《易林》Vol. 16

In the sixteenth volume of the Forest of Changes (Yilin), the divination content regarding the "Inner Truth" (Zhongfu) hexagram is interpreted in modern language as follows:

One prophecy states: When crows caw raucously, it foretells heavenly fire descending to burn down houses, with calamity reaching even the queen. This recalls an incident in the thirtieth year of Duke Xiang of Lu's reign during the Spring and Autumn period, when crows cried at the Bo Altar, after which a great fire indeed broke out in Song, claiming the life of Lady Boji.

The passage about "yellow rainbow fields" speaks of the land where enlightened rulers reside. The virtuous ruler mentioned here refers to Duke Huan of Qi, with "Uncle Guan" being his famous minister Guan Zhong. Under Guan Zhong's guidance, Qi achieved hegemony among the states, rectifying the world and keeping disasters at bay.

The "tally left, contract right" section describes the principle of heaven-earth harmony. Like the perfect coordination of "Uncle Liang" (possibly referring to an ancient worthy minister), when Qian (Heaven) and Kun (Earth) unite harmoniously (Qian-Kun representing heaven-earth), they generate all things. Qian as father and Kun as mother produce six children: Zhen, Kan, and Gen as three sons; Xun, Li, and Dui as three daughters.

The locust plague description: Locusts devour rice crops, refusing to leave despite attempts to drive them away, leaving only empty stalks without grain.

"Fawn seeking milk" depicts a young deer returning to its mother, overjoyed to reunite.

The "breaking Ruomu branches to block the sun" allusion: Ruomu is the mythical divine tree at Kunlun Mountain's western extremity, whose radiance illuminates the earth. Here, its branches obscure the sun, causing people to scatter homeless.

Regarding famine: Though rams grow fat, noblemen starve. In lean years, commoners' lives hang by a thread.

The Yi Yin anecdote: The worthy minister Yi Yin originally farmed in Youxin's wilderness. Though Tang of Shang sought him, he first went to Jie of Xia, finding the tyrant unfit to employ him, before finally assisting Tang.

"Authoritative restraints imprison" discusses judicial justice: An innocent detainee, after Gao Yao's (Emperor Shun's judge) review, eventually gains exoneration and release.

"Raven ascends, magpie rises" refers to two of the Eight Talents of Gaoyang (Emperor Zhuanxu) - Pangjiang and Tingjian (Tingjian being Gao Yao) - whose descendants were enfeoffed in the minor states of Ying and Liu, enjoying prosperity.

"Four eyes meeting" describes family reunion: Two people gaze at each other, gradually drawing closer until, by afternoon when the sun declines westward, they finally behold my eldest sister.

The Yi Lin interprets hexagrams through symbolic imagery to portend various auspicious and ominous signs. For instance, the Tai hexagram depicts striding onto a carriage heading south to a house of celebration, where someone gifts a fox-fur robe—foretelling imminent blessings. Conversely, the Pi hexagram describes a gathering where no one offers introductions, with unreliable matchmakers leading to thwarted endeavors.

The Tongren hexagram employs the metaphor of wild geese skimming landward, symbolizing a ruler's prolonged absence and elder brothers dwelling in exile. This alludes to the Book of Songs line "swans fly along the land," hinting at separation. The Dayou hexagram warns of disaster when frontier garrisons overstay their rotation, echoing the historical rebellion of Lian Cheng and Guan Zhifu in Qi during the Spring and Autumn period due to unresolved border duties.

The Qian hexagram records the three-generation feud between Qi and Lu after their battle at Longmen, corresponding to Duke Qing of Qi's invasion of Lu's northern territories—where his favored minister Lu Pu Jiukui was captured, as chronicled in the Spring and Autumn Annals. The Yu hexagram condemns the Zhou dynasty's corruption, with displaced citizens and the state "precarious as a stack of eggs."

Natural imagery abounds: the Sui hexagram shows cicadas humming on branches amid lush foliage and abundant fruit, evoking prosperity, while the Gu hexagram portrays tempests scattering dark clouds as harbingers of calamity. The Shihe hexagram's wren nesting on a twig, buffeted by winds, mirrors perilous circumstances, and the Bo hexagram grows darker—featuring a white tiger birthing cubs with the autumn execution god Rùshōu (Western punisher) in pursuit, leaving men scrambling in terror.

These judgments weave historical allusions and natural phenomena into metaphors for human fortunes. The Guan hexagram's phoenix brood sharing one nest symbolizes familial harmony, while the Ben hexagram's "two mountains gazing but never meeting" reflects estrangement—hallmarks of Yi Lin's emblematic hermeneutics.

This passage from the "Forest of Changes" (Yi Lin) contains multiple divination outcomes and interpretations corresponding to different hexagram symbols:

"Offering plump livestock in sacrifice brings favor for settling peacefully" indicates that presenting robust animals to the spirits is auspicious for establishing domestic harmony. The divination reveals the importance of the Middle Way (Zhongyong), where observing people's words and deeds can foretell approaching fortune or misfortune, allowing advance knowledge of both favorable and unfavorable outcomes. Utmost sincerity can commune with divine intelligence.

The "No Falsehood" (Wu Wang) hexagram: Opening doors welcomes blessings, with joyful events arriving at your threshold. Auspicious signs descend upon the dwelling, like King Wen of Zhou establishing his capital at Luoyang to manifest cultural virtue.

The "Great Accumulation" (Da Xu) hexagram: Birds fleeing and foxes crying portend national unrest, where strength below and weakness above leads to flourishing Yin energy.

The "Nourishment" (Yi) hexagram: Three chickens pecking grain with eight chicks following, when suddenly a hungry falcon strikes, causing the loss of two loved ones.

The "Great Exceeding" (Da Guo) hexagram: Sighing with displeasure, sorrow springs from within, losing precious objects and forfeiting one's rightful position.

The "Abyss" (Kan) hexagram: When firm and yielding unite harmoniously, three clans dwell together. Harvesting together at frost time, they support each other with benevolent hearts.

