《易林》Vol. 2

The interpretations of hexagrams in the second volume of the "Forest of Changes" are as follows:

The Xu hexagram (Qian below, Kan above) symbolizes three years of severe drought where vegetation withers, and sacrificial grains become scarce, making it impossible to offer proper tribute to the spirits. "Zicheng" refers to the millet and other ceremonial offerings placed in vessels.

The Qian hexagram teaches that though fire may extinguish, it can be rekindled. If a ruler demonstrates benevolent virtue (De), he will attract worthy individuals and receive blessings.

The Kun hexagram depicts warm mountains where pine and cypress remain eternally green, with auspicious luan-phoenixes nesting there, bringing joy and harmony.

The Zhun hexagram tells of a westward military campaign that fails to return. Relying solely on brute force to pursue enemies leads to eventual defeat. This recalls the historical account of Xiang Liang, the Chu general who initially defeated Zhang Han's Qin forces but, due to overconfidence, was later crushed by Qin reinforcements at Dingtao.

It mentions sacred sites like Santu Mountain (in Yique County, Henan), Yangcheng Valley (below Mount Song), and Taishi Mountain—divine abodes untouched by warfare.

The Song hexagram's omen of two oxen bearing a dog, with the dog as mother, foretells invasions by Jing-Chu barbarians forcing feudal lords to flee (alternative versions mention "three years" or "three horses bearing foals").

The Shi hexagram uses wild ducks crossing rivers and seas, traveling vast distances only to seemingly perish and reappear, as a metaphor warning rulers of impending danger and anxiety.

The Bi hexagram describes the Supreme Unity Star (Polaris) descending in its chariot, signaling King Cheng's auspicious enfeoffment of the Duke of Zhou's son Boqin as Marquis of Lu without calamity.

The Xiaochu hexagram portrays a woman weaving alone, dwelling without a husband—a disruption of Yin-Yang balance that reduces her to servitude.

The Lü hexagram records the Han army's disastrous expedition against Dayuan (a Central Asian kingdom). After exiting Yumen Pass to battle the Xiongnu, they were trapped at Pingcheng Road for seven days without provisions, nearly perishing (referring to Emperor Gaozu's siege at Baideng by Modu Chanyu).

The Tai hexagram warns of King Ling of Chu's tyranny exhausting the people, with rebellion erupting from Ganxi until he was overthrown by King Ping (born Qiji). Through natural phenomena and historical analogies, these hexagrams reveal profound correlations between cosmic patterns and human fortunes.

This passage from the Forest of Changes (Yilin) presents divinatory judgments using hexagram imagery to predict human fortunes. Here are several representative examples:

The "Obstruction" (Pi) hexagram depicts a female bird dwelling alone in its nest with bedraggled plumage, symbolizing a person isolated without support, their will withered as if dead. This employs natural imagery to metaphorize human decline.

The "Fellowship" (Tongren) hexagram shows two long spears thrusting against each other in equal measure, ultimately ceasing combat in mutual reconciliation where neither prevails. This imagery illustrates balanced opposition.

The "Great Possession" (Dayou) hexagram describes the peril of a boat crossing a river catching fire, yet ultimately escaping unharmed. The river-crossing-turned-dangerous-yet-safely-concluded process serves as metaphor for life's crises that transform into safety.

Particularly noteworthy is the "Splitting Apart" (Bo) hexagram, which cites a historical anecdote from the Zuo Commentary. "Tang Jiang" was the wife of Duke Tang of Qi who later remarried Cui Wuzi (Cui Zhu), ultimately causing the Cui clan's downfall. Through this historical event, the hexagram warns against calamities arising from feminine allure.

The "Return" (Fu) hexagram directly references the tragedy of the Xi clan during Jin's Spring and Autumn period. Under Duke Li of Jin, the three senior officials Xi Qi, Xi Chou, and Xi Zhi met with disaster, demonstrating how good fortune cannot endure indefinitely.

These judgments uniformly employ the correspondence between "image" (xiang) and "event" (shi), using natural phenomena and historical allusions to expound hexagram meanings, providing diviners with bases for auspicious/inauspicious determinations. The notation "no commentary" (wuzhu) at each passage's end indicates these are original judgment texts quoted directly without additional annotation.

This passage from the Yi Lin divination records documents multiple historical allusions and fables, using symbolic methods to reveal auspicious or inauspicious human affairs. The first section recounts the story of Tu'an Gu, a powerful minister of the Jin state during the Spring and Autumn period, who murdered three virtuous officials (the Three Xi), implying that forcibly eliminating dissidents ultimately invites calamity.

Next comes the典故 of the Duke of Zhou praying for the young King Cheng: when the king fell ill as a child, the Duke of Zhou cut off his own nails and sank them into the river as an offering to the spirits, vowing to take the king’s suffering upon himself. Later, the king recovered, demonstrating that utmost sincerity can move the divine. The phrase "戴璧秉珪" (bearing jade discs and holding ceremonial tablets) describes the solemn ritual of holding jade implements during ancient sacrifices.

The hexagram "Great Accumulation" (大畜) mentions Mang Jiang and Ting Jian, descendants of Emperor Zhuanxu and among the eight virtuous ministers (八恺) appointed by Emperor Shun. The "Nourishment" (頥) hexagram depicts the dilemma of a ruler whose insufficient virtue leads to drought and harsh governance.

