《易林》Vol. 4

The fourth volume of the Forest of Changes (Yilin) records numerous hexagrams with their corresponding prophecies and narratives. Here we examine several significant passages:

The "Fellowship" hexagram (Qian above Li below) recounts how King Wu of Zhou, after defeating the Shang dynasty, stored away weapons to signify their disuse, bringing peace to the realm. This reflects the ancient philosophy that "true martial virtue (wu) lies in sheathing the sword."

The "Earth" hexagram employs the imagery of sated deer returning to their lairs to symbolize a life of contentment and carefree prosperity.

The "Sprouting" hexagram depicts great fish swimming against the current and sages dwelling by waters. The metaphor of a collapsing house with thatch replacing proper beams warns how violating natural law invites disaster.

The "Waiting" hexagram records the Yellow Emperor's (Huangdi) imperial tours. Initially establishing his capital at Zhuolu, he later governed effectively with six worthy ministers until distant states came bearing tribute. This passage demonstrates Daoist reverence for the Yellow Emperor's statecraft.

The "Union" hexagram narrates the mythic battle between the Yellow Emperor and Chiyou. With his eighty-one brothers who conjured miasmas and wielded exotic weapons, Chiyou proved invincible until the Nine-Heaven Mystic Maiden (Jiutian Xuannü) bestowed military talismans (fulu) upon the emperor, enabling his decisive victory at Zhuolu. This celebrated myth illustrates Daoist admiration for the Yellow Emperor's "using righteousness to subdue evil."

The "Small Accumulation" hexagram's metaphor of stumbling while carrying stones uphill vividly portrays the sorrow of overreaching one's capacity, while the "Treading" hexagram's image of an unwavering loom symbolizes the Zhou dynasty's virtuous governance. Yet its closing remark about stone needles and medicines failing to reverse aging underscores nature's inexorable laws.

These prophetic hexagrams predominantly employ natural phenomena and historical allusions as metaphors, containing both statecraft wisdom and ancient reflections on heaven-human relations. The Yellow Emperor narratives hold particular significance, demonstrating how Daoism deified ancient sage-kings.

Riding the clouds and bringing rain, soaring a thousand miles alongside the birds, I see the form of the Compassionate Mother. (This passage describes a practitioner’s supernatural ability to ride the clouds and command the mists. The birds symbolize freedom, while the Compassionate Mother may allude to the Mother of the Dao or primordial Qi.)

I bring money to buy back the fox, but the other party refuses my plea. It is like grabbing a tiger by the whiskers: there is no way to pull it back. (This is a metaphor for trying to force what cannot be obtained, as dangerous as grabbing a tiger’s whiskers with bare hands.)

A three-winged bird flies in: this is the moment when good fortune comes my way. We all set out together, but I arrive first and reap great rewards. (The three-winged bird symbolizes an auspicious sign; “reaping great rewards” hints at a favorable opportunity for cultivation or other undertakings.)

A strange bird with two legs and four wings flies into the city, bringing harmony between my elder brother and my mother. (“Two legs and four wings” may describe an auspicious bird like the phoenix, symbolizing harmony in the family.)

King Zhou of Shang built a pool of wine and indulged himself in luxury with jade cups and ivory chopsticks. When King Wu of Zhou attacked him, a white fish leapt into his boat—a favorable omen. (This historical allusion shows how extravagance can destroy a state; the white fish entering the boat foretold the rise of the Zhou house.)

Like the quiet young woman in the Book of Songs, who waits for her beloved at the city wall, from morning until night, yet sees no sign of him. But the ruler of Qi need not worry. (This alludes to “The Quiet Girl” in the Book of Songs, suggesting that though waiting is painful, it will ultimately bring a good outcome.)

The dragon thirsts for water, and dark clouds follow in its wake. The River Earl, the water deity, respectfully offers fine wine, whose streams surge like a flood. (This depicts a spirit manifesting its power. The dragon symbolizes Yang force and needs Yin water to bring it into balance.)

Disaster strikes as soon as I leave home, turning good fortune into resentment. The two sides attack each other, injuring my finger. (This is a metaphor for acting carelessly and turning good fortune into misfortune.)

Even the highest Dao can suffer harm.

Purple lingzhi mushrooms grow on Mount Wen, and red auspicious plants appear in Yong and Liang. The energy of long life flows in harmony, and fine jade becomes a precious treasure. The ancestral spirits partake of the offerings, and blessings and prosperity arrive of their own accord. (Purple lingzhi and red auspicious plants are signs of good fortune, appearing naturally when Heaven and Earth are in harmony.)

I hold a pearl in my mouth and make it my treasure. Having obtained what I cherish, my heart is filled with joy. (“Placing the pearl in the mouth” may be a cultivation term, metaphorically describing the formation of the Golden Elixir.)

An old ox struggles to climb the mountain, short of strength and making slow progress. Fierce winds, driving rain, and heavy snow block the way, so it can only turn back partway. Those weighed down with worry instead find joy in this. (This suggests that when something cannot be forced, taking a step back can open a wider path.)

Tao Zhu Gong, Fan Li, and Bai Gui, an ancient merchant, excelled at commerce and amassing wealth. Three times they gave away a fortune of a thousand gold pieces, earning admiration for their high moral character. (These historical figures illustrate the wisdom of knowing when to gather and when to give.)

Zi Chu captures a qilin, and Confucius consequently writes the Spring and Autumn Annals. The sage—Confucius—senses that the Zhou dynasty is nearing its decline; these omens are all recorded in the classics. (This alludes to the “capture of the qilin and the end of the brush,” showing how a sage can discern great changes from subtle signs.)

The Yilin text interprets various life situations through hexagram imagery (such as Kan, Li, Xian, etc.). Here's a section-by-section explanation:

The "sorrowful heart" passage recounts how during a spring hunt in the 14th year of Duke Ai of Lu, the charioteer of the Shusun clan captured a qilin (auspicious unicorn). Confucius, witnessing this, interpreted it as an ill omen and began compiling the Spring and Autumn Annals in response.

