《易林》Vol. 13

This passage from the Yi Lin scripture contains multiple divinatory statements corresponding to different hexagrams, each accompanied by concise prophetic verses. The hexagram formed by Li (Fire) below and Dui (Lake) above constitutes the Ge (Revolution) hexagram, which prophesies that long-legged horses are suited for distant travel, that charitable deeds will receive divine protection, and that metal-related ventures may yield fivefold returns (the character "布" may be a scribal error for "市").

The Qian (Heaven) hexagram describes high mountainous regions lacking water sources yet abundant in vegetation, making them suitable for resource accumulation. Kun (Earth) depicts a forked road causing travel delays, preventing arrival before sunset. Zhun (Difficulty) presents an auspicious omen, foretelling the dissipation of sorrows and arrival of joyous occasions, allowing one to peacefully enjoy happy times.

Meng (Youthful Folly) speaks of divergent paths leading to discordant intentions, using the metaphor of a mother cow and a male pig ("猳" denoting boar) to symbolize a homeless widower. Xu (Waiting) praises the benevolent governance of King Wen's grandfather Taiwang and father Jili, mentioning how King Wu inherited his ancestors' legacy to attain the Mandate of Heaven.

Song (Conflict) employs the analogy of fishing by the river yet losing the bait, hinting at futile efforts. Shi (Army) indicates southern kingdoms as most profitable, for they value virtue and treasure gold and jade. Bi (Union) portrays an angry white tiger gazing at the royal palace, foretelling large-scale warfare that will throw heaven and earth into chaos.

Xiaoxu (Small Harvest) quotes from the Book of Songs, lamenting the tragedy of Duke Mu of Qin burying alive the three sons of the Ziju family as sacrificial offerings. Lü (Treading) predicts the plight of blindness and lameness. Tai (Peace) describes birds trapped by encircling nets with no escape, symbolizing the extreme hardships wrought by military campaigns. Pi (Stagnation) extols the moral integrity of Boyi and Shuqi who refused to eat Zhou's grain (these sons of Lord Guzhu of Shang retreated to Shouyang Mountain after failing to dissuade King Wu from attacking Zhou).

Through natural imagery, historical allusions, and scenes from daily life, these hexagram statements employ symbolic language to prophesy fortunes and misfortunes, reflecting the ancient sages' wisdom in observing the world. The text consistently employs yin-yang theory and correlative cosmology characteristic of Daoist thought, while maintaining the Yi Jing's traditional framework of situational divination.

This passage from the Forest of Changes (Yilin) employs hexagram imagery to allegorize life's circumstances, with each hexagram interpreted as follows:

The "Poverty Seeking Fortune" hexagram tells of an impoverished man attempting to prosper by selling sheep, only to end up imprisoned. The "Great Harvest" (Dayou) hexagram depicts lush vegetation on the southern slopes of a mountain, symbolizing a nobleman attaining honor. The "Modesty" (Qian) hexagram uses the dimmed light of the Eastern Wall constellation (one of the 28 lunar mansions) to imply career obstacles caused by a mother's jealousy.

The "Contentment" (Yu) hexagram describes the plight of losing one's way at night with dew soaking one's clothes. The "Following" (Sui) hexagram employs the ancient omen of twitching eyelids (recorded in classics as foretelling feasting) to predict family-wide favor. The "Decay" (Gu) hexagram compares birds trapped in nets to unfavorable fortune, where meager income prevents prosperity.

The "Gnawing Bite" (Shihe) hexagram portrays collapsing palaces and rampant slander. The "Adornment" (Bi) hexagram uses the conflicting Hai-Wu hours (Earthly Branch clashes) to symbolize social disorder and public hardship. The "No Error" (Wuwang) hexagram shows two ducks shot by arrows while returning home, hinting at unexpected calamity.

The "Great Accumulation" (Daxu) hexagram depicts heaven's gates opening and prisoners being freed. The "Nourishment" (Yi) hexagram references Confucius (styled Zhongni) fishing to illustrate wise men prospering through proper means. The "Great Exceeding" (Daguo) hexagram warns of ominous signs through legends of Pengzu (mythical longevity figure) transforming into a demon and the bandit Zhi causing chaos.

The "Abyss" (Kan) hexagram notes how rumors disturb minds yet dangers can be overcome. The "Radiance" (Li) hexagram tells of fleeing enemies only to be ambushed. The "Influence" (Xian) hexagram uses severed feet losing footing to indicate peril. The final hexagram describes three companions seeking a ram (dazang meaning male goat) but needing a child's help when their guide injures his leg.

Each hexagram employs natural phenomena and historical allusions to metaphorize human fortunes, reflecting the ancient mindset of "observing phenomena to derive imagery." Parenthetical notations (like "zhì gù" for 桎梏) and textual variants (such as "Pengjun" appearing as "Pengming" in other editions) preserve philological traces of textual criticism.

This passage from the Forest of Changes (Yi Lin) explains various life situations and principles through hexagram imagery and historical allusions:

The line about "carrying a sack under the willow tree with steadfast virtue" suggests that those who uphold righteous principles like the person guarding provisions beneath the tree will never lose their essential nourishment—metaphorically showing how adhering to the Dao preserves one's foundation.

The Retreat (Dun) hexagram warns that seeing auspicious signs while withdrawing can ironically lead to failure, much like a bird falling when flying backward. Clinging stubbornly to minor gains causes one to miss greater opportunities, making worldly success unattainable.

