《易林》Vol. 15

In the fifteenth volume of the "Forest of Changes" (Yi Lin), the divination content regarding the Xun hexagram (one of the Eight Trigrams [Bagua], symbolizing wind) can be understood in modern terms as follows:

Like the evergreen pines on the warm mountain that never wither, the phoenix (a divine bird symbolizing auspiciousness) finds sanctuary here, foretelling scenes of peace and prosperity.

The Yao text of the Qian hexagram (the first of the Eight Trigrams, symbolizing heaven) quotes an allusion from the "Book of Songs·Meeting in Sangzhong": Someone gathers medicinal herbs in Meixiang, yet fails to keep the rendezvous in the mulberry grove. This longing makes one so sorrowful that even the waistband (ancient girdle) loosens.

The Kun hexagram (symbolizing earth) shows birds gathering under palace eaves, their unsettling cries foretelling the master's imminent departure.

The Zhun hexagram mentions benevolent governance flourishing like vegetation—just as Emperor Shun's (ancient sage ruler) dwelling formed a village in two years and a city in three, ultimately receiving Yao's abdication due to his virtuous character.

The Meng hexagram warns: Resources from other mountains (metaphor for external supplies) allied with fine jade (qiu) attacking our city will bring harm, plunging the whole family into distress.

The Xu hexagram describes taking wealth to ransom a fox (possibly representing something vital), yet the other party refuses explanation, becoming entangled like tiger whiskers that cannot be retrieved.

The Song hexagram uses "one reed producing two tongues" (a single instrument reed producing dual sounds) to metaphorize rumor-mongering—like Zeng Shen's (Confucius' disciple) mother who initially disbelieved her son committed murder, but fled abandoning her loom shuttle when threefold rumors created a "tiger."

The Shi hexagram states shallow characters muddy waters by stirring their tails—only by clearing silt can low fields become fit for millet (ancient staple crop).

The Bi hexagram depicts the Celestial Gate (possibly representing opportunity or divine portal) blocked by ninefold barriers, impassably deep—sitting from dawn to dusk without seeing the divine.

The Xiao Xu hexagram warns: Eyes darkened by blindness, ears stopped by deafness create abyss-like peril that may bring utter ruin.

The Lü hexagram says early frost and mist obscuring sunlight, with yin-yang imbalance causing disasters, will lead to severe crop failure.

The Tai hexagram (symbolizing prosperity) shows three men harmonizing under earthen corridors, manifesting virtue in the Mingtang (ancient ceremonial hall) through mutual deference and ceaseless feasting. When the Star Official Jibo attends the sovereign, the auspicious colors of heaven and earth (xuanhuang) appear, resonating with the Yellow Emperor's Hegong and Yao's Qushi—different names for Mingtang through the ages.

Ji Zi (the virtuous minister Jizi of the Shang dynasty) was originally an official of the Shang court. After King Wu of Zhou overthrew King Zhou, Jizi submitted to the Zhou dynasty and was enfeoffed in the Korean peninsula region.

When affairs take an unfavorable turn, it's like chasing a chicken only to lose a sheep—even temporary gains cannot last. When Confucius found himself stranded between the states of Chen and Cai, the state of Chu sent envoys to invite him. Just as Confucius prepared to depart with due ceremony, the ministers of Chen and Cai conspired, saying, "If Chu employs Confucius, we will be in danger." They then dispatched troops to besiege him in the wilderness, cutting off his supplies of food and water. Later, Zigong rushed to Chu for aid, and King Zhao of Chu sent troops to rescue Confucius, allowing him to escape the peril.

It is like a year of severe drought when rivers and lakes dry up, and all living things wither without vitality—at such times, no action can remedy the situation.

Fan Li (Tao Zhugong) and Bai Gui (a merchant of the Warring States period) were both skilled in commerce and finance. They lived frugally, restrained their desires, and accumulated wealth through trade, surpassing even the nobility in prosperity.

Yet to disdain the rivers and seas while endlessly trudging across dry land will only lead to thirst and exhaustion, losing one's footing—such self-inflicted troubles inevitably bring calamity.

The allusion in the Book of Songs of yellow birds pecking at grain expresses the wanderer's longing for home. Like those birds ceaselessly feeding on crops, those drifting in foreign lands remain preoccupied with thoughts of their homeland and elders, yearning to return.

Field mice and pheasants always seek to escape their cages. Once trapped inside, they can hardly break free again.

Duke Ling of Chen indulged in debauchery and misconduct, carrying on an illicit affair with Lady Xia. Her son, Weishu, enraged, shot and killed Duke Ling in the stables, plunging the state into chaos (as recorded in the Zuo Zhuan, 10th year of Duke Xuan).

It was like a colossal serpent and a giant fish locked in fierce combat outside the city walls, blocking the roads. In such times, when the ruler has lost the Dao (Way), he can only flee in panic.

Slander brings ruin to the state, overturning right and wrong. Just as Duke Xian of Jin, infatuated with Consort Li, sought to install her son Xiqi as heir, she bribed courtiers to falsely accuse the other princes. Crown Prince Shensheng (posthumously titled Gongzi) and Boqi, son of Yin Jifu, both became classic examples of exiles framed by a stepmother's slander.

These passages from the Forest of Changes (Yi Lin) depict various auspicious and inauspicious omens. Here's a modern interpretation:

The phrase "gloom obscuring clarity" describes excessive yin energy blocking sunlight, like dense fog swallowing daylight, suggesting obscured affairs and unclear situations.

