《易林》Vol. 14

The fourteenth volume of Yi Lin records numerous hexagrams and their corresponding divination outcomes, employing symbolic language to describe various human affairs. Here we select partial contents for interpretation:

The Gradual Hexagram (Xun above, Gen below) foretells family dispersion—the eldest son enlists in the army, the youngest turns to banditry, the elderly are left destitute, with no one left to till the fields.

The Qian Hexagram reveals wishes fulfilled: beans sown at dawn yield soup by dusk, bringing joy through accomplished desires.

The Kun Hexagram speaks of city gates thrown open and calamities dissolved—so long as one avoids self-harm (alternate versions suggest cultivating virtue to avert misfortune).

The Zhun Hexagram depicts Eastern and Western Mountains gazing at each other yet never sharing the same abode, symbolizing inevitable separation.

The Xu Hexagram portrays war's devastation—invaders bring misery to the people, yet ultimately our forces counterattack successfully west of Ji River (the character "our" may be a scribal error for "Rong," referencing Spring and Autumn Annals, Duke Zhuang's 18th year).

The Bi Hexagram tells of plump, greasy leopards on Mount Wen—nobles hunt them, returning laden with blessings.

The Xiao Xu Hexagram extols King Cheng of Zhou's peaceful reign where punishments lay unused ("xing cuo" meaning no crimes committed), with the Grand Steward Duke of Zhou governing so effectively that forty years of Cheng-Kang prosperity followed.

The Lü Hexagram records Baili Xi presenting jade ritual objects (gui bi cong huang) as gifts when seeking office in Qin, while Ning Qi went to Qi.

The Tai Hexagram employs a leaking roof metaphor—damage so severe even potters cannot repair it, with tiles cracked beyond mending.

The Tong Ren Hexagram shows toads massing to plead for rain—dark clouds gather and thunder roars, granting their wish.

The Da You Hexagram describes the plight of the childless aged—though helplessness brings worry, ultimately no suffering befalls them. Later passages mention Guan Zhong (Master Guan) assisting Duke Huan of Qi to hegemony, subjugating feudal lords and manifesting sublime virtue.

These hexagrams employ natural phenomena and historical allusions as symbolic omens for human fortunes, embodying the ancient mindset of "observing phenomena to derive symbols." Recurring historical figures like the Duke of Zhou and Guan Zhong reflect Confucian ideals of statesmanship.

This passage from the Forest of Changes (Yilin), a divination text composed by Jiao Gan during the Han dynasty, employs symbolic language to describe the auspicious or inauspicious situations corresponding to various hexagrams. Let me explain these mystical oracles section by section:

The line "a coiled plum branch snaps" depicts the hexagram of mother and child parting ways—just as the broken ends of the plum branch never meet again, it foretells the omen of familial separation.

"Abundance without end" uses the history of Zheng as a metaphor: when Duke Zhao of Zheng lost his state (represented by "fat livestock," symbolizing prosperity), the exiled Chong'er (later Duke Wen of Jin) eventually rose to power. This illustrates the principle that extreme prosperity inevitably leads to decline—just as Duke Zhao fell from power, Chong'er seized the opportunity to restore his own state.

"Upon hearing a tiger enter the city" advises immediate retreat, but maintaining upright Virtue (De) ensures safety—like humble bean leaves (huoshu), which, though lowly, remain free from calamity. This emphasizes the importance of holding fast to virtue in times of danger.

"Seizing the moment at its convenience" speaks of how grasping the right opportunity brings blessings, even to the point of gaining wealth rivaling a feudal lord. "Yu casting the sacred cauldrons" refers to Yu the Great forging the Nine Cauldrons to symbolize the Nine Provinces, yet his assistant Bo Yi, despite his contributions (represented by "holding the tally"), was ultimately forgotten—like an axe handle that snaps and is discarded.

"Spring geese flying east" is an auspicious sign, like wild geese carrying gold and silver ("trading horses for gold") as they return in glory, reaping tenfold profits. "Iron teeth and golden fangs" symbolize health and longevity (shoukao yijia); though one may be greedy for gain, no disaster will follow.

"Bathing in fragrant waters" suggests that washing away filth dispels misfortune and invites blessings, much like the Rites of Zhou records celebratory dances and purificatory baths for harvest festivals. "Ascending the steps to the hall" depicts a scene of steady advancement—overflowing fortune and prosperity all bestowed by Heaven’s favor.

"Kun’s thickness, Earth’s Virtue" directly quotes the Kun hexagram from the Yijing, praising Earth’s generous Virtue (De) in nurturing all things. Peace and uprightness bring great blessings. "Strange paths in distant lands" speaks of fear in unfamiliar, perilous places, stirring longing for home.

Finally, "swaddled in infancy" is an auspicious hexagram, describing growth from a babe to adulthood ("gown and cap, establishing a household"). Graceful conduct brings parents peace, foretelling the favorable omen of healthy development.

These divinatory texts frequently employ natural phenomena and historical allusions as metaphors, expounding both the principles of cosmic rise and fall and the profound message of cultivating virtue.

This divination text from the "Forest of Changes" (Yilin) is interpreted in modern vernacular as follows:

The first hexagram speaks of entangled difficulties. Like a rope tied with a thousand stubborn knots, fingers tightly bound with no escape, it suggests a predicament that seems impossible to extricate oneself from.