Great Strength (Dazhuang) depicts inner turmoil: when fear and anger dominate, even the most skilled strategist becomes unsettled. In such states, stored wealth scatters like grain from a broken granary, leaving no profit to be gained.

Brightness Hidden (Mingyi) cites the Duke of Zhou and his son as exemplars—blessings flow through generations like the Duke who served as Zhou dynasty's prime minister, while his son Boqin became Marquis of Lu.

The Family (Jiaren) hexagram references the "Eight Primes and Eight Accomplished Ones"—sixteen virtuous ministers of Emperor Shun's era—whose De (virtue) manifested as integrity, sagacity, breadth, depth, wisdom, sincerity, magnanimity, and authenticity, earning them Emperor Yao's appointment.

Opposition (Kui) paints flood disasters: roads become impassable swamps, merchants halt trade, and markets lie barren without precious goods.

Adversity (Jian) uses severed feet as metaphor: like those lacking heels who cannot stand securely, calamities bring crippling harm when dangers arise.

Release (Xie) illustrates misfortunes through three parables: a stumbling horse overturns chariots (cf. Book of Songs), a wicked wife destroys households, and flies stain white silk. It specifically mentions Duke Xian of Jin's concubine Li Ji, who schemed to install her son Xiqi as heir by slandering other princes, forcing virtuous heir Shengsheng (posthumously titled "Gongzi") into exile.

Decrease (Sun) advises: rather than engage in endless debate, fortify your own walls. Only joyful steadfastness brings enduring peace.

Increase (Yi) recounts Duke Yi of Wei's folly: this shallow ruler ignored counsel, indulging his crane obsession (even granting them ministerial chariots) until soldiers mocked "let cranes fight the war!" during Di tribe invasions—leading to his kingdom's collapse.

Resolution (Guai) tells of Zaofu, master horsetrainer to King Mu of Zhou, who presented legendary steeds (Qiji, Lü'er) to earn the Zhao fiefdom. His descendants—Zhao Su assisting Duke Xian of Jin, Zhao Cui helping Duke Wen achieve hegemony—became Jin's most powerful ministers.

This passage explains several ancient divination omens, each using concrete scenarios to foretell fortune or misfortune.

Take the omen "driving a carriage into town to seek fresh bream and carp" — it describes going to the market to buy fish but failing to find any vendors, hinting at unfavorable outcomes. The "hunting deer in Jiaxiang" omen tells of pursuing game only to end up in an inauspicious location, forcing a premature return.

One particularly intriguing omen, "staff with dove carving," depicts an old man drunk and lying by the roadside, leaning on his dove-headed cane (a walking stick carved with a dove motif). This actually symbolizes digestive issues in the elderly. The ancients specifically shaped canes with doves because these birds never choke while eating, making them an auspicious emblem.

The "ascending Kunlun" omen portrays climbing the mythical Kunlun Mountain (sacred abode of immortals), passing by "wine-dreg hills" (mounds of fermented grains), resting overnight by "jade springs" (crystalline waters), and feasting with the ruler — all symbols of supreme good fortune.

The "Wusun maiden" omen references deep-eyed, dark-skinned women from the Western Regions' Wusun kingdom who struggled to find spouses due to differing beauty standards. "Zichu capturing the qilin" recounts how Confucius grieved upon seeing the mythical qilin caught during Duke Ai of Lu's reign, foretelling a sage's impending demise.

The "owl and broken axe" omen cites a Classic of Poetry allegory about the Duke of Zhou executing his rebellious brothers Guan and Cai to restore order, ultimately turning crisis into stability. Meanwhile, "stone gate dawn opening" references Analects anecdotes about hermits guarding city gates and sages carrying bamboo baskets, lamenting their untimely fates.

These omens employ vivid narratives — some drawn from historical events, others from daily observations — to predict human affairs, demonstrating the ancients' wisdom of "observing phenomena to derive symbolism."

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

In the eastern suburbs, a multitude of hares gathers. Though hunters encircle them, gaps in their formation lead to failure—ultimately yielding nothing. This employs the classic metaphor of "the cunning hare with three burrows," illustrating how even the craftiest creatures cannot escape concerted pursuit.

When three rams run together, they startle pheasants and rabbits who, though in no real danger, exhaust themselves with needless panic. This mirrors how people often waste energy worrying about unnecessary matters.

A bird with injured wings cannot soar high, much like Duke Xiang of Song—whose insufficient virtue (De) led to defeat against Chu at the Battle of Hongshui (recorded in the 22nd year of Duke Xi of Lu). This teaches that overreaching without adequate strength invites failure.

The Duke of Zhou (of the Ji clan) and Jiang Taigong jointly assisted the Zhou royal house. When these three discussed the Dao of humaneness and righteousness, their accumulated blessings brought stability to the dynasty—exemplifying governance through virtuous collaboration.

Sincerity can move divine spirits to aid, while moral transformation prolongs prosperous eras. When three sages (likely Yao, Shun, and Yu) appear successively, the people receive multiplied blessings—emphasizing the power of virtuous governance.

King Wen of Zhou at Mount Qi (his ancestral land) and Jiang Taigong in seclusion by the Eastern Sea both maintained solitary contentment. This shows how understanding withdrawal preserves one’s integrity in chaotic times.

Like a person isolated without support, lacking reliance leads to mental exhaustion—a subtle commentary on the importance of relationships.