"Gazing at the city while holding a child" paints a fortunate scene: A noble descendant carrying an infant enters the capital, bringing great joy to the ruler—a sign of peace and smooth progress.

"Three worms breeding poison" illustrates the importance of environment through classical allusions. Like how Zengzi (Confucius' disciple) refused to enter an alley named "Conquer-Mother," and Confucius wouldn't drink from "Thief-Spring," this teaches noble persons to avoid corrupting influences.

"Chariots galloping, men fleeing" recounts the historical Battle of Changshao when Qi attacked Lu during the Spring and Autumn period, depicting panicked retreat and utter defeat.

"Fighting over chickens while losing sheep" references Confucius' hardship when trapped between Chen and Cai during his travels. Though temporarily losing possessions (like the money pouch), Chu's eventual rescue shows temporary losses may bring later recompense.

"Morning wind's patterned wings" employs the Book of Songs allusion to the falcon (a fierce bird), contrasted with Houyi (the legendary archer). This implies even supreme skills (like Yi's marksmanship) may prove futile.

Other passages use animal symbolism and natural phenomena to foretell fortunes: A mother bird shielding chicks signifies domestic harmony; thunderstorm madness in a woman predicts neighborhood discord; eagles ambushing feeding chickens warns of family separation. These divinatory images employ nature's patterns and historical parables to metaphorically reveal human affairs.

This passage from the Yi Lin scripture weaves together multiple hexagram allusions, revealing the interplay between ancient military affairs, governance, and natural laws. It recounts how during the Spring and Autumn period, Jin general Xi Ke requested additional chariots when aiding the state of Wei; how Duke Huan of Qi demonstrated his hegemony at the Kuiqiu alliance assembly; and how Xiang Yu's arrogance during the Chu-Han contention led to his defeat at Dingtao. These historical events all illustrate the principle that "reliance on strength inevitably leads to defeat."

The Mingyi (Brightness Hidden) hexagram tells how precious classics were preserved despite chaotic times, metaphorically showing how the true Dao (Way) endures. The Jiaren (Family) hexagram uses the cautionary tale of Xiang Yu, the Hegemon-King of Western Chu, to warn against obstinate self-reliance. Meanwhile, hexagrams like "Spring Sunshine Grows Grass" manifest nature's law of universal growth. Particularly noteworthy is the "Three Sage Kings Assisting Governance" reference to Yao, Shun, and Yu collectively supporting the royal house, symbolizing the power of collective wisdom.

Regarding divinatory omens, "Fish Troubling Murky Waters" foretells the inauspicious siege of a city, while "Though Exhausted, Reopening" indicates potential turnaround amid crisis. Commercial hexagrams like "Fitting to Trade at Market" emphasize seizing opportunities for substantial profit, and "Riding Dragons with the Wind" even predicts merchants gaining triple returns. The text as a whole presents the dialectical philosophy of fortune and misfortune being interdependent, and strength-weakness being transformative—containing both historical lessons and practical wisdom for living.

The Yi Lin is an ancient divination text that interprets hexagram symbolism. Here are selected explanations of certain hexagrams:

The "Oppression" hexagram speaks of how the earth's (Kun) abundant De (Virtue/Power) nourishes all things. Maintaining integrity and equanimity brings great blessings. Kun symbolizes the earth bearing all things with boundless virtue. Among the three virtues mentioned in the Book of Documents' "Great Plan" chapter, "uprightness and harmony" is one such virtue.

The "Well" hexagram depicts mountain floods destroying bridges, leaving travelers stranded in sorrow.

The "Revolution" hexagram describes swallows building nests that cannot block wind or rain, and households so poor they lack clothing. This originates from historical anecdotes: when Duke Xiang of Qi encountered ominous signs during hunting and was injured, and later when King Zhufan of Wu was struck by a hidden arrow while attacking Chu.

The "Shake" hexagram explains how the sun and moon's movements bring seasonal changes - even the most glorious honors cannot last forever, eventually returning to ordinary states.

The "Stillness" hexagram portrays palace gates wailing as ministers trap their ruler, rendering him immobile.

The "Gradual Progress" hexagram uses the metaphor of staring at the sky through a pottery jar - focusing only on trivial matters makes one miss great blessings.

The "Marrying Maiden" hexagram states that heaven-blessed households avoid calamity, instead enjoying harmonious relationships.

Other hexagrams include:

• The "Abundance" hexagram describing continuous rain muddying roads, forcing merchants to close shops and markets to stagnate
• The "Traveler" hexagram showing blessings arriving as fortunes gradually flourish - virtuous persons can benefit the nation
• The "Joy" hexagram depicting sunny southern mountains with lush blossoms, where noble persons attain honor
• The "Dispersal" hexagram speaking of dragons without fully formed scales - all eloquent words without true substance
• The "Restraint" hexagram criticizing those who lack virtue yet make presumptuous judgments, comparing them to calves prematurely growing horns - as absurd as children acting recklessly

These hexagrams primarily employ natural phenomena and historical allusions as metaphors to illuminate principles for human conduct.

Interpretation of the Yi Lin in Vernacular:

The Zhongfu hexagram speaks of treacherous individuals (referring to those who secretly commit evil) attempting to silence the ruler's voice. Like a swan appearing graceful yet harboring hidden malice, their actions ultimately bring calamity. Jing Ji and Zhang Bo both fell into distress because of this. The specific historical reference here remains unclear.