The "Radiance" (Li) hexagram: Sending off the youngest daughter on the broad road, the daughter of Qi (referring to Duke Huan of Lu's wife) must remain long in foreign lands from dawn to dusk.

The "Reciprocity" (Xian) hexagram: Lowering one's gaze to avoid improper sights when encountering situations requiring restraint. Action brings no benefit - wine turns sour and fish rots, warning against coveting such things.

"Canonical records and legal documents stored in the Orchid Terrace" (the Han dynasty archives institution): Though encountering turmoil, these important texts and legal codes remain preserved from calamity.

The "Retreat" (Dun) hexagram: Morning drunkenness brings illness, yet most recover by evening. Not returning would instead invite misfortune.

The "Great Strength" (Da Zhuang) hexagram: The dragon raises its head but lacks patterned accomplishment, sweet words remaining empty and insubstantial.

"The sun and moon's cyclical course": As celestial bodies alternate, cold and heat interchange. Conspicuous glory proves difficult to maintain, ultimately descending to ordinary status.

The "Darkening of Light" (Ming Yi) hexagram: Competing for profit in bustling markets while the court abounds with noble men. Like Su Qin persuading six states to gain honors.

These hexagram interpretations employ natural phenomena and historical allusions as symbolic devices, revealing fortunes and misfortunes in various circumstances. They emphasize the importance of the Middle Way and sincere devotion, while demonstrating the impermanent nature of prosperity and decline, honor and disgrace.

The text from Forest of Changes records historical allusions and metaphors corresponding to multiple hexagrams. Let me explain them one by one:

Six snakes fleeing in panic and burrowing into deep grass symbolize the fear and unease of a person on a long journey (here, the scattering snakes metaphorically represent the perils of life's path).

The "Pecking Mouth" hexagram has no commentary, possibly indicating calamities arising from speech. The Dispersion hexagram states: "Hanging game yet eating plain fare" — like one who loses his carriage and whose house collapses, hinting that disaster follows when virtue fails to match one's station (quoting the Book of Songs·Felling Sandalwood to criticize those who reap without sowing).

The Hardship hexagram shows an auspicious sign of "nine sons celebrating together," foretelling enduring blessings where noble descendants will attain wealth and honor. The Release hexagram recounts the story of Bo Yi and Shu Qi: these incorruptible recluses once tried to dissuade King Wu of Zhou from attacking the Shang tyrant, later starving themselves on Shouyang Mountain rather than eating Zhou grain, yet their moral integrity shines through the ages (Confucius praised their virtue).

The Diminution hexagram depicts sages withdrawing and phoenixes taking fright—an image of chaotic times; while the Increase hexagram uses the allegory of a long-widowed man vainly pursuing the Weaving Maid, illustrating how unrealistic desires lead only to isolation.

The Resolution hexagram bluntly states that those who destroy states forfeit divine protection; the Encounter hexagram takes the Qin dynasty as example: Emperor Qin Shi Huang exhausted his people to build the Epang Palace and Mount Li Mausoleum, until Ziying's reign ended in collapse (implying tyrannical rule inevitably falls).

The Gathering hexagram warns of fatal dangers in group actions through the fable of three rams leading six ewes into a tiger's den. The Ascending hexagram says those who harbor fear in darkness and speak empty words will ultimately fail.

The Exhaustion hexagram records the tragic tale of Jing Ke's assassination attempt: the Yan musician Gao Jianli played the zhu (a string instrument) to see Jing Ke off—they sought to emulate the warrior Tian Guang (Mu Dan) in serving Crown Prince Dan of Yan, but the assassination failed, Jing Ke was killed, and Yan perished (vividly describing the farewell at Yi River and assassination details). The final Well hexagram lacks commentary, perhaps symbolizing hidden wisdom.

The story of Yin Boqi (a worthy man of the Zhou dynasty) and his separation from his father: Yin Boqi was the son of Yin Jifu. After his father took a second wife, his stepmother slandered him and set him up. His father believed her lies and drove the innocent Boqi from the home. This calamity was caused entirely by his stepmother’s troublemaking.

An allusion to the transition from the Shang to the Zhou: When the vital energies of the Five Phases (Wood, Fire, Earth, Metal, and Water) fell into disorder and government decrees went against Heaven’s will, Shang Tang was enraged by the tyranny of Xia Jie, and King Wu of Zhou rose against the wanton rule of Shang Zhou. Through righteous anger, they brought peace to the realm.

An image of wandering through immortal realms: Traveling west to ascend the immortal realm of Jade Mountain, then east to enter the blessed land of Jade Gate, one climbs the halls of longevity and drinks deeply of its jade nectar, which prolongs life. This portrays the auspicious vision of a Dao cultivator journeying through immortal realms.

A warning against violating taboos: Conduct that transgresses the laws and taboos of Heaven and conflicts with the Star Lord of Fate, who governs life and death, will bring restraint and control like that imposed on a prisoner. Yet recluses who live far from worldly affairs may find peace.

A portrait of corrupt government: When a ruler is foolish and incompetent and the court is filled with flatterers, the regime will inevitably impoverish the people, until even maintaining one’s family estate becomes difficult.

A parable of mutual aid on a journey: Three companions travel north in search of a ewe. The eldest has difficulty walking, so the youngest willingly carries the baggage. Just as the worthy man Liu Xiahui of the Spring and Autumn period held firmly to the Way of righteousness, the companions do not abandon their shared provisions.

A metaphor of a female bird longing for its mate: A magpie misses its partner and wishes to fly east with a phoenix. But after preening its feathers and waiting for a long time, it must eventually return to its nest in the north. This suggests that one should follow one’s proper place in life and not force what cannot be.

A lesson on cultivating virtue to receive blessings: A white crane soars, bringing peace of mind. When one practices virtue and avoids wrongdoing, good fortune and prosperity arrive in due course. The passage emphasizes the relationship between moral cultivation and blessings.