Jia Xin (a Spring and Autumn period figure), disfigured in appearance, was shunned by his wife. The statesman Wei Xianzi counseled him with an anecdote: an ancient man of ugly countenance married a beauty; after three years of silence, his talents ultimately won her heart—proving inner qualities compensate for outer lacks.

The Ding hexagram symbolizes virtuous rule: when a monarch implements temperate policies aided by sages like Yi Yin (Shang dynasty minister) and Jiang Taigong, the nation prospers in stability.

Other omens include: longing for an absent lover like the Book of Songs maiden filling her basket with herbs while waiting; merchants regretting greedy loans; the deranged discarding the sane while limping forward; King Wen’s extraordinary features (legendarily four nipples) matching his profound benevolence—his ten sons thriving robustly. Through historical allusions and natural phenomena, these reveal universal truths about human gains and losses.

The Huainanzi records that King Wen of Zhou was born with an extraordinary physical mark—four nipples.

Hexagram Xu (symbolizing awaiting the right moment):

The ruler nurtures the people yet keeps them from leaving their homeland, maintaining social stability.

Hexagram Song (symbolizing dispute):

Three flies chasing each other fall into a boiling cauldron and drown in the scalding water. This omen foretells grave consequences from prolonged conflicts.

Hexagram Xiaochu (symbolizing modest accumulation):

The eastern neighbor slaughters an ox for sacrifice, but the stench repels the spirits, who refuse to partake—a sign of national decline. Like the ancestral shrine of the Shang dynasty in Bo suffering fire, the state of Song (descendants of Shang) ultimately perished. The Book of Changes also mentions in the "Jiji" hexagram that the eastern neighbor's lavish sacrifice pales before the western neighbor's simple sincerity. This passage further cites the Spring and Autumn Annals recording the fire at the Bo shrine in the fourth year of Duke Ai of Lu.

Hexagram Bi (symbolizing closeness and reliance):

Dwelling in arid lands without water, clouds failing to bring rain to high mountains, wheels soiled after a thousand-mile journey—these are the troubles that weigh on me.

Hexagram Shi (symbolizing the army):

Awaiting reinforcements, I prepare cleaned vessels and cooked food, with no need to worry about the Ji clan (likely referring to the Ji Sun lineage of Lu).

Hexagram Lü (symbolizing cautious conduct):

The eldest son is imprisoned; his wife brings meals but sheds no tears. This portends frost arriving after ten days, and someone from the hometown facing execution.

Hexagram Tai (symbolizing prosperity):

Pine and cypress on the warm mountain remain evergreen through the seasons. The phoenix nests here, bringing joy and harmony.

Hexagram Pi (symbolizing obstruction):

Gentlemen gather in court, spreading virtue to nurture the people, and Song thereby receives blessings.

Hexagram Tongren (symbolizing unity):

The net spreads wide with overly large meshes, and miscoordination during the hunt allows fish and birds to escape.

Hexagram Dayou (symbolizing great attainment):

Clad in a splendid robe of lambskin with leopard-skin sleeves, yet seeking to trade places with me. This alludes to the Book of Songs ("Zheng Feng · Gao Qiu"), which satirizes courtly extravagance.

Hexagram Qian (symbolizing humility):

The broad-browed and bright-eyed receive fortune; three sparrows arriving signify impending blessings.

Hexagram Yu (symbolizing joy):

Melting weapons into plows, releasing warhorses to till fields, disbanding armies—husbands and wives reunite in peace. This echoes the Records of the Grand Historian account of King Wu of Zhou storing arms and pasturing horses after conquering Shang.

Hexagram Sui (symbolizing following):

Choosing an auspicious day for fishing and hunting, then feasting upon return. The referenced Ji Ri is a Book of Songs ode praising King Xuan of Zhou's hunting expeditions.

Hexagram Gu (symbolizing decay):

A merchant travels penniless, lingering abroad for profit. Yet if one masters fine chariots (metaphor for controlling desires), what fault lies in a noble son dwelling amid wealth?

The Yi Lin employs hexagram imagery and historical allusions to foretell fortune and misfortune. Here are several representative examples:

The Lin hexagram describes ominous signs like dried-up wells and barren valleys, hinting at someone violating celestial order ("transgressing the Heavenly Gate"), yet ultimately attaining noble status ("ascending to the Jade Abode"). Astronomical phenomena here metaphorically reflect shifts in earthly power.

The Guan hexagram portrays autumn's austere imagery - hawks flying east and severe frost descending - with omens like displayed weapons and midnight cockcrows foretelling social unrest and public anxiety. Natural phenomena analogize human affairs.

The Shi Ke hexagram directly references Spring and Autumn Annals history: Duke Zhao of Lu's failed campaign against the Ji clan led to his exile in Qi, where he died abroad ("perished at Qianhou"). Historical cases illustrate political struggles' brutality.

The Bi hexagram records how Duke Jing of Jin died by falling into a latrine during grave illness ("Zhang perished trapped in privy"), with symptoms like "swollen neck and diseased belly" symbolizing how even nobles may meet undignified ends.

The Fu hexagram recounts Duke Ping of Jin's illness from sensual indulgence ("proximity to women's chambers brought gu-like sickness"), citing the famous physician He's diagnosis of incurable disease as warning against excess.

The Wu Wang hexagram uses Emperor Gaozu of Han's seven-day siege at Baideng by the Xiongnu chanyu to demonstrate military adventurism's potential perils.