The Xiaoguo hexagram describes how the spread of virtue benefits all directions. The Rain Master (the deity governing rain) sprinkles water to purify the roads, while the Wind Lord (the deity governing wind) dispels misfortune. Ancient emperors would tour the feudal lords' territories every five years (known as "inspection tours") and perform the Fengshan ritual on Mount Tai, reporting their governance achievements to Heaven. This tradition dates back to the eras of Emperor Yao and Emperor Shun.

The Jiji hexagram recounts the achievements of Yu the Great (of the Si clan) in taming the floods. He ventured deep into the Kunlun Mountains (the source of the Yellow River, located in present-day Qinghai) to channel the floodwaters, allowing sunlight to shine upon the land once more. Eventually, he received Emperor Shun's abdication by a hot spring, his virtuous deeds renowned throughout the world.

The Weiji hexagram states that the Five Sacred Mountains and Four Great Rivers embody the virtue of nurturing all things. By following the laws of nature, the people receive blessings and prosperity.

The Dui hexagram depicts the triumphant return of an army. Warhorses neigh (the sound of horses calling to each other during night marches was called "banma" in ancient times), and the returning soldiers joyfully reunite with their wives.

The Qian hexagram speaks of emerging from danger and hardship, ultimately entering the gates of fortune and gaining an audience with a sage ruler.

The Kun hexagram records an event in the 14th year of Duke Ai of Lu, when the charioteer Chu Shang of the Shusun clan captured a qilin (a mythical auspicious beast). Confucius interpreted this as an omen of the passing of a sage king and, grieving, began compiling the Spring and Autumn Annals.

The Zhun hexagram tells of a marriage arranged by the riverbank, but the absence of a boat to cross the river brings anxiety and disappointment, leaving the lovers unable to meet.

The Meng hexagram describes the descendants of the Heavenly Emperor (Tian Sun Di Zi) shining as brightly as the sun and moon, enjoying honor and blessings in the mortal world.

The Xu hexagram portrays three men fighting over a wife, chasing endlessly without rest, exhausting their vital essence (Jing) and energy (Qi) until they collapse in exhaustion.

The Song hexagram records Yu the Great summoning the feudal lords at Mount Kuaiji, where ten thousand states came bearing jade tributes, ushering in an era of peace.

The Shi hexagram speaks of early frost and late snow damaging crops, rendering all farming efforts futile and leaving the people to endure hunger and hardship.

Here we examine several hexagrams from ancient divination and their interpretations:

The first passage discusses the "Bi Hexagram," depicting the political chaos during the late Xia and Shang dynasties. When loyal generals like Song Rong bearing halberds and Du Bo carrying crossbows rise against tyrannical rulers, it symbolizes how virtuous ministers are forced into rebellion during a dynasty's collapse.

The "Xiao Xu Hexagram" narrates the story of Hou Ji, progenitor of the Zhou dynasty. Endowed with sage-like virtue (De) that resonated with the Supreme Heaven (Taiji), he taught people agriculture, providing sustenance. Quoting the Book of Songs and Book of Documents, it illustrates how rulers should establish the Middle Way (Jian Zhong), guiding people through ritual propriety so they may follow the righteous path.

The "Lü Hexagram" portrays calamity-stricken fields: rampant vegetation in waterlogged lowlands, crops rotting after torrential floods—an ominous sign.

The "Tai Hexagram" recounts Confucius' trials during his travels. Mistaken for Yang Hu in Kuang and stranded without food in Chen-Cai, his complete virtue (De) ultimately transformed peril into safety.

In the "Pi Hexagram," two crimson-haired deities descend from the Five Sacred Mountains, spreading dire prophecies that people can only accept submissively—a portent of grave danger.

The "Tong Ren Hexagram," an auspicious sign, indicates unimpeded will, avoidance of calamity, and the revival of declining fortunes.

The "Da You Hexagram" employs decaying roots and withered leaves as metaphors for decline. When sudden conflagration (the character "yan" denoting flames) appears, it signifies disaster arriving like wind.

The "Qian Hexagram" references the "Ge Tan" poem from the Book of Songs, where imperial consorts devoted themselves to weaving fine and coarse hemp cloth (chi and xi) in their parental homes—symbolizing domestic harmony that delights elders.

The "Yu Hexagram" tells of seeking jade eastward but obtaining worthless stone, named "Without Integrity" and styled "Ugly Evil," representing frustrated desires that bring contempt.

Finally, the "Sui Hexagram" uses the hedgehog (wei) shrinking in fear at magpies to illustrate cowering before formidable opponents.

This passage from Yilin employs multiple hexagram metaphors to illustrate auspicious and inauspicious outcomes in various circumstances.

The image of "a magpie ordering a hedgehog to turn belly-up" depicts the hedgehog's concealed loathing beneath apparent compliance—a metaphor for feigned obedience masking deep resentment.

The Gu hexagram recounts how Duke Xiang of Song sustained a fatal thigh wound at the Battle of Hongshui, while King Zhufan of Wu perished by a stray arrow at Chaomen during his Chu campaign. Both historical anecdotes demonstrate how belligerence invites calamity.

The Lin hexagram portrays eastern and western mountains feasting together, symbolizing the blessings of harmonious coexistence. Conversely, Guan warns that dancing in improper settings leads to regret—emphasizing the importance of timely action.

Shihe quotes the Book of Songs' "Ru Fen" chapter, evoking the melancholy of missing opportunities while wandering along the Ru River. Bi recounts the noble friendship between Zheng's Zichan gifting fine linen to Wu's Jizha.

