (virtuous men of late Shang) maintained their integrity, using virtue to prevent disaster. Though they starved at Shouyang Mountain, their noble reputation endured. This exemplifies the Release (Jie) hexagram.

During his reforms, Shang Yang (Qin statesman) contended with Prince Ji for power, being obstinate and inflexible. The Diminution (Sun) hexagram warns of the dangers of stubbornness.

Qin Shi Huang's Great Wall construction subdued the four quarters, while Wang Zhaojun's marriage alliance brought peace. The Increase (Yi) hexagram illustrates benefits from such undertakings.

The final auspicious hexagrams predict: boundless joy with everything proceeding smoothly (the Breakthrough [Guai] hexagram); benevolent governance enriching the state and harmonizing the people (the Encounter [Gou] hexagram); peaceful living without calamity (the Ascending [Sheng] hexagram). Though named "Exhaustion" (Kun), the overall trend shows misfortune turning to good fortune.

This divination text from the Forest of Changes (Yi Lin) can be interpreted in modern terms as follows:

The treacherous path through nine-mile mountains leaves oxen and horses immobilized, forcing retreat. Just as elders choke easily while eating (hence the tradition of carving quails on staffs—believed to prevent choking), this symbolizes health and longevity. Such elders enjoy ample provisions, household peace, immunity to misfortune, and blessings extending to descendants.

When dense fog and frost obscure the sun and moon, crops fail disastrously, depleting grain stores. Some lose their bearings entirely, while treacherous men flout cosmic principles, blocking righteous paths. Yet ascending the high mountain to meet the sovereign with candid counsel brings official rank and imperial favor.

Three generations of accumulated virtue (De) invite heaven’s reward of fiefdoms, like the blessings bestowed upon Emperor Shaohao and the Marquis of Lu. Towering trees offer no perch, and riverside maidens remain unattainable (a Book of Songs allusion)—much like plucked citrus fruit worn as adornments cannot be returned.

When eastern and western neighbors convene, truthful omens bring the ruler tranquility. Lifting my hem to journey northward, I’m dissuaded by a noble mother—yet paradoxically gain longevity. Three days without distant water parches the throat day and night; such deprivation courts calamity.

Though slander can melt metal, false accusations prove hollow like rotting hares ignored at market. Donning ceremonial caps to greet guests, I quarrel with kin instead; eastern neighbors blame me for their lost hound. Strife obscures reason, severing rightful joy. Yet blessings descend upon the virtuous—as Zhou’s prosperity under Duke Liu and Queen Wen’s grace still shelters their lineage.

This passage from the Yi Lin (Forest of Changes) contains multiple divinatory texts corresponding to different hexagrams. Here’s a modern interpretation:

The Jie (节, Moderation) hexagram states: Acupuncture applied to the hands can cure all ailments, while pressing acupoints and moxibustion (灸) can even revive the dead. "Pressing" (捫) refers to acupressure, and "moxibustion" is the therapeutic burning of mugwort.

The Zhongfu (中孚, Inner Trust) hexagram mentions: The precious tortoise shell (元龟) and ivory (象齿) are treasures; divination can determine whether an action should be taken, and what is in decline may be revitalized. This references the Book of Songs ("Pan Shui" chapter), which describes southern tributes of gold and jade.

The Xiaoguo (小过, Minor Excess) hexagram says: A dilapidated house, rotten beyond repair, is less comfortable than building a new one.

The Jiji (既济, Already Fulfilled) hexagram describes: An old fox skilled in deception bewilders people with strange behavior. Though it startles the matriarch, no disaster follows. The commentary notes that foxes are shape-shifting demonic creatures.

The Weiji (未济, Not Yet Fulfilled) hexagram speaks of a gifted child whose actions seem elusive, yet he avoids calamities as if divinely protected—not even water can wet him.

The Sheng (升, Ascending) hexagram records: Yu the Great cut through Mount Longmen, dredged waterways to guide rivers eastward to the sea, and brought peace to the people. The commentary locates Longmen in Yongzhou (as recorded in the Yu Gong chapter of the Book of Documents), near present-day Xiayang County, Shaanxi.

The Kun (坤, Earth) hexagram recounts: Baili Xi traveled south from Yu to Qin. Though initially lowly, he became Prime Minister under Duke Mu of Qin, helping him dominate the Western Rong tribes.

Other hexagram texts include:

• Song (讼, Contention): An old man, toothless and unable to eat, suffers from hemorrhoids and hides in darkness.
• Xiaochu (小畜, Minor Restraint): Cows and horses sharing a trough symbolize state disorder, leading to Guo’s downfall and its ruler’s exile.
• Xu (需, Waiting): Criticizes merchants of poor character whose mutual resentment sparks conflict, bringing self-inflicted ruin.