These hexagrams variously employ natural metaphors or historical precedents to expound the principle of "Heaven-human resonance": all human fortunes and misfortunes bear discernible signs, and only by aligning with the Dao can one avoid calamity. Each hexagram combines concrete imagery with historical references, forming a unique divinatory language system.

This passage from the Yilin scripture employs historical allusions and natural imagery to reveal the principles of political rise-and-fall and life's impermanence.

King You of Zhou, infatuated with his concubine Bao Si, deposed Queen Shen and Crown Prince Yijiu, leading Marquis Shen to ally with the Quanrong tribe to attack the capital. Ultimately, the Qin state annihilated the Zhou dynasty. This warns us: indulging in sensual pleasures and violating ethical norms invites national ruin. Like ice cast into blazing charcoal, mutual vengeance ultimately ends in mutual destruction.

History records rebellions like Peng Ming's and the tyranny of the infamous robber Zhi, all as fleeting as morning dew. Human life passes as swiftly as a thoroughbred steed galloping through a narrow gap—a sentiment echoed by Li Si of Qin when admonishing Emperor Huhai. During King Gong of Chu's reign, Minister Shen Gong Wuchen was forced into exile, just as Chong'er (Duke Wen of Jin) once fled due to slander, illustrating how political struggles often leave individuals powerless.

Yet the cosmos operates by its own Dao: in spring, all things flourish, and noble persons should cultivate their De (Virtue). Emperor Shun governed through virtue, bringing harmony to the realm; Jiang Taigong (Lü Wang), though born a humble fisherman, was enfeoffed as Duke of Qi due to his talents. Though remote, the Nine Tribes of the East received blessings by adhering to ritual propriety.

These stories teach us: governing a state requires virtue as its foundation, and navigating life demands alignment with cosmic timing. Excessive pursuit of power or pleasure proves as futile as driving southward with the chariot pointed north. Only by tempering one's virtue can one achieve greatness, as Taigong did.

This passage from the Forest of Changes (Yi Lin) interprets various hexagrams to describe auspicious and inauspicious situations:

The "Meeting the Queen Mother of the West" section describes an auspicious omen of encountering Xiwangmu (the highest-ranking female immortal in Daoism), joyfully gathering with nine children, where both nobility and commoners receive blessings.

The Ascending Hexagram depicts sitting peacefully on a jade terrace listening to Shao music (the ceremonial court music from Emperor Shun's era), drinking freely to enjoy prosperity and longevity without end. The text references the Book of Documents which records how phoenixes would come to pay homage when Shao music was played.

The Confinement Hexagram speaks of gazing toward one's homeland from high ground, yet being unable to rest due to official duties, with the ruler too occupied with state affairs to enjoy leisure. It cites the Book of Songs to illustrate poems describing the hardship of envoys.

The Well Hexagram explains that drumming and stepping should follow proper sequence, and demonstrating ritual music and cultured virtue (De) brings blessings while dispelling misfortune. "Gai" refers to stair levels, originating from ancient ceremonial drum rhythms; "Zhangfu" denotes the ritual caps worn by scholars.

The Revolution Hexagram recounts pursuing a fugitive and calling a younger brother home, eventually achieving family reunion.

The Quake Hexagram describes a cunning thief stealing eastward only to be trapped in peril with little chance of escape.

The Mountain Hexagram records how Yu the Great summoned feudal lords at Mount Kuaiji, with rulers presenting jade and silk in tribute, bringing peace to the realm. This aligns with Records of the Grand Historian accounts of Yu's royal inspections and alliances.

The Gradual Hexagram expresses such deep sorrow that life seems unbearable, yet through the grace of millet crops and divine protection, one ultimately survives with longevity preserved. The text supplements this with the Spring and Autumn period story of Ling Zhe repaying kindness.

The Returning Maiden Hexagram depicts flourishing feudal uncles and the wealthy Ji clan (powerful Lu state ministers) whose prestige illuminated Chu state, bringing peace to the barbarian Jing lands. It references Spring and Autumn Annals accounts of King Ling of Chu building Zhanghua Terrace, when Lu envoys recalled ancestral covenants.

The Abundance Hexagram uses the changing coat of a white horse as metaphor for endless regeneration. Merchants thereby grow rich, accumulating profits mountain-high.

This passage comes from the Yi Lin (Forest of Changes), which interprets fortune and misfortune through the combination of hexagram images and historical allusions. Let's examine it section by section:

The "Travel Hexagram" section describes lighting a fire by a spring to roast fish, yet climbing a mountain to angle without success; damp charcoal that refuses to ignite. This metaphorically references the turmoil during King Wen of Zhou's era that brought misfortune upon the ruler (as recorded in the Spring and Autumn Annals, first year of Duke Wen).

The "Dispersing Hexagram" tells of a tiger about to eat, spotting a hedgehog and lying still; Yu the Great cutting through Dragon Gate to control floods, eliminating disasters to bring peace to the people. The Records of the Grand Historian cites Guo Pu's commentary: the hedgehog subdues tigers because its spines fork like raised arrows. Yu's Dragon Gate flood control project was located at Xiayang Fengyi County, right in the Yellow River's central flow.

The "Moderation Hexagram" depicts King Zhou of Shang constructing pools of wine and drinking extravagantly from jade cups—his eventual downfall at King Wu of Zhou's hands serving as a cautionary tale against decadence.

The "Inner Truth Hexagram" paints mandarin ducks flying south together, feeding in abundant marshes—symbolizing noble companions sharing prosperity with virtuous scholars.