Bo employs the parable of eight hundred chariots to illustrate how virtue (De) attracts blessings. Fu uses separated lovebirds—the male at Weak Water, the female in the Southern Sea—to symbolize the anguish of longing.

Wuwang teaches that releasing snares brings peace, while Dachu prescribes seasonal travel: southward in autumn-winter, northward in spring-summer for health cultivation. Finally, Yi contrasts Jie of Xia's jade tower and Zhou's Youli prison with the joy Tang of Shang and King Wen attained through benevolence.

Through natural phenomena and historical narratives, these hexagrams reveal the cardinal principle of aligning with cosmic patterns (Dao) while maintaining harmonious balance.

This passage from the Yi Lin scripture contains multiple hexagram divinations, each corresponding to different historical allusions and symbolic meanings. Let me interpret several key sections in modern language:

The phrase "牖当作羑" recounts the historical episodes of King Tang of Shang being imprisoned at Xiatai and King Wen of Zhou confined at Youli, illustrating the imbalance of Yin-Yang in the "Great Excess" (Daguo) hexagram. Just as parents give birth to six children (referring to the three sons and three daughters in the Bagua), harmonious coordination is needed for proper development.

In the "Kan" (Abyss) hexagram, the image of a hungry silkworm spinning a chaotic cocoon symbolizes tangled affairs that are hard to straighten out. The "Li" (Radiance) hexagram uses the dimming of the Eastern Wall star to metaphorize how a jealous matriarch can disrupt undertakings. The "Xian" (Influence) hexagram depicts the ritual of filtering wine with white thatch grass for sacrifices—an ancient Chu state ceremony using specially prepared three-ridged thatch to offer purified wine to deities, praying for blessings.

Fan Li's story appears here: when leaving Yue, he took precious jewels to Qi to establish his business, eventually prospering at Yingqiu (a place in Qi) and becoming the wealthy merchant Tao Zhugong. This allusion demonstrates the importance of assessing circumstances and seizing opportunities.

The "Dun" (Retreat) hexagram warns against straying into danger through the metaphor of three rams and five ewes losing their way. The "Great Strength" (Dazhuang) hexagram portrays a male crane attempting to fly but blocked by heavy rain, symbolizing obstructed progress.

The "Brightness Wounded" (Mingyi) hexagram mentions Duke of Zhou establishing a city east of the Luo River, with his son Boqin enfeoffed in Lu—illustrating the transmission of blessings. The "Family" (Jiaren) hexagram uses the "Zeng Shen killed a man" allusion (prototype of the "three men make a tiger" story) to show how rumors cause distress.

Finally, the "Jian" (Hardship) hexagram employs the metaphor "when stores overflow, dung and soil won't stay" to vividly explain how accumulated wealth must circulate, just as waste cannot remain stagnant. These hexagrams reveal patterns of development and wisdom for navigating life through historical narratives and natural phenomena.

This passage originates from the Forest of Changes (Yi Lin), a divinatory work based on the Zhouyi (I Ching), which employs symbolic language to describe the auspicious or inauspicious omens corresponding to various hexagrams. Each section begins with a hexagram name followed by its associated prognostication.

The segment "The Heart's Desire Finds Joy" speaks of timely opportunities where one's aspirations may be fulfilled, with enduring blessings. "Arms and Armor" refers to matters of warfare, though no specific interpretation is given here.

"Eyes That Cannot Close" depicts a state of restless anxiety and fearful unease, warning to distance oneself from danger. "Yi Wu Assisting Duke Huan" recounts the story of Guan Zhong (courtesy name Yi Wu) advising Duke Huan of Qi, with "three brides" symbolizing Guan Zhong's marriage to women of three clans—a metaphor for wealth and status.

"Xia Ji Whispers in Ears" alludes to the Spring and Autumn period tale of Lady Xia Ji's illicit affair with Wu Chen, hinting at gains through improper means. "Younger Brother Welcomes Siblings" portrays the joyous reunion of family members.

"Leaving the Nest, Departing Home" describes an auspicious relocation, while "Shun Elevates Great Yu" records Yu the Great's flood-control achievements honored by Emperor Shun. "Rivers and Seas" metaphorically depicts commercial prosperity enriching the nation.

"Smoldering and Spreading" depicts a raging fire where neighbors suffer while one remains unharmed. "Obscure and Unclear" warns of unrecognized peril. "Birds' Raucous Cries" foretells impending disaster befalling the royal house.

"Ten Hens with a Hundred Chicks" illustrates how the weak, united, may resist the strong. "Building the City of Luoyi" recounts Duke of Zhou's construction of Luoyi (the Eastern Capital of Zhou), prophesying the dynasty's enduring fortune. The Gen hexagram typically signifies stillness and prudence.

The hexagram prophecies in Forest of Changes employ animal allegories to reveal life's circumstances. Three people traveling together but harboring conflicting intentions is likened to a single person with five contradictory hearts—ultimately falling into distress due to internal division.

The struggle between a tiger and a wolf symbolizes an uneven contest, much like a pheasant confronting an eagle, doomed to collapse at the first strike. The parable of "nurturing a tiger invites calamity" warns that indulging malevolent forces will eventually backfire. Though one may temporarily seek divine protection for safety, hidden dangers lurk beneath the surface.

When pheasants and rabbits flee eastward, they appear to follow natural patterns, yet panic at the sight of hawks and plummet to their deaths. This subtly alludes to Lady Wen Jiang of Lu Huan Gong (a princess of Qi during the Spring and Autumn period), who returned to Qi like an autumn snake retreating to its den—yet violated human ethics, proving less attuned to seasonal rhythms than serpents.

