《易林》Vol. 6

The sixth volume of Forest of Changes records several prophetic omens and symbols from hexagrams:

When the Zhen (Thunder) trigram is below and Li (Fire) trigram above, forming the "Shihe Hexagram," it foretells that the appearance of qilin (auspicious unicorn) and phoenix—legendary benevolent creatures—signifies enlightened governance with harmonious yin-yang balance, ensuring freedom from calamities. The qilin, embodiment of benevolent virtue (De), manifests only when sages emerge in the Central Plains; the phoenix, omen of peace, appears solely during golden ages.

The Qian (Heaven) trigram depicts north winds accompanying each other, symbolizing fraternal harmony and scenes of joyous celebration. Kun (Earth) trigram describes the orderly progression of heavenly stems and earthly branches (Jia, Wu, Ji, Geng, etc.), where all things follow natural rhythms to find their proper place.

The Zhun (Difficulty) hexagram portrays desolate ruins that sadden even the spirits (Shen)—advancing brings no hope while staying yields favorable outcomes. Xu (Waiting) shows the moon and sun illuminating each other, representing the radiant virtues and achievements of sage-kings Yao, Shun, and Yu.

Song (Conflict) employs battling serpents and fish near city walls as metaphor for national division and turmoil, recalling historical chaos like the Di tribes attacking Wei during Spring and Autumn period, forcing Duke Dai of Wei to temporarily shelter in Cao. Shi (Army) likens flying dragons crossing steep mountains to life's perilous paths where even meals are neglected.

Bi (Union) warns against military campaigns in northern waterless deserts—disaster awaits officers while soldiers suffer. Xiaochu (Small Accumulation) interprets broken door bolts and loosened sashes as disguised blessings requiring no anxiety.

Lü (Treading) cautions that hearing wolves and tigers presages approaching misfortune—inaction (Wuwei) and retreat prove wisest. Tai (Peace) depicts glaring metal blades and tense warrior standoffs that ultimately resolve harmlessly.

Pi (Stagnation) compares withered trees meeting wildfire to decline's inevitability. Tongren (Fellowship) teaches that inner serenity manifests as righteous action, while balanced work and rest ensure lasting wellbeing. Dayou (Great Possession) reveals how excessive taboos paralyze even nobles—only measured speech and conduct preserve safety.

Through natural phenomena and historical allusions, these hexagrams vividly illuminate omens and wisdom for navigating life's varying circumstances.

This passage from the Yi Lin scripture reveals the principles of Yin-Yang balance and the rise and fall of human affairs through natural phenomena and historical allusions. When heaven and earth are in harmony, the six directions (up, down, and the four cardinal points) are illuminated, and the orderly movement of Yin and Yang leads to accomplishment. Just as a hen should not crow at dawn, violating natural law brings chaos—exemplified by Jie, the last tyrannical ruler of the Xia dynasty, who lost the Mandate of Heaven and was exiled to Nanchao by King Tang of Shang.

In the natural world, even the smallest creatures, like worms wriggling in a well, follow their own laws of survival. All things abide by the Dao's principle of mutual correspondence and preservation. When humans live peacefully and fulfill their inherent roles, the Director of Fate (Siming, the deity governing lifespan) grants longevity; when calamities recede, blessings naturally appear. But acting recklessly, as did the three Xi clan ministers (Xi Qi, Xi Chou, and Xi Zhi) of Jin, invites fatal consequences.

The text employs vivid metaphors: a serpent drawing a river boundary illustrates how artificial barriers ultimately prove insurmountable, while parents forcing their daughter to stay home only to see her status decline demonstrates how coercion backfires. Like wild ducks freely foraging along rivers and seas—keeping their distance from humans preserves their safety—when light extinguishes and vital essence (Jing-Qi) scatters, life becomes an endless night of darkness.

A solitary flower cannot bear fruit, much like the entwining vines in the Book of Songs' "Ge Lei" poem that fail to yield. When slander dominates the court, the path of loyalty is inevitably blocked. These images collectively convey a profound truth: defying the order of Yin-Yang and forcibly altering innate nature ultimately exhausts the spirit (Shen) and wounds the heart.