The "Minor Exceeding Hexagram" recounts how Marquis Zhao of Cai, detained for months by the Chu river during a diplomatic visit, longed for his homeland's ruler. The Zuo Commentary records that after presenting a fur coat to the Chu king, Marquis Zhao's refusal to give another to Prime Minister Zichang led to three years' captivity.

The final sections employ natural disasters as metaphors for calamity: locusts devouring crops (specifically stem-boring insects), carriages disintegrating in rain, being mired in mud then scorched by fire—all ominous signs. Only the "Arousing Hexagram" offers rare auspice, where withered wood unexpectedly aids river crossing.

These hexagram interpretations predominantly draw from historical precedents and natural phenomena, using metaphorical language to reveal the patterns governing fortune and misfortune in human affairs.

The text of Yi Lin appears fragmented at first glance, yet each phrase corresponds to interpretations of the hexagram imagery from the Zhou Yi (Book of Changes). These concise statements employ symbolic language to depict the auspicious or inauspicious situations foretold by the hexagrams.

Take the line "turning back to return to fertile land—the surging waters, the white stones gleaming." It describes clear, rushing water washing over pristine stones, suggesting the imagery of reforming one's ways and returning to original purity. The vivid contrast of "plain white robes with crimson collars" symbolizes consistent transformation between inner and outer states. How could one not feel joy when encountering a virtuous nobleman?

The passage "where flocks of birds circle, there appears a great monstrosity—nine bodies without heads" paints an eerie scene: a headless nine-bodied creature emerging where birds congregate, terrifying enough to make souls flee, indicating an inauspicious place unfit for lingering.

"Severed roots and withered trunks that grow no bark" uses hacked tree roots and desiccated stumps as metaphors for physical and spiritual depletion, revealing the true malady lies within, leading to gradual emaciation.

"When the royal treasury overflows, the king distributes relief" describes a ruler opening granaries to aid the people, like bountiful fishing in rivers and seas—symbolizing abundant returns from widespread benevolence.

"Nine vines tangled on one stem, mutually entwined" depicts inextricable entanglement where directions become indistinguishable, hinting at dilemmas wrought by complex entanglements.

"The hunchbacked elder with skin like mackerel" portrays a toothless, bent old man nearing life's end through imagery reminiscent of aging fish, signaling impending mortality.

These passages employ the bixing technique (comparison and evocative imagery), using natural phenomena and lifescapes to suggest various human circumstances and patterns of change represented by the hexagrams. Ants carrying bowls satirize overreaching ambition; morning dew illustrates fleeting kindness; Yu the Great taming floods praises the Shang dynasty's enduring fortune. Each segment contains profound wisdom for navigating life and revelations about destiny.

This passage from the Yi Lin scripture interprets various life situations through hexagram imagery (such as the Yu, Sui hexagrams, etc.). My analysis by hexagram is as follows:

The Yu hexagram describes a traveler encountering a virtuous maiden and forming a bond, yet later mentions the "Golden Essence" (referring to the White Tiger constellation in the west) shining brightly, with signs of war appearing—two tigers confronting each other, bows and crossbows filling the fields—hinting that beautiful beginnings may conceal crises.

The Sui hexagram portrays river confluences as heaven-bestowed treasure lands, ideal for gathering wealth and forming friendships, presenting harmonious scenes. In contrast, the Gu hexagram abruptly shifts tone, warning that disaster may strike suddenly without warning, leaving people unprepared.

The Lin hexagram uses "a dragon not yet formed" to metaphorize ornate words lacking substance; the Guan hexagram employs "deformed embryo" to symbolize endeavors showing no signs of success. The Shihe hexagram describes people paralyzed by fear, halting their journey by noon, embodying indecisiveness.

The Bi hexagram depicts war-torn devastation with broken homes and lost lives, while the Bo hexagram suddenly presents clouds of blessings and gatherings of worthy talents, creating stark contrast. The Fu hexagram illustrates wrong choices leading to complete loss of benefits through the metaphor of "carrying gold only to buy dogs."

The Wuwang hexagram vividly portrays bustling market scenes where people exchange treasures according to their needs, corresponding to the *Book of Changes*典故 of "markets at high noon." The Daxu hexagram uses "the sun and moon alternating their courses" to symbolize how thorough preparation ensures unimpeded progress.

Both the Yi and Daguo hexagrams address aging: the former states that when yang qi declines, rulers lose important ministers; the latter describes the desolation of scattered shen (spirit) and withered form in old age. The Kan hexagram expresses the tragedy of achieving nothing in youth, leading to destitute old age.

Finally, the Li hexagram concludes with the imagery of "a hawk warily scanning its surroundings," depicting restless minds constantly searching yet never finding stability, ultimately exhausting all resources. Through combinations of natural imagery and life fragments, these hexagrams form a complete system of fateful warnings.

This passage from the Yi Lin divination text employs symbolic imagery to describe various auspicious and inauspicious omens. Here I translate its metaphors and prophecies into modern comprehensible terms:

The first section depicts someone attempting to ransom prey (a fox) with money (cowrie shells) but being refused, only to end up trapped by a fierce beast (tiger), unable to advance or retreat. This implies that forcing undesired outcomes invites misfortune.

The second uses the image of an old wolf and a white mythical beast (bailu) to symbolize inverted actions—stumbling whether moving forward or backward—foretelling futile efforts.