An allusion to Han Xin: With keen and decisive talent, like Han Xin, one launches a surprise attack at dawn and captures King Bao of Wei, then defeats Xia Shuo of Zhao, ultimately winning achievements for one’s ruler.

A lament over life’s hardships: Born at the wrong time and facing adversity, one grows even more sorrowful as age and frailty set in, the heart filled with grief. This is a profound realization of the impermanence of fate.

A scene of failure at the marketplace: One stumbles as soon as one steps outside, watching others return from the market with their loads while the sheep one bought runs off and one’s goods are lost. Left with nothing but clenched fists, one can only rue the outcome. The scene depicts the awkward plight of someone beset by bad luck.

An episode in which a fright comes to nothing: While herding sheep in a rice field, one hears a tiger roar and trembles with fear, yet in the end comes to no harm. This is a metaphor for a situation that seems perilous but proves safe.

An ideal of rule by sage kings: Like a centipede advancing through coordinated effort, the three sage rulers Yao, Shun, and Yu govern together, making the state prosperous and the people secure. The passage stresses the importance of working in unity.

A change foretold through the imagery of dragon and phoenix: A dragon lies hidden where the phoenix dwells in the north, while its descendants alter their attire, suggesting that a hidden calamity is taking shape. This serves as a warning of danger still to come.

The hexagram prophecies in Yilin depict conflicts between states. As shown in the "Minor Exceeding" hexagram (Gen below, Zhen above), though initial turmoil may cause alarm, no major harm will ultimately occur—instead, blessings will follow.

The "Qian" hexagram teaches that accumulating De (Virtue) and benevolence invites divine protection, increasing fortune. The "Kun" hexagram cautions discretion in speech and action; even when disaster strikes, one may emulate the Duke of Zhou or Duke of Shao in turning peril into safety.

The "Zhun" hexagram likens birds soaring to the peaceful era of Yao and Shun, when even distant lands paid tribute. The "Dun" hexagram associates tooth growth with open gates—when recluses (youren) hold fast to the Dao, joy follows.

The "Xu" hexagram recounts fraternal strife: an elder brother sends his younger sibling eastward, only to be refused, leading to mutual harm. The "Song" hexagram depicts chaos—limbs reversed, heads and tails misplaced—like male silkworms turning female, disrupting the entire silk-making process.

The "Shi" hexagram warns of danger through the metaphor of a craftsman felling a great tree (Yuzhang), symbolizing lost office and severed stipends. The "Bi" hexagram alludes to empty reputation and Yin-Yang imbalance, comparing it to the Weaving Maid star ceasing her loom and the Southern Winnower losing its function.

The "Xiao Xu" hexagram cites the Book of Songs line "thorns on the wall," illustrating how gossipers ruin states—like stubborn brambles, slander troubles generations.

The "Tai" hexagram shows three snakes sharing a den in harmony, with heavenly dew nourishing crops—signifying benevolent virtue pervading heaven and earth. The "Pi" hexagram tells of meeting nobles while night-roving in fine robes, dispelling calamity and confusion.

Through natural phenomena and historical allusions, these hexagrams reveal principles of governance and self-cultivation: accumulating virtue and prudence resolves crises, while fraternal discord and hollow reputations invite disaster. Just as dew enriches all things, a ruler’s benevolence benefits the people.

Xiang Yu once said: "To be wealthy and honored yet not return to one's hometown is like wearing embroidered robes to walk at night—no one can see your splendor." This illustrates how inscrutable human hearts are. Those with bestial natures are difficult to interact with—they come and go like shifting winds and clouds, ultimately severing ties as abruptly as a snapped lute string, only to be harmed by wolfish villains.

Another passage describes how hardness and softness resonate with each other, as when two family names unite through marriage. Though frost's descent withers all things, benevolence still nourishes us. Here the text emphasizes the vital harmony of Yin-Yang and the importance of virtuous kindness.

There's an allegory about a deaf ox that cannot hear or appreciate fine flavors, yet is put in charge of the ceremonial cauldron—resulting in complete administrative chaos. This metaphor warns against the disorder caused by improper appointments.

Furtive peering stems from fear, while unrighteous conduct brings misfortune. Like soured wine and rotten fish, such things are shunned by all. The text admonishes people to act with integrity.

The tale of the Rain God's marriage: When Huangyan's youngest son completed the wedding rites, the couple called to each other while journeying south, enriching the land with perennial bountiful harvests. Another anecdote tells how when Jiang Taigong served as magistrate of Guantan, King Wu dreamed of a goddess blocking his path—she was the East Sea Goddess attempting to wed the West Sea God, but Taigong's virtuous governance formed an impassable barrier. Later, a great storm indeed bypassed his territory.

If you gaze at the sky through an upturned basin, you'll see no stars—those obsessed with trivialities lose sight of grander visions, ultimately fleeing beyond walls in disgrace. This satirizes shortsightedness.

When two men push a cart abandoning their home, or when well water boils and hearths sound alarms—these are ill omens making habitation unwise.

Rolling up sleeves with arms twisted in rage, consumed by uncontrollable fury—such venomous-hearted men are impossible to negotiate with, illustrating extreme brutality.

King Tang's imprisonment at Xiatai transformed sorrow into joy when he later exiled the tyrant Jie to claim the Mandate of Heaven.

The Duke of Zhou and Duke of Shao loyally assisted King Cheng to stabilize the Zhou dynasty, while Duke Liu laid its foundations extended by Kings Wen and Wu's virtuous rule—praising the political model of worthy ministers supporting enlightened rulers.

Chopping trees atop heights only to stumble and fall, exhausting carriage horses—this metaphor warns of perils in reckless actions.

Like yellowed mulberry leaves falling, losing support to stand firm—quoting the Book of Songs' abandoned wife lament, symbolizing the plight of those bereft of sustenance.

The Yi Lin scripture conveys various auspicious and ominous omens through symbolism and allusions.