This passage originates from the Forest of Changes (Yi Lin), a divination classic based on the Book of Changes (Zhou Yi), which uses symbolic language to describe auspicious or ominous signs corresponding to various hexagrams. Here is a vernacular interpretation:

"The magpies and doves flying in to present fine wine" symbolizes impending joyous events; "the dragon-shaped seal knob opening its mouth to worship blessings" foretells the arrival of auspicious signs. The golden seal knobs of Han Dynasty marquises represent noble status.

"Wagging tails to dispel calamity, dark clouds scattering" signifies the elimination of misfortune; "seedlings growing from muddy soil" predicts agricultural abundance. The tale of the white crane carrying a precious pearl recounts an animal repaying kindness: a hunter nursed an injured crane back to health, and later the crane returned with a luminous pearl in its beak, embodying the principle that good deeds beget rewards.

"Maintaining gentle De (Virtue) within and ceasing disputes" can avert disasters; "the winter deity Xuanming's disdain for fire" causes misfortunes to dissipate. Scenes of familial harmony, such as an elderly matriarch rejoicing amidst thriving descendants, represent household prosperity.

"Fledglings attempting flight only to fall in the wind" warns against reckless ventures; "splitting firewood to warm wine while inviting matchmakers" depicts wedding celebrations, quoting the Book of Songs to illustrate that proper marriages require go-betweens.

"Gazing afar yet failing to discern colors" metaphorizes errors in judgment; "jade plugs in ears pretending deafness" criticizes willful ignorance. The story of Yu the Great receiving a black jade scepter after successfully controlling floods demonstrates that virtuous achievements earn heavenly blessings.

"Unable to see a mole from a thousand miles away" emphasizes the limits of vision—even possessing the keen eyes of Li Lou (legendary figure with supernatural sight) proves futile, subtly revealing the boundaries of human capability.

Note: The "⬤" symbols represent missing or illegible characters in the original text. These passages predominantly employ metaphors from natural phenomena, historical allusions, and everyday life to expound principles of conduct and omens of destiny.

The Yi Lin presents a series of philosophical parables through hexagram imagery:

The Li hexagram tells of Li Lou, the ancient figure famed for extraordinary vision (who could discern autumn hairs). Like an axe wound that refuses to heal, avoiding proper treatment with acupuncture only worsens the injury, ultimately leading to complete emptiness.

The Yi hexagram recounts how the youngest son of the Marquis of Qi, despite his talents and handsome appearance, scorned my eldest daughter for an unattractive mate, later regretting his choice. This mirrors an untreated axe wound festering into chronic ailment.

The Guai hexagram depicts a traveler who lost his companion, unable to find the "gates of heaven and earth" (Daoist terminology for crucial energy passages), yet ultimately emerging unharmed. The Gou hexagram describes the deep-eyed, dark-skinned women of the Wusun kingdom (an ancient Central Asian state) who lived solitary lives due to their unconventional ways.

The Sheng hexagram records a man driving pure black steeds to Donglai (an ancient region) in search of finer horses, only to abandon his quest midway upon finding satisfaction. The Kun hexagram employs the legend of a Zheng noble encountering the Goddesses of the Han River (the two Consorts of the Xiang): their luminous pearls vanished when touched by mortal hands, warning against forcibly claiming treasures not meant for one.

The Jing hexagram declares Yangcheng's Taishi Peak (the central summit of Mount Song) as the abode of Shen (spirit beings), where only the benevolent and wise could take refuge from war. The Ge hexagram uses a giant serpent blocking the road to symbolize famine, while the Ding hexagram's three-legged golden crow (solar bird) represents how excessive punishment brings domestic misfortune.

The Zhen hexagram portrays broken chariots halting progress, and the Gen hexagram shows dark clouds obscuring sunlight—both metaphors for obstructed paths. The Jian hexagram compares the wren building its nest to the Duke of Zhou's diligent governance, while the Guimei hexagram cites Confucius's rejection by Duke Jing of Qi, illustrating how perfected virtue may still go unrecognized.

Through natural phenomena, historical allusions, and mythological references, these hexagrams reveal life's truths about gain and loss, choice and consequence, and the workings of fate—embodying the Daoist principles of harmonizing with nature and knowing when to stop.

The Yi Lin text reveals auspicious and inauspicious omens through hexagram imagery and classical allusions. For instance, the "One Man, Two Hearts" hexagram depicts a person of divided loyalty, likening them to a blunt spear unable to penetrate deeply—such wavering inevitably leads to failure. The "Travel" hexagram recounts the legendary archer Hou Yi shooting the celestial Wolf Star with his Wuhao bow, yet ominously foreshadows the mighty Zhao army's eventual defeat at Xingyang (modern Henan), illustrating how excessive strength invites fracture.