The second hexagram uses the metaphor of a raptor hunting. When the eagle preys upon pheasants and hares, the frantic prey cannot protect both head and tail, ultimately falling victim—foretelling hidden harm approaching.

The third hexagram depicts the people's hardship. The commoners wait respectfully till nightfall, yet their prayers go unanswered. Like prolonged drought without rain, harsh governance confuses the populace.

The fourth hexagram shows harmony. Strength and gentleness resonate together, two families uniting as one. Like all things adjusting together when frost descends, treating each other with Virtue (De).

The fifth hexagram symbolizes national stability. The loving mother longs for her wandering child, virtuous scholars receive honors, distant tribes come to pledge allegiance—thus the dynasty stands firm.

The sixth hexagram references historical events. Kong Bo (a Wei minister) and retainer Hun Liangfu assisted Kuai Kui in kidnapping Kong Kui, causing turmoil in Wei. Loyal minister Zilu (Ji Lu) died for this, while Duke Zhe of Wei fled to Song.

The seventh hexagram cites Sima Qian's example. This upright historian suffered castration (the "silkworm chamber" refers to the castration site) for defending Li Ling—just as the Li family's rebellion implicated others, even depriving historians of blessings.

The eighth hexagram discusses upholding principles. Maintaining disciplined Virtue (De) keeps one clear of chaotic state affairs; though temporarily obscured, ultimate blessings will come.

The ninth hexagram warns of disaster. Driving sheep southward meets catastrophe—wolves startling horses, tigers snatching children—leaving only bitter self-reproach.

The tenth hexagram references Confucius (Zhongni). In his impoverished youth, he fished to supplement his livelihood, once netting ten thousand fish at once, transforming his family's fortunes.

The eleventh hexagram speaks of futile efforts. Nimble as a monkey climbing trees, even with well-tuned vermilion bows, one ultimately misses the mark.

The twelfth hexagram recalls Wu Zixu's tragedy. Casting nets for fish but catching only toads ("juzhu" means toad)—Wu Yuan (Zixu) exhausted his loyalty only to be executed by King Fuchai (the sword Zhulou being the instrument).

The thirteenth hexagram symbolizes shaken foundations. When a great tree's roots weaken, flowers and leaves must wither—like an old matron losing her support.

The final hexagram is an auspicious prophecy. Adjusting one's robes and heading south, one meets good fortune. Arriving in a splendid land at the most opportune moment.

This section of the "Forest of Changes" contains oracular prophecies using hexagram imagery, with each passage corresponding to auspicious or ominous signs from a particular hexagram.

Regarding the "Diminution Hexagram," it predicts bountiful harvests, benevolent governance, and a contented populace where everyone enjoys good fortune.

The "Increase Hexagram" warns that constructing palaces on mountain peaks (referring to ancient elevated platforms) or laying foundations at spring sources will bring persistent illness, disturb the elderly's peace, and worsen neighborhood relations.

The "Resolution Hexagram" depicts chasing the sun eastward only to be blocked by towering mountains, with impassable deep waters ahead—signifying failed endeavors requiring revised plans.

The "Encounter Hexagram" shows auspicious signs, describing qilin and phoenix offspring thriving in a blessed land filled with harmonious Qi (vital energy), where people live in health and joy, nurturing generations of sages.

The "Gathering Hexagram" tells of journeying west for fine jade (yu and pu being poetic names for precious jade), only to encounter danger when seeking the finest stones, leaving one startled and confused.

The "Ascending Hexagram" cautions that deranged minds and senile confusion lead to sensory failure, unpredictable fate, and widespread suffering among the people.

The "Exhaustion Hexagram" recounts a talented southern youth seeking marriage with one's eldest daughter, only to be scornfully rejected—later wedding an unworthy man to bitter regret.

The "Well Hexagram" criticizes the Earl of Jia (a minister of King You of Zhou) for reckless actions on high plateaus that disrupted the court's five key offices—a root cause of the Zhou dynasty's decline.

The "Revolution Hexagram" promises good fortune, foretelling joyful homecomings to eastern homelands with gratitude and blessings.

The "Cauldron Hexagram" describes simultaneous action at cockcrow yielding no suitable partners, leaving ceremonial jade pendants and wild ducks (ancient betrothal gifts) with none to receive them.

The "Arousing Hexagram" portends grave misfortune, predicting layered calamities and inescapable punishments beyond even divine intervention.

The "Mountain Hexagram" shows tigers, leopards, and bears frolicking in valleys—signifying benevolent scholars attaining their aspirations.

The "Returning Maiden Hexagram" identifies the northeastern frontiers (coastal Liao regions) as abodes of prosperity, where even the Nine Eastern Tribes (ancient eastern peoples) find peaceful settlement.

The "Abundance Hexagram" mentions Mount Hua and Shouyang Mountain (sacred peaks—Hua being the Western Sacred Mountain, Shouyang the hermitage of Boyi and Shuqi) as immortal-wandering lands ideal for dwelling without worldly cares.

The "Traveling Hexagram" illustrates the celestial stems (Jia, Yi, Wu, Geng etc.) cycling through time according to natural law, with all beings sprouting and thriving according to their nature—using the stems to represent temporal rhythms while emphasizing harmony with cosmic patterns.