The "Great Excess" (Daguo) hexagram depicts spring sunshine with enduring blessings, orderly seasons, and harmonious human interactions—a vision of peaceful prosperity.

The "Abyss" (Kan) hexagram describes virtuous individuals (Kong De) emerging like jade from deep valleys or birds ascending high branches. Such radiant figures can illuminate entire nations.

The "Radiance" (Li) hexagram mentions the Kangju people from Xiongnu territories admiring Central Plains' benevolence and paying tribute. They enjoyed imperial banquets (the "Zhanlu" ceremony referring to royal feasts for vassals), drank three ceremonial cups, then returned peacefully to their dwellings.

The "Influence" (Xian) hexagram suggests that during autumn and winter night travels, one can navigate by starlight. Understanding cosmic principles ensures lifelong security.

The "crying crane protecting offspring" passage illustrates how parent cranes guarding chicks needn't fear snakes—family unity ensures safety when each fulfills their role.

The "Retreat" (Dun) hexagram portrays dwelling in Mount Tai-like stability with continuous blessings. Even predators like jackals or tigers cannot harm such security.

The "Great Strength" (Dazhuang) hexagram warns of elders losing direction like rulers abandoning governance principles. Conversely, the "Darkening Light" (Mingyi) hexagram celebrates wise rulers like King Tai achieving annual abundance, prosperous citizens, and national flourishing—his move to Mount Qi attracted neighboring states through virtuous influence.

The "Family" (Jiaren) hexagram depicts domestic discord disrupting Yin-Yang balance, reminiscent of the Book of Songs' "Valley Wind" poem about marital strife.

The "Opposition" (Kui) hexagram recounts the bitter Longmen battle between Qi and Lu states, creating generational enmity—a historical reference to Spring and Autumn period conflicts.

The "Hardship" (Jian) hexagram uses the Book of Songs' "Deer Call" allegory, where deer sharing good grazing spots symbolize harmonious kinship.

The "Release" (Jie) hexagram tells how Baili Xi rose from Yu state exile to become Prime Minister of Qin under Duke Mu, demonstrating how talent ultimately finds recognition.

These hexagrams employ historical allusions and natural metaphors to convey life principles, emphasizing benevolence (Ren De), harmony, and wisdom as essential virtues.

This interpretation of hexagrams from the Yi Lin uses historical allusions to foretell fortune and misfortune:

Baili Xi, the renowned statesman of the Spring and Autumn period, originally served the State of Yu but left upon foreseeing its impending collapse. Later assisting Duke Mu of Qin to dominate the western tribes, this illustrates how wise choices bring transformative opportunities.

The "Sun Hexagram" mentions plum trees bearing fruit in winter, foretelling rampant banditry and a ruler's loss of control. Just as the Spring and Autumn Annals records an anomalous winter in Duke Xi of Lu's 33rd year when frost spared vegetation and plum trees bore untimely fruit—omens of waning sovereignty.

The "Yi Hexagram" advises that when state coffers overflow, rulers should relieve the people. But greed resembling overfishing rivers and seas invites disaster, like the omen of giant serpents battling outside the capital, forcing the monarch to flee.

The "Guai Hexagram" offers dual interpretations: opening doors to eliminate threats resolves great worries, as riding far avoids calamity; alternatively, cultivating virtue through good deeds turns misfortune to fortune.

The "Gou Hexagram" depicts marital bliss—wedding a virtuous wife brings household joy. Yet the "Cui Hexagram" warns of prosperity's decline, mirroring how Jin State annihilated the Red Di tribes of Jiasi and Liuyu.

The "Sheng Hexagram" portrays birds lingering in rice fields and loaches refusing to leave—metaphors for pleasure-seeking's hidden dangers that trouble agricultural officials. The "Kun Hexagram" directly depicts hobbling journeys and broken carts at dusk.

The "Jing Hexagram" praises Yu the Great's flood control achievements—the Dragon Gate gorge cleared, bringing stability. Conversely, the "Ge Hexagram" describes blocked mountain paths trapping travelers between advance and retreat.

The "Ding Hexagram" shows tigers locked in combat, blood flowing till pestles float (signifying carnage), leaving cities desolate. The "Zhen Hexagram" recounts Han Xin's early humiliation—eating at the Nanchang village chief's home yet enduring crotch-crawling disgrace—proving endurance ultimately brings greatness.

Through historical events and natural phenomena, these hexagrams reveal cyclical patterns of rise and fall via metaphorical wisdom. Each contains the profound principle of "reversal at extremes" (物极必反), reminding people to prepare in prosperity and flow with change.

This passage from the Yi Lin (Forest of Changes) interprets various hexagrams through symbolic imagery to reveal auspicious and inauspicious omens, explained here in plain language:

The "Dragon Birth" hexagram depicts the dragon's elusive transformations—sometimes concealed in mulberry leaves (where "empty leaves" may be a scribal error for "mulberry leaves"), then riding clouds to assist Emperor Yao in achieving greatness. The divine dragon here symbolizes virtuous ministers aiding enlightened rulers.

The "Gradual Advance" hexagram shows the Dipper Stars (the first four stars of the Big Dipper) swaying like breath fanning flames into clouds, turning mudflats into fertile land where barren fields yield harvests, foretelling environmental renewal.

The "Marrying Maiden" hexagram portrays limping travelers journeying together until their ox-cart wearies at dusk, falling behind like a lost female bird—a metaphor for obstructed progress.

The "Abundance" hexagram tells of three companions heading north to seek sheep: the eldest injures his leg, the youngest carries provisions, yet the treasures of Liuxia Hui (a Spring-and-Autumn period sage) remain intact—symbolizing preserved fundamentals despite hardships.

The "Traveler" hexagram reveals an auspicious scene: phoenixes at the left, qilin at the right, with sages like Yi Yin (Shang dynasty minister) and Lü Shang (Zhou dynasty founder) gathered together, warding off calamity while blessings flow like a mother's care.