These oracles, rich in allusions and metaphors, reflect ancient divination’s judgments on human affairs—covering healing, construction, governance, and more. Key references include acupuncture, Yu’s flood control, and Baili Xi’s rise—all pivotal pre-Qin narratives.

This passage from the Forest of Changes (Yi Lin) reveals principles of governance and self-cultivation through the interplay of hexagram imagery and historical allusions. Here we examine several representative hexagrams:

The Hexagram of Union (Bi) illustrates statecraft: When rulers recognize worthy individuals yet fail to employ them, or identify wicked persons but neglect to remove them, the nation declines. Maintaining social stability allows blessings to accumulate, granting noble persons (junzi) peace.

The Hexagram of the Army (Shi) employs avian symbolism: A kite (a bird of prey) raised in Kuaiji (modern Shaoxing, Zhejiang) grows robust enough to soar, eventually becoming king of birds in Guilin (modern Guangxi). This metaphor reveals how talent requires nurturing environments.

The Hexagram of Peace (Tai) recounts Zhou dynasty lore: Though living among barbarian tribes, Duke Liu (Zhou ancestral leader) maintained agricultural traditions; King Tai (King Wen's grandfather) extended virtuous governance (De zheng), winning popular support. This demonstrates how adhering to the Dao (Dao) ensures prosperity.

The Hexagram of Fellowship (Tongren) cites early Han history: When Emperor Gao considered deposing the crown prince, Empress Lü followed Zhang Liang's strategy by inviting four recluses (including Master Xia Huang and Master Dongyuan) to support the heir, thereby preserving his position—showing wisdom's power to resolve crises.

The Hexagram of Following (Sui) depicts livelihood hardships: Unending rains create muddy roads, forcing merchants to halt trade and markets to empty—revealing natural disasters' direct economic impacts.

Through natural phenomena and historical cases, these hexagrams unveil governance wisdom like "promoting good and eradicating evil completely," alongside personal cultivation essentials such as "accumulating virtue and upholding righteousness." Allusions like "Duke Liu continuing Houji's agricultural legacy" vividly manifest traditional Chinese values prioritizing farming and virtuous governance.

The Yi Lin passage elucidates principles of fortune and misfortune through hexagrams (such as Shihe, Bi, Bo, etc.) interwoven with historical allusions. For instance, the "Dou" (Dipper) hexagram references the Big Dipper (known in Daoism as the celestial pivot of the heavens), subtly illustrating how human prosperity and decline follow natural cycles like the movement of stars. The "Guan" (Observation) hexagram cites the story of Duke Xian of Jin's infatuation with Consort Li (a notorious concubine from the Spring and Autumn period), whose slander led to the death of Crown Prince Shensheng—a cautionary tale about how trusting deceit harms the loyal.

The "Shihe" (Gnawing Bite) hexagram depicts the imagery of an iron-walled fortress (symbolizing impregnable defenses), demonstrating that unity between rulers and subjects deters external threats. Conversely, the "Bi" (Adornment) hexagram uses blurred vision as a metaphor for being misled by superficial appearances, which ultimately erodes a decade's worth of foundations. The "Bo" (Splitting Apart) hexagram recounts how Minister Cui Wuzi of Qi ignored ominous divination signs to forcibly marry, resulting in isolation—a lesson on defying heavenly will.

The "Fu" (Return) hexagram portrays the chaos of drunken brawling, hinting that unethical behavior triggers cascading disasters. "Wuwang" (No Error) employs the stratagems of Su Qin (a Warring States diplomat) maneuvering between Yan and Qi to show how wise diplomacy ensures state security. Later, the "Daxu" (Great Accumulation) hexagram likens a tangled ox's tail to life's entanglements, while "Yi" (Nourishment) uses the plight of the Azure Dragon (an eastern celestial symbol) to foretell royal crises.

Finally, the "Kan" (Abyss) hexagram records the noble friendship between Zichan (a wise Zheng statesman) gifting ramie robes to Jizha (a Wu nobleman). The "Li" (Radiance) hexagram cites exemplars—Wang Liang (an ancient charioteer), Bole (the legendary horse judge), and King Wen of Zhou (founder of the Zhou dynasty)—to underscore that honoring the worthy ensures national prosperity. Through these historical narratives, the hexagrams reveal the correspondence between celestial cycles and human affairs.

This passage from the Yilin scripture employs historical allusions and symbolic imagery to expound on governance and talent utilization. It begins with Wang Liang (an ancient master charioteer) and Bole (the legendary horse judge) serving as metaphors for King Wen of Zhou recognizing Jiang Ziya's abilities—the eighty-year-old Jiang Taigong was discovered fishing at the Wei River before assisting King Wu in overthrowing the Shang dynasty.