The Forest of Changes (Yilin) is a divination classic authored by Jiao Gan of the Han Dynasty, using the sixty-four hexagrams to symbolize various life circumstances. Each hexagram is paired with a short verse that employs natural imagery to metaphorically convey auspicious or inauspicious outcomes.

For example, the Xun hexagram states: "Like a lame man who falls and struggles to rise, missing the market’s opportune moment, even a small deer eludes capture." This serves as a reminder to act with timely precision. The Dui hexagram warns: "Those who bully others with power will ultimately face retribution; blood surges from the earth," symbolizing how the abuse of authority invites disaster.

The Huan hexagram depicts the majestic scene of rivers merging into the sea, metaphorically representing merchants gaining fortune and nations prospering. The Jie hexagram emphasizes restraint—curbing desires and lightening burdens—as the path to household abundance. The Zhongfu hexagram uses the image of a cow praying for rain, subtly illustrating how sincere devotion can move heaven and earth.

Particularly noteworthy is the Guimei hexagram, which alludes to the Book of Changes (Yijing) phrase, "Treading on frost heralds the arrival of solid ice." Through the desolate scene of starving birds crying amidst wild weeds, it warns of the need to discern subtle omens. Meanwhile, the Kun hexagram adapts the proverb "a panting ox of Wu under the moon," likening an overheated plow ox to a situation where one’s strength falls short of their task.

These hexagram verses frequently employ imagery of animals (fish, oxen, birds) and nature (rivers, clouds, rain) to convey profound life wisdom in concise vignettes. For instance, "riding the wind a thousand miles" symbolizes a wanderer’s homesickness, while "a fallen tree standing upright again" hints at a world turned upside-down. Each verse resembles a condensed fable, serving both as a tool for divination and as a maxim for navigating life.

This passage is excerpted from the Forest of Changes (Yi Lin), a divinatory text based on the Zhouyi (I Ching) that uses symbolic language to describe various auspicious and inauspicious omens. The selected portion contains interpretations of certain hexagram images.

The commentary on "born with sagely virtue" recounts the moral character of the ancient sage-king Hou Ji, progenitor of the Zhou dynasty. Hou Ji's noble virtue matched the virtue of Heaven, as he taught the people to cultivate grains, thereby providing sustenance. The term "establishing centrality" (jian zhong) refers to instituting the Dao of perfect balance—rulers must set moral standards for the world, for while this balanced Dao inherently belongs to all under heaven, without sovereigns to champion it, the common people struggle to follow it spontaneously. Ritual propriety (liyi) serves precisely to establish these norms of balanced harmony.

Most other hexagram interpretations employ symbolic imagery:

The "Conflict" hexagram depicts two parties locked in dispute, like one hand strumming a zither while the other tugs at its strings—a struggle where both sides ultimately suffer. The "Army" hexagram uses the image of roasted fish attracting rats to warn how coveting petty gains invites calamity. The "Union" hexagram advises resting oxen and horses during the shen and you hours (3-7 PM), symbolizing how noble persons should show compassion to laborers. The "Small Accumulation" hexagram describes how the virtuous governance of Emperor Yao brought peace and prosperity to his people.

Each hexagram employs vivid life scenarios to portend fortune or misfortune—the desolation of a widow's solitude, the futility of frying sand in midsummer heat, the contentment of nighttime strolls that soothe worries. These descriptions carry distinct symbolic meanings requiring interpretation within specific divinatory contexts. Notably, the "Fellowship" hexagram emphasizes that acting in accordance with the cyclical sequence of heavenly stems (jia, yi, wu, geng, etc.) maintains natural rhythms, allowing all beings to flourish according to their nature.

This passage presents divinatory interpretations of hexagrams from the Forest of Changes (Yilin), employing historical allusions and symbolic imagery to elucidate their meanings.

The "Yin Obstructing Yang" hexagram pertains to marital impediments, invoking two Book of Songs references: Maoqiu criticizes the State of Wei for failing to aid those in distress, while Xintai satirizes Duke Xuan of Wei's breach of ritual propriety.

The "Approach" hexagram recounts the story of Bo Yi and Shu Qi. These sons of Lord Guzhu during the Shang dynasty remonstrated against King Wu of Zhou's campaign against King Zhou, later starving themselves on Shouyang Mountain rather than eating Zhou's grain. Confucius praised their moral integrity, and their legend remains celebrated among the people.

The "Contemplation" hexagram warns that arrogance and defiance resemble drawing a sword to wound oneself, inevitably inviting calamity.

The "Gnawing Bite" hexagram suggests scholars who attain office through imperial examinations may never return to farming, yet will enjoy longevity.

The "Adornment" hexagram employs metaphors for unnatural acts: plowing rocks yields no harvest, abandoning ritual erodes reputation, and losing needle and thread renders garment-making impossible.

The "Splitting Apart" hexagram references Yi Yin's story. This worthy man originally tilled the fields in the State of Youxin. Though sought by Tang of Shang, he first approached the tyrant Jie of Xia. Only after Jie rejected him did Yi Yin assist Tang in establishing the Shang dynasty.