The "Gentle Penetration" hexagram assures safe crossing of even the deepest seas by raft, with ancestral spirits providing layered protection—emphasizing the power of spiritual heritage.

The "Joyous" hexagram brings the harmonious "side-by-side fish" and four-winged auspicious birds to our land, their fortune entering homes like intimate bedfellows, heralding divine favor.

The "Dispersal" hexagram records the joyous marriage to a Lü-clan bride from the Jiang lineage, recalling how the young Lady Jiang of Qi delighted her husband in Spring-and-Autumn times—a metaphor for marital bliss.

The "Restraint" hexagram warns of stem-borer pests devastating crops until "not a single grain remains," urging vigilance against hidden threats.

The "Inner Truth" hexagram depicts hastily donning robes to answer the king's summons, ultimately aiding the Eastern Zhou's rise—invoking the Book of Songs image of "topsy-turvy garments" to symbolize urgent loyal service.

The "Small Exceeding" hexagram shows a prince befriending a younger noble, whose wisdom and integrity earn promotion—alluding to Emperor Yao's appointment of the Eight Virtuous Ones (Eight Kai of Gaoyang and Eight Yuan of Gaoxin clans).

Finally, the "Already Fulfilled" hexagram describes springs surging into rivers that destroy homes, yet facing a tiger's roar without fear; the "Not Yet Fulfilled" hexagram (left unannotated) typically represents unfinished states. Through natural phenomena and historical allusions, these hexagrams reveal the auspicious or ominous signs within life's unfolding patterns.

This interpretation of the Yi Lin hexagrams can be understood as follows:

When the mulberry finch (a small bird nesting in mulberry trees) pecks at grain, it must not do so chaotically—just as governing a state cannot tolerate inconsistent decrees, lest it unsettles the people's hearts. The term "Kongming" (literally "brilliant as a hole," suggesting penetrating insight) here underscores the need for wise decision-making.

The "Great Abundance" hexagram (Li above, Qian below) portends: The white tiger symbolizing the West bares its fangs marching eastward, while the vermilion bird of the South clears the path ahead. Enemies will voluntarily seek peace, coming in surrender with jade pendants in their mouths.

The "Qian" hexagram corresponds to: Being trapped in sparse mulberry groves on Southern Mountain, surrounded by gravel, with cattle and horses lacking fodder—a predicament of extreme hardship.

The "Kun" hexagram reveals: Like branches snapping and losing their way, complete severance of connection after separation from one's mother.

The "Zhun" hexagram states: Repeated explanations meet no comprehension; only by maintaining inner steadfastness and joy can lasting peace be attained.

The "Xu" hexagram depicts: Though flames blaze behind and enemy forces gather to the right, cautious action ensures safety without mishap.

The "Conflict" hexagram employs a tiger-wolf allegory: A tiger crouches at the mountain's base while deer pass behind. When bows are readied and hedgehogs (anciently believed to subdue tigers) stand guard, the beast dares not act recklessly, allowing safe access to lush pastures.

The "Shi" hexagram warns: Three sudden flares of fire quickly extinguished—those in high positions who indulge in arrogance will inevitably meet calamity.

The "Bi" hexagram cites Duke Wen of Jin's exile: A fine horse slandered and wronged resembles the prince's nineteen-year wandering before final homecoming.

The "Tai" hexagram extols Yu the Great: Preparing to ascend the throne, he cultivated himself on Kunlun Mountain's northern slopes, eventually succeeding Emperor Shun to govern with virtue illuminating all under heaven.

Other hexagrams mention: Merchants lingering in markets coveting jewels; the bountiful southern lands being ideal for feasting old friends; heaven and earth's operations enveloping all things like a cooking pot where each finds its proper place. Through natural phenomena and historical allusions, these hexagrams reveal the patterns of human affairs' rise and decline.

Here is the translation of selected hexagram interpretations from the "Yi Lin" into modern vernacular:

Riding in a square boat with clear water prepared, lighting bonfires along the riverbank—this ensures lifelong freedom from calamity.

The Yu hexagram (symbolizing contentment) states: The continuous rolling of thunder never ceases, like battles fought on open plains that ultimately become leveled and covered.

The Sui hexagram (symbolizing following) says: Hesitating and wavering, beating one's chest and scratching one's head—for five days and four nights contemplating how to have an audience with the Marquis of Qi.

The Gu hexagram (symbolizing decay) states: Opening wide its mouth, the divine manifests prophecies. The Yellow Dragon (auspicious beast) and Jingxing (virtuous star) appear before the gates of feudal lords, ushering in blessings that bring peace and prosperity to the world. Like the Yellow Dragon bearing Yu the Great's boat when crossing the river, the appearance of Jingxing heralds benevolent governance.

The Lin hexagram (symbolizing approach) says: When yin energy declines to its extreme, yang energy establishes its virtue. The Li hexagram's yang strength carries illumination, shining upon all under heaven.

The Guan hexagram (symbolizing observation) states: The sacred dwelling places—Mount Santu, the Five Peaks, Yangcheng Valley, and Mount Taishi—remain uniquely free from war. Santu Mountain lies in Yique County of Henan, Yangcheng is the valley beneath Mount Song, and Taishi is the mountain's name.

The Shihe hexagram (symbolizing biting through) says: With abundant harvests and harmonious governance, the people dwell in contentment, and travelers too receive blessings.

The Bi hexagram (symbolizing adornment) states: The Chu region's crows encounter inauspicious timing, long wandering without settlement, losing companions and vitality, thus composing this lament to voice their sorrows.

The Bo hexagram (symbolizing peeling away) says: Taking great strides out the gate brings misfortune; reviling one's parents brings me worry and shame.

The Fu hexagram (symbolizing return) states: Firelight illuminates the well's depths as yang energy stirs. Touching the Tianhu star, gazing at the Taiwei Enclosure (the celestial emperor's court), ascending the Jade Bed constellation—six dukes alternate in the household. The Taiwei Enclosure is the palace of the Five Emperors, where the Mingtang resides.