The text then cites the story of Duke Wen of Jin, Chong'er, who endured nineteen years of exile before achieving hegemony, illustrating how great accomplishments require enduring trials. Further allusions to sage rulers like Emperor Shun and Yu the Great depict prosperous states free from thieves under virtuous governance.

Animal symbolism appears throughout: three dogs fighting in a valley or a white swallow perishing in battle warn how futile conflicts lead to self-destruction. A white goat ascending a tower symbolizes fortune’s favor, while a white bird feeding its young reflects maternal devotion. Some images caution against arrogance (e.g., "the boastful Xiongnu chieftain" meeting ruin), while others praise moral ascent like "climbing wood to emerge from deep waters."

Celestial omens like the descent of Jianglou (one of the twenty-eight lunar mansions) herald benevolent rulers touring lands to bestow grace, delighting all states. Conversely, bleak scenes—a blind recluse in solitude or illness festering in the heart—serve as stark contrasts, emphasizing that governance demands enlightened virtue and wise appointments. Interweaving historical parables with natural symbolism, the text elucidates the Dao of rise and fall, order and chaos.

This divination text from the Forest of Changes (Yi Lin) contains multiple hexagram interpretations with prophetic meanings, which I'll explain one by one:

Regarding Peng Yue's story: Peng Yue (a founding general of the Western Han) originally followed Liu Bang and was enfeoffed as King of Liang for his military merits. When Chen Xi rebelled in Dai territory, Liu Bang summoned Peng Yue to lead troops, but Peng Yue claimed illness and refused. The furious emperor sent envoys to reprimand him. Though Peng Yue intended to personally plead for forgiveness, his general Hu Zhe dissuaded him. Eventually, the Grand Coachman accused Peng Yue of rebellion, leading to his arrest and imprisonment. Though later pardoned, he was exiled to Shu. This historical example illustrates how outstanding achievements that overshadow the ruler can instead invite disaster.

Other hexagram interpretations:

The "Praising Yang in Dance" hexagram foretells that revering deities and emulating Yu the Great (flood-control sage) will bring blessings. The "From Head to Foot" hexagram is inauspicious, predicting family separation and destitution. The "People Losing the Dao" hexagram symbolizes social disorder—having form but no substance.

Physiognomy-related verses mention: Though Mo Mu and Wu Yan (notorious ancient ugly women) differed greatly in appearance from Mao Qiang and Xi Shi (renowned beauties), all achieved their aims, suggesting external beauty isn't decisive.

The "Residing Like Sun and Moon" hexagram uses a Book of Songs allusion—like eclipsed luminaries losing radiance—foretelling prolonged chaos undermining social order. Conversely, the "Upside-Down Garments" hexagram predicts initial disorder culminating in imperial appointment, with achievements and enfeoffments established in the east.

Other hexagrams involve: social reform resolving crises (melting ice dissolving Warring States conflicts), repelling foreign invasions (King Tai of Zhou relocating to Mount Qi avoiding Di tribes), profit-chasing backfiring, cultivating benevolence averting disasters, marital joy bringing longevity (the "great toon" symbolizing the long-lived Chinese cedar), and yin-yang imbalance causing worthy men to lose position.

Through historical allusions and natural phenomena, these divination verses elucidate principles of human affairs' rise and fall, fortune's transformations, embodying the ancient "observing phenomena to derive symbols" mode of thought.

When ministers become exalted while the sovereign is humbled, authority gradually declines, and the state is usurped, losing its radiance. This describes the incident during the Spring and Autumn period when the three powerful clans of Lu (the Ji, Shusun, and Meng families) jointly expelled Duke Zhao of Lu. On the ninth month, day Wuxu of the 25th year of Duke Zhao's reign, when the duke attacked the Ji family, the Shusun and Meng clans came to their aid. The three families instead united to attack Duke Zhao, forcing him to flee to Qi and take temporary refuge in Yangzhou.

Duke Xian of Jin doted on Li Ji, who sought to establish her son Xi Qi as heir. She bribed the favored courtiers Liang Wu and Dongguan Bi Wu to falsely accuse the other princes and heir Shen Sheng, leading to the tragedy of father and sons turning against each other. This resembles the calamity brought by Rong women, plunging the state into chaos.

Kang Bo (referring to feudal lords capable of governing the state) ruled the people with benevolent and tolerant governance, implementing the rites. As described in the Jin hexagram of the Book of Changes, the Kang Hou (lord who pacifies the state) received numerous horses bestowed by the Son of Heaven because he could bring stability to his domain.

King Wen of Zhou built the Lingtai (an astronomical observatory platform) to observe celestial phenomena. As time passed, the virtue of King Wen's governance became increasingly evident, bringing joy to the people, and musicians performed celebratory music.

With spring's arrival, all plants begin to sprout, and insects emerge from their burrows. Bathed in sunlight, all things find their proper place.