The "Xun" hexagram employs Shang-Zhou ritual metaphors: when eastern neighbors sacrifice oxen yet produce foul stenches, the spirits instead favor westerners' modest offerings—a veiled critique of the Zhou dynasty's moral decline. Conversely, the "Dui" hexagram describes a fire behind houses miraculously quenched by the Azure Dragon (eastern constellation) bearing sweet dew, proving peril averted through cosmic intervention.

The "Huan" hexagram allegorizes the wren nesting on slender twigs—though trembling in winds, it never falls—symbolizing precarious survival. The "Jie" hexagram advises distant exile from calamity, requiring profound concealment for safety.

The "Zhong Fu" hexagram manifests auspicious signs: jade-like blossoms and vermilion herbs (legendary auspicious plants) signify benevolent governance, while gathering waterfowl portends blessings, echoing Book of Songs idyllic imagery. The "Xiao Guo" hexagram references Confucius' starvation between Chen and Cai, demonstrating how virtuous men ultimately transcend adversity (originally miswritten as "danger").

The "Ji Ji" hexagram quotes Peach Blossoms from the Book of Songs: spring peaches blooming, maidens marrying harmoniously, years of blessings culminating in noble titles. Conversely, "Wei Ji" depicts tyranny's consequences—seized farmlands, suffering masses, spouses cursing each other—ending in dynastic collapse.

Finally, the "Bi" hexagram envisions ideal governance: enlightened rule without cruelty, with phoenixes (harbingers of peace) nesting, seasons harmonizing, and people thriving. Annotations clarify: phoenixes built nests in Emperor Huangdi's pavilions, perched in Yao's courts, danced for Shun, and sang on Qishan Mountain under King Wen—all omens of sage-kings' reigns.

This passage from the Yilin divination texts can be interpreted in modern language as follows:

King Zhou of Shang (Emperor Xin) drowned in wine and lust. A long-tongued monster with eight mouths and nine heads destroyed his household and kingdom, ultimately leading to the fall of the Shang dynasty. This references the "indulgence in wine and lewdness" accusation against King Zhou recorded in the Book of Documents' "Great Declaration" when King Wu of Zhou listed his crimes.

The Kun hexagram speaks of someone guarding the family gate calling for brothers, yet the brothers hide in mountains abandoning their home, neglecting even ancestral graves.

The Zhun hexagram describes the sun rising from eastern mountains only to have its light obscured. The virtuous minister Jizi (King Zhou's uncle) feigned madness to avoid disaster, like wearing ceremonial caps (zhangfu) as shoes—an utterly反常 act.

The Song hexagram depicts sheep encountering jackals, wolves, and tigers, huddling together in terror while travelers are stranded in distress. An alternate interpretation describes them being blown together by strong winds.

The Shi hexagram tells of premium timber (pianmu) growing on Jing Mountain that, when felled and transported, stands exposed like stripped clothing. It starves through summer and winter, withering without pity.

The Lü hexagram says the earth (Kun) bears all things with thick virtue, fostering lush growth. Peace and integrity bring great blessings, as the Yijing states: "The earth's thickness carries all things, its De (Virtue) knows no bounds."

The Tai hexagram mentions the ominous stars Bi and Fuer appearing, making generals rage and roads block—even sparrows flee in panic.

The Pi hexagram portrays east winds blowing doors open as dark-beaked birds dance midair, all things finding their proper places in peaceful contentment.

The Tongren hexagram describes a marvelous two-legged, four-winged bird entering our borders, reuniting my siblings harmoniously with our mother.

The Dayou hexagram shows flowers fading at year's end as Yang qi retreats into Yin's domain—all things hidden like lost possessions.

The Qian hexagram warns people to distance themselves from calamity, like evading danger early. Catching three foxes (symbolizing petty men and evil qi) yields treasure shells. This references the Zhouyi explanation: foxes represent flatterers; "three foxes" denote the three Yin lines symbolizing petty men—eliminating them is like successful hunting.

The Yu hexagram shows magpies stretching necks while shrinking heads, becoming invisible and increasingly trapped beyond self-rescue.