"When luan-phoenixes soar and gather in the land of joy, they represent my elder sister reunited harmoniously with our mother": The luan-phoenix (an auspicious divine bird) flying over joyful lands symbolizes family reunion and domestic harmony.

"Where yin energy overflows excessively, it damages the crops": Excessive yin leads to flooding that harms harvests, warning that immoderation brings calamity.

"Dark peaks pierce the heavens, the path is perilous; noble youths exhausted, stranded on mountain slopes": Towering shadowed cliffs and treacherous paths leave aristocratic heirs drained and trapped, metaphorizing dire circumstances.

"The He Clan's jade and Marquis Sui's pearl, scorched by fire, lose their radiance—discarded by the roadside": These legendary treasures (He's jade and Sui's pearl) burned and dimmed symbolize how even priceless things become worthless when ruined. Later verses reference Bian He's jade-offering and Marquis Sui's snake-saving reward, illustrating how destruction nullifies value.

"Emperor Shun revered the spirits yet honored his aging parents; dutiful in temple rites, he bore grievances without forsaking his duties": Quoting the Book of Documents, this praises the sage-king's devotion to deities and ancestors despite personal frustrations.

"Warriors festering with resentment toward their commander turn grief inward, sparing their mothers": Citing the Classic of Poetry, this expresses righteous fury against injustice that self-inflicts pain.

"Granaries overflow with myriad measures, millet and sorghum abundant, year upon year of plenty": Brimming storehouses and bountiful harvests signify national prosperity.

"Lattice windows and open chambers flow with light; sages assist the sovereign as benevolence prevails—households thrive, the realm flourishes": Sunlit dwellings and virtuous governance create universal abundance.

"Gnawing anxieties breed grave misfortunes, ending in the tiger's maw": Accumulated worries culminate in catastrophe, portending great calamity.

"Waters barren of fish, dry land become ocean's edge; nobles displaced, petty men triumphant": Fishless lakes and submerged shores mirror societal inversion where the unworthy prosper.

"The dank marshes of Jiuyi and Yulin repel luan-phoenixes; noble ones depart": These waterlogged southern wilds (including Shun's burial site) repel auspicious birds, showing how foul environs repel the virtuous.

"Six wings flap vainly toward home; escaping the royal house, losing its crimson sacrifice": Despite multiple plumes, the bird cannot return—a metaphor for futile efforts and forfeited treasures (the red sacrificial ox).

"Lord Zhuang's injustice sparks our dispute; matchmakers' rudeness dams communication": Unfair judgments and discourteous mediators foretell irresolvable conflict.

"Song's granaries bulge, yet its lord stands imperiled; Prince Wu meets death at Chaomen": Even overflowing wealth cannot avert disaster, as when the Wu heir perished despite abundance.

These hexagram images employ natural phenomena and historical parables to symbolize human fortunes, blending moral admonition with divinatory foresight.

This passage from the Yilin scripture employs multiple hexagram allegories to illustrate principles of national prosperity and decline as well as personal gains and losses. The "Loss of Proper Position" hexagram recounts how Duke Xiang of Song suffered a thigh wound at the Battle of Hong River, which ultimately caused his death, and how King Zhufan of Wu was shot by Niu Chen hiding behind a low wall during his campaign against Chu. Both historical examples demonstrate how straying from one's rightful position invites disaster.

The "Diminution" hexagram uses the典故 of King You of Zhou's infatuation with Bao Si (a famous beauty) leading to political corruption, illustrating how rulers who cannot distinguish right from wrong become like sunlight obscured by storm clouds—eventually leading to their kingdom's destruction by the Quanrong (an ancient minority tribe). The "Increase" hexagram employs metaphors of needing an axe to chop wood and a matchmaker to secure marriage, showing how observing ritual propriety brings success, just as brides beautiful as Mao Qiang (a legendary beauty) naturally pleased their in-laws during ancient wedding ceremonies.

The "Resolution" hexagram warns how six types of manic disorders invite calamity, while the "Encounter" hexagram uses the analogy of stubborn sheep refusing to move when herded, alluding to the arrogant Qing Feng and his son of Qi who were assassinated during the Spring and Autumn period. The "Gathering" hexagram depicts two people walking opposite directions who become strangers just ten li apart.

Among later hexagrams, the "Ascending" hexagram states how principle yields to desire, making men break their necks for profit; the "Exhaustion" hexagram describes perilous restlessness like a neck ailment; the "Well" hexagram portrays the Yellow River flooding Wangwu Mountain, leaving people famine-stricken. Finally, the "Revolution" and "Cauldron" hexagrams respectively depict scorching droughts ruining crops and empty cooking vessels without grain. Through natural phenomena and historical典故, the text reveals the manifold calamities arising from deviating from the Dao (the Way).

This interpretation of the Yi Lin's hexagram imagery uses symbolic language to describe various life situations. Let me explain each point systematically:

The "Zhen Hexagram" (representing thunder) states: A dwelling with intact doors provides security; taking official position brings no danger, enabling a peaceful and joyful life. This emphasizes the importance of solid foundations.

The "Gen Hexagram" (representing mountain) line statements depict: Missing the right time to return home brings marital separation as painful as a wanderer parted from his mother - using maternal separation as metaphor for losing one's support.

The "Jian Hexagram" (gradual progress) quotes the Book of Songs: "In the fields stand houses, boundaries clearly marked; when sacrificing to ancestors, great-grandchildren attain longevity" - portraying flourishing family prosperity.

The "Gui Mei Hexagram" (marrying off a sister) warns: Losing support while lacking friends makes good fortune slip away, leaving one as destitute as a homeless dog - employing Confucius' departure from Lu as metaphor for misfortune.

The "Feng Hexagram" (abundance) cautions: A crooked nose and cleft head (symbolizing improper conduct) leads to lonely old age - teaching the importance of upright character.

The "Lü Hexagram" (travel) shows auspicious signs: Though disheveled in dress, the king summons you, ultimately achieving great deeds like assisting the Eastern Zhou court to gain honors - using the Book of Songs' "upside-down garments" allusion for sudden opportunities.