For a state blessed by Heaven, blessings arrive daily while calamities stay far away, ensuring enduring prosperity.

The impoverished lose their dwellings, left clinging to dilapidated homes, filled with constant anxiety and trembling through their days. Though destitute, they remain free from misfortune.

Seeking to purchase fine jade but obtaining mere stone—such is the frustration of unfulfilled desires. It recalls when Confucius played the qing stone chimes in Wei, and a man carrying a straw basket passed by, remarking, "This music carries deep thoughts within." The recluse discerned Confucius's inner lament in the chimes' tones.

To be trapped in adversity is like sitting on a mat studded with needles, finding no rest. In such straits, the slightest misstep in word or deed invites regret.

Crows and magpies peck at grain, while nestlings gape for food. Nurtured in gentle harmony, great achievements ultimately flourish. When sovereign and ministers dwell in concord, the state prospers.

During the Spring and Autumn period, six waterfowl were seen flying backward—an ominous portent. Later, when Qi and Chu went to war, the right flank of Qi's army was wounded, and Duke Huan of Qi ultimately passed away, his hegemonic legacy left unfulfilled.

This divination text from the Yi Lin records several historical events and figures from the Spring and Autumn period:

Duke Xiang of Song was wounded at the Battle of Hong (638 BCE) and died the following year from his injuries. The "Zhun" hexagram here depicts the chaotic retreat of a defeated army, as if pursued by a white tiger (symbolizing danger), yet ultimately returning safely.

The "Meng" hexagram recounts how, when Confucius was serving in Lu, the state of Qi feared Lu's growing power and sent female entertainers to distract its ruler. After accepting these women, Ji Huanzi neglected state affairs, leading to Confucius's disillusioned departure. This critiques how sensual indulgence disrupts governance and how tyranny harms benevolence.

The "Xu" hexagram alludes to the helplessness of a four-legged rat unable to climb a roof, subtly referencing Yan Hui (Confucius's disciple) who, despite his virtue, never obtained an official post. Meanwhile, the "Song" hexagram cites a *Book of Songs*典故, describing how Duke Huan of Lu took his wife Wen Jiang back to Qi, resulting in an incest scandal.

The "Shi" hexagram portrays the peaceful scene of deer returning contentedly to their resting grounds after feeding. The "Bi" hexagram lists founding ministers of Zhou: Jiang Taigong (Lü Shang), Yi Yin (whose official title was Aheng), and the Duke of Zhou (Dan), who assisted Kings Tang and Wu to become rulers.

The "Xiaochu" hexagram traces the eight founding ministers of Zhou, particularly noting the Duke of Zhou serving as Grand Chancellor and Kang Shu as Minister of Justice. The final hexagrams employ contrasts: some depict clear governance like sunlight piercing fog ("Tai"), others describe chaotic times as dark clouds obscuring the sun ("Pi"), while some warn against societal ills—petty men distorting truth ("Tongren") or confusing black and white ("Dayou").

This passage from the Forest of Changes (Yi Lin) contains multiple hexagram interpretations, which I'll explain in modern vernacular:

Regarding the "Qian" (Modesty) hexagram: The text mentions "handling corpse matters" and "the gaze of a great axe" (symbolizing severe punishment), alluding to the historical event when Chen Heng of Qi captured Duke Jian in Shuzhou during the Spring and Autumn period, leading to the duke's death. This illustrates how insufficient modesty invites disaster.

The "Yu" (Contentment) hexagram description: "Large feet bring lasting benefit" (symbolizing smooth progress) indicates favorable travel, full granaries, and merchants gaining ten-thousandfold profits. This auspicious omen teaches that thorough preparation yields abundant rewards.

"Suí" (Following) hexagram states: Ordinary baskets and pots can sustain a hundred households, while Yi Yin (renowned Shang dynasty minister) used ritual tripods to harmonize the five flavors, ultimately assisting Tang of Shang in establishing royal rule. This shows how small vessels have great utility, and governing a state resembles cooking—requiring mastery of timing.

The "Gǔ" (Decay) hexagram advises: When climbing high to gaze afar, one must wait patiently; traveling north by carriage brings joyful assistance. This reminds people to act at the proper moment.

"Lín" (Approach) hexagram explains: Employing virtuous guests (talented individuals) brings equitable governance—no pests proliferate, and people live contentedly. It emphasizes the importance of appointing the worthy.

"Guān" (Contemplation) hexagram quotes the "Peach Blossoms" poem from the Book of Songs: Lush peach flowers with sparse leaves symbolize marital harmony and domestic bliss, where noble dwellers enjoy lasting benefits—using peach blossoms as metaphor for ideal family life.