Additional hexagram interpretations include:

• Houses built where waterways converge will flood, causing total property loss
• Hens pecking grain startled by foxes symbolize panicked confusion
• Coastal dwellers taking circuitous routes face hardship without boats
• Foreign invasions harm commoners and destabilize the realm
• Cracked mirrors reflect no patterns, like spurned brides losing betrothals
• Serpents and fish battling in wilderness signify ruler-minister discord
• Severed lineages forfeit blessings as vital energies dissipate
• King Wen of Zhou's benevolent governance brought prosperity and stability

These interpretations weave historical precedents with natural phenomena to illustrate principles for personal conduct and statecraft. Serving both as moral admonitions and divinatory predictions, they demonstrate how cosmological patterns manifest in human affairs.

This passage from the Yi Lin (Forest of Changes) employs multiple hexagram allusions to expound principles of state governance and personal cultivation.

King Wen of Zhou ruled with benevolent virtue (De), accumulating blessings that brought prosperity to his people and abundance to the nation. Like the harmonious state symbolized by the silk tree, sacred mountains such as Tai Shan (Eastern Peak) and Heng Shan (Southern Peak) manifested auspicious signs in response to virtuous governance.

However, defying the Dao of heaven invites calamity. The text illustrates this through contrasting examples: some who empathize with others' suffering but act improperly bring misfortune upon themselves, while figures like Jiang Ziya (Grand Duke) - who evaded Tyrant Zhou's persecution until seventy - ultimately became founding heroes of the Zhou dynasty.

Through vivid metaphors, the text warns about governance pitfalls:

• River currents flowing backward represent how inverted policies stir public anxiety
• Entangling oneself while sorting tangled threads symbolizes misguided measures
• The empty basket during sheep slaughter mirrors formalism without substance
• Cutting one's hand while drawing a sword illustrates the backlash of poor personnel choices

A notable case recounts Confucius' hardship in Chen-Cai: his talents provoked jealousy that led to siege, paralleling those who fight over chickens only to lose their golden pouch - ultimately requiring Chu state's intervention for deliverance. These parables uniformly demonstrate that whether governing nations or cultivating character, adherence to the righteous path (Dao) remains essential; extraordinary abilities alone cannot prevent adversity when fundamental principles are violated.

This passage from the Forest of Changes (Yi Lin) employs symbolic language to describe various auspicious and ominous signs. Let me explain them one by one:

Three black horses carrying fragrant herbs southward, with autumn orchids overflowing their fragrance, signify divine blessings upon brothers ("Zhong Ji" referring to the second and youngest brothers). This is an auspicious omen.

On the day of Yichou in the fourth lunar month of early summer, people mourn Confucius's passing, symbolizing the end of enlightened virtue and the beginning of chaotic times. This references the historical event recorded in the Spring and Autumn Annals of Confucius's death on the Yichou day in the fourth month of the sixteenth year of Duke Ai of Lu.

Being unable to wear shoes while the southern mountains flourish with vegetation, and having fragrant orchids at home without illness, suggests hardship but no serious harm.

A tripod missing its head (referring to its handles) symbolizes mental restlessness; injured eyes unable to see moonlight indicate impaired judgment.

Supporting Emperor Yao and assisting Yu the Great, traveling with immortals Chisongzi (Red Pine Master), Wangzi Qiao, and Pengzu (the long-lived), then paying respects to the Queen Mother of the West (Xiwangmu) in the west—the path is smooth with no obstacles. These references include sage kings of antiquity and famous Daoist immortals (Chisongzi and Wangzi Qiao are Daoist transcendents, Pengzu is renowned for longevity, and Xiwangmu is the chief goddess).

The poem Decline ("Shi Wei") depicts scenes of decay, as if calamities entangle one, blocked by cliffs with family scattered. This alludes to the Book of Songs (Shijing), specifically the Odes of Bei section.

The divine turtle (Linggui) leaves water for land, suddenly losing its home; Yi Yin returns to farming because the tyrant Jie of Xia is too corrupt to be advised. This recounts how Yi Yin, the virtuous minister of Shang, once lived in seclusion farming until Tang of Shang invited him to counsel Jie, who rejected him.

Benevolence spreads widely, extending grace to distant lands, yet disasters lurk unseen—like silkworms failing to spin cocoons or winter arriving without warm clothes. Surface fortune conceals hidden peril.

Summer wheat (fugu, referring to awned grains) struck by frost symbolizes tyrannical rulers ruining states and years of famine, using crop failure as a metaphor for national turmoil.

Though fierce fires rage behind and enemies mass to the right, one remains secure without danger—showing perilous circumstances overcome by stability.

Long journeys with broken roads leave travelers regretful by night; keeping company with fools breeds fear and loathing—an inauspicious sign for travel.

Though the southern seas lie ten thousand miles away, the winged steed (feitu, a legendary horse) carries one home to mother in a day, dispelling sorrow—symbolizing eventual reunion despite distance.

First hardship, then breakthrough; though in danger, never destitute—finally achieving one's wish, like the Duke of Zhou (surnamed Ji) and Jiang Taigong jointly supporting the Zhou court. This references the historical collaboration between the Duke of Zhou and Jiang Ziya during the Zhou dynasty's founding.

This passage from the Yi Lin (Forest of Changes) oracle texts can be interpreted in modern terms as follows:

"Traveling west to Bashu (modern Sichuan region) for business, you encounter heavy snow blocking the roads—wanting to advance but trapped, you can only return home." This describes an omen of obstructed journeys.