Other hexagrams carry distinct meanings: "Xun Hexagram" (wind) describes flying only to quickly return, metaphor for easily regretting actions; "Dui Hexagram" (lake) says animals can't appreciate music, like master musician Huba failing to please them with his zither - a "casting pearls before swine" scenario.

"Huan Hexagram" (dissipation) shows seeking jade but finding stone - wishes unfulfilled; "Jie Hexagram" (restraint) uses mountain collapses and river drying as metaphors for exhausted fortune, like the disordered Jing-Wei rivers where fine jade perishes with common stone.

"Zhong Fu Hexagram" (inner truth) describes restless eyes and fearful heart leading to lost wealth; "Ji Ji Hexagram" (completion) warns when evil prevails, even phoenixes break wings - like Prince Weizi fleeing to Zhou during King Zhou's tyranny.

The final "Wei Ji Hexagram" (incompletion) quotes the Book of Songs' "Sixth Month" chapter: Launching punitive campaigns against tyranny in summer's heat, generals like Zhang Zhong and Fang Shu celebrate victory with wine - using King Xuan's unconventional summer campaign against the Xianyun to show success beyond norms.

This passage from the Yi Lin (Forest of Changes) contains multiple divinatory statements based on hexagram imagery. Let me explain them one by one:

Regarding the "Jiji" (Already Fording) hexagram: It describes how a black rabbit coordinates its front and hind paws (symbolizing consistency in words and deeds). Through careful investigation, the truth of false accusations will naturally come to light. But if one dies unjustly, who can appeal? Gossip brings misfortune.

The "Qian" (Heaven) hexagram depicts: A fine steed roaming outside the stone gate with keen ears (representing vigilance), ensuring safety and blessings. The western neighbor submits, offering precious gifts like jade springs.

"Kun" (Earth) hexagram states: In spring's vitality, plants flourish and all things prosper. Where virtuous people dwell, calamities cannot approach.

"Zhun" (Difficulty) hexagram records: People without restraint ("lawless"), as hunting nets first spread, cause stags to flee and sheep to scatter—yet all ultimately return home.

Another passage mentions: The Supreme Power (Taishang) halts chaos ("stops the stampede"), with celestial omens appearing in the Taiwei Enclosure (Heavenly Emperor's court). The states of Chen and Wu invite disaster through negligence.

"Xu" (Waiting) hexagram alludes to King Wen encountering Jiang Ziya (Lü Wang) during a hunt—like riding a dragon whose radiance dispels darkness. This auspicious hunt greatly strengthened the Zhou military.

"Song" (Conflict) hexagram uses metaphors: A sheep's head with rabbit feet (discordance), lean and fleshless; a torn sack holding grain (futility), bringing little gain.

"Shi" (Army) hexagram says: Misfortune turns to blessing, filling the household with joy. Pests cease breeding, and the ruler gains nothing (no need for campaigns).

"Bi" (Union) hexagram recounts Emperor Shun appointing Yu the Great, summoning him in the Shiyi wilderness to tame floods. The Book of Documents records Shun's command: "Yu, go govern waters and lands—be diligent!"

"Xiaoxu" (Small Harvest) hexagram describes: Nestlings always follow their mother, looking back to the flock, never leaving the nest (symbolizing familial harmony).

"Lü" (Treading) hexagram mentions the divine archer Hou Yi (Yi the Archer), who never misses—using tethered arrows (zēng) to strike hawks and other birds.

"Tai" (Peace) hexagram quotes the Book of Songs "Morning Wind" ode: Like a sparrowhawk (zhān) riding dawn winds toward warmth, passing my city—yet even Hou Yi cannot hit it.

"Pi" (Stagnation) hexagram states: Sixfold joys and threefold blessings arrive in the southern land of happiness. People rejoice as jade-like virtues shine forth.

(Note: The symbol "⬤" marks textual lacunae; "Xiǎnyǔn" refers to ancient northern tribes; "zēng" are tethered arrows; "zhān" is a sparrowhawk.)

The Forest of Changes (Yi Lin) is a divination text composed by Jiao Gan during the Han Dynasty, using the sixty-four hexagrams to symbolize various life circumstances. Each section begins with a hexagram name followed by an interpretive verse corresponding to its imagery. These verses employ rich symbolism and require contextual understanding of the hexagrams:

Tong Ren (Fellowship) depicts fraternal strife: Two dragons locked in combat break their legs, darkening the sun. External forces seize control as younger brothers raise arms against their elders.

Da You (Great Possession) heralds blessings: One receives joyous fortune, yet distant travels remain ill-advised.

Qian (Modesty) warns of border threats: Northern barbarian tribes (Man, Rong, Yi, Di) gather in frigid lands. The harsh external environment makes such regions unfit for noble journeys.

Yu (Enthusiasm) describes serendipity: Though initially cowering in darkness, one suddenly encounters radiant light, ultimately attaining glory and wealth.

Sui (Following) illustrates natural flow: Like water coursing effortlessly to the eastern sea, obtaining desires becomes as simple as buying bream and carp at market.

Gu (Decay) foretells southern auspices: Adjusting attire for southern travels brings joyous encounters and opportunities in a splendid kingdom.

Lin (Approach) portrays domestic harmony: The katydid flutters its wings, guarding the household gate. After ritual bathing, the uncle (Zhongfu) rejoices.

Guan (Contemplation) cautions against political peril: Despite dignified attire, one faces slander and imprisonment (represented by shackles). Only through the diligence of Duke Zhou or Duke Shao can blessings be secured.

Shi He (Gnawing Bite) symbolizes entrapment: Field mice and pheasants yearn to flee but remain caged behind bars, immobilized.

Bi (Adornment) depicts transcendent serenity: Dwelling atop lofty peaks to watch drifting clouds, undisturbed by storms, the mind rests in perfect peace.

Bo (Splitting Apart) predicts decline: The tilting house nears collapse; heroic endeavors falter as family fortunes wane.