The Wuwang hexagram (symbolizing innocence) says: Herding sheep yet meeting wolves—though anxious, unharmed. When fear subsides, ultimately no calamity comes.

The Daxu hexagram (symbolizing great accumulation) states: Offering tender calves like young silkworms and pure sacrificial animals to honor the spirits. Those partaking enjoy abundant food and drink, with many descendants. But the awaited youngest son never arrives, like Confucius stranded between Chen and Cai. Ancient rites record using calves with cocoon-like horns for heaven-earth sacrifices, "xi" for ancestral temple offerings, and "sheng" for divined auspices.

The Yi hexagram (symbolizing nourishment) says: Spreading the great bed, leading the ram southward. Elders obtain for me many oxen and horses, favorable for changing dwellings.

The Daguo hexagram (symbolizing great excess) states: A withered tree without branches or leaves, separated from its offspring. Cold and hunger with none to provide—solitary and sorrowful.

The Kan hexagram (symbolizing peril) says: [...]

This passage from the Yi Lin scripture elucidates principles of state governance and personal cultivation through the interplay of hexagram imagery and historical allusions.

Regarding the records of Yao and Shun (the sage rulers of antiquity), it states that by upholding the Middle Way with rectitude, with their dignified attire serving as a model for all under heaven, they achieved an era of great peace. This resembles the Book of Songs depiction of wild ducks swimming leisurely in the Jing River—symbolizing how the noble person who maintains virtue without transgression naturally attains blessings. Here, the "wild ducks" (凫鷖) metaphor represents rulers preserving established order, illustrating how noble persons in peaceful times maintain stability, enabling even ancestral spirits to dwell in contentment.

The text repeatedly warns against defying natural principles: The hen crowing at dawn (牝鸡司晨) is portrayed as a harbinger of chaos, echoing the Book of Documents admonition that "hens should not herald the morning"; three pigs charging at a tiger's mouth inevitably meet death, symbolizing the peril of overestimating one's capabilities; allowing tumors to cover one's body without timely treatment leads to grave illness. These serve as admonitions to follow the natural order.

It particularly emphasizes the importance of virtue: King Wu of Zhou (founder of the Zhou dynasty) established his great enterprise through reverence for virtue and righteousness; even in dire straits, one can overcome peril through the protective radiance of ancestors' accumulated virtue; the Golden Teeth and Iron Fangs of the Queen Mother of the West (Xi Wangmu, Daoist goddess) symbolize unshakable protection.

Finally, contrasts illustrate governance principles: When rulers discern with clarity like the noonday sun, the people enjoy well-being; should rulers become blind (左眇右盲) to their duties, calamities multiply among the populace. These hexagram images demonstrate that whether for individuals or states, true blessings come only through aligning with the Dao of Heaven and maintaining centered rectitude.

The Yi Lin scripture employs hexagram imagery and symbolic language to convey various auspicious and ominous omens. The first passage depicts household goods piled by the roadside, requiring cart transport back to one's homeland for proper storage—a metaphor for prudent wealth management. The "Gou Hexagram" portrays men and women walking divergent paths with disconnected hearts, like a female monkey without a mate, symbolizing marital difficulties. The "Cui Hexagram" describes fledglings venturing out for food only to encounter hawks, fleeing in panic with no refuge, representing perilous circumstances. Conversely, the "Sheng Hexagram" shows farmers tilling fields undisturbed by wild beasts and returning home safely, indicating good fortune.

The "Kun Hexagram" extols the virtue of diligence so intense it makes one forget meals, exemplified by Han Xin's capture of King Bao of Wei—through such effort one may secure blessings for rulers. The "Jing" and "Ge Hexagrams" depict holding gold-jade in one hand and bear paws (delicacies) in the other, symbolizing enduring abundance and contentment. The "Ding Hexagram" warns that muddying one's feet tarnishes reputation, while encountering adversaries brings illness. The "Zhen Hexagram" teaches the wisdom of settling lands yet embracing necessary change, citing King Pangeng of Shang's capital relocation as proof that bold reforms establish enduring foundations.

The "Gen Hexagram" advises against lingering in calamitous places—relocation brings fortune. The "Jian Hexagram" uses murky obscurity to represent King You of Zhou's chaotic reign that invited the Quanrong invasion and national collapse. The "Gui Mei Hexagram" likens contented wild ducks by water to marital harmony where each finds rightful joy. The "Feng Hexagram" blesses descendants with cypress-like vitality, while the "Lü Hexagram" heralds qilin and phoenix appearances as omens of enlightened governance and national peace. Through natural phenomena and historical allusions, these hexagrams reveal profound truths about human fortunes and misfortunes.

This passage from the Forest of Changes (Yilin) conveys life philosophies through hexagram imagery and classical allusions. It mentions how the sage-kings Yao and Shun dwelled in the celestial abode (symbolizing the sacred space), representing how self-cultivation preserves both oneself and family. The story of Jiang Taigong (Lü Shang) withdrawing to the eastern seashore to avoid the tyrannical King Zhou of Shang, later assisting King Wen of Zhou, and finally being enfeoffed as Marquis of Qi by King Wu illustrates how virtuous scholars ultimately meet enlightened rulers.

The phrase "sitting together with blessings" emphasizes preparing for rainy days like storing water to prevent fires, thereby averting disasters. "Dwelling in obscurity fearing darkness" metaphorically describes worthy scholars temporarily retreating while awaiting their moment, destined to shine as brightly as daylight. The "joy of longevity" passage depicts the bliss of sharing radiance with the sun and moon, stressing the importance of accumulating merit.

The tale of Lu Ban (Gongshu Ban) mentions fine timber transported from Mount Jing, yet even crafted objects eventually wear out, hinting at the inevitable cycles of prosperity and decline. The allusion to Wang Qiao (an ancient immortal) losing his sandals suggests even transcendent beings face minor setbacks.