"When constructing a new tomb, the foundation collapses, making construction difficult. Three horses pulling a cart all tumble, and someone's chin gets injured." This foretells ominous signs for construction projects.

"Stretching your neck to drink but unable to reach the wine, left suffering with longing. Yet the recluse lives happily instead." A hint that unfulfilled desires pale in comparison to contentment.

"During the pleasant climate between spring and summer, all things flourish, bringing blessings, and the nation remains free of banditry." This is an auspicious omen of peace and prosperity.

"Setting a net to catch turtledoves, but rabbits end up harmed instead. Both male and female are captured, only to fall into the hunter's trap." A warning of unintended losses.

"Three people traveling together—one wants to go north, the elder two insist on south, and the youngest can't decide. Midway, they quarrel and fight." A sign of discord leading to conflict within a group.

"Breaking promises and deceiving others leaves me homeless on the streets. Returning home, the spirits grow wrathful; seeking revenge only injures my own eyes." A caution against dishonesty bringing misfortune.

"Expressing sincerity can stabilize situations, increase blessings and longevity, and achieve fame and merit." Emphasizing the benefits of integrity.

"A fire burns the official bed, seemingly bringing ruin, yet ultimately peace and prosperity follow—but only after enduring a great loss." A reminder that fortune and misfortune intertwine.

"Young merchants face major obstacles, but persisting with cane in hand eventually yields tenfold profits." A sign that perseverance brings rich rewards.

"Three legs supporting a tripod symbolize steadfast virtue; good strategies bring fortune. Expanding territories for the ruler, all wishes come true." An auspicious sign of harmony between ruler and subject.

"Fishing by the Yellow River's shores, catching bream and carp. Noble youths reap bountiful harvests, feasting with friends." An omen of abundance and sharing.

"The Gaoluo clan of Dongshan rebels and refuses submission, but sending troops leads to the crown prince's defeat." Using the historical example of Prince Shen Sheng of Jin's failed campaign during the Spring and Autumn period, hinting at unfavorable military outcomes.

"A thousand-mile steed pulls the king's chariot, praised for its beauty—foretelling the nobleman's success." A sign of talent being well utilized.

"Two dragons heading north meet six wolves; resting in the marsh at night, they encounter disaster." An ominous sign that even the mighty may fall to ambush when strong forces clash.

This divinatory text from the Forest of Changes employs symbolic language to describe various auspicious and inauspicious omens:

The first passage advises relocation to avoid natural disasters, as remaining brings danger. Like foxes and pheasants scattering at human approach, it illustrates the wisdom of timely departure during unstable circumstances.

The second passage employs mythological metaphor: the Rain God (Yushi) marries the youngest daughter of Huangyan. Their southward journey after the wedding brings nourishing rains, foretelling abundant harvests. The supplementary Records of Natural Phenomena recounts how Jiang Taigong, as magistrate of Guantan, once obstructed the East Sea Goddess's wedding procession, triggering storms—demonstrating how divine unions influence weather patterns.

The third section describes ill omens: rats cohabiting with chickens portend pestilence requiring evacuation; severed celestial mandate leads to neglected sacrifices, leaving even the seasonal Sheji (earth god) festivals without ritual wine.

The fourth passage interprets animal behavior as human portents: a swan longing to follow phoenixes eastward yet returning mid-journey symbolizes wavering commitments; nine-headed snakes coexisting peacefully while a swallow alone receives blessings reflects uneven fortunes.

The fifth segment addresses discord's calamities: misaligned solar-lunar cycles cause marital strife and royal downfall, citing Book of Changes precedents about ruptured relationships.

The sixth section blends auspicious and ominous signs: positive aspects include disaster-proof renovated dwellings and virtue's protective power; negative aspects feature incurable fatal illnesses, referencing Duke Jin of Qin's unsuccessful treatment by physician He before his demise.

Finally, it notes how establishing dynastic foundations marks a king's inaugural achievement. King Wu of Zhou's profound De (Virtue) earned allegiance from eight hundred nobles, while "eight offspring rewarded" symbolizes prosperous descendants—echoing the Spring and Autumn Annals record of Wu enfeoffing his brothers.

This passage from Yilin employs hexagram imagery and historical allusions to elucidate various social phenomena and life principles. The section on "Eight Men of Zhou" recounts how in early Zhou dynasty, the Duke of Zhou served as Grand Steward, Kang Shu as Minister of Justice, and Dan Ji as Minister of Works, while five other royal uncles held no official posts. When the Zhou capital was established at Jiaoru, divination predicted the dynasty would last seven hundred years through thirty generations.

"Bountiful Harvests" describes years of plenty with abundant provisions, teeming fish in rivers and seas, and prosperous merchants contributing to national wealth. "Swans Seeking Fish" depicts a swan struck mid-flight by an arrow while foraging, ultimately captured by the divine archer Houyi.

"Gazing at the City Walls Holding a Child" portrays the security felt while viewing fortified walls with one's offspring, and the joy when nobles please their sovereign. "Pointing Left and Right" criticizes the debauchery of Duke Ling of Chen, whose excesses led to his assassination by minister Zheng Shu—a historical warning against misrule.

"Noonday Market" records ancient trading customs where people gathered at midday to exchange goods, embodying the Zhouyi principle of "assembling the world's wares." "Mountains Submerged, Hills Afloat" depicts natural disasters where floods drown highlands, leaving birds homeless.