Fu (Return) reveals renewal: Long-held wishes finally meet their moment, preserving gains while avoiding the chaos of war.

Wu Wang (Innocence) alludes to Yi Yin’s exile: The divine turtle (Ling Gui) stranded on land loses its home—much like the sage minister Yi Yin (Aheng), forced into retirement to till fields while grieving the nation’s fate.

Da Xu (Great Nourishment) references the Queen Mother of the West’s realm: West of the Weak River (legendary waters where feathers sink), lies her immortal abode—though mortals find passage ill-advised.

Yi (Nourishment) warns of futility: Clasping jade (Gui) while seeking wealth, one dreams vainly from dawn till dusk, reaping nothing.

Da Guo (Great Excess) portrays sudden calamity: Before words are finished, disaster strikes—throat seized, bound in captivity.

Kan (The Abyss) embodies peril: Though the original text is fragmentary, the hexagram’s imagery suggests plunging into layered dangers.

(Note: Proper names like Yi Yin (伊尹) and mythological references (e.g., Weak River, Queen Mother of the West) are rendered in standard sinological forms without pinyin, as they are established in English sinology. The translation preserves the terse, symbolic style while clarifying implicit cultural contexts.)

This passage from the Yi Lin scripture employs symbolic language to depict various auspicious and ominous signs. The first segment describes how anticipated good fortune fails to arrive, much like a prince chasing rabbits only to trip over dogs—a futile endeavor. The second portrays someone advancing fearfully along a path obstructed by insurmountable barriers. The third uses the image of a mountain-climbing male fox to illustrate how diligent effort can achieve merit and blessings.

Subsequent passages draw on natural phenomena as metaphors: a granary fire that spares the roof beams signifies fright without real harm; rulers neglecting benevolent governance bring suffering to the people; early spring hawks preying on birds spread terror among the flock; lax law enforcement allows wickedness to flourish, ultimately harming the sovereign.

Further analogies emerge: fish and turtles greedily taking bait symbolize how coveting gain invites disaster; an armed warrior walking at night encountering battling beasts; two people sitting face-to-face harmoniously playing music; consuming elixirs to commune with spirits ensures safety; searching for jade only to find venomous snakes blocking the path; and the obscure gates of heaven and earth remaining unfathomable.

The final segments convey: wearing armor and building bronze walls ensures security; three wild geese returning to rice fields are struck by arrows; crossing a river soaks one’s clothes but with help, no real harm follows; drunken brothers brawling leads to tragedy; stumbling causes missed opportunities; excessive drinking provokes lethal conflicts. Through natural imagery and life scenarios, these symbolic representations foretell human fortunes and misfortunes.

The text from Yilin records various hexagrams corresponding to historical allusions and natural phenomena. Let me explain them one by one:

Regarding the "Jianglou" constellation (one of the twenty-eight lunar mansions), it states that when stars reach specific positions, if rulers fail to cultivate virtuous governance (De), it leads to national turmoil. Just as during the Spring and Autumn period, when the state of Qin ignored the advice of Jian Shu and insisted on sending troops to secretly attack Zheng, only to suffer a crushing defeat at Mount Yao.

The "Ge" hexagram mentions that when rulers implement benevolent governance, heaven bestows sweet dew (an auspicious symbol) and the earth produces sweet springs. This represents heaven and earth's response to sagely rule, enabling people to live in peace and prosperity.

The "Ding" hexagram records internal strife in the state of Zheng. The minister Ji Zhong (a powerful official during Duke Zhuang of Zheng's reign) first supported Crown Prince Hu (later Duke Zhao of Zheng), but was later coerced by Song to install Prince Tu (later Duke Li of Zheng), causing prolonged instability in Zheng.

The "Zhen" hexagram depicts a person suffering misfortune, stranded in the wilderness, even losing his trousers in dire straits. The "Gen" hexagram uses the metaphor of tigers and wolves forming alliances to describe wicked men conspiring to harm merchants and common people.

The "Jian" hexagram praises the wisdom of Yao and Shun. Emperor Yao (whose honorific name was Fangxun) recognized Shun's virtue (whose honorific name was Zhonghua), and after years of observation, abdicated the throne to him. Shun then selected eight worthy men (the Eight Kai) to assist in governance.

The "Guimei" hexagram portrays the bleak scene of impoverished families with broken daily utensils. The "Feng" hexagram records the auspicious omen of red crows (symbolizing the Mandate of Heaven) appearing when King Wu of Zhou attacked King Zhou of Shang, along with the remonstrations of Jizi (a wise minister of Shang) to the unvirtuous ruler.

These records demonstrate the ancient concept of "correspondence between heaven and humanity," showing how human affairs were believed to be intimately connected with celestial phenomena and natural occurrences.

This passage from the Yi Lin scripture contains multiple divinatory statements corresponding to hexagrams. Here's a modern interpretation of each:

The "Wandering" hexagram records King Zhou of Shang's tyrannical rule, describing how a crimson divine bird descended from heaven when King Wu of Zhou reviewed troops at Mengjin (modern Henan). Eight hundred feudal lords spontaneously gathered for alliance, leading to King Wu's successful overthrow of Shang and the submission of Jizi, a virtuous Shang minister who was later enfeoffed in Korea.

The "Traveler" hexagram tells of an unjustly imprisoned man exonerated through the fair judgment of Gaoyao (legendary judge under Emperor Shun), who was appointed as "Shi" - the official overseeing punishments. This illustrates how justice prevails.

The "Gentle" hexagram uses a flock of sheep confronting wolves as metaphor: though united for courage, they remain vulnerable to sharp fangs when facing powerful foes.

The "Joyous" hexagram promises weeping may turn to celebration. When illumination prevails, all wishes may be fulfilled, echoing the Book of Changes hexagram "Fellowship" where lament precedes laughter.

The "Dispersion" hexagram depicts: long-legged horses suit distant journeys, and marketplace kindness yields fivefold returns.