The famous story of Bian He presenting jade is detailed in the "Abyss" (坎) hexagram: Bian He, a man of Chu, offered an uncut jade three times. The first two Chu kings (King Huai and King Ping) accused him of deceit and had his feet amputated. Only when King Wen of Chu ordered the stone to be cut open was the precious jade revealed. This allegory illustrates how true talent often struggles to find a discerning ruler.

Other hexagrams frequently employ natural phenomena as metaphors: the "Influence" (咸) hexagram uses untimely frost and late snow ruining crops to symbolize labor without reward; the bat (anciently called "immortal mouse") represents superficial charm in its ugliness and lack of appeal; the "Retreat" (遯) hexagram depicts wild geese fleeing eastward to avoid disaster, symbolizing timely withdrawal for fortune; the "Great Strength" (大壮) hexagram foretells prosperous descendants through marital harmony; and finally, the "Advance" (晉) hexagram uses the geographical positions of Xianyang and Chang’an to metaphorize the principle of everything finding its proper place. These hexagrams all reveal the patterns of human rise and decline through concrete imagery.

The Yi Lin scripture reveals the auspicious or ominous nature of human affairs through correspondences between hexagram images and natural phenomena. Here are several representative examples:

Just as a fishmonger in the market cannot refuse customers ("The eel market brooks no refusal"), adhering to the righteous path ensures freedom from calamity ("Obstructions end without regret"). The Mingyi hexagram shows pests devouring crops ("Dark insects become thieves harming our five grains"), leaving granaries empty ("Basket-measures void of grain")—a warning against hidden destructive forces.

The Jiaren hexagram depicts a wanderer remembering his homeland's kindness ("Planning kindness, revering virtue"), returning with overflowing joy ("Overflowing joy brings abundant blessings"). Meanwhile, the Kui hexagram's image of "bringing coins to ransom a fox only to get tangled in a tiger's whiskers" illustrates the predicament of forcing undesired outcomes.

The Jian hexagram employs paired fish swimming together and coupled wings flying united ("Like twin fins attached, like conjoined wings"), symbolizing kindred spirits never parting ("Moving or resting together—never separated"). The Xie hexagram cites a Zuo Zhuan anecdote: Duke Ling of Zheng cooked a giant turtle but denied Minister Zigong a share, prompting the latter to dip his finger in the cauldron ("Staining the tripod's belly while craving more")—a caution against greed inviting disaster.

The Sun hexagram portrays the serenity of river fishing ("Angling for bream and carp"), echoing the Book of Songs theme of feasting virtuous friends ("Entertaining worthy companions"). The Yi hexagram directly references King Zhou's defeat at Muye ("Shang Zhou collapses at Muye Plain"), where oppressive taxation ("Exacting heavy levies") brought misery to the people ("The multitudes grieve in bitterness").

The Guai hexagram likens the North Star ("Polaris") to the emperor residing in the Purple Palace ("Purple Tenuity"), emphasizing that only by upholding harmonious virtue ("Embracing harmony to establish virtue") can one receive heaven's enduring blessings ("Eternally receiving celestial favor"). Conversely, the Gou hexagram warns that those who "underestimate enemies and rush headlong into battle" ("Lightly waging war with reckless courage") will ultimately flee in defeat ("Following armies north in rout").

Finally, the Ge hexagram records a predawn chariot ride ("At daybreak mounting the carriage") plunging into a ravine ("Treading danger, trapped in ditches"), losing both garments ("Vanishing robes") and breaking axles ("Shattering twin shafts")—symbolizing the perils of transformation. These hexagram images, through natural and historical metaphors, unveil profound connections between heavenly patterns and human affairs.

This passage recounts various historical anecdotes and allegorical tales, each containing profound symbolic meanings.

The first story describes how the axle of King Linjiang of the Han Dynasty broke when he was summoned to the capital, foreshadowing an ill-fated journey. Next, the tales of Baili Xi and Ning Yue—who served the states of Qin and Qi respectively—illustrate how virtuous ministers choose their rulers wisely.

The "Ding" (Cauldron) hexagram section depicts scenes of wood glued firmly together and oxen resting peacefully, symbolizing domestic harmony and stability. The "Zhen" (Thunder) hexagram recounts how the three sage kings of Zhou—King Tai, King Ji, and King Wen—governed with benevolence and virtue, leading to the prosperity of the Zhou state.

The "Gen" (Mountain) hexagram portrays crops withering from drought, while the "Jian" (Gradual Progress) hexagram tells of a man who journeyed south and attained blessings, eventually rising to high office. The "Guimei" (Marrying Maiden) hexagram uses the image of nine chicks sharing one mother to illustrate how harmony brings fortune and prosperity.

The "Feng" (Abundance) hexagram describes how the eldest daughter of the Han state married into the eastern regions and, through skillful household management, reaped abundant rewards. The "Lü" (Traveler) hexagram shows how misfortune can turn into good fortune, bringing continuous joy to a family.

The "Xun" (Gentle Wind) hexagram records in detail the story of Duke Ping of Jin falling ill and seeking medical treatment: the physician diagnosed that the disease had reached the "gaohuang" (the region between the heart and diaphragm, beyond cure), giving rise to the idiom "病入膏肓" (the disease has penetrated the vitals—a hopeless case).