Finally, the Purple Tenuity Palace (celestial emperor's abode) symbolizes heaven's protection for the virtuous, while carving jade with a lead knife warns against improper methods hindering success. The phoenix soaring over Mount Kuaiji to become king of birds illustrates how true talent ultimately manifests. These hexagram teachings collectively advise cultivating virtue (De), seizing opportunities, and preparing against adversity.

The interpretations of these hexagram images from the Forest of Changes (Yilin) can be understood in modern terms as follows:

Digging a well to find jade yet bypassing Bian He's (the ancient jade connoisseur) home results in wasted effort with nothing gained. The true treasure actually lies within one's own household—it's simply a matter of looking in the right direction.

Take King Zhou of Shang (Jie) exhausting his troops on distant campaigns to Donglai: officials bustled to please him while the ruler feigned delight. Yet the Book of Songs records how the Wei woman's poem Bo Xi lamented how prolonged military service made families anxious. When King Wen of Zhou dispatched troops, the Duke of Zhou showed compassion for returning soldiers—that's why the people willingly served unto death.

Forcing an elder brother to govern Parthia (Anxi) and Kangju (ancient Western Regions states) with their vastly different customs would only create needless strife.

Rivers and seas form natural hubs of commerce—merchants prosper and nations grow wealthy. Like branches from the same root, a ruler who embodies De (Virtue) inspires neighboring states to pay tribute willingly.

A crane bearing a luminous pearl at night symbolizes virtuous deeds ultimately rewarded. This echoes In Search of the Supernatural (Soushenji), where the wounded crane healed by Kuai Can returned with a glowing pearl in gratitude.

Emerging from danger into fortune’s gate to meet an enlightened ruler resembles harmonious music or a prized steed in the courtyard—naturally bringing the sovereign joy.

When Heaven and Earth align in yin-yang harmony, the six yao lines shine with orderly radiance, and achievements flourish spontaneously. Rivers and seas become nature’s treasuries, amassing wealth to nourish all beings.

Birds aiming for rice fields but straying through reeds get struck in the breast by arrows—just as rushing headlong invites mishaps.

Three brothers (eldest, middle, youngest) oversleeping past dusk lose their frail companion’s purse, left to sleep resentfully by the road.

Inheriting ancestral civil and military legacies to revive a declining house: holding fast to the Dao ensures no grave misstep even in temporary hardship.

(Note: The symbol "⬤" marks illegible characters in the original text, reconstructed here contextually. Each passage corresponds to prognostications from different Zhouyi hexagrams, illustrating auspicious or ominous principles through historical allusions and natural analogies.)

This passage from Forest of Changes uses hexagram imagery and historical allusions to illustrate the cycles of dynastic rise and fall through natural philosophy. Emperor Shun (the ancient sage-king), as an eighth-generation descendant of the Yellow Emperor, was chosen by Emperor Yao from among the common people despite having unkind parents and arrogant brothers. By observing celestial phenomena and governing in accordance with the movements of the Northern Dipper (Big Dipper) and Polaris (Celestial Pivot), he brought about an era of peace and prosperity.

King Wu of Zhou defeated King Zhou of Shang at dawn on the jiazi day in the Battle of Muye—a conflict aligned with the Mandate of Heaven that won the joyous submission of all people. Just as a mother hen protecting her chicks can frighten away a tiger, righteous forces, though seemingly weak, can overcome tyranny. Conversely, when the tyrant Jie of Xia allied with the infamous robber Zhi, the people suffered war and hardship, much like the grievances lamented in the Book of Songs, where the Southern Mountain and azure heavens bear witness to oppression under despotic rule.

All rivers eventually flow into the sea, and even the longest journey must reach its destination—a metaphor for the Dao (the Way), which, though profound and distant, permeates all things. Just as the eyes cannot remain forever closed, worries inevitably arise, yet vigilance keeps calamity at bay. Ancient virtuous ministers like Gao Yao (styled Tingjian) were enfeoffed for their moral integrity, demonstrating that accumulated virtue ultimately yields abundant rewards. Though the north is cold, it produces abundant citrus, reminding us that all things have their proper place. Meanwhile, the Book of Songs satirizes the nobility who "feast on game without labor"—a classic example of rulers estranged from the people, exhausting resources and draining their strength.

This passage from the Yi Lin scripture reveals auspicious and inauspicious omens through various hexagram divinations. Here is a vernacular interpretation:

The court robes made of lamb leather symbolize noblemen assisting governance and upholding De (Virtue), thereby winning the allegiance of all states. The Book of Songs praises how during King Wen's reign, southern lords were transformed by his virtuous influence—rulers practiced frugality and integrity, hence the poet commends their dignified attire conforming to proper norms.

The Xian hexagram recounts the battle between Qi and Lu at Longmen, where deep-seated enmity brought calamity spanning three generations without respite. This references the historical event in 589 BCE when Duke Qing of Qi attacked Lu's northern borders, besieging Longcheng.

Subsequent verses depict traveling merchants stranded by incessant rains, with muddy roads impassable and marketplaces deserted—a scene of economic stagnation.

The Dun hexagram employs the metaphor of a wren building its nest on slender twigs, illustrating precarious circumstances as perilous as a swaying bird's nest in the wind, keeping one in constant apprehension.

The Dazhuang hexagram advises that guarding against misfortune averts danger; though beset by difficulties, one need not despair—only temporary unease remains.

The Jin hexagram portrays the plight of separation from one's mother leading to starvation, with no kin to confide in; the Mingyi hexagram describes fish and shrimp stranded in dried-up alleys after leaving the sea—symbolizing sickness from losing one's proper environment.

The Jiaren hexagram cites Confucius' teaching: reverence, magnanimity, trustworthiness, diligence, and kindness—these five virtues enable great achievements while warding off misfortune. As Confucius said: "Reverence avoids humiliation, magnanimity wins hearts, trustworthiness gains confidence, diligence yields results."

The Kui hexagram records tyrannical oppression during famines, mentioning Ganxi (where King Ling of Chu was slain) and Mount Li (where Qin Shi Huang exhausted his people building his mausoleum)—alluding to the enmity between Qin and Chu.