A bird's nest swaying on a treetop, startled by a single cry, scatters three fledglings—symbolizing an unstable foundation. Those fated to die young are often haunted by specters, their wives and children wailing in grief, left bereft too soon. Yet a simple life, thatching roofs with reeds and painting banners with the Three Luminaries (sun, moon, and stars), may instead invite blessings.

When nets spread densely, birds find no escape; excessive warfare leaves the people destitute. In contrast, a regime as steady as piled stones bestows grace across the land, while the Qin dynasty's casting of bronze statues and iron pillars (referring to Qin Shi Huang's melting of weapons into twelve golden figures) condemned the masses to endless toil.

A hunting dog limping in pursuit of a hare hints at fleeting opportunities; a carriage jolting in gales warns that abandoning tradition risks losing equilibrium. Rivers and seas conceal treasures and great fish, yet greed for swift gains may bring the opposite result. These hexagrams use natural phenomena as metaphors for human affairs, emphasizing the importance of aligning with the Dao (the Way) and maintaining one's fundamental virtue.

Here is the modern interpretation of hexagram imagery from the "Yi Lin" (Forest of Changes):

Two oxen give birth to a dog, with the Year of the Dog (Xu) as its mother. When the Chu state (Jingyi) invades, Lord ⬤ is forced to flee. Another interpretation suggests that after three years, the Kun hexagram transforms into Zhen, or that three horses give birth to a foal, corresponding to the transformation from Pi to Gou hexagrams.

The Shi (Army) hexagram speaks of the nomadic tents (qionglu) of Parthia and Kangju (ancient Central Asian states) being completely different from our customs, which causes me concern.

The Bi (Closeness) hexagram describes colliding with the Tian Gang star (the handle of the Big Dipper) while walking, resulting in dead horses and broken carts, leaving one destitute and reduced to begging.

The Xiao Xu (Small Accumulation) hexagram mentions chasing a fox naked while being watched by others, and a hen crowing at dawn (a hen heralding the morning) foretelling domestic chaos. This references the "Book of Documents·Mu Shi" passage: "Hens should not crow at dawn; if they do, the household will decline."

The Lü (Treading) hexagram depicts searching for a wife for one's younger brother by the East Sea, but the journey is long without boats, making it impossible to meet the desired person.

The Tai (Peace) hexagram is auspicious: a man and woman marry, uniting two families in a most suitable union that will bring prosperity to the household.

The Pi (Stagnation) hexagram concerns the Taiwei Enclosure (the celestial court of the Heavenly Emperor): this stellar region where the Yellow Emperor resides has layered protections, inaccessible to ordinary people. It remains eternally tranquil and free from calamity. The Taiwei Enclosure contains fifteen stars arrayed like screens guarding the palaces of the Five Emperors.

The Tong Ren (Fellowship) hexagram warns: taking money to market to buy a fine horse (liu zi), only to encounter a cunning thief who steals the precious yellow treasure (huang bao).

The Da You (Great Possession) hexagram shows an auspicious sign: three companions returning home together, seeing the city gates from afar, and rejoicing upon reuniting with family.

The Qian (Modesty) hexagram describes a marriage: taking a Jiang-clan wife, welcoming the bride in a horse-drawn carriage. When the young princess of Qi married into the Jin state during the Spring and Autumn period, it greatly pleased her husband—this references the historical alliance marriage between Qi and Jin.

The Yu (Enthusiasm) hexagram tells of brothers traveling: several brothers going south to find a great ewe, with the eldest brother injuring his foot while the youngest carries the baggage. The virtue of Liuxia Hui (a virtuous official of the Spring and Autumn period) remains as constant as the pure color of a horse's coat (li huang).

The Sui (Following) hexagram shows an auspicious sign: maintaining bodily purity with white teeth, the elderly regaining vitality, abundant descendants, and benefits for parents-in-law (gu jiu).

The Gu (Decay) hexagram has no specific commentary.

This passage from the Forest of Changes (Yi Lin) employs multiple hexagram allegories to narrate historical anecdotes and philosophical insights:

The "Lonely Night's Discontent" hexagram recounts how the Yellow Emperor's consort Momu, though physically unattractive, possessed great virtue (De), while also telling of King Ping of Chu who banished Crown Prince Jian after believing slander. The prince's exile to Song State reveals the perils of political struggles.

"Pursuing the Fleeing Northward" depicts chasing fugitives until a younger brother is recovered and brought home, suggesting all things eventually return to their proper place.

"Wingless Flight" compares a bird with broken wings to a lame rabbit, illustrating how inadequate conditions hinder accomplishment. "Empty Embrace" satirizes merchants who discuss profits yet take no action.

"Mountains Become Celestial Pools" shows nature's transformations, quoting the Book of Songs to express how official duties obstruct filial piety. "The Gibbon's Chatter" criticizes empty rhetoric that invites trouble, like how a gibbon's cries attract crows.

"Short Flight" describes a bird failing to soar high due to nest attachment, metaphorizing how contentment with the status quo prevents prosperity. "Large Tail, Slim Waist" uses an unwieldy tail's inability to sway as political allegory for Ji Pingzi's tyranny that exiled Duke Zhao of Lu.

"Morning Birth, Evening Death" contemplates life's transience. "Confucius Feared in Kuang" records how the sage, mistaken for Yang Hu and besieged, maintained his moral principles even during food shortages in Chen and Cai.