The Sui hexagram tells of falcons flying in autumn only to meet winter's harsh frost, with nighttime clamor of chickens and dogs disturbing domestic peace.

The Gu hexagram depicts war horses returning to rest as conscripted husbands joyfully reunite with wives. This典故 comes from the Spring and Autumn period when Qi troops fled at night, leaving horses neighing.

The Lin hexagram (original content missing; according to convention this would contain a prognosticatory statement).

This passage from the "Forest of Changes" (Yilin) contains divinatory judgments using hexagram imagery, where each four-character line corresponds to specific hexagram combinations. Let me explain these cryptic prognostications one by one:

The withered poplar tree decaying day by day, its branches drying up, symbolizes difficulty in advancing noble rank as one's fortune declines. Like a crumbling city wall (where "yang" might be a scribal error for "poplar" character).

Following the wind to fan flames, leading a horse by its tail (the ⬤ indicates a missing character) brings easy success, yet unexpected blessings come through fearful circumstances—just as Han Xin endured the humiliation of crawling between legs yet ultimately achieved greatness ("village chief" refers to Han Xin).

Three oxen giving birth to a dog (the earthly branch Xu corresponds to the dog zodiac), taking the Xu-dog as mother. When Chu invaders attacked, ⬤ Bo fled. Alternate versions read "three years" or "three horses bearing a foal," matching different hexagram interpretations.

The wild goose cries loudly while seeking a mate; the female arrives at the gate while the male joyfully provides. Though toilsome, they can stew turtle and carp (缹 means cooking) to share fine food.

Lifting garments to ford the river, deep waters soak one's clothes until fortunately meeting a boatman's aid to cross safely.

The tiger bites at Longzhi (likely a place name) by Mount Tai's cliffs. Heaven's mandate offers no protection, leaving one spouse-less.

The wise avoid darkness, the discerning shun danger. Passing the year in peaceful joy, spending days with songs and verse.

Three legs walking together risk toppling; six fingers prove cumbersome to siblings. Erecting posts obstructs chariots, disrupting normal progress.

Abandoning the carriage to walk barefoot, one loses the dappled ox. Though parted from old friends (white-haired companions), drown sorrows in wine.

The crane steals my precious pearl, fleeing east to the capital. The swan angrily pursues to the Guo clan ruins, finding no trace but inviting misfortune instead.

Boarding then retreating from the chariot, affairs meet obstruction. Feeding milu deer only to get bitten—defying natural order.

Splitting wood to warm wine, inviting matchmakers to arrange the Qi Jiang clan's marriage with Song's Zi lineage (as in the Book of Songs), bringing mutual joy.

Night's blindness hinders commerce. The son pursues pleasure instead, making enemies in the marketplace.

Leaving the carriage to walk barefoot avoids muddy stains. Favorable for quiet retreat and self-nourishment.

Building homes at the mountain's base seems secure to people. When landslides come, they crush my meal vessels (壷飱 means food containers).

(The final three hexagrams have too many missing characters for complete interpretation.)

This divinatory text from the Forest of Changes employs symbolic imagery to depict various life circumstances. The phrase "Shandong and Shanxi each proclaim peace" describes two regions appearing tranquil yet remaining disconnected, hinting at interpersonal estrangement. "When noble men serve at court, malicious words dissipate" illustrates how slander naturally vanishes when virtuous officials govern. "The mountain path of Southern Peak is where perfected persons (Zhenren) dwell" refers to enlightened beings reclusing in wilderness, their virtue rivaling the legendary sage-kings Yao and Shun (the Tang-Yu era being their alternate designation).

Several historical allusions merit attention: The "Chenghuang cock's crow" record relates to Duke Wen of Qin obtaining a sacred stone and establishing a shrine, later evolving into the folk belief of "Treasure Lady." "The treasures of Sui and He" combines two famous tales - Marquis Sui receiving pearls for saving a snake and Bian He presenting jade - along with Lin Xiangru's complete return of the jade to Zhao. "Phoenix bearing five chicks" symbolizes auspicious omens representing a nobleman's enduring blessings.