The "Inner Truth" hexagram discusses marriage: as axes need handles to split wood, weddings require matchmakers. Harmonious families rejoice in brides as beautiful as Xi Shi (legendary beauty), with references to Book of Songs emphasizing proper matrimonial rites.

The "Small Exceeding" hexagram portrays wheels turning southward - four horses pulling steadily without obstacles, enabling conversation with Yu the Great.

The "Before Completion" hexagram states: a thousand beams prevent collapse, paralleling Zhou's stable governance through enfeoffing 71 vassal states (15 for brothers, 40 for clansmen).

Brief final omens:

• Frequent humble offerings invite misfortune
• A child named "Ying" dies at dusk, never seeing daylight
• A man strides southward to celebrants, receiving fox-fur gifts with arriving blessings

These prognostications preserve ancient divination culture through historical allusions and life scenarios, illustrating fortunes through symbolic narratives.

Here is the modern vernacular interpretation of selected poetic omens from the "Forest of Changes" (Yi Lin):

The passage about "numerous small stars in the west" describes scattered stars unevenly distributed across the eastern night sky, symbolizing people laboring diligently from dawn to dusk yet achieving little. It references the "Minor Stars" poem from the Shijing's "Airs of Shao and South," which portrays concubines content with their station, illustrating how virtuous leadership naturally inspires righteous conduct in subordinates.

"Storing ice in northern lands" depicts the winter season when noblemen grow anxious about grain shortages, alluding to ice-storage customs recorded in the Zuo Commentary.

"Mountains and waters rage in destruction" portrays devastating floods sweeping away bridges, leaving travelers stranded in distress. "Four-winged flatfish" conversely signifies auspicious omens, heralding divine blessings descending upon the state and prosperity entering households.

"The cunning hare leaps away" employs imagery of rabbits fleeing hunting hounds and male birds seized by falcons, metaphorizing how the vulnerable cannot escape their pursuers. "Increasing emoluments and blessings" presents a favorable hexagram, foretelling growing prosperity and vanishing sorrows.

"Dragons ride the ascending winds" depicts immortal figures like Pengzu (legendary longevity master), Prince Qiao (ancient transcendent), and Wu Xian (Shang dynasty minister) receiving imperial honors. "Heavenly fire erupts suddenly" portends misfortune, warning of conflagrations destroying neighborhoods and exhausting family fortunes.

"Gold and silk shared treasures" predicts profitable trade and auspicious marriages, while "haunted dwellings" cautions against lingering in perilous places. "Birds flee and hares dart" uses panicked animals to metaphorize impending burglary.

"Though startled" indicates initial fright yielding ultimate celebration; "two metals clashing" symbolizes evenly matched opposition. "Casting lines in rivers and seas" portrays abundant fishing harvests, foreshadowing gains sufficient for hosting feasts.

"Dogs fear wolves and tigers" shows canines seeking human protection from predators; "spiders weaving webs" likens trap-setting to profit-seeking schemes. These divinatory verses predominantly employ natural phenomena and animal behaviors as metaphors for human fortunes.

This passage from the Yilin (Forest of Changes) contains obscure divinatory verses. Here's a modern interpretation of each hexagram's meaning:

When obtaining the "Lin Hexagram," it resembles someone awaiting precious gifts (the ceremonial cauldron and treasures approach) while preparing wine vessels (cleansing the ritual cups) and offerings. There's no need for excessive worry like the Ji clan. The character "tiao" here should be read as "di," referring to the cleansing of ritual vessels.

The "Shihe Hexagram" depicts spring scenery: donning spring attire as vegetation revives with lush foliage (stems and leaves flourishing abundantly), and grain ears hanging heavy (ripe ears drooping low).

The "Bi Hexagram" mentions sacred mountains like Huashan and Shouyang—renowned Daoist cultivation sites (paths of immortal arts), ideal for hermitic practice (favorable for dwelling in stillness), promising lasting peace without misfortune (long-lasting security free from distress).

The "Bo Hexagram" portends misfortune, like three foxes (three demonic creatures) howling mournfully with nowhere to go, ultimately perishing in ruined dwellings (dying in desolate hillside houses). Foxes were traditionally considered ominous creatures.

The "Fu Hexagram" heralds the retreat of scorching heat (summer's fire receding at midday), crops ripening (grains ready for harvest), yet markets lie deserted without merchants (empty marketplaces devoid of trade).

The "Daxu Hexagram" signifies good fortune—though flames rage behind (blazing fire at our rear) and enemies lurk nearby (raiders close at our right), one remains unharmed (safe and secure without peril).

The "Li Hexagram" depicts sage-kings' governance: like Emperor Shun's benevolent rule (bathing in virtuous benevolence) attracting universal allegiance (responding to Tang's royal summons), with majestic city gates (four gates standing solemn) free from crop pests (no locust plagues) and evil in hiding (malice lying concealed). "Tang State" refers to Emperor Yao's realm.

The "Xian Hexagram" reveals speech impediments (tongue-tied and unable to speak), where even perfected spiritual attainment (essence refined to access the Dao) may incur persecution (falling victim to others' malice).

The "Dun Hexagram" employs the "lips gone, teeth cold" metaphor for foundational decay (daily erosion at the roots) eventually becoming calamitous (turning bodily affliction).

The "Dazhuang Hexagram" describes disoriented states (bewildered, unaware of east or west) requiring the guiding stars (Daoist reference to the Big Dipper's celestial markers) for orientation.

These hexagram images predominantly use natural phenomena and animal symbolism—some foretelling fortune/misfortune, others describing cultivation states. Note the frequent archaic character variants, such as "shen" representing "hua" (splendor) or "tiao" representing "di" (cleansing).

The Yi Lin scripture conveys life principles through multiple hexagram interpretations. "Favorable to remain indoors" suggests staying home can avert misfortune; "Kuigang" refers to the Big Dipper deity, symbolizing celestial will. The imagery of birds spreading wings to evade thieves metaphorically advises people to discern auspicious and inauspicious paths.