Brief interpretations of other hexagrams:

• "Shìkè" (Biting Through): Eastward journeys bring disorientation; returning west means losing companions and conversation—cautioning careful action.
• "Bì" (Adornment): Indulgence distorts perception; treachery harms loyalty, making rulers bear the consequences.
• "Bō" (Splitting Apart): Virtue endures ten thousand years unharmed, like ancient emperors touring lands on dragons to maintain stability.
• "Fù" (Return): Shared roots with different branches—honoring benevolence inspires neighboring states to admire righteousness and offer aid.
• "Wúwàng" (Innocence): Like immovable mountains, virtuous rulers receive nations as divine gifts.
• "Dàxù" (Great Accumulation): Building homes for shared joy brings thousand-mile tranquility—like the Duke of Zhou's longevity protecting us.
• "Yí" (Nourishment): Raising chickens yields chicks; breeding horses produces foals. The Mingtang Imperial Academy houses noble cultivators—showing how nurture brings harvest.

Through historical allusions and natural imagery, these hexagram statements elucidate principles of statecraft and self-cultivation, embodying the ancient "observing phenomena to derive symbolism" (guan wu qu xiang) mode of thought.

The hexagram Daguo depicts continuous thunderclaps, resembling an unceasing battle on open plains, symbolizing a state of turmoil and unrest.

The Kan hexagram describes a winding path like a snake following the Yellow River to the sea, traversing remote and desolate lands. Yet the noble person remains unharmed, free from calamity.

The Li hexagram portrays wild geese soaring high with resonant cries, representing transcendence beyond the mundane. Turning away from darkness to embrace light, those who follow the Dao (the Way) will attain blessings and merit.

The Xian hexagram mentions flatfish and four-winged birds settling in our land, with fortune and joy entering our homes as intimately as sharing a bed.

This records the rebellion of Xian Gu (styled Zhiji), a general of Jin. Xun Linfu (styled Huanzi), a senior minister of Jin, led the army as commander with Xian Gu as deputy. When troops reached the Yellow River and learned Zheng had made peace with Chu, Xun advocated withdrawal while Xian insisted on battle—resulting in Jin's disastrous defeat.

The Dun hexagram tells of a three-headed, six-legged monster attempting to steal from eastern states, but disaster was averted thanks to the presence of the virtuous Yan Hui (Confucius' disciple).

The Dazhuang hexagram depicts climbing trees along cliffs only to fall into ravines, alluding to the Book of Songs "Yellow Birds" section about three virtuous Qin officials—Zi Che and others—buried alive with Duke Mu.

The Southern Lands Have Fine Fish passage describes plump southern fish, capturing a qilin in yellow chariots, with bream and carp swimming in schools foretelling auspicious ease. From the Book of Songs' "Minor Odes," it references premium fish from Bing Cave.

The Mingyi hexagram shows yin energy coalescing into dark clouds blinding the ruler's sight, mirroring the suffering of Shang merchants during the dynasty's fall.

The Jiaren hexagram portrays a bird spreading wings to fly south yet retracting its neck, ultimately gaining nothing.

The Kui hexagram depicts toads in ponds swelling then shriveling, vanishing completely within three days and nights.

The Jian hexagram describes youths learning archery and charioteering still lacking precision. Yet when states are stable and people content, military threats need not be feared—here highlighting divination's role.

The Xie hexagram tells of damp cold causing illness, floods destroying homes, and rescue boats massing. Ruined crops bring famine, epidemics spread, and hardship prevails.

The Yi Lin section employs hexagram imagery (such as Sun [Diminishment], Yi [Increase], and Guai [Resolution] from the sixty-four hexagrams) for divinatory predictions of fortune and misfortune. Each passage begins with a hexagram name followed by rhymed prophetic verses that symbolically depict various human circumstances. These texts are highly concise, with many sentences lacking complete annotation—here I reconstruct their meanings based on contextual clues:

Sun (Diminishment) speaks of ruptured relationships. Silver-tongued flatterers distort truth like staining white jade, making even close uncles weep—illustrating how slander leads to alienation.

Yi (Increase) uses a maiden awaiting marriage as metaphor: An unmarried girl without a matchmaker (essential in ancient weddings) should avoid rash action. Staying quietly indoors under her governess’s (傅母) care brings security, implying stillness invites good fortune.

Guai (Resolution) depicts relentless calamity. Ill tidings from the north bring poverty, while disaster strikes from the east—like an old tree’s roots severed, signaling pervasive misfortune.

Gou (Encounter) reveals familial warmth. Though the house faces southeast (an inauspicious direction in antiquity) amid constant wind and rain, benevolent guardianship and mutual support between father and son ensure safety.

Cui (Gathering) compares villains to beasts. Human in form but bestial at heart, they make poor neighbors. Coming and going like gales snapping lute strings, they ultimately fall prey to fiercer wolves (stronger oppressors).

Sheng (Ascending) paints an idyllic scene: Heaven and earth embrace, sun and moon shine impartially, Yin-Yang harmonize, and all directions flourish—a rare auspicious sign.