The third describes ruler-minister relations as the mutual conquest of fire and metal: a tyrannical ruler (tiger) and timid officials (rabbit) predict inevitable failure when superiors and subordinates are divided.

The fourth cites historical examples—King Tang imprisoned at Xiatai and King Wen confined at Youli—illustrating how sages may temporarily suffer (like feudal lords made into mincemeat) but ultimately gain popular support.

The fifth employs the mantis raising its arms and a recluse dancing to show how maintaining virtue amidst adversity (even with abnormal tooth growth) proves advantageous.

The sixth borrows a Book of Songs allusion about the tragic marriage of a Qi princess, foretelling the misfortune of women wed to unworthy men.

The seventh indicates blessings after surviving danger, culminating in an audience with elders—an omen of misfortune turning to good fortune.

The eighth describes how the armless cannot offer ritual wine, displeasing the spirits—a metaphor for the disabled being unfit for heavy responsibilities.

The ninth predicts coming storms and domestic upheaval through natural anomalies: ants sealing nests, startled magpies, and hens' mournful cries.

The tenth portrays the frozen desolation of northern barbarian lands (Rong-Di), warning against gentlemen dwelling in such perilous realms.

The eleventh uses an overturned chariot to symbolize ruined reputation and personal jeopardy.

The twelfth warns of labor yielding no harvest when pests destroy crops, presaging disastrous years.

The thirteenth presents a favorable sign: three auspicious birds flying together represent seizing opportunities, with early arrivals gaining great benefits.

The fourteenth depicts a parched dragon-horse (mythical auspicious beast) as talent unable to find expression.

The final two sections contrast spring's proliferating life—where gathering with noble company avoids calamity—with the unspoken implications of the Ascending hexagram (Sheng), which context suggests requires timely action. These divinatory statements reveal the auspicious or ominous signs of development through natural phenomena and historical allusions.

This passage from Yi Lin (Forest of Changes) employs multiple hexagrams to depict various social phenomena and philosophical insights about human life:

The first section discusses talent recommendation. In ancient times, Gaoyang's lineage (Zhuanxu) had eight sages called the "Eight Kai," while Gaoxin's lineage (Emperor Ku) had eight capable individuals known as the "Eight Yuan." Before Emperor Yao appointed Shun, he first employed the Eight Kai to govern the land and the Eight Yuan to propagate education. This exemplifies the ancient wise rulers' approach to governance through valuing talent selection.

The second section uses the "Oppression" hexagram to warn of war's devastation. When multiple regimes coexist, mutual attacks like those between Qin and Chu ultimately bring suffering only to the common people.

The third section employs the "Well" hexagram to criticize political corruption. Like a rainbow spanning the sky that none dare point out, the court becomes surrounded by sycophants, with imperial consorts meddling in state affairs, obstructing righteous governance. Here The Book of Songs is quoted to illustrate how women should observe propriety and stay clear of disputes.

The fourth section's "Revolution" hexagram describes seeking the Dao and immortality. Ascending the Kunlun celestial realm (legendary northwestern mountain), passing through Heaven's Gate, pausing at Wine-Lees Mountain and Jade Spring, one inquires of sages about the way of joy.

The fifth section's "Cauldron" hexagram portrays hardship. Like a heavy body struggling to fly, trapped inside and outside city walls, with restless Shen (spirit) finding no peace.

The sixth section's "Mountain" hexagram depicts soldiers' toil. Quoting The Book of Songs·Juan Er: battle-weary horses grow mottled coats (xuanhuang huitui), exhausted servants collapse, while the expeditionary troops remain overdue.

The seventh section's "Gradual Progress" hexagram praises virtuous men. Those with De (virtue) possess jade-like purity, soaring from secluded valleys to lofty branches—when spreading wings, their radiance illuminates the nation.

Subsequent hexagrams respectively describe: remaining unharmed in peril ("Returning Maiden"), foreign invasion threats ("Abundance"), border pacification bringing peace ("Traveler"), and hedonistic indulgence ("Compliance"). Through concrete imagery, these hexagrams manifest the Daoist wisdom of fortune-misfortune interdependence and the paramount importance of virtue.

This passage from the Yilin (Forest of Changes) employs hexagram imagery and symbolic language to describe various auspicious and inauspicious situations. Here's the core meaning explained in contemporary terms:

The "Jie Hexagram" section recounts how Duke Zhao of Lu was exiled to Qi during the Spring and Autumn period—a ruler losing his proper place, ultimately dying at Qianhou, illustrating how positional disorder brings misfortune.

The "Huan Hexagram" uses the metaphor of a bird flying too high and thus seeing the decay below, showing how greed invites calamity that ultimately harms oneself.

The "Zhongfu Hexagram" presents an auspicious omen: multicolored phoenixes gathering in mountain valleys, foretelling a bountiful year.

The "Xiaoguo Hexagram" mentions a hermit carrying baskets at the Stone Gate at dawn—a virtuous man born at the wrong time, like the recluse Confucius encountered, who never found opportunity to fulfill his talents.

The "Jiji Hexagram" depicts impoverished people blaming each other, wearing sorrowful expressions all day, trapped in conflict.

The "Weiji Hexagram" describes abnormal celestial phenomena: the sun losing its radiance, the thunder god hiding his chariot, no rain falling, all things stagnating—signifying unfavorable circumstances.

Regarding the "Gen Hexagram," it portrays a ruler's isolated predicament, suffering hardship due to lack of support.