The "Dui" (Joy) hexagram speaks of opening the door to good fortune, suggesting that accumulating virtue through good deeds can avert disaster. The "Huan" (Dispersal) hexagram depicts the pursuit of a fugitive ending in reconciliation and homecoming. The "Jie" (Restraint) hexagram uses the metaphor of birds chirping in a stable to signify turbulence without serious harm. Finally, the "Zhongfu" (Inner Truth) hexagram tells of a dragon transforming into a tiger—a strange omen that frightened people into keeping their distance.

These stories, often tied to historical figures and natural phenomena, convey lessons through symbolism: fortune and misfortune are intertwined, benevolent governance brings prosperity, and familial harmony yields blessings. Among them, the "病入膏肓" (bìng rù gāo huāng) anecdote remains particularly well-known and is still widely used today.

The "Forest of Changes" (Yi Lin) section contains divinatory prophecies corresponding to different hexagram images. For instance, the "Minor Exceeding" hexagram states: "When sudden gales arise, chariots race and jolt uncontrollably. In chasing what flees, one loses proper restraint, leaving the heart filled with sorrow." The "Already Completed" hexagram prophesies: "Dwelling securely at Stone Gate (a place mentioned in the Analects where Zilu once lodged) preserves one's blessings and prosperity, while enjoying fine wine and sweet springs from western neighbors."

The "Not Yet Completed" hexagram declares: "Ascend the heights to meet the sovereign—face-to-face appeal clears slander and secures official position." The "Contention" hexagram depicts social chaos: "When people prize superficial glamor while virtue decays, corpses litter the land and father-son relations grow disordered, until warfare erupts to end it all."

Historical figures appear in prophecies too, like King Wen of Zhou, born with extraordinary features (legend says he had four nipples), whose benevolence couldn't prevent the early deaths of some among his ten sons. The "Earth" hexagram portrays a woman's solitude: "At sunset she gazes east but sees no family; the eldest daughter lacks a husband, anxiously clutching her hair."

Other hexagrams offer distinct predictions: "Difficulty" suggests climbing Mount Tai to petition Emperor Yao relieves distress; "Youthful Folly" references harmonious movements of the Kui and Zhen lunar mansions; "Waiting" assures that though bound, one needn't worry—Queen Mother of the West (Xiwangmu), foremost Daoist goddess, grants protection from calamity; "Union" uses fish swimming eastward to symbolize pursuing needs; "Peace" mentions Xiwangmu by the Weak Waters (legendary river where even feathers sink) of the west, promising longevity matching heaven and earth.

These prophecies employ natural phenomena and historical allusions as metaphors, revealing ancient observations of society and human life. Terms like lunar mansions, Weak Waters, and Xiwangmu carry profound Daoist significance.

This passage from the Yilin employs multiple allusions and symbols to expound on the relationship between life's circumstances and moral cultivation.

The first section recounts how Emperor Shun plowed the fields at Mount Li in his youth, only to be discovered by Emperor Yao and elevated to high office, illustrating that virtuous individuals will ultimately be recognized. It then references Confucius composing the Spring and Autumn Annals upon encountering a qilin, expressing the sage's concern for the state of the world.

The second section narrates the story of Yin Boqi, who was slandered by his stepmother and exiled by his father, revealing how malicious words can bring harm. A broken branch symbolizes the separation of kin, while the "Nine Marshes" (jiugao) represent deep-seated estrangement and failed communication.

The third section uses the metaphor of a weak chicken injured by magpies to imply that the vulnerable are easily preyed upon. It then mentions the Heavenly Stems (Jia, Yi, Bing, Ding, etc.) returning to the courtyard, suggesting the orderly arrangement of all things.

The fourth section describes mulberry leaves devoured by insects and silk fabrics torn, symbolizing the decay of things. It then cites King Tang of Shang imprisoned in Xiatai and King Wen of Zhou confined in Youli, both ultimately achieving royal success—demonstrating the importance of maintaining faith in adversity.

The final sections emphasize moral cultivation: The Yellow Emperor, Yao, and Shun practiced impartial governance (zhi gong zhi dao), bringing peace to the realm. Like harmonious paired birds, unity and cooperation bring blessings. Meanwhile, the imagery of a hare with a cleft lip or an oxcart blocked on the road warns against personal shortcomings and external obstacles. Collectively, the passage embodies the traditional Chinese philosophy that "after extreme adversity comes prosperity" (pi ji tai lai).

This passage from the Forest of Changes (Yilin) employs symbolic language to describe various auspicious and inauspicious omens, with each segment presenting an independent life scenario and its implied meaning:

"The beak pecking abruptly" depicts sudden troubles arising from within, like losing precious treasures or the dispersal of wives and concubines, hinting at crises caused by disrupted domestic harmony.

"Two hearts at odds" portrays two people pulling in opposite directions—one east, one west—unable to reach consensus even after daytime discussions, symbolizing interpersonal discord.

"Laughing and chatting merrily" shows a joyous scene: people drinking fine wine, singing and dancing in celebration while receiving heavenly blessings, foretelling auspicious festivities.

"Phoenix on the left" presents auspicious signs: the phoenix and qilin appearing together symbolize virtuous individuals meeting (like the gathering of worthy ministers such as Yi Yin and Lü Shang), where misfortunes dissolve and blessings arrive naturally.

"The distant Ou-tuo and Kangju lands" tells of border tribes (the Xiongnu's Kangju Kingdom) drawn by virtue to pay tribute, mirroring the banquet scene in the Book of Songs's "Dew Soaked" ode, where hosts and guests revel before returning safely.