"Long-Legged Horse Trader" extols merchants who quintuple profits through ethical trade, emphasizing righteous wealth accumulation. "Three Wildcats Hunting a Rat" illustrates inescapable predicaments through feline predators encircling their prey.

"State Sacrifice to Earth God" showcases grand rituals where rulers and subjects each fulfill their roles. "Mother Longing for Her Child" expresses profound maternal yearning. "Rain God Weds" employs the mythological marriage of the rain deity to augur abundant harvests.

These hexagram narratives mirror ancient societal life while imparting wisdom—warning rulers against excess, valuing ethical commerce, and honoring familial bonds. Figures like Houyi (legendary archer) and Taigong (Jiang Ziya) carry distinct cultural significance, their stories woven into this tapestry of divinatory lore.

The Yi Lin scripture reveals auspicious and ominous signs across various hexagram scenarios. For instance, the "Kan Hexagram" describes how when King Wu of Zhou summoned Jiang Taigong, a sudden storm arose outside the city walls, demonstrating the correspondence between celestial phenomena and human affairs. The "Ji Ji Hexagram" records King Wuding of Shang (Gaozong) spending three years conquering the Guifang tribes, warning against employing petty men.

The "Li Hexagram" employs the metaphor of early frost and late snow ruining crops to illustrate labor without gain, while the "Xian Hexagram" compares flies swarming rotten meat to slander misleading rulers—citing the Book of Songs allusion to King You of Zhou's credulity leading to his kingdom's fall. The "Dun Hexagram" recounts Shang Yang's legal reforms strengthening Qin, only to end in his gruesome dismemberment, exposing the tragic fate of reformers.

The "Da Zhuang Hexagram" uses the imagery of a woman holding an empty basket and slaughtering a sheep without drawing blood to symbolize futile efforts. The "Kan Hexagram" later shifts to an auspicious sign, depicting open gates welcoming blessings—like how the virtuous Lord of Cao became an ally of Song. Another passage in the "Li Hexagram" portrays madness and blindness, warning of the dangers of losing rationality.

Finally, the "Xian Hexagram" compares indestructible metal pillars to the sage's enduring state, while the closing passage employs the parable of carrying provisions only to encounter the bandit Zhi—illustrating how scattered Jing (essence) and Qi (vital energy) lead to lost fortune, echoing the Yijing principle: "Coalesced Jing-Qi forms beings; wandering hun (ethereal soul) disperses into change." Through natural phenomena, historical anecdotes, and allegories, these hexagrams unveil profound connections between heavenly Dao and human affairs.

This passage from the Yilin scripture conveys life principles through hexagram imagery and historical allusions. The "Jian" hexagram references the North Star (Polaris) positioned in the Purple Forbidden Enclosure (the celestial abode of the Heavenly Emperor), symbolizing the upright Dao (the Way) – those who follow heavenly principles will receive blessings.

The "Xie" hexagram depicts the plight of disabled brothers with no one to rely on; the "Sun" hexagram describes the sorrow of two women living together yet harboring separate intentions; the "Yi" hexagram uses the bitter knotweed plant as a metaphor for how fleeing hardship may only lead to greater suffering.

The "Guai" hexagram foretells grave illness; the "Gou" hexagram compares three birds flying together to illustrate the importance of seizing the right moment; the "Cui" hexagram speaks of mountain deer content with life in the wild; the "Sheng" hexagram uses narrow goat paths to symbolize the arduous journey of official advancement, requiring noble patronage.

The "Kun" hexagram cites the historical meeting of Guan Zhong and Duke Huan of Qi, demonstrating how a worthy minister finds his enlightened ruler; the "Jing" hexagram invokes the tyrants Jie of Xia and the bandit Zhi to depict the suffering of people in chaotic times; the "Ding" hexagram warns of slander's harm to the state through the tragic tales of Boqi and Prince Shen Sheng.

Among the final hexagrams, the "Zhen" hexagram recounts how Duke Wei of Wei was led astray by beauty; the "Gen" hexagram uses the rooster's crow as a caution; the "Jian" hexagram teaches restraint of desires; the "Guimei" hexagram remains unexplained. These symbols frequently employ historical parables and natural phenomena to expound principles for navigating human affairs.

The Forest of Changes passage elucidates the principle of worldly impermanence and the transformation of fortune through hexagram imagery. When ministerial power grows excessive, it undermines sovereign authority—as exemplified by the three noble families (Ji, Shusun, and Meng) uniting against Duke Zhao of Lu, ultimately forcing the ruler into exile in Qi. This serves as a warning about the consequences of imbalanced power.

The shifting hexagrams contain profound symbolism: the Xun hexagram (representing wind) depicts serpents fleeing into deep grass, symbolizing human anxiety amidst turmoil; the Dui hexagram (representing marsh) portrays floodwaters destroying homes amid chaotic frog cries, metaphorizing disorder brought by drastic environmental changes. The Huan hexagram cautions people to remain content with their station, avoiding unrealistic ambitions.

Particularly noteworthy is the Yin-Yang transformation in the Jie hexagram—where the feminine transforms into the masculine—signifying fundamental changes in nature's order. Only then can governance flow smoothly, restoring harmony between ruler and subject. The Zhongfu hexagram offers hope: after enduring crisis, one ultimately escapes adversity to receive blessings.