Other hexagrams carry distinct messages: using broken gourds to ladle water or striking flint for fire symbolizes futile efforts; a lame ox breaking its horn foretells famine when unable to transport grain; a city destined to become ruins warns against complacency; trees being felled then suddenly catching fire illustrates sudden disaster; a ruler's insatiable greed causing public suffering invites external threats; while benevolent governance brings national stability; highland mountains with scarce water yield little despite lush vegetation.

Through natural phenomena and historical allusions, these hexagrams reveal how human affairs align with cosmic patterns—containing both warnings about reality and aspirations for ideal governance.

This passage comes from the Yi Lin (Forest of Changes), a Daoist divination text using hexagram imagery. Here's a vernacular interpretation of the prognostications corresponding to each hexagram:

The Northern Mountain hexagram indicates: In northern mountains dwells an elder of longevity, while eastern ridges abundant with chestnuts favor distant travels. When pheasant hens scatter through marketplaces, it heralds shifting fortunes of gain and loss. Like the pheasant on the mountain ridge, one must discern opportune moments.

The Treading hexagram (Lü) reveals: Creaking cartwheels portend waning fortune at year's end. A ruined reputation brings abandonment, and rulers shall forfeit their authority.

The Peace hexagram (Tai) warns: Loosened reins let horses gallop wild—with laws in chaos and no constancy, sovereigns inevitably lose their thrones.

The Obstruction hexagram (Pi) depicts: Sitting alone by the western wall with none to converse, the mournful autumn wind grieves the heart.

The Fellowship hexagram (Tongren) cautions: Cramped legs hinder journeys abroad; traveling at dusk invites calamity.

The Great Possession hexagram (Dayou) exposes: When falsehood obscures human intentions, even sages face unjust blame amidst petty men's dominance.

The Modesty hexagram (Qian) brings auspicious signs: Offering fragrant wine to mountain deities, their acceptance brings sweet rains—flourishing harvests without disaster. This echoes rain-prayer imagery from the Book of Odes.

The Enthusiasm hexagram (Yu) foretells: Noble youths return laden from hunts with slingshots, their households prosperous and secure.

The Following hexagram (Sui) shows inversion: Yin ascends while Yang hides—like Emperor Shun losing his abode, mother and child cling together yet starve.

The Decay hexagram (Gu) reveals sacred portents: Fuxi (legendary sage creator of the Bagua), with seven-apertured heart and dragon-body human head, conceived the trigrams upon seeing the Yellow River's dragon-horse bearing the Hetu diagram. Only by governing with De (Virtue) aligned with cosmic principles can lasting peace prevail.

The Approaching hexagram (Lin) signals peril: Fox-chasing in the east meets mountain-water barriers—impassable depths bring defeat.

The Observing hexagram (Guan) warns of mishaps: Failing competence in diplomatic missions leads to mid-journey falls requiring carriage changes.

The Gnawing Bite hexagram (Shihe) promises fortune: Gentlemen of warm benevolence upholding loyalty and filial piety—where ritual governs households, misfortune stays away.

The Adornment hexagram (Bi) shows: Spring rains abundance, summer's nourishing dew, harvests yielding a hundred hu per acre. But undisciplined armies doom hegemonies—confirming the Yijing adage "marching forth requires discipline."

The Splitting Apart hexagram (Bo) bodes ill: Two women cohabiting with divergent schemes, hair disheveled, appetite lost—prolonged melancholy and unrest.

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

The "Zhong Fu" hexagram reveals an unstable foundation, like a spring source built upon shifting rocks. Persistent illness brings no peace, akin to dwelling near an ominous old fox.

"Wu Wang" warns of misfortune approached while seeking to avoid it. Situations spiral out of control like an overturned cart, with suffering that smothers the heart like choking smoke.

"Da Xu" depicts cautious movement and vigilant observation. Success comes through concealed action, like a wildcat stalking its prey at night.

"Yi" employs King Zhou of Shang's cautionary tale: the tongue is an axe that can shatter sacred ritual vessels (the "Hu Lian" ancestral temple vessels), leading to Shang dynasty's collapse.

"Da Guo" manifests harmonious yin-yang interaction—like sweet rain nourishing grain, symbolizing abundant harvests and prosperity.

"Kan" shows extinguished war flames (metal weapons laid to rest), war chariots stilled, with common folk living in peace.

"Li" recounts how strategists Su Qin and Zhang Yi resolved national crises through diplomacy, skillfully making Yan and Qi states submit to Qin.

"Xian" praises the virtuous governance of the Duke of Zhou and Duke Shao assisting the Zhou court, attracting even the distant Yuechang tribe to present white pheasants in tribute, bringing universal peace.

"Dun" paints winter's harshness: yellow birds cry on frozen rivers, finding no grain but wild grasses, while birds of prey circle ominously.

"Da Zhuang" records near-death experience: when the spirit weakens at life's end (testing breath with cotton floss), sudden clarity brings rebirth.

"Ming Yi" uses jade carving as metaphor: even hardest jade yields to chisels. With Lu Ban's (ancient master craftsman) skill, qilin and phoenix forms emerge, symbolizing virtuous governance's achievements.

Final hexagrams briefly indicate:

• Mountains transforming with celestial changes, land becoming sea—unnatural omens unsettling the people
• East wind opening gates heralds secret joy, common folk blessed with lost children returned
• "Jian" hexagram's interpretation remains unspecified

(Note: The "⬤" marks textual lacunae in original scripture, with some hexagram interpretations varying across transmitted versions.)