"Poverty-stricken yet hopeful" reflects the destitute yearning for change: sending an elder brother to trade at frontier markets, carefully selecting flocks of sheep, ultimately rewarded with abundant ewes—a metaphor for perseverance.

"High yet unharmed" illustrates the wise preserving themselves in elevated positions, like holding precious pearls or jade, returning home unscathed—symbolizing moral steadfastness amid danger.

"Raising tigers and herding wolves" warns of self-inflicted harm: taming predators invites eventual betrayal, where fleeting victories conceal future calamities, stressing vigilance against hidden threats.

"Supporting Yao and upholding Yu" describes following sages (Emperor Yao, Yu the Great) and immortals (Prince Qiao, Pengzu) westward to meet the Queen Mother of the West (Xiwangmu), their path smooth—implying divine assistance for virtuous journeys.

"Autumn-winter nest raiding" uses seasonal misalignment as metaphor: plundering nests at wrong times leaves one empty-handed, forced to retreat northward in regret—a reminder to follow natural rhythms.

Through concise imagery—animals, objects, historical figures—these divinatory verses reveal human fortunes, blending lived experience with Daoist principles of cosmic alignment. Parenthetical notes clarify specialized terms (Xiongnu customs, ancient kingdoms, classical allusions), aiding historical contextualization.

The Yi Lin scripture employs symbolic language to describe the auspicious or inauspicious implications of various hexagrams, each illustrated through vivid analogies:

The "Diminishment" hexagram speaks of ceaseless quarrels and conflicts, like the eloquent Zhang Ji being unwillingly drawn into disputes. The "Increase" hexagram depicts someone stretching their neck to drink wine but failing to reach it, hinting at initial joy followed by sorrow and difficulty in gaining benefits.

The "Resolution" hexagram uses the imagery of being chased and fleeing, signifying the loss of weapons but preservation of life. The "Encounter" hexagram presents an auspicious scene of qilin (benevolent beasts that tread not on living grass) and phoenixes (divine birds that sang at Mount Qi during King Wen's era) roaming freely, symbolizing how a noble ruler brings peace and prosperity to the people across generations.

The "Gathering" hexagram describes lifting one's robes to cross a river—deep waters make progress difficult, yet a boatman's aid brings deliverance. The "Ascending" hexagram portrays a heart burdened with melancholy, weighed down by profound worries like losing golden vessels (or perhaps one's status).

The "Exhaustion" hexagram employs the metaphor of being tripped and unable to journey far, representing inconsistency between words and deeds—akin to Confucius (styled Zhongni) yearning for home while lotus buds remain unopened. The "Well" hexagram alludes to the Book of Songs anecdote of a robust cow feasting one's uncle, symbolizing harmony within and without, free from want of food or clothing.

The "Revolution" hexagram recounts the Yellow Emperor establishing his reign through civil virtue, blessings flowing like spring winds, culminating in his enfeoffment as Lord of Lu. The "Cauldron" hexagram warns with the perilous image of a tiger sharpening its fangs awaiting pigs and sheep—advising cessation of action to avoid inevitable harm.

The "Arousing" hexagram depicts heaven and earth in harmonious coexistence, each of the six yao lines occupying their proper positions, yin and yang orderly arranged to achieve great peace. The "Mountain" hexagram likens its message to a monkey falling from a tall tree yet escaping unharmed—symbolizing the safe return of possessions.

The "Gradual Advance" hexagram describes the impregnable Purple Tenuity Palace (believed in antiquity as the celestial emperor's abode), where deities establish virtuous governance and rulers receive great blessings. The "Marrying Maiden" hexagram presents the bleak scene of widowers and widows living in solitary sorrow—eyes open, ears alert, yet finding none to converse with.

Through metaphors drawn from natural phenomena, historical allusions, and life scenarios, these hexagrams reveal the omens of fortune and misfortune in diverse circumstances.

This passage from the Yi Lin (Forest of Changes) can be interpreted as follows:

When peeking furtively with a fearful heart, travelers will encounter misfortune. Spoiled wine and rotten fish—these are things people should not covet. Business ventures may fail ("trade will turn to ruin").

Those who trade dogs while carrying wealth will see profits slip away, forced into hiding with nothing but regret in the end. This is a self-inflicted calamity.

Acting in violation of grave taboos, opposing the Director of Fate (the deity governing lifespan), one will be bound, imprisoned, and punished by officials.

Holding fine jade brings joy; wearing it loosens restraints, turning danger to safety and freeing me from sorrow.

A disordered loom reveals a woman's unskilled hands. The eldest daughter is betrothed, yet her clothes do not fit. Though rumors of disaster spread, no harm comes to pass—the threat dissolves.

A golden statue with iron feet, flames licking at its sides—though fearful, it stands unshaken, preserved alone.

Grateful for virtue, I return east to my homeland. Dancing with joy, reveling in blessings—much like the Book of Songs preface describes, "unconsciously dancing for delight."

A white-mouthed black ox calls me to plow the fields. At the foot of Mount Li, the land is fertile. Following the seasons, the people live in peace. This refers to Shun tilling the land at Mount Li, where neighbors yielded boundaries to one another.

White pheasants cry in flocks, drawn by virtue to pay tribute. The grace of "Dewfall" (a Book of Songs ode) brings me joy. This alludes to the Duke of Zhou's reign, when the Yuechang tribe, crossing many lands with interpreters, came bearing white pheasants. Dewfall is a poem of royal feasts for lords.