Later passages employ natural phenomena to further expound philosophical insights: birds trapped in dense nets symbolize dire circumstances; an aging ox climbing mountains represents waning strength; while the imagery of prolonged drought awaiting rain suggests deliverance often emerges from extremity. The historical example of King Zhou of Shang's tyrannical rule leading to dynastic collapse underscores how defying cosmic principles inevitably brings calamity.

Collectively, these hexagram transformations reveal a fundamental truth: all phenomena undergo perpetual change through the waxing and waning of Yin-Yang. Those who align flourish; those who resist perish.

The Forest of Changes scripture conveys various auspicious and ominous omens through hexagram imagery. Here is a modern interpretation of selected passages:

The passage about "The Marquis of Wei Traveling East" describes how the ruler of Wei became infatuated with a young woman during his eastern tour, neglecting ancestral sacrifices, which led to prolonged disorientation. This warns rulers against indulging in sensual pleasures at the expense of ritual duties.

"Birds Gathering Suddenly" portrays owls and other ominous birds congregating, calling to each other while preying on fledglings. This uses vicious fowl as metaphors for petty men forming cliques to exploit others.

"The Spurless Rooster Crows" tells of a clawless cock fighting magpies, resulting in broken wings and injured eyes—a caution against overestimating one's capabilities.

"Internal Worms in Wood" depicts trees being eaten from within by borers, symbolizing how internal strife foreshadows national calamity. The imagery warns against self-destructive divisions.

"Prince of Yanling in Lu" records how Ji Zha of Wu (enfeoffed at Yanling), during his diplomatic mission to Lu, discerned the future rise of Qin and its eventual unification of China through observing Zhou dynasty rituals and details like a "white-foreheaded horse." This exemplifies the ancient wisdom of "seeing the great through the small."

"The Minister's Virtue" describes how virtuous counselors assist rulers with unceasing diligence, like gathering clouds bringing blessings wherever they go.

"The Collapsed Bed" portrays broken furniture and leaking roofs—images of domestic decline that unsettle young children.

"Entering the Eastern Sea" is an ominous prophecy about someone adrift for seven days before drowning, warning against losing one's bearings.

"The Multitude Demands Meat" shows people storming the city for food, yet a sage (the Great Man) protects the ruler, preserving the state—illustrating how capable ministers safeguard governance.

"Chaos in Four Directions" advises that during widespread turmoil, only by withdrawing to one's proper station can security and blessings be attained.

"Shuxiang's Wrongful Imprisonment" recounts how the Jin statesman Shuxiang (named Xi) was jailed until senior minister Qi Xi raced by post-horse to plead his case, ultimately securing pardon for Shuxiang's brother Yangshe Hu.

"Craning for Wine" depicts straining one's neck for unreachable liquor—a metaphor for futile grasping after unattainable gains.

Finally, "The Virtue of Benevolent Governance" praises rulers whose virtuous policies steadily expand, bringing prosperity to cities and blessings to the people—the ideal of statecraft.

(Note: ⬤ indicates illegible characters in the original text)

The scripture Forest of Changes conveys life circumstances through hexagram allegories. Here's the modern interpretation of its oracle texts:

The "Horns Grown with Tail" hexagram depicts familial strife like driving sheep to hunt foxes, with the Zhang clan consequently suffering repeated calamities. The "Biting Through" hexagram speaks of setting sheep to chase rabbits and fish to prey on each other, metaphorizing how misusing talents yields futile efforts. The "Contemplation" hexagram portrays being bound head to tail like the populace's confusion during the Zhou dynasty's decline.

The "Splitting Apart" hexagram warns that abandoning stability for adventure is like falling into a deep well and shattering jade ornaments (yu: jade-like ornamental stone). The "Return" hexagram describes consuming spirit mushrooms (zhi), Solomon's seal herbs, and drinking jade dew to commune with deities while avoiding misfortune. The "No Error" hexagram states heavy bodies cannot fly, illustrating how inadequate conditions hinder success.

The "Great Accumulation" hexagram recounts nests destroyed by broken trees, symbolizing familial upheavals; the "Nourishment" hexagram shows six travelers all losing their packs, like yellow cranes deprived of luminous pearls. The "Great Exceeding" hexagram uses snapped plum branches to metaphorize kin separation.

Other hexagrams include: "The Abysmal" depicting open-door blessings, like how Lord Cao of Spring-Autumn period became Song State's reliance through virtue; "The Clinging" portraying desperate states of madness, blindness and speechlessness; "Influence" using iron pillars and golden beams to symbolize the sage's unwavering state. Finally, "Darkening Light" warns that crude wooden chariots cannot bear heavy loads, foretelling a prince's ill-fated expedition.

These hexagrams predominantly employ animal and natural metaphors containing worldly wisdom: like the wren building nests on slender twigs that wind blows down, cautioning to choose secure foundations; or "carrying dried provisions" only to encounter robber Zhi, proving thorough preparation may still meet unexpected adversity.

This passage from the Forest of Changes (Yi Lin) reveals auspicious and inauspicious transformations through hexagram imagery and historical allusions.

Regarding the Kui hexagram, it depicts an ox attempting to climb a mountain but lacking strength, further hindered by violent storms, forcing it to turn back halfway. This symbolizes how endeavors may fail despite effort if one lacks sufficient power or acts at the wrong time.