The Mingyi (Darkening of Light) hexagram recounts Confucius maintaining his virtue (De) despite being neglected in old age, mirroring the Analects account where Duke Jing of Qi dismissed the aged Confucius, prompting his departure. The Jiaren (Family) hexagram employs the cautionary tale of Gun, Yu the Great's father who failed to control floods (Records of the Grand Historian documents Gun's execution by Emperor Shun for his flood control failures), warning that inconsistent conduct invites disaster.

The Kui (Opposition) hexagram cites the Book of Songs' "June" chapter describing Xianyun tribe invasions during King Xuan of Zhou's reign, which General Yin Jifu quelled militarily, illustrating external threats require martial resolution. The Jian (Adversity) hexagram metaphorizes three fire clusters extinguished by rain, admonishing those in high positions against arrogance.

The Xie (Release) hexagram compares calamities to floodwaters breaching dikes that bring distress, advising against hemp cultivation—implying suspended action during unfavorable conditions. The Sun (Diminution) hexagram adapts the Book of Songs' "Dew on the Path" imagery where dew-soaked clothes hinder travel, symbolizing arduous circumstances.

The Yi (Increase) hexagram promises substantial profits through commerce and joyful child-rearing by befriending prosperity. The Guai (Resolution) hexagram depicts the ideal yin-yang transformation between ruler and minister. The Gou (Encounter) hexagram's brambles obscuring mountain paths symbolize uncooperative adversaries. The Cui (Gathering) hexagram references King Wu of Zhou enfeoffing the Wu state (Spring and Autumn Annals records his appointment of Taibo's descendant as Wu's ruler), demonstrating how virtuous individuals receive heavenly mandate.

This passage from the Yi Lin scripture combines hexagram imagery with historical allusions to depict various life circumstances and social phenomena. Each section begins with a hexagram name (such as "Ascending" or "Distress"), followed by four-character prophetic verses and explanatory references:

The "Ascending" hexagram portrays dark clouds obscuring the sun yet bringing abundant rain, with lush vegetation signaling a bountiful harvest—symbolizing hidden opportunities within adversity. The "Distress" hexagram employs the metaphor of a broken plum branch to represent the separation of mother and child, alluding to the pain of severed familial ties (the term "scattered plums" should read "twisted plums," referring to gnarled branches).

The "Well" hexagram depicts drought-stricken wells running dry, leaving only sand and stones in riverbeds, metaphorically expressing fruitless efforts. In contrast, the "Revolution" hexagram cites the ceremonial jade regalia (gui bi cong huang) used when feudal lords paid homage to the Son of Heaven, invoking historical examples like Baili Xi serving Qin and Ning Qi assisting Qi—symbolizing the flow of talent between states.

The "Cauldron" hexagram presents the mystical scene of a black dragon seeking drink: the dark serpent summons storm clouds while the River God (Heshen) respectfully offers wine, with torrential rains pouring down—a subtle metaphor for cosmic resonance between heaven and humanity. The "Thunder" hexagram uses hailstones knocking plum blossoms from their stems to represent how inner turmoil disrupts the harmonious flow of Qi in spiritual cultivation.

The "Mountain" hexagram employs the fable of a doe mistakenly entering a tiger's den while searching for her fawn, with the obscure reference to "Tang Bo Ji'er" (exact典故 unclear) warning how greed invites disaster. The "Gradual Progress" hexagram shows futile attempts to ladle water with a gourd or strike fire from metal until strength fails—cautioning against forcing outcomes to avoid backlash.

Later sections intensify historical references: The "Returning Maiden" hexagram describes the auspicious omen of a dragon-horse ascending to heaven; the "Abundance" hexagram praises the blessings bestowed by the celestial deity of Mount Heng (one of the Five Sacred Peaks); the "Wanderer" hexagram alludes to the Chen clan's regicide in Qi; the "Wind" hexagram directly criticizes the Ji Sun clan's usurpation of royal authority in Lu; while the "Dispersion" hexagram extols Gaoxin's sons Bohu and Zhongxiong (legendary sages who assisted Boyi) for implementing the Five Ethical Teachings (parental righteousness, maternal kindness, fraternal respect, sibling deference, and filial piety) to harmonize Yin-Yang.

These hexagram prophecies fuse natural phenomena, mythological lore, and historical lessons into a unified vision. They embody both the cosmological perspective of "heaven-human resonance" and the historical outlook that "prosperity and decline follow cosmic patterns," conveying wisdom for navigating fortune and misfortune through concise yet potent imagery.

This passage originates from the Forest of Changes (Yi Lin), a divination classic composed by Jiao Gan during the Han dynasty, which employs symbolic language to describe the auspicious or ominous portents corresponding to various hexagrams.

The first section emphasizes the importance of human relationships: fathers and sons should maintain closeness, rulers and ministers should uphold ritual propriety, husbands and wives should have clearly defined roles, elders and juniors should interact with proper order, and friends should value trustworthiness. These represent the fundamental Confucian principles of the Five Cardinal Relationships.

The phrase "two legs and four wings" symbolizes an auspicious bird entering the household and state, foretelling family harmony (where uncles and mother coexist amicably) and national peace.

The Zhongfu (Inner Truth) hexagram reveals that performing sacrificial rituals during spring and autumn can dissolve calamities and dispel sorrows. If a ruler practices this, no disasters will befall him.

The Xiaoguo (Small Excess) hexagram depicts a shepherd frightened by a tiger's roar near rice fields, yet ultimately escaping harm. This signifies that while one may experience fright, the outcome remains safe.

The Jiji (After Completion) hexagram employs the metaphor of a giant serpent and enormous fish battling in the wilderness to represent severed relations between ruler and ministers. It references the historical episode of "Duke Guo leaving his capital" (note: should be "Duke Dai," referring to Duke Dai of Wei who fled to Cao for refuge during the Di tribe invasion in the Spring and Autumn period). This portends national turmoil requiring the ruler to temporarily depart the capital.