Fleeing east to escape disaster only plunges one deeper into ruin. Without even chaff to eat, the heart fills with grief.

Crows call their young, fed with wine and meat. From high towers, the child returns to its mother. Farmers reap abundance, the year is prosperous—yet a married woman remains childless.

A single reed with two tongues symbolizes sweet but deceitful words. Three villains gather like a marketplace—even Zeng's mother (the mother of Confucius' disciple Zeng Shen) would drop her shuttle and flee. This refers to how, though Zeng Shen had not killed anyone, three repeated lies made even his mother believe it.

Peach blossoms bloom in spring—a maiden's time to wed. Blessed with fortune, even amid armies she thrives. A man may become a lord.

This passage from Yilin (Forest of Changes) reveals diverse life circumstances through the poetic fusion of hexagram imagery. Here are several representative examples:

The radiant maiden marrying like blossoming peach trees ("peach tree young and tender" quotes the Book of Songs) should enjoy domestic bliss, yet the "Zhun" (Difficulty) hexagram depicts two bulls locked in irreconcilable conflict, foreshadowing marital discord. The "Meng" (Youthful Folly) hexagram uses broken Ruomu (legendary sacred tree of Mount Kunlun) blocking sunlight to symbolize family separation, where even the three-legged golden crow (solar symbol) appears distant.

The "Xu" (Waiting) hexagram tells of a fledgling caught in snares while foraging, saved by a benevolent rescuer; the "Song" (Conflict) hexagram praises the filial virtues of the Eight Kai and Eight Yuan (ancient sage ministers), whom Emperor Shun appointed to govern. The "Bi" (Union) hexagram presents a brutal scene: a limbless man starving in the cold, starkly contrasting the "Xiaochu" (Small Accumulation) hexagram's account of Yu the Great honored for flood control.

The heroism of Houyi (divine archer) shooting down the disaster-signaling Sirius star, the anxious bride waiting endlessly for her wedding carriage in the "Tongren" (Fellowship) hexagram, the migratory wild geese triggering civilian hardship in the "Dayou" (Great Possession) hexagram—these images vividly illustrate life's unpredictable fortunes. Finally, the "Qian" (Modesty) hexagram employs the sudden death of a shod dog as metaphor, revealing Heaven and Earth operate by their own laws, where old orders inevitably yield to new.

Each hexagram unfolds like a parable: the "Lü" (Treading) hexagram warns of greed destroying reputations, the "Tai" (Peace) hexagram portrays three companions walking toward bright futures, the "Pi" (Standstill) hexagram depicts heroes falling in tragedy. These texts preserve the Yijing's characteristic symbolic leaps, using natural phenomena as human affairs analogies to convey profound observations on destiny's fluctuations.

This passage from the Yi Lin (Forest of Changes), a divination classic composed by Jiao Gan of the Han dynasty, employs hexagram imagery paired with poetic oracles to predict fortunes. Here's a hexagram-by-hexagram explanation:

The phrase "pierced chests and dog-headed tribes" refers to ancient frontier peoples. This hexagram indicates foreign envoys paying tribute, yet cautions the need for prudent action.

The Yu hexagram speaks of northern mountains abundant with resources, ideal for trade and commerce, where even pheasants bring auspicious omens.

The Sui hexagram depicts a scene of fluttering banners at their zenith, yet implies that treasures remain just out of reach—like the yak-tail adorned standards described in the Book of Songs, beautiful yet distant.

The Gu hexagram teaches that clarity and integrity dispel slander, mirroring Duke Shao's impartial judgments under the wild pear tree in the Book of Songs, for which the people remained grateful.

The Lin hexagram employs the Book of Songs imagery of "weary horses" to symbolize how heavy corvée labor exhausts men, with distant campaigns leaving soldiers long overdue for return.

The Guan hexagram cites Han Xin's capture of King Bao of Wei, demonstrating how determined effort achieves great deeds.

The Shihe hexagram borrows the Book of Songs tale of "rendezvous amid mulberries," warning that broken trust brings enduring sorrow.

The Bi hexagram declares that enlightened rulers bless the state, abolishing tyranny so people dwell in peace.

The Bo hexagram bluntly states slander brings national disaster, from which even the loyal and filial cannot escape unharmed.

The Fu hexagram uses water management as metaphor, showing how following nature's way brings national prosperity.

The Wuwang hexagram compares venomous snakebites to the searing pain of malicious gossip.

The Daxu hexagram portrays three travelers sharing a journey yet divided in purpose, ultimately gaining nothing.

The Yi hexagram's content is missing here. These omens frequently draw upon Book of Songs allusions and historical events, using natural phenomena and human affairs as metaphors to foretell fortune and misfortune.

The crow's cawing in the courtyard serves as an omen of impending misfortune. As the Yijing (Book of Changes) states, setting up multiple gates and night watchmen with clappers are precautions against sudden calamities, embodying the principle of the "Yu hexagram" (symbolizing advance preparation).

The Daguo hexagram speaks of how people can live in peace after great achievements are accomplished. Like the "Tribute of Yu" chapter in the Shangshu (Book of Documents) records, what superiors collect are called "taxes" while what subordinates offer are called "tributes."

The Kan hexagram depicts a nation in turmoil with frequent wars, where enemies plunder people's wives and children, leaving households suffering from hunger and cold.