Jing (Well) references the tyrant Jie of Xia. A ruler’s cruelty displaces the people; even the royal house abandons him. Ultimately, Tang of Shang vanquishes him, and he dies exiled in Nanchao.

Ge (Revolution) describes autumn’s energy. In Shen-You months (7th–8th lunar months), Yin qi grows, reeds overrun pastures, and muddy paths hinder travel—hinting at obstructed fortunes.

Ding (Cauldron) warns of missed opportunities. With a sprained ankle and ailing right hand, delaying travel lets benefits slip away, stressing timely action.

Zhen (Thunder) symbolizes failed competition. Four horses (four legs) gallop together, but the inferior steed (駑) lags behind. Defeated in battle, retreat reaches the eastern outskirts—indicating competitive disadvantage.

Gen (Restraint) portrays isolated hardship. A broken cart struggles through mire; an uncomely woman finds no matchmaker, wandering alone in adversity.

Jian (Gradual) cautions against complacency. Ignoring a thigh (髀) injury while pompously clearing roads leads to conscription by authorities (主)—a warning against inviting misfortune.

Gui Mei (Returning Maiden) tells of travel’s chances. Bo Gui (possibly a name) journeys eastward to gain profit. Though setting out in obscurity, he emerges unscathed.

Feng (Abundance) marks diplomatic failure. Venturing east harms one’s own—like Duke Bo of Zheng’s fatal words. Without loyal ministers, the people suffer.

Lü (Traveler) depicts constrained plight: Body bent forward and back (as if bound), tied with coarse ropes, confined in silent cells—a metaphor for lost freedom.

Xun (Compliance) shows celebratory scenes. Drums tucked under arms (鼓腋, an ancient custom) for weddings, toasts with fine wine, praising brides (诸姜), and honoring ancestors (皇考).

Dui (Joy) forebodes disaster. Before state upheaval, foxes wail at city walls for three days, alarming the governor (邑主)—an omen of calamity.

Huan (Dispersal) extols sage-like meritocracy. As Shun (重华) was recommended and Yao (放勲) employed worthies, the virtuous and diligent ultimately gain recognition.

This passage from the Forest of Changes (Yilin) contains divinatory content related to multiple hexagrams, each accompanied by corresponding explanations and allusions. Here is the modern interpretation:

The "You" hexagram mentions how Emperor Shun's virtue (De) harmonized with Emperor Yao's. His profound wisdom, gentle reverence, and widely recognized moral excellence led to his succession to the throne. The term "Fangxun" collectively refers to Emperor Yao's virtuous qualities.

The "Jie" hexagram depicts scenes of autumn and winter: birds of prey soaring through severe frost, armies encamped in courtyards, and all things withering. At night, the cry of male birds disturbs the people, creating social unrest.

The "Zhongfu" hexagram explains that silk and cloth are daily necessities for clothing. Women, being clever and skilled, excel at weaving. The southern regions are abundant in resources, and obtaining these goods brings prosperity.

The "Xiaoguo" hexagram describes a phoenix with ten offspring sharing one nest, symbolizing harmony and stability under the rule of a benevolent and sagely ruler, as seen during the flourishing periods of the Zhou and Lu states. The phoenix is an auspicious bird that appears only in times of peace and prosperity, such as when King Wen heard its call at Mount Qi. The state of Lu was descended from the Duke of Zhou.

The "Jiji" hexagram quotes from the Oath of Mu, stating that a hen should not crow at dawn—if it does, the household will decline. This serves as a metaphor for how反常 (abnormal) events lead to misfortune.

The "Weiji" hexagram mentions sacrificial rites and auspicious omens. Duke Wen of Qin, while performing sacrifices at Chencang's Northern Slope, encountered a divine bird with a resonant cry, later called the "Treasure of Chen." Annual sacrifices were held at the Shrine of Lady Treasure in Chencang County.

The "Jing" hexagram (Xun below, Kan above) describes a person who stumbles and fails to rise, losing benefits and later failing to obtain the desired fawn—symbolizing unfavorable outcomes.

The "Qian" hexagram speaks of having wise ministers on both sides, a house filled with gold and jade, and inexhaustible wealth, akin to the legendary prosperity of the Ao Granary in ancient times.

The "Kun" hexagram recounts the tale of the Rain Master's marriage. When Jiang Taigong served as magistrate of Guantan, King Wu dreamed of a divine maiden weeping. She identified herself as the daughter of the East Sea deity, married to the West Sea's divine youth, but unable to pass due to Taigong blocking the way, which would cause storms. When King Wu summoned Taigong, violent winds and rain indeed followed. This story illustrates how divine power influences natural phenomena.