"Wisdom in Darkness" shows how the wise await opportunities to gain honor. "White Bird Bearing Food" tenderly portrays a mother bird feeding her young.

The final hexagrams use musical harmony to symbolize social order, citing Yao and Shun's exemplary governance, while a Book of Songs reference to a man awaiting his beloveds no-show expresses melancholy disappointment. Through historical narratives and natural imagery, these hexagrams illuminate the Dao's patterns in human affairs and cosmic operations.

The "Forest of Changes" (Yi Lin) passage employs hexagram imagery (Dazhuang, Mingyi, Jiaren, etc.) to narrate historical allusions and philosophical insights. Taking the "Dazhuang" hexagram as an example, it depicts the fall of the Shang dynasty: people wail in the earth-god shrine, mourning the extinction of Shang's lineage. At dawn on the jiazi day, sacrificial rites in the Yin ancestral temples ceased. This corresponds to the Shangshu (Book of Documents) account of King Wu of Zhou leading troops to Muye on the outskirts of the Shang capital at daybreak on jiazi day, ultimately overthrowing King Zhou and ending the Shang dynasty.

The section about "what the Son of Heaven bestows" states that blessings conferred by heaven remain constant, eliminating need for concern about danger. Without specific annotation, it emphasizes the stability of heavenly mandate.

The "Mingyi" hexagram uses the imagery of flounder fish and lovebirds nestling together to symbolize fortune, mentioning Ji Jiang of Ji state (wife of Duke Huan of Qi) during the Spring and Autumn period marrying into the royal house in virtuous harmony. Annotations clarify Ji Jiang was Queen of King Huan of Zhou, from the Jiang clan of Ji state.

The "Jiaren" hexagram describes carriages (with onomatopoeic "tian tian" for wheel sounds) gradually scattering and overturning, warning against loss of reputation. The "Kui" hexagram speaks of breaking branches from the Ruo tree (mythical western tree of Kunlun) to block vision from seeing younger brothers; the three-legged sun crow (legendary solar bird) leaving its home - using mythological imagery to express family separation.

The "Jian" hexagram compares precarious progress to traveling narrow goat trails (describing Zhao territory's treacherous mountain paths), requiring worthy men (princes) to ascend heavenward. The "Xie" hexagram praises earth's nurturing virtue where all things flourish, stating peace and integrity bring great blessings, quoting the Yijing and Shangshu's praise of Kun virtue (earth's包容 quality).

The "Sun" hexagram recounts Yi Yin (Shang dynasty sage minister) toiling in wilderness fields of Youxin before meeting an enlightened ruler, his will tempered through hardship. The "Yi" hexagram depicts people traveling afar to admire mulberry trees, with elders joyful and youths harmonious, presenting an auspicious scene.

Final sections describe: Zhou troops' decisive victory at Muye (universal celebration at jiazi dawn), crossing rivers for tangerines but finding chestnuts (joyous feasting with unexpected gains), broken fish traps failing to hold catch (fishermen laboring with empty baskets) - using historical events and daily scenes to reveal life's unpredictable gains and losses.

This passage from Forest of Changes (Yilin) is an ancient collection of oracles using hexagram imagery to divine fortune. Each section corresponds to a hexagram, employing symbolic descriptions to foretell human affairs. Here are vernacular explanations of each hexagram's symbolism:

The Well Hexagram depicts someone lost without direction, even losing cattle and horses, with vendors fleeing the marketplace until it stands deserted. This metaphor represents losing support and being left isolated and helpless.

The Revolution Hexagram portrays the auspicious scene of a mother bird hatching her chicks, coupled with a dragon soaring through clouds and people revering their leader like a father. This foretells the coming of favorable transformation.

The Cauldron Hexagram recounts the story of King Tai of Zhou (grandfather of King Wen). Inheriting the virtuous legacy of ancestors like Houji and Gongliu, he practiced benevolence and righteousness, winning the people's devotion. When the Xunyu tribe attacked from the north, he led his people to relocate to Mount Qi. The people exclaimed, "Here is a ruler of true virtue!" and followed him in such multitudes that they resembled a bustling market crowd.

The Thunder Hexagram mentions the affliction of festering sores, a filial daughter-in-law misunderstood, a ruler covered in tumors, and even carriage horses abandoning their posts. This suggests a state of physical and mental unease.

The Mountain Hexagram describes an emaciated creature with a sheep's head and rabbit's feet—utterly fleshless—and grain spilling from a torn sack, leaving nothing gained. This symbolizes futile efforts yielding no results.

The Gradual Progress Hexagram refers to scattered "Xue bamboo vessels" left unattended and the diminishing wisdom and joy of Jizi (possibly a sage). The conclusion laments how rare it is to meet truly discerning people, though the specific historical reference remains unclear.

The Marrying Maiden Hexagram warns of a sister whose mature appearance undermines the ruler's dignity, turning good intentions into a source of calamity. This cautions against the harm that may come from those closest to us.

The Abundance Hexagram depicts four horses pulling a carriage up Mount Tai—steeds of different colors working in harmony, overcoming all obstacles while enabling open dialogue with the ruler. This symbolizes the smooth progress brought by unity and cooperation.

The Traveler Hexagram describes the transformation of yielding into firmness, a woman becoming a man, whereby governance flows unimpeded with ruler and ministers working in concert. This signifies how change can usher in new possibilities.

The Gentle Hexagram tells of a talented southern youth who sought to marry the speaker's eldest daughter but was rejected for his poverty. He later married an unworthy man and lived to regret it—a warning against judging by appearances.