The Li hexagram mentions following the sage emperors Yao (ancient virtuous ruler) and Yu (the Great Flood controller), accompanying immortals like Prince Qiao and Pengzu (legendary figure who lived 800 years), to pay homage to the Queen Mother of the West (Daoist goddess), encountering smooth journeys without obstruction.

The Xian hexagram uses the metaphor of a millipede drawing river boundaries to describe treacherous paths as unfathomable rivers that make people hesitate in despair with sorrowful sighs.

Another passage describes riding dragons and rainbows to the northern palace gates, receiving appointment as the guardian of Eastern City in the Xuan Chamber, bringing blessings to the entire family.

The Dun hexagram suggests that connected mountains symbolize stability, and when heaven and earth are clear, all things flourish—implying that distancing from worldly affairs ensures safety.

The Dazhuang hexagram warns that prolonged drought leads to desiccation, where empty talk of cultivating virtue becomes futile.

The Jin hexagram states that aligning with the Dao of heaven and earth avoids misfortune; when clarity reigns above and purity below, great blessings follow, benefiting enlightened rulers.

The Mingyi hexagram cautions that unquenchable flames inevitably cause casualties, and the disaster of burned robes will bring irreversible regret.

The Jiaren hexagram explains that family harmony brings universal benefit, and words spoken in joyful moments often prove appropriate.

The Kui hexagram quotes the Shijing (Book of Songs) depicting noble recluses wandering freely in wilderness yet yearning for their loving mothers at home.

The Jian hexagram declares armories as crucial military sites, not ordinary dwellings where one should never linger.

The Xie hexagram mentions how the Three Virtues (uprightness, firm restraint, gentle restraint) and Five Phases (Metal, Wood, Water, Fire, Earth) in harmony, with Yin-Yang properly ordered, can spare nations from calamity.

This passage from the Yi Lin (Forest of Changes) recounts the fates of various historical figures through multiple hexagram interpretations, which we may understand in modern terms as follows:

Duke Zhuang of Zheng's heir apparent Hu (the crown prince of Zheng) first married Deng Man and had a son, then married Lady Yong of Song who bore Prince Tu. After Duke Zhuang's death, Hu ascended the throne but was forced into exile in Wei within four months, becoming homeless like a bird that has lost its nest. The imagery of "casting off feathers to flee into the great capital" metaphorically depicts Hu's desperate escape.

The phrase "chopping roots and burning trunks" describes how a plant cannot regenerate when its roots are severed and trunk burned, symbolizing inner anxiety that consumes one like an incurable illness. In contrast, the passage about "purple lingzhi mushrooms on Mount Wen" speaks of auspicious herbs growing where harmonious Qi gathers, representing how natural omens appear when benevolent rulers govern.

The story of Fan Ju (a renowned strategist during the Warring States period) proves particularly dramatic: While on a diplomatic mission to Qi, he received gifts of gold and silver, which made Wei's chancellor Wei Qi mistakenly suspect him of treason. Fan Ju was nearly beaten to death before escaping to Qin, where he eventually rose to become chancellor and was enfeoffed as Marquis of Ying. This exemplifies life's dramatic reversals from "humiliation preceding glory."

When Confucius traveled among the states, he was besieged in Kuang after being mistaken for Yang Hu, and later trapped without food between Chen and Cai. Yet his complete virtue enabled him to overcome these dangers. The passage "the Master was in peril in Kuang" uses the sage's ordeal to demonstrate how true virtue carries one through crises.

The text employs abundant natural imagery: Wild ducks contentedly calling "ya ya" make their home in great waters, male and female joyfully paired; searching bird nests in autumn and winter only to find them empty hints at the regret of fruitless effort; lingzhi mushrooms require harmonious earthly Qi to grow, illustrating how benevolent governance attracts auspicious signs. All these use natural phenomena to illuminate human truths.

This passage interprets hexagram imagery from the Forest of Changes (Yilin), using historical allusions to elucidate their meanings. When wild geese fly over land, it symbolizes a ruler traveling abroad who does not return. "Zhongshi" (the second son) refers to a Zhou dynasty prince, while "Boshi" (the eldest son) represents the heir apparent—together hinting at turmoil during power transitions.

For reclusive cultivation, the crane calling from deep marshes becomes a metaphor for hermits withdrawing from worldly affairs to preserve their pure essence. Ge Hong (known as the Immortal Elder and Master Who Embraces Simplicity) exemplifies such practitioners. The legend of Yu the Great controlling floods illustrates the "Gradual" hexagram, depicting Emperor Shun commissioning Yu to regulate waterways and lands.

The "Returning Maiden" hexagram employs "left and right assistants" to describe capable ministers, likening them to storehouses perpetually filled with gold and jade. The "Abundance" hexagram mentions Mount Heng, the Northern Sacred Peak, as the dwelling of celestial dignitaries, with their elegant robes symbolizing unceasing virtue.

Some hexagrams draw on everyday scenes: drawing a bow near an empty pig trough to scare chickens, only for the rooster to flee; the bitter cold lands of northern tribes where noblemen struggle to survive. Conversely, the "Joy" hexagram depicts an era of peace where benevolence moves heaven and earth, causing sweet dew and auspicious springs to flow spontaneously.

The final hexagrams discuss statecraft: guarding against external threats as one would wary of Elai (a treacherous minister under King Zhou of Shang); the conjunction of sun and moon symbolizing the radiant reigns of sage-kings Yao, Shun, and Yu; while flowering vines choking fruit-bearing plants warn how slander stifles a ruler's grace. Throughout, natural phenomena and historical parables reveal each hexagram's auspicious or ominous implications.