The Jian hexagram describes how a blind right eye limits vision, making faces unrecognizable beyond ten paces; the Xie hexagram conversely depicts cicadas singing joyfully amid lush vegetation heavy with fruit—symbolizing flourishing prosperity.

The Yi Lin interprets hexagram transformations using imagery from the Book of Songs, with each passage corresponding to a hexagram's symbolic meaning. For instance, the "Diminishment" hexagram states: "When one attains natural ease, sitting peacefully without worry, one enters the land of wealth and honor until old age"—depicting a state of enjoying one's later years through alignment with nature.

The "Increase" hexagram employs the imagery of a cunning hare leaping, hounds in pursuit, and a pheasant seized by a hawk, hinting at hidden crises within seemingly advantageous situations. The "Resolution" hexagram quotes the Book of Songs' "Peach Blossoms Adorned," using the vision of blooming peach flowers to symbolize a maiden's timely marriage bringing blessings and longevity, while a man may attain high nobility.

The "Encounter" hexagram describes crumbling cliffs, symbolizing ruler and subjects growing estranged, leading to calamity for the sovereign. The "Ascent" hexagram references Fuxi—the legendary progenitor of the Eight Trigrams—observing the dragon-horse bearing the River Chart, illustrating that only by emulating the patterns of heaven and earth can one secure lasting prosperity.

The "Well" hexagram mentions sacred Daoist mountains like Huashou and Shouyang, portraying them as ideal abodes for cultivators. The "Quake" hexagram cites the saying "The dragon at zenith has regrets," warning that excessive Yang energy leads to overturned carriages and ruin, necessitating Yin-Yang harmony.

Finally, the "Gradual Advance" hexagram uses the winter solstice's short days and long nights to illustrate how overwhelming Yin causes all things to wither, requiring seasonal adaptation like the ancients storing ice. These hexagram interpretations, grounded in natural phenomena and life scenarios, expound the Daoist principles of Yin-Yang equilibrium and harmonizing with celestial timing.

The Yi Lin passage reveals patterns of human affairs through correlations between hexagram images and historical allusions. Taking the "Returning Maiden" hexagram as an example, it borrows from the "Qi Father" poem in the Classic of Poetry's "Minor Odes": warriors who were once the ruler's trusted aides (claws and teeth) become mired in distress due to military deployment, even struggling to provide ancestral offerings for their mothers (the "corpse feast" refers to sacrificial offerings for mothers), reflecting the dilemma of balancing loyalty and filial piety.

The "Abundance" hexagram depicts scenes of futile kneeling and praying, where people can only bite their fingers in frustration and depart with lowered heads, hinting at fruitless endeavors. The "Traveler" hexagram mentions how a maiden from the Youxin clan (a Xia dynasty tribe) became a Xia consort and gave birth to Yu the Great, corroborating the Records of the Grand Historian account of Gun marrying a Youxin woman who bore Yu—demonstrating how humble origins can yield great achievements.

The "Gentle" hexagram adapts imagery from the Classic of Poetry's "Quiet Maiden": a maiden lingers at the city corner awaiting her beloved from dawn till dusk without success, her anxiety mirroring the poem's description of "scratching her head, pacing hesitantly." The "Joyous" hexagram cites the late Qin uprising of Chen She: after sending Wu Chen to conquer Zhao territory, Wu instead declared himself King of Zhao. Though temporarily reconciled through remonstrance, Wu ultimately died at the hands of his general Zhuang Jia, exposing the brutality of power struggles.

The "Dispersal" hexagram uses the metaphor of chasing deer on mountain peaks to illustrate how advantage (li) shifts with circumstances, while the "Limitation" hexagram shows tigers, leopards, bears, and pi bears playing in valleys alongside virtuous scholars—each finding their proper place in harmony. In the "Inner Truth" hexagram, though a tiger traps a man with a pierced nose tied to a tree, calamity is averted through the intercession of Queen Mother of the West (Wangmu), highlighting mysterious intervention.

Celestial anomalies in the "Small Exceeding" hexagram serve as warnings: plum trees fruiting in winter (normally a summer occurrence) correspond to rampant banditry and the ruler's loss of control, echoing Duke Xi of Lu's era when "frost failed to kill grass"—presaging the historical shift of power to Prince Sui.

Finally, "Completion" and "Incompletion" form a contrast: the former depicts the frustration of tripping over hounds while chasing rabbits, while the latter employs the image of a thousand-pillared structure to symbolize the Zhou dynasty's enfeoffment system (fanping institution) that ensured lasting stability through kinship ties, emphasizing the importance of solid foundations. These hexagrams vividly illustrate the causal relationships between prosperity, decline, fortune, and misfortune through natural phenomena and historical cases.

This divination text from the Yilin (Forest of Changes) employs natural phenomena and historical allusions to foretell fortunes. Here's a modern interpretation:

Auspicious signs for marriage and childbirth:

When ice melts and wild geese cry (symbolizing harmonious yin-yang interaction), it signifies an ideal time for young couples to wed. This echoes the Book of Songs' advice that men should marry before river ice thaws (considered an auspicious period in ancient times).

Ominous signs of drought and hardship:

Like a divine dragon-horse climbing mountains yet finding no water (the dragon-horse being a mythical creature), parched and speechless, this portends impending difficulties.

Historical warnings:

When Marquis Zhao of Cai paid tribute to Chu, he was detained for three years (for refusing to gift jade pendants to Chu's prime minister), illustrating the perils of power imbalance. The text further cites King Wen of Zhou imprisoned at Youli and King Tang of Shang confined at Xiatai (ancient prisons), showing even sages face temporary adversity before emerging victorious.

Auspicious signs for document preservation:

Precious texts stored in the Orchid Terrace (Han Dynasty's imperial archives) surviving turmoil intact symbolize divine protection for valued things.

Ominous foreign invasion signs:

Fur-clad barbarians (referring to northern nomads) disregarding rituals, attacking cities on horseback with bows, foretell border conflicts.