The Jian hexagram mentions an impenetrable fortress ("walls of metal and battlements of iron") and unity among leaders and subjects, ensuring national stability and deterring invaders. The commentary adds that the Han Dynasty’s "thousand-mile fortress" exemplified a prosperous, well-defended state, emphasizing the importance of solidarity and strong defenses.

The Xie hexagram cites a Book of Songs (Shijing) allusion where Duke Shao of Zhou dispensed justice under a wild pear tree, symbolizing how impartial governance wins public trust. The Sun hexagram references Gao Yao (Emperor Shun’s judge) and Qi Bo (King Wen’s sage minister), illustrating how just rule inspires universal submission.

The Yi hexagram warns that petty gains may backfire—like souring wine or rotting fish—and aren’t worth pursuing. The Guai hexagram compares dependence on the strong to a hen sheltering chicks, yet when a tiger (danger) appears, no one dares to help, urging self-reliance.

Both the Gou and Cui hexagrams use natural omens (collapsing mountains, birds retreating) to foretell decline, citing the historical defeat and death of Duke Xiang of Song due to his obstinacy, demonstrating the consequences of defying timing and human capacity.

The Kun hexagram employs a crow’s cry and nighttime vigilance as signs of impending disaster, urging precaution. The Jing hexagram portrays a nurturing mother whose care leads to familial prosperity, highlighting the union of benevolence and opportunity.

Finally, the Ge and Ding hexagrams caution that rejecting the worthy invites drought and famine, while poorly executed reforms (Ding) may bring calamity. Through hexagrams and historical lessons, the text illuminates the principles of success and failure, stressing virtue (De), timing, and adaptability.

This passage records several historical allusions and hexagram interpretations primarily related to events from the Zhou dynasty and Spring-Autumn period.

When King Wen went hunting by the Wei River, he encountered the angler Jiang Ziya (Lü Shang), invited him back, and honored him as Grand Preceptor. Later, King Wu of Zhou became his disciple, ultimately succeeding in overthrowing King Zhou of Shang, after which Jiang Ziya was enfeoffed with the state of Qi to establish a feudal domain.

During the Spring-Autumn period, Prince Qingfu of Lu (styled Gongzhong) instigated the stableman Luo to murder Ziban in the Dang family residence. Qingfu later fled to the state of Ju. The specific meaning of "Ziban receiving blessings" mentioned here remains unclear.

The Gen hexagram (艮) describes the harmonious pairing of a virtuous husband with a virtuous wife, which can yield numerous descendants and enduring family joy. The Jian hexagram (渐) quotes from the "Minor Odes" section of the Classic of Poetry (诗经·小雅), depicting officials longing to serve their parents but prevented by official duties.

The Guimei hexagram (归妹) portrays floodwaters destroying homes amid the clamor of wild ducks disturbing peace. The Feng hexagram (丰) mentions silk fabrics being used as ceremonial gifts, though the specific reference remains obscure.

The Xun hexagram (巽) describes how the celestial virtue (天德) of the Qian hexagram (乾) blankets heaven and earth, nurturing all things to bring human blessings. The Dui hexagram (兑) records the war between Qin and Jin states—how Duke Hui of Jin was captured, his heir Yu sent to Qin as hostage, and how Duke Hui executed the blundering Qing Zheng after returning home.

The Huan hexagram (涣) recounts the rebellion of Chen Heng (Tian Chang) of Qi, who murdered Duke Jian of Qi on the jiawu day of the fifth month. The text suggests that "zi" (子) might be a scribal error for "wu" (午).

This passage from the Forest of Changes (Yi Lin), composed by Jiao Yanshou of the Han dynasty, presents divinatory prophecy poetry using symbolic imagery to describe auspicious and ominous signs corresponding to various hexagrams. The phrase "three legs without a head" depicts a state of incompleteness, suggesting mental derangement and dissipated Jing (essence) and Qi (vital energy)—like a moonless night bereft of guiding light.

The Zhongfu hexagram portrays the scene of Yin-Yang imbalance: endless night devours daylight, with Yin energy encroaching upon Yang (Yin and Yang representing the fundamental complementary opposites of the cosmos), causing all things to wither. The northern "Black Path" (ancient astronomers' term for the sun's winter trajectory) symbolizes the realm of extreme Yin, where the vitality of all beings lies dormant.

The Xiaoguo hexagram reveals a turning point: encountering a noble person ("great lord" denoting one of high virtue) during midnight activities can dispel confusion and distress. This subtly embodies the Yi Jing principle that extreme Yin gives birth to Yang—apparent darkness may actually nurture transformation.

The Jiji hexagram displays harmony: chasing deer in the western mountains symbolizes following natural flow, where balanced Yin-Yang averts national calamities. The "eldest son" (family heir) must await an enlightened ruler before journeying, implying human affairs must accord with celestial timing.

The Weiji hexagram uses the "left ear" (traditionally associated with Yang, as opposed to the Yin right side) to represent nascent Yang energy, though the way of frugality (se meaning restraint) cannot yet fully dispel Yin's gloom. The concluding mention of parental relationships metaphorically reflects the primordial state before Heaven and Earth achieve Yin-Yang equilibrium. Through natural imagery, these hexagram poems unveil the subtle omens of cyclical transformation in all phenomena.