This passage originates from the Daoist classic Yilin (Forest of Changes), addressing divination, statecraft, and natural phenomena. Several key concepts emerge:

The "Three Sage Dynasties" refer to the governing philosophies of Xia, Shang, and Zhou: the Xia dynasty valued loyalty, the Shang emphasized simplicity, while the Zhou upheld ritual-music culture. These dynasties lasted 478, 628, and 867 years respectively, demonstrating how distinct approaches to the Dao (the Way) of governance could each achieve longevity.

Regarding statecraft, the text highlights the reign of Kings Cheng and Kang of Zhou (the "Cheng-Kang Prosperity"), when punishments were unused for over forty years amidst universal peace—illustrating the efficacy of virtuous governance through De (Virtue/Power). The principle "where perfect sincerity resides, Shen (spirit) becomes one's ally" underscores how spiritual forces respond to human sincerity.

Natural phenomena carry symbolic meaning: "unicorn foals and phoenix chicks" represent auspicious omens appearing only during golden ages, foretelling sages' births. Conversely, anomalies like "extracting fire from flowing springs" portend misfortune.

Ritual practices involve offering fragrant wine and abundant millet to mountain deities. When spirits accept these offerings, they reciprocate with timely rains ensuring prosperity—embodying the ancient concept of "cosmic resonance" between heaven and humanity.

The passage concludes with two potent omens: "plum trees bearing fruit twice yearly" and "flocks of wild geese descending" symbolize divine favor manifesting under benevolent rulers. These images crystallize the Daoist vision where natural harmony reflects and rewards virtuous governance.

This passage from the Yilin (Forest of Changes) employs hexagram imagery to recount historical allusions and philosophical insights:

The Qian hexagram depicts ruined cities and desolate landscapes after great kingdoms fell—empty streets where no citizens remain, only displaced refugees wandering.

Xiaoxu hexagram portrays nobles returning from bountiful hunts, their households prosperous. The phrase "grasping pellets to shoot" refers to hunting with slingshots, while "harvest" signifies game captured.

The Lü hexagram recalls Jin dynasty history: Duke Xian of Jin doted on his concubine Li Ji, who conspired with two corrupt ministers Liang Wu and Dongguan Biwu to frame Crown Prince Shensheng (called Gongzi here), driving him to hang himself and forcing Prince Chong'er (later Duke Wen of Jin) into exile.

Tai hexagram shows auspicious signs of immortality, with descendants multiplying like evergreen cypress trees, strong and enduring.

Pi hexagram paints sorrowful confinement—imprisoned in despair, losing children and spouse, reduced to living under others' roofs.

Tongren hexagram describes virtuous sages in seclusion, as rare as hidden qilin or coiled dragons—present yet intangible, like empty halls.

Dayou hexagram uses the tale of Huangdi's virtuous but homely consort Momu boasting vainly without suitors, illustrating how force invites misfortune.

Qian hexagram compares a cicada falling unharmed from trees to self-preservation enabling return to one's true nature.

Yu hexagram recounts Prince Wan of Chen (Jingzhong) fleeing to Qi, where divination predicted eight generations of prosperity for his lineage—a prophecy later fulfilled.

Sui hexagram speaks of missing the moment to return, suffering marital separation and rootless wandering.

Gu hexagram records the three-generation feud between Qi and Lu after their battle at Longmen, when Duke Qing of Qi personally besieged cities after his favorite minister was imprisoned.

Through these historical mirrors, the hexagrams reveal cycles of rise and fall, karmic consequences, and worldly wisdom—both reflecting contemporary affairs and offering guidance for living.

The Yi Lin scripture reveals auspicious and inauspicious omens through hexagram imagery and classical allusions. The Lin hexagram discusses the Dao of wealth accumulation: when government storehouses are full, the ruler should open granaries to aid the people—just as fishing in rivers and seas yields abundant harvests for those willing to exert effort.

The Guan hexagram employs the image of cranes flying north to forage, depicting bountiful fish in rice paddies where even dogs receive double shares, symbolizing shared prosperity. The Shihe hexagram mentions unobstructed roads in Cangwu (modern Wuzhou, Guangxi) and Yulin (modern Yulin, Guangxi), where ivory, treasures, and southern metals circulate, bringing blessings.

The Bi hexagram uses two fires contending as a metaphor for fraternal conflict: though the glare is harsh, no real harm is done, and temporary forbearance preserves brotherly bonds. The Bo hexagram cites the story of Boyi and Shuqi (virtuous men of the late Shang who starved on Shouyang Mountain rather than eat Zhou grain), illustrating how upholding integrity wards off misfortune.

The Fu hexagram describes the sorrow of displacement: drifting like tumbleweeds, lying alone on an empty bed with a grieving heart. The Wuwang hexagram compares cooperation to centipedes moving in unison, exemplified by the sage-kings Yao, Shun, and Yu assisting the royal house.

The Daxu hexagram likens excess to a dam holding back water: when Yang Qi (fire and sunlight) grows too strong, Yin Qi (the rainbow) temporarily retreats. The Yi hexagram interprets the celestial omen of "a flying serpent riding a dragon" (ancient portent of famine) to predict years when people must eat wild grasses.

The Daguo hexagram reveals impossible struggles: carving jade with a lead knife exhausts strength yet leaves only surface scratches. The Kan hexagram depicts mountain floods in relentless rain, forcing people to flee their homes.