The Joy Hexagram records how Duke Zhao of Lu lost power as the Ji clan seized control, forcing him into exile in Qi and stripping him of honor. This corresponds to the Spring and Autumn Annals account of his expulsion in the 25th year of his reign by three noble families.

The Limitation Hexagram describes purple lingzhi mushrooms growing on celestial mountains and crimson auspicious grass appearing in Yongliang—signs of heaven and earth's harmonious qi nurturing immortality. The ruler treasures these omens; when offerings are made, spirits partake and blessings descend naturally. This most auspicious portent symbolizes cosmic harmony and enduring prosperity.

This passage from the Forest of Changes (Yi Lin) reveals the patterns of cosmic development through correspondences between hexagram symbols and natural imagery. The "numinous mushroom herb" (lingzhi, the immortal fungus) harmonizing with "vermilion grass" (a red sacred plant symbolizing auspicious omens) suggests that when a ruler's virtue (De) pervades all, consuming these celestial herbs can confer immortality. This mirrors the banquet scenes depicted in the Book of Songs, where blessings naturally gather.

The Zhongfu hexagram ("Inner Truth") shows the omen of a stubborn goat refusing to advance, symbolizing discordant intentions where words fail to inspire trust. The Xiaoguo hexagram ("Small Exceeding") uses the metaphor of two mountains facing each other yet never meeting, revealing how things may appear proximate yet remain fundamentally estranged. The Jiji hexagram ("Already Fording") employs the allegory of a doe searching for her fawn but mistakenly entering a tiger's den, warning how coveting external things invites calamity. The Weiji hexagram ("Not Yet Fording") depicts three tigers contending over a mountain, illustrating how conflicting aspirations inevitably breed strife.

The Jie hexagram ("Moderation") praises the sage's oceanic wisdom through the metaphor of seas receiving a hundred rivers, recalling the Classic of Documents passage "the Yangtze and Han rivers pay homage to the sea," paralleling feudal lords submitting to enlightened rulers. Other hexagrams similarly unveil cosmic principles through natural phenomena: the Qian hexagram ("Heaven") uses a tiger's roar to forewarn external threats; the Kun hexagram ("Earth") shows raiding a bird's nest to obtain fledglings, symbolizing unforeseen disasters; the Zhun hexagram ("Difficulty") describes subsisting on one meal a day to portray livelihood hardships; the Xu hexagram ("Waiting") employs magpies' nests being usurped to presage internal and external disharmony.

The hexagrams present striking contrasts between auspicious and ominous signs: the Shi hexagram ("Army") depicts seasonal winds and rains bringing abundant harvests, while the Bi hexagram ("Union") shows a maiden living alone with unfulfilled desires. The Xiaochu hexagram ("Small Accumulation") advises stillness over action in chaotic times, whereas the Lü hexagram ("Treading") displays national prosperity with hosts and guests reveling in harmony. The passage concludes with the Tai hexagram ("Peace") invoking Zaofu (the legendary charioteer) taming thousand-mile steeds, symbolizing how collaborative excellence achieves great deeds. Through natural imagery—animals, mountains, rivers, and plants—these hexagrams vividly elucidate the profound laws of cosmic generation and mutual conquest.

This passage from the Forest of Changes (Yilin) uses hexagram imagery to metaphorically illustrate fortunes and misfortunes in various circumstances:

The line "A hegemon's achievements depend on his chief minister" speaks of assisting a wise ruler to establish dominance. Just as Zaofu (the legendary charioteer) mastered horsemanship, so did Zhao Cui (a Jin statesman) help Duke Wen of Jin achieve hegemony. Here, fine steeds symbolize virtuous ministers, highlighting the importance of ruler-minister harmony.

"Zhang [Liang] and Chen [Ping] offering excellent strategies" refers to these two strategists advising Emperor Gaozu of Han, ultimately helping establish the Han dynasty. Their ingenious plans pacified the realm, bringing stability to the people.

The line about "a broad face and long neck" lacks detailed commentary, but the hexagram suggests rulers must maintain vigilance—outward dignity shouldn't dispel inner caution.

"Fearing darkness, not advancing" emphasizes timing's importance. In darkness (metaphorically unfavorable times), one shouldn't act rashly but await dawn (symbolizing ripe opportunity), just as hunting requires perfect timing for good fortune.

Quoting the Book of Songs (Odes of Wei), it depicts a wife longing for her distant husband—a lament composed by women whose spouses were long away on service, expressing their sorrow.

"Rotten twigs and decayed ropes" symbolize outdated uselessness, warning people to bide their time and seize proper moments when meeting kindred spirits.

"The four-winged flatfish" uses legendary creatures (flatfish with eyes on one side and birds sharing wings) to represent interdependent blessings, like the harmonious unity between ruling families (Jiang and Ji clans) and their sovereign.

"Ascending steps to the high platform" portrays climbing to survey afar—fortune and prosperity towering like mountains, attained through heaven's virtuous power (De).

"Extravagance loves miserliness" warns that both excess and stinginess displease the spirits, inviting disaster.

"Great strides in small carriages" depicts joyous scenes—someone arriving in magnificent leopard furs, bringing blessings.

"Eastward journey, westward steps" references Duke Zhao of Lu's exile during the Spring and Autumn period, showing how losing proper position leads to wandering, ending in death abroad.

"Joyful clapping and leaping" quotes the Book of Songs ("Magpie's Nest"), describing grand noble weddings with hundreds of carriages symbolizing auspicious wealth.

"If unreasonable, none will follow later" means acting without principle leaves one without support, laboring in vain.