This divinatory text from the Forest of Changes (Yilin) employs symbolic imagery to depict various auspicious and inauspicious omens, with each passage corresponding to different hexagrams:

The Zhun hexagram portrays crops devoured by pests leaving no harvest, akin to a lame man missing the inn and forced to sleep in marshes, even losing his trousers. Here, agricultural disaster and physical impediment metaphorize dire circumstances.

The Xu hexagram recounts a minister touring feudal states on inspection, finding the land of Han (an ancient principality) most fertile for settlement. Quoting the Book of Songs's "Han Yi" chapter about Juefu (a Zhou official) selecting Hanji (a noblewoman)'s residence, it too deemed Han optimal—using wise habitat selection as allegory.

The Song hexagram depicts an orphan bereft of parents, implying vulnerability without protection. The Shi hexagram describes a drunkard with disheveled hair lost at night, alluding to Book of Songs verses satirizing drunken misconduct, warning against impaired judgment.

The Bi hexagram uses a horse startled into a ditch as metaphor for self-inflicted misfortune. The Xiaochu hexagram records the Chu state attacking Xu during Spring-Autumn period, where Xu's ruler surrendered with bound hands and jade in mouth—illustrating softness overcoming hardness.

The Lü hexagram compares centipedes' coordinated movement to the sage-kings Yao, Shun, and Yu assisting the royal house. The Tai hexagram states that unstable roots cause withering blossoms, like an old woman losing support.

The Pi hexagram shows a shepherd retreating at tiger's roar, metaphorizing danger awareness ensuring safety. The Tongren hexagram observes that high positions easily draw collective criticism.

The Dayou hexagram cites the Book of Songs' "October Crossings" condemning King You of Zhou for employing corrupt ministers like Huangfu and Situ, causing state collapse—demonstrating how petty men endanger governance ("Fu" here being interchangeable with "father").

These hexagram statements reveal human fortunes through natural phenomena, historical allusions, and life scenarios, embodying ancient divination's "observing forms to derive symbols" mentality.

Mount Tai stands firm and serene, with blessings descending continuously—even encountering wolves or tigers poses no threat to oneself. This illustrates the principle that aligning with the Dao (the Way) ensures divine protection.

Brothers born of the same root yet parting ways—one heading east, the other west—bring misfortune to the south and calamity upon descendants in the north. This speaks of the dire consequences of familial discord, where fraternal strife inevitably befalls future generations.

Spotting small black insects (xiǎn) is an ill omen, foretelling disaster in one’s homeland. Travelers must exercise caution, and messengers will face obstacles. The ancients believed certain insects heralded impending calamity.

Inviting trouble without cause is akin to courting destruction—like raising wolves or tigers, only to be bitten in the end. This admonishes against provoking unnecessary conflict.

Blowing on fire with the wind or leading a horse by its tail—both achieve twice the result with half the effort. Those who harness external forces naturally attract blessings, embodying the wisdom of Wuwei (non-action).

The Five Sacred Mountains (Taishan, Huashan, etc.) and the Four Great Rivers (Yangtze, Yellow, Huai, and Ji) nourish all things, just as a ruler’s virtuous governance bestows grace upon the people. Here, nature mirrors human affairs.

When Prince Jizi of Yanling listened to the Grand Historian’s music in Lu, the Qi melody "Cockcrow" stirred thoughts of virtuous consorts. This shows how music elevates noble sentiments.

The five-colored divine phoenix descending into a ruler’s valley signifies legitimate sovereignty. The phoenix’s arrival heralds an era of peace and prosperity.

Though matchmakers speak sweetly, one cannot wed Qi’s eldest daughter—just as Duke Huan of Lu’s return with Lady Wenjiang to Qi ended in tragedy. Forced arrangements defy natural order, inviting chaos.

A moonlit night bright as day, great figures displaced, stars adrift without anchor—these celestial phenomena mirror societal disorder.

Shao Kang (restorer of the Xia dynasty) executed Jiao, son of Han Zhuo, reviving Xia’s ancestral temples and rekindling its faint light. Yu the Great’s sacrifices endured, symbolizing the restoration of legitimacy.

Palaces of a thousand gates and myriad rooms gather immense fortune. The yellow canopy and leftward banner (imperial regalia) proclaim the unique virtue of the true Son of Heaven.

This scripture reveals the principles of cosmic Yin-Yang harmony and the fluctuations of human fortune through a series of symbolic imagery and classical allusions.

The opening describes the pairing of Qian (heavenly Yang) and Kun (earthly Yin), likening it to the union of wise men and women that can achieve longevity and harmony. The allusion to Hou Yi shooting arrows serves as a metaphor—though valor and strength are admirable, they may invite calamity, just as the brave warriors of Zhao perished at Yingyang.