Celestial warnings:

Meteors falling like rain (a rare phenomenon recorded in the Spring and Autumn Annals), with powerless arrows, signify yin-yang imbalance and civilian unrest.

Agricultural disasters:

Locusts devouring rice, undeterred until only stalks remain, predict famine. Yet the subsequent allusion to Yu the Great taming floods by dredging the Dragon Gate (legendary waterworks) shows sages can resolve crises.

Animal symbolism:

A starving tiger attacking a porcupine only to be subdued (ancients believed the weak could conquer the strong) illustrates winning through wisdom.

Life cautions:

Bats afraid to emerge by day (considered yin creatures), spoiled wine and rotten fish soup warn against food deterioration.

Signs of decline:

When essence dissipates, forms become ugly and broken (symbolizing decay), like crooked teeth or worm-eaten deadwood.

These omens, through natural metaphors and historical parallels, contain survival wisdom while reflecting ancient cosmological views. Allusions like "Yu dredging the Dragon Gate" and "Orchid Terrace archives" remain proverbs today.

This passage from Yi Lin (Forest of Changes) contains divinatory verses corresponding to different hexagram images. Here's an explanation of their symbolic meanings in plain terms:

The verse "Two Feet Cannot Advance" describes how injured feet hinder long journeys—even hurrying won't catch up with the group, symbolizing missed opportunities.

"Virtuous Wife, Long-lived Mother" portrays a household free from calamities where the wife is wise and the mother enjoys longevity, allowing noble persons to sustain lasting happiness.

"Hungry Silkworms Spin in Darkness" depicts silkworms frantically spinning thread in dim light yet producing inferior silk, metaphorizing how chaos yields poor results.

"Charioteer Captures the Qilin" references a historical event from the 14th year of Duke Ai of Lu, when a charioteer caught a qilin (auspicious beast). Confucius interpreted this as marking the end of a sage-ruled era, prompting him to compose Spring and Autumn Annals.

"Silkworm Pests Become Bandits" warns of crop-devouring insects resembling silkworms causing famine, foretelling disastrous harvests.

"Trouble Lies Within" employs Confucius' famous admonition: when the Ji family planned to attack the vassal state Zhuanyu, he cautioned that true danger comes not from external threats but internal strife (the "screen wall" symbolizing palace intrigues), which later proved accurate.

"Consuming Lingzhi and Yellow Essence" describes ingesting lingzhi mushrooms and polygonatum (traditional longevity herbs) along with jade essences to commune with spirits and attain lasting peace.

"One Man, Two Minds" illustrates how divided attention resembles trying to pierce with a blunt needle—nothing penetrates deeply, and endeavors fail.

"Smoke Seen Ten Li Away" symbolizes dissipation when observing distant smoke scattering. Alternate versions suggest wooden chariots being unfit for long journeys, portending unfavorable travels.

"Drawn Bows Across Mountain Passes" signifies complete preparedness—even with hidden tigers lying in wait, none dare attack when one is thoroughly armed.

"Springs Dried, Marshes Parched" depicts such severe drought that even the Queen Mother of the West thirsts, though noble persons will gradually overcome temporary hardships.

"Hawks and Magpies at Play" shows birds of prey and mountain jays gambling with ancient board games like Sixes and Threes, where ultimately the host defeats the guests.

"Startled Sheep, Bolting Horses" recalls a Spring and Autumn period battle where Duke Qing of Qi's warhorses panicked under incessant drumbeats, causing his army's collapse.

This passage from the Forest of Changes (Yi Lin) contains multiple hexagram divinations and their corresponding interpretations, which I will explain one by one:

The "No Falsehood" (Wu Wang) hexagram mentions the Yellow Emperor (the ancient sage-king) and his eight virtuous descendants, who together received heavenly blessings, bringing peace to the world. Similarly, "Gaoyang Shi" (Emperor Zhuanxu) also had eight talented sons, known to the world as the "Eight Virtuous Ones" (Ba Kai).

The "Great Accumulation" (Da Xu) hexagram describes an ominous omen: a sacrificial banquet is suddenly struck by a fierce wind, overturning the ritual vessels. However, the deities later descend with blessings, foretelling safe travels and freedom from disaster.

The "Nourishment" (Yi) hexagram cites the prophecy of Zishen, an astrologer from the Spring and Autumn period's State of Lu: when the Snake Star (a symbol of ill omen) overshadows the Dragon Star (a symbol of good fortune), the states of Song and Zheng will suffer famine, forcing the people to survive on wild grasses.

The "Great Exceeding" (Da Guo) hexagram alludes to the Book of Songs poem "Gently Flows the Water," recounting how Duke Zhao of Jin divided his territory and enfeoffed Quwo, leading to an imbalance of power. Like clear stream water washing over white stones—outwardly pristine but concealing hidden dangers—the poem's protagonist still finds joy in meeting a nobleman.

The "Abyss" (Kan) hexagram states that though one may be startled when passing a tiger's den, there is ultimately no real danger. The "Radiance" (Li) hexagram, meanwhile, likens a garment made without sleeves to incomplete preparations, leaving one at a loss.

The "Influence" (Xian) hexagram quotes the Book of Songs poem "Morning Wind," using the image of male and female morning birds staying together to symbolize marital harmony and freedom from worry. Yet it immediately follows with the hooting of an owl (a symbol of ill omen) in the north, foretelling difficulties in endeavors.

The "Retreat" (Dun) hexagram cites the Book of Songs poem "Southern Mountain," depicting the sorrow of a woman from Lu after leaving her husband. The "Great Strength" (Da Zhuang) hexagram speaks of the sadness of marital separation when one misses the chance to return home.

The "Advance" (Jin) hexagram references the Book of Songs poem "Magpie's Nest," where a magpie toils to build a nest only for a turtledove to occupy it—symbolizing disproportionate effort and reward, without divine favor.