This passage from the Forest of Changes (Yilin) uses hexagram transformations to predict fortunes and misfortunes, with each hexagram corresponding to different social phenomena and human affairs. Here's an accessible interpretation:

The "Path" hexagram lacks specific explanation, possibly symbolizing an uncertain future. The "Return" hexagram mentions frequent northern barbarian (Xiongnu) invasions along the borders, hinting at external threats. The "No Error" hexagram states that military campaigns violating ritual propriety will fail—even without immediate disaster, ministers' ambitions to dominate will prove futile.

The "Great Accumulation" hexagram depicts auspicious omens: the Jingxing (a propitious star symbolizing wise rulers and virtuous ministers) illuminates the palace halls while qilins and phoenixes roam freely, though widespread benevolence paradoxically leads to increased litigation. The "Nourishment" hexagram describes an ideal governance where weapons are melted down and virtue (De) reigns—the eternal principle of sage-kings.

The "Great Exceeding" hexagram employs metaphors of broken-winged birds and maimed chickens to portray helpless isolation. The "Abyss" hexagram shows packs of wolves and tigers preying on livestock, with blocked roads disrupting commerce—vivid imagery of chaotic times.

The "Radiance" hexagram cites King Zhou of Shang's debauchery and Prince Weizi's exile as warnings against moral collapse. The "Influence" hexagram depicts three foxes cornering a rat, symbolizing inescapable predicaments.

The "Withdrawal" hexagram illustrates soaring freedom through distant lands, while "Great Strength" demonstrates how virtuous governance benefits all regions. The "Darkening Light" hexagram foretells abundant harvests through favorable weather.

Among the final hexagrams: "Family" promises divine protection that turns calamity into blessing; "Opposition" praises sagacious rulers who deliver people from crises; "Obstruction" emphasizes adaptability to stabilize nations. The referenced "Tang State" alludes to Emperor Yao's legendary golden age.

This passage from the Forest of Changes (Yi Lin) reveals principles of statecraft and self-cultivation through hexagram imagery interwoven with historical allusions. The "Meng Hexagram" (Hexagram 4) employs entangled vines as a metaphor for unworthy officials gaining power while virtuous scholars find no refuge. The "Sun Hexagram" (Hexagram 41) uses the extreme cold of northern lands to symbolize noble men trapped in adversity with troubled hearts.

Two exemplary historical figures are highlighted: Boyi and Shuqi (remnants of the Shang dynasty who starved on Shouyang Mountain rather than eat Zhou grain) embody incorruptible virtue capable of warding off calamity. The Duke of Zhou and Duke of Shao, who assisted the young King Cheng ("chongren" denoting a juvenile ruler), are praised for strengthening the Zhou dynasty through virtuous governance.

The text records King Wu of Zhou's decisive victory over King Zhou of Shang at the Battle of Muye at dawn on a Jiazi day, an event celebrated throughout the realm. Another allusion references Gonggong's son Julong (ancient earth deity) assuming the role of Houtu (Earth God), while the warning of a millennia-old scholar tree—though deeply rooted—being felled by axes carries profound symbolism.

Each hexagram's revelation follows a pattern: rulers should emulate the "Gou Hexagram" (Hexagram 44) by contentedly preserving blessings, and govern like the black-and-white streaked dragon uncle in the "Jing Hexagram" (Hexagram 48) to bestow grace upon the people. Should the "Guai Hexagram" (Hexagram 43) scenario of one wife with multiple husbands (symbolizing moral chaos) emerge, familial disorder ensues. Finally, the "Zhen Hexagram" (Hexagram 51) demonstrates that perseverance in one's aspirations will ultimately bring opportunities to cleanse life's sorrows.

The Yi Lin text employs hexagram transformations to foretell fortune and misfortune, with each passage corresponding to specific hexagrams and their symbolic meanings. For instance, the "Hexagram of Distress" (Kun) depicts the sun and moon moving on divergent paths, mirroring marital discord or a ruler losing authority. The "Hexagram of Minor Accumulation" (Xiaochu) uses the image of a cart losing its axle to symbolize domestic disharmony, while the "Hexagram of Keeping Still" (Gen) describes covert scheming as akin to nocturnal creatures moving in darkness.

Particularly noteworthy are several classical allusions: Wang Liang (the legendary charioteer) and Bole (the horse connoisseur) represent rulers like King Wen of Zhou recognizing wise ministers such as Jiang Ziya. "Hunting three foxes" metaphorically advises eliminating flatterers as one would purge cunning foxes during a hunt. Wherever the "benevolent beast" appears, the text suggests, the nation enjoys peace and markets flourish tenfold.

The hexagrams reveal varied circumstances: some warn to discern subtle omens (like a cow retrieving her stray calf), others caution that conflicting views spark disputes (as when six eyes gaze in different directions), while certain omens promise prosperous journeys (seas and rivers teeming with treasures) or reveal limitations (even clairvoyance cannot perceive what's held in one's palm). The final paired hexagrams "After Completion" (Jiji) and "Before Completion" (Weiji) form a striking contrast: the former advises against business travel when mobility is impaired, while the latter portrays untimely action as a female bird left guarding an empty nest.

Through vivid analogies—drawing from animal behavior, celestial phenomena (like the stars Fu Yue and Wang Liang), and daily life—these hexagram interpretations dynamically illustrate the auspicious and inauspicious signs within life's unfolding events. At their core, they teach the wisdom of assessing circumstances and leveraging strengths while avoiding pitfalls.