Several middle passages employ everyday analogies to convey profound truths: roasting fish with a copper vessel only attracts rats, illustrating how coveting petty gains brings greater harm; flying too high without discerning direction shows how insatiable greed ultimately backfires; using a lead knife to carve jade symbolizes how forcing matters beyond one's capacity results in self-injury.

On governance, it mentions how Zheng's virtuous minister Zichan implemented benevolent policies that brought enduring peace, while losing one's way and straying from the proper path leads to national ruin.

Domestic analogies include: keeping weapons at home invites wild boar calamities, showing how harboring instruments of violence courts disaster; eight children living together may face hardship but remain carefree, emphasizing familial harmony's importance.

Final passages warn: failing to relocate when well water turns foul endangers the whole household; Zheng's political chaos stemmed from ignoring wise counsel; laboring at wall-breaking and illicit tunneling—such improper endeavors prove futile despite exertion.

Through natural phenomena, historical parables, and life examples, the text expounds profound philosophies of Yin-Yang equilibrium, the Golden Mean, and following the natural flow (Wuwei).

The "Forest of Changes" (Yi Lin) section employs hexagram images and line statements to depict relationships between human affairs and natural phenomena through symbolic language. Each entry contains a hexagram name, description of its imagery, and brief commentary.

For instance, the "Resolution" (Guai) hexagram speaks of breaking free from difficulties to achieve success—like a young animal weaning and maturing—where the noble person can develop enduringly, with favorable outcomes from action. The "Encounter" (Gou) hexagram depicts a state of fragmented wills and divided governance, resulting in blocked paths.

The "Gathering" (Cui) hexagram mentions multiple pillars supporting roof beams for millennia, symbolizing how King Wu of Zhou, after defeating the Shang, enfeoffed relatives to assist the Zhou court—combining civil and martial virtues to prosper the state. The "Ascending" (Sheng) hexagram describes the Duke of Zhou constructing Luoyang (the eastern capital), prophesying the Zhou dynasty would last thirty generations over seven centuries.

The "Exhaustion" (Kun) hexagram uses deaf oxen oblivious to sound and taste as metaphors for appointing unsuitable people causing chaos. The "Molting" (Ge) hexagram depicts traveling east to Chang'an with an uncle to obtain precious things. The "Cauldron" (Ding) hexagram notes that with sages in government, the state avoids calamity—where "Shao" refers to Emperor Shun's music and "harmonious bells" to chariot ornaments.

The "Quake" (Zhen) hexagram relates to the Yi Jing's theory of Qian and Kun generating six offspring—three sons following the father, three daughters the mother—each finding their proper place. The "Mountain" (Gen) hexagram cites the Spring and Autumn tale of Duke Wen of Zheng and Lady Yanji, using orchids to symbolize blessed unions and abundant progeny. The "Gradual Advance" (Jian) hexagram mentions virtuous rulers (Duke Huan of Qi) and ministers (Guan Zhong) ensuring national stability.

The "Returning Maiden" (Gui Mei) hexagram describes opening roads and building dwellings to bring neighbors fortune and joy. These hexagrams predominantly use natural phenomena and historical allusions to metaphorize human affairs, reflecting the ancient worldview of "cosmic-human resonance."

The Yi Lin scripture employs hexagram imagery and historical allusions to foretell auspicious and inauspicious events. The "Feng Hexagram" depicts frequent autumn winds darkening the heavens while drought ravages the land, with warfare erupting across the Nine Provinces—this killing Qi (vital energy) harms all living things. The "Lü Hexagram" recounts Confucius returning from Wei to Lu during the Zhou dynasty's decline, encountering misfortunes like ice and charcoal unable to coexist, where the path of De (Virtue) becomes obstructed.

The "Xun Hexagram" contains only the phrase "originally empty text," likely indicating missing content. The "Dui Hexagram" uses the image of six snakes fleeing into grass, symbolizing how frightened people hide yet remain fearful of danger. The "Jie Hexagram" warns that fleeing eastward to avoid snakes may plunge one into a tiger's maw—controlled by sharp claws until bones turn to dust—demonstrating how escaping one peril may invite greater harm.

The "Zhongfu Hexagram" references the Spring and Autumn period incident when Qi Bao murdered Meng Zhi, elder brother of Wei's ruler (520 BCE), illustrating how even sages lose their radiance when action is blocked. The "Xiaoguo Hexagram" takes a yellow-headed ram leading ten sheep as an auspicious sign, foretelling abundant harvests, contented people, and national stability.

The "Jiji Hexagram" portrays harmonious scenes with good omens visiting neighborhoods and balanced nourishment. Conversely, the "Weiji Hexagram" shows one ascending a lofty carriage only to find heaven more distant, yet the tiger's jaws remain closed—predicting eventual dissipation of danger. Through natural phenomena and historical narratives, these hexagrams vividly reveal humanity's varied circumstances and cyclical patterns of change.