The "Darkening of the Light" (Ming Yi) hexagram tells of a crane stealing a precious pearl and fleeing eastward, with the enraged protagonist unable to find any trace of it, causing great distress to his elder brother.

These hexagram interpretations frequently draw on Book of Songs allusions and historical events, using natural phenomena and allegorical tales to foretell fortune and misfortune.

This passage from the Yilin (Forest of Changes) uses multiple hexagrams to depict various situations in family, society, and governance. Here's a vernacular interpretation:

The Family hexagram (Jiaren) speaks of marital discord and yin-yang imbalance, citing the Book of Songs' "Green Robe"典故 about Duke Zhuang of Wei being infatuated with a concubine while his virtuous main wife Zhuang Jiang lost favor and bore no heir. The Opposition hexagram (Kui) compares estranged spouses to the sun and moon moving separately, just as the Minor Accumulation hexagram in the Yijing describes a broken axle causing marital strife.

The Hardship hexagram (Jian) mentions a jealous Luoyang woman causing childlessness, though the specific典故 remains unclear. The Liberation hexagram (Xie) praises Zhou dynasty's virtuous governance, with Duke of Zhou's regency bringing peace. The Diminution hexagram (Sun) depicts bustling midday market exchanges where all get what they need, echoing the Yijing's "market at high noon" concept.

The Increase hexagram (Yi) describes unmarried young and elder maidens struggling to benefit. The Resolution hexagram (Guai) recounts how Dukes Zhou and Shao assisted King Cheng, while Gongliu and Kings Wen/Wu established Zhou's foundation. The Encounter hexagram (Gou) uses the典故 of oxen sharing one hall to warn how Guo state fell when its ruler failed to employ worthies.

The Gathering hexagram (Cui) quotes the Book of Songs' "beans in the fields gathered by commoners," metaphorizing how good connections yield great harvests. The Ascending hexagram (Sheng) warns that empty words resemble cup without wine, and rumors like rain prove unreliable. The Exhaustion hexagram (Kun) compares slander to the Songs' "blue flies" harming loyalists, noting how disasters often stem from women. The Well hexagram (Jing) cautions against stumbling on stumps startling horses, showing even walking brings worries. The Revolution hexagram (Ge) describes autumn winds bringing thieves with inside spies, urging vigilance during turbulent reforms.

Through historical典故 and natural imagery, these hexagrams reveal lessons about human relations and statecraft, emphasizing virtue, integrity, and discernment.

This passage from the Forest of Changes (Yilin) employs hexagram imagery and historical allusions to expound on various life circumstances and principles:

The "Contention Hexagram" speaks of exhausting one's treasures yet failing to prevail, much like Duke Mu of Qin who, heeding misguided counsel to attack Zheng, ultimately met defeat. The "Cauldron Hexagram" warns against indulging in pleasure while neglecting domestic stability, describing how one might become beguiled by youthful temptations and lose one's way indefinitely.

The "Thunder Hexagram" depicts nurturing fine steeds while awaiting opportunity—when neighbors come to purchase them, one gains excellent value without future regrets. The "Mountain Hexagram" tells of encountering noble patronage (like Emperor Yao elevating Shun) during hardship; ascending to high position thereafter eliminates the nation's calamities.

The "Gradual Progress Hexagram" uses the metaphor of a hare pursued by a bear to illustrate how those who break trust will find themselves isolated. The "Returning Maiden Hexagram" advises deliberating thoroughly before action—when inner trepidation arises, one should halt immediately.

The "Abundance Hexagram" recounts how Zhao Cangtang moved Marquis Wen of Wei with filial devotion, enabling the crown prince's recall. The "Traveler Hexagram" portrays entering the Celestial Gate while guarding the Earthly Portal (a key Neidan practice), ensuring peace without sorrow; it further mentions the fertile lands beneath Mount Min yielding bountiful harvests.

The "Wind Hexagram" depicts the heartwarming scene of entering the hall to meet family. The "Lake Hexagram" employs autumn snakes returning to their dens as an image of moral constancy, contrasting sharply with the disgrace of Lady Wenjiang of Duke Huan of Lu who violated wifely virtue.

The "Dispersing Hexagram" suggests that enduring humiliation leads to gradual emaciation. The "Restraint Hexagram" describes auspicious omens: the radiant Jingxing (auspicious star) shining forth, qilin and phoenixes appearing, benevolent governance spreading widely with hymns rising everywhere—emblems of a golden age.

Through historical parables and natural analogies, these hexagrams elucidate principles for personal conduct and statecraft, blending admonition with aspiration.

This passage originates from the Daoist classic Yilin (Forest of Changes), employing symbolic imagery to describe omens corresponding to different hexagrams. Several key symbolic motifs are mentioned:

"The banners and flags held aloft in the suburbs" depict ceremonial insignia appearing beyond the city walls. Though one may hold precious pearls (symbolizing rare opportunities), the path forward remains obscured. This corresponds to the line from the Book of Songs (Shijing), Wei Feng·Gan Mao chapter: "Lonely stand the feathered banners, on the outskirts of Jun," illustrating the difficulty of finding a wise ruler despite sincere virtue and talent-seeking.

The "white horse and crimson crow" reference auspicious signs tied to King Wu of Zhou's overthrow of the Shang. The white horse was a color revered by the Shang ("favored by the people of Yin"), while the crimson crow (chiwu), recorded in the Records of the Grand Historian (Shiji), symbolized the Zhou dynasty's rise ("an omen of Zhou's prosperity"). When these two clashed in the eastern capital (referring to the Shang capital Zhaoge), it signified that the virtuous would receive Heaven's aid, while the unvirtuous would meet their downfall.

"Gathering firewood, one finds a qilin" uses the allegory of a woodcutter unexpectedly encountering this auspicious beast to suggest that seemingly fortunate events may herald shifts in the Mandate of Heaven ("the great mandate topples"), leading to warlords vying for supremacy and the fracturing of the realm. Through historical allusions and natural portents, the text expounds on the cyclical nature of the Dao and the primacy of virtuous conduct (De).