The Li hexagram shows auspicious signs: legendary paired fish and birds descend upon the land, bringing blessings as intimate as entering one's own house. The Xian hexagram describes hearts burdened with worry: silent and stifled, avoiding immediate disaster but sowing future trouble. The final unmarked line uses "pulling a tail" to symbolize defiance of natural order, recalling the historical exile of Duke Shuo of Wei after losing loyal ministers (a reference to the Spring and Autumn period's political upheavals).

The Yi Lin passage elucidates auspicious and inauspicious omens by correlating hexagram imagery with historical anecdotes. Several historical narratives and their corresponding hexagram meanings are presented here:

Duke Huan of Qi dispatched Lian Cheng and Guan Zhifu to guard Kuiqiu, promising troop rotation when melons ripened. When the time came, he reneged, triggering their rebellion. This corresponds to the "Great Strength" (Dazhuang) hexagram, warning how broken promises invite calamity.

Duke Yi of Wei obsessively cherished cranes, even permitting them to ride in noble chariots. When the Di tribes attacked, soldiers scoffed, "Let your cranes fight for you," leading to Wei's downfall. This mirrors the "Family" (Jiaren) hexagram, exposing the consequences of a ruler's moral decadence.

The "Darkening Light" (Mingyi) hexagram teaches that aligning with celestial timing brings peace and auspiciousness—acting when circumstances demand prevents future regret. The "Increase" (Yi) hexagram mentions wearing pure yellow lower garments (symbolizing the Golden Mean of Daoist practice), suggesting that virtuous governance attracts universal support—resonating with the Book of Changes Kun hexagram's maxim "Yellow skirts bring fundamental good fortune."

The "Encounter" (Gou) hexagram depicts an alchemical journey: ascending Mount Kunlun (sacred Daoist peak), entering the Celestial Gate (portal to the heavens), passing the Wine-Lees Mound (symbol of worldly attachments), and lodging by the Jade Spring (immortal realm's fountain)—culminating in audience with a benevolent sovereign, metaphorizing the Neidan adept's pursuit of supreme realization.

The "Hardship" (Jian) hexagram recounts legendary charioteer Wang Liang's thousand-mile daily travels to meet the Queen Mother of the West (Xiwangmu, supreme Daoist goddess), symbolizing perseverance rewarded. Conversely, the "Release" (Xie) hexagram warns against plowing stone mountains—futile labor violating Daoist principles of Wuwei and natural harmony.

This divinatory text from Forest of Changes employs symbolic imagery to depict various auspicious and ominous signs. Towering mountains with rivers flowing from the northeast corner metaphorically represent perilous circumstances. The mention of King Zhou of Shang constructing his infamous "wine pool and meat forest" (extravagant pleasure grounds) serves as a warning about how luxury leads to national ruin.

The reference to Duke Zhao of Zheng (a ruler during the Spring and Autumn period) fleeing to Wei shortly after ascending the throne implies political instability. Granaries overflowing with millet and sorghum (staple crops of antiquity) during bountiful years symbolize national prosperity. Yet when tigers and wolves ally to harm merchants, it foretells blocked roads and mercantile disasters.

Though broken withered trees cannot survive, an elderly man receiving divine protection demonstrates the interdependence of fortune and misfortune. Brothers sharing a carriage only to separate midway allegorizes fractured close relationships. Drunken brawls causing casualties warn against indulgence. When encountering crimson-haired calamities, bowing in submission becomes the helpless strategy for avoiding disaster.

The states of Qi and Jin (during the Spring and Autumn period) claiming hegemony under pretenses of righteousness while practicing survival of the fittest thinly veils criticism of collapsed rites. The rejection of a talented southern youth's marriage proposal reflects errors in spouse selection. A two-headed monster failing to coordinate movements symbolizes ungovernable chaos. Finally, the mutual apprehension between hedgehogs and magpies (where hedgehogs can subdue tigers yet fear magpies) illustrates the universal principle of mutual generation and restraint among all things.

This passage from the Yi Lin employs hexagram images and line statements to reveal metaphors for various life circumstances. When pines and cypresses support each other with beams, they grow stronger; when eight sages implement the Five Teachings, the royal house enjoys peace and prosperity—this represents wise governance. The Huan (Dispersal) hexagram depicts garments too tattered to mend, like forked roads where one cannot reach the destination before nightfall. The Jie (Limitation) hexagram suggests opening the gate when new teeth emerge, where the recluse (youren) benefits by holding to the right path, like a bird dancing with fluttering wings; another version mentions growing teeth heralding smooth progress, resonating with the Dui (Joy) trigram within the Dun (Withdrawal) hexagram. The Zhongfu (Inner Truth) hexagram tells of springtime wild geese flying east, exchanging horses for coins to return home tenfold richer. The Xiaoguo (Small Excess) hexagram advocates maintaining joyful composure while surrounded by descendants—restraint prevents misfortune. The Jiji (After Completion) hexagram describes dissipated essence (Jing) and decaying form, with misaligned teeth (yuzha) failing to meet, like rotten wood; commentaries clarify this signifies setbacks after leaving high office. The Weiji (Before Completion) hexagram portrays ascending heights to meet the sovereign, gaining position and favor after pleading one's case. Through natural phenomena and life vignettes, these hexagrams illuminate the philosophy of gain/loss and advance/retreat in human affairs.