The "Forest of Changes" (Yi Lin) passage conveys historical allusions and life philosophies through hexagram imagery. The "hundred-branched lantern" section depicts lamps burning out, their glow fading like scattered ashes—a metaphor for the principle that all flourishing must decline.

The "thirty and homeless" passage describes a man unmarried at thirty, dwelling alone in mulberry groves, missing his chance with the woman he admired. This reflects ancient beliefs about the importance of marital timing.

The "Diminishment" hexagram uses shattered stone as metaphor, warning that rash action brings regret and emphasizing proper timing. The "Increase" hexagram recounts Duke Mu of Qin ignoring advisor Jian Shu's warnings, sending Meng Ming to attack Jin only to suffer disastrous defeat at Mount Yao—a historical lesson from the Zuo Commentary.

The "Resolution" hexagram portrays a tiger overwhelmed by围攻 (siege tactics), likening it to a fine horse straining under a salt cart up Mount Taihang until the horse-whisperer Bo Le intervenes. This allusion from the Strategies of the Warring States suggests talents need enlightened rulers.

The "Encounter" hexagram observes how fishing nets catch no foxes, nor arrows strike fish—useless tools for wrong tasks, illustrating Confucius' dictum: "The artisan must first sharpen his tools."

The "Gathering" hexagram records Duke Huan of Qi's 651 BCE Kuiqiu summit where, neglecting virtuous governance for military campaigns, his hegemony ultimately failed—an event chronicled in the Spring and Autumn Annals.

The "Ascending" hexagram narrates Sun Bin's famous Malingdao ambush: reducing cooking fires to feign weakness, he crushed Pang Juan's forces (Records of the Grand Historian). Pang committed suicide while Crown Prince Shen of Wei was captured.

The "Oppression" hexagram cites the Book of Songs ode "How Flourishing" about King Ping's granddaughter marrying a feudal lord—showing how顺应 (flowing with circumstances) brings blessings. The "Well" hexagram warns gathering orchids in winter yields no harvest, symbolizing untimely actions.

The "Revolution" hexagram notes how immortal Wang Qiao (a legendary Daoist transcendent), though free from illness, still needed help retrieving lost sandals—proving even sages require assistance.

This passage from the Yilin (Forest of Changes) reveals patterns of human fortune through correlations between hexagram imagery and historical allusions. The Ding (Cauldron) hexagram mentions the swift horses of Dayuan Kingdom that cannot reach their destination when driven by a blind man at midnight—illustrating how talent proves futile when improperly employed.

The Zhen (Thunder) hexagram warns how the pursuit of profit leads to national peril, like abandoning one's homeland only to face calamities that culminate in betrayal by one's own cities. The Jian (Gradual Advance) hexagram employs the metaphor of conjoined fish and paired-winged birds to demonstrate how harmony between superiors and subordinates ensures national stability.

Regarding historical figures, the Guimei (Marrying Maiden) hexagram cites Gaoyang Shi's (grandson of the Yellow Emperor) two virtuous sons, Pangjiang and Tingjian, who became pillars of state like eight fine timbers, shielding the nation from disasters. The Huan (Dispersal) hexagram recounts how the sister of Qi's Dongguo Yan married in Luoyang and the story of Duke Xian of Jin's concubine Li Ji—showing how beauty may bring disproportionate advantages.

The Jie (Restraint) hexagram uses Gan Mao's parable: when three people successively informed Zengzi's mother that someone sharing her son's name had committed murder, even this steadfast mother eventually fled in panic—demonstrating the terror of rumors.

The Zhongfu (Inner Truth) hexagram warns that internal collapse proves more dangerous than external wounds, like having fine grain yet being unable to eat it. The Xiaoguo (Minor Exceeding) hexagram cautions against potential misfortunes when traveling, including minor injuries like finger wounds. Finally, the Jiji (After Completion) hexagram offers positive advice: traveling in accordance with seasonal rhythms ensures safety whether going north or south, with wanderers returning unharmed.

These hexagram interpretations fuse natural phenomena, historical narratives, and life philosophies, embodying the ancient mindset of "deducing heavenly patterns to illuminate human affairs."

This passage comes from the 13th volume of Yilin (Forest of Changes), interpreting the hexagram "Weiji" (Before Completion), recounting a story of friendship between two virtuous scholars during the Spring and Autumn period.

Gongsun rode a black steed on his journey to the eastern state of Qi, where Ji Zha (a prince of Wu) from Yanling presented him with gifts. The "ramie garment" mentioned here refers to clothing made from high-quality ramie fiber, considered a valuable gift in ancient times.

The Zuo Zhuan records that when Zheng's virtuous minister Zichan (also known as Gongsun Qiao) and Wu's prince Ji Zha exchanged visits, Zichan presented Ji Zha with ramie garments. This anecdote illustrates the noble friendship between two renowned statesmen: Zichan, the celebrated prime minister of Zheng known for benevolent governance, and Ji Zha, the virtuous prince of Wu renowned for his moral character. Their exchange of ramie garments exemplifies the refined etiquette practiced among scholar-officials of antiquity.

The Yilin likely references this典故 (historical allusion) to suggest through the "Weiji" hexagram (symbolizing incomplete states) that the essence of noble friendship lies in sincerity. Even when separated by different states (like Zheng and Wu), profound bonds could be forged through ritual propriety.