These hexagram manifestations primarily use natural phenomena (like fire scorching mountain roots or dragons serpents gathering in water) or historical references as human affairs metaphors. For instance, "felt blankets and rush coverings" describes border peoples submitting willingly through virtuous influence, bringing frontier stability, while "spring waters choked with weeds" employs a Book of Songs allusion to lament the Zhou dynasty's decline. Overall, these follow the Classic of Changes' fundamental hexagram meanings - the Kuai hexagram indicating separation, Jian denoting hardship, Yi representing benefit - using clusters of imagery to reveal auspicious or ominous portents.

The modern interpretation of this passage from Yilin (Forest of Changes) in hexagram poetry:

Two companions journey together to the fairy realms of the Northern Sea, entering the gates and ascending the palace halls to pay homage to the Queen Mother of the West (Xiwangmu, the supreme Daoist goddess). The Queen Mother bestows a feast and divine wine, with celestial maidens joyfully attending.

The Ge (革) hexagram reveals: Eliminating worries and calamities is like pearls growing from mud—even humble origins can nurture royal achievements.

The Ding (鼎) hexagram depicts: Outside the eastern gate, sacrificial altars lie overgrown with madder grass, their neglected rituals chilling the heart. This alludes to the Book of Songs reference where Zheng State's sacred eastern grounds now stand abandoned.

The Zhen (震) hexagram compares wild ducks lingering in rice fields to loaches refusing to leave when chased—symbolizing attachment to comfort zones.

The Gen (艮) hexagram recounts General Gao Ke's tragedy: This Qing territory commander, stranded indefinitely at the frontier without recall by Duke Wen of Zheng, saw his troops disband. Only when nobles properly invited aristocratic heirs did affairs resolve.

The Jian (渐) hexagram warns against slander: Though not directly injurious like tigers or wolves, gossip destroys human bonds.

The Guimei (归妹) hexagram uses turtledoves trapped in nets as metaphor: When both male and female birds are caught, it exposes how excessive desire invites disaster.

The Feng (丰) hexagram praises virtue: Eastern neighbors submit willingly, drawn by our benevolent governance.

The Lü (旅) hexagram mocks hypocrisy: Outwardly honest yet internally contradictory, such people speak with the muddled tones of a croaking turtle.

The Xun (巽) hexagram cites Marquis Zhao of Cai: Carrying precious jade to Chu State, he was robbed of his fur mantle by the Chu king, stranded abroad for years.

The Dui (兑) hexagram describes Count Bo's return: With broken carriage and lost parasol, his initial panic gives way to husband-wife reunion.

The Huan (涣) hexagram illustrates adversity: Flint strikes yield no sparks; gains shrink like a dwindling purse.

The Jie (节) hexagram honors sages: Wise rulers know to honor the virtuous; guardians of De (Virtue) merit ministerial service.

The Zhongfu (中孚) hexagram portrays reckless failure: Chasing sheep with black pigs leads to tiger dens—both prey lost, exemplifying blind action's perils.

This modern interpretation of the Yilin's hexagram readings can be expressed as follows:

The Xiaoguo hexagram depicts a world plunged into darkness (xuanhuang), where travelers are exhausted, laborers appear haggard, and unmarried maidens are filled with sorrow. It recalls the Book of Songs' description: "When climbing steep slopes, the horses turn sallow; when scaling perilous peaks, the horses fall ill and servants collapse"—truly a lamentable sight.

The Jiji hexagram suggests that when someone covers their eyes with hands, they can no longer see their elders, losing what they rightfully deserve, followed by endless regrets.

The Weiji hexagram tells of an official removing his court cap (jinxian guan) and leaving the imperial hall due to improper conduct, thereby inviting misfortune. This mirrors the Han Dynasty official Gong Yu, who as magistrate of Henan had to remove his cap and apologize when questioned by superiors about bandit cases.

The Bo hexagram (Kun below, Gen above) warns that violating major taboos and offending the Director of Fate (Siming, the lifespan-governing deity) will result in being bound like a criminal. Yet those living in seclusion may find unexpected joy.

The Qian transformation hexagram mentions rebellions in distant tribes (the Chest-Piercing Kingdom and Dog Kingdom), where cosmic order shifts as the sun and moon restart their cycles.

The Kun hexagram describes how disparate plants like reeds and lingzhi mushrooms perish together in great winds or fires. Three calamities gather in one household, with injuries among every ten children.

The Zhun hexagram paints a harvest scene: jubube trees on northern hills, branches heavy with citrus fruits, fragrant lotus bags overflowing, and bamboo baskets filled to capacity.

Another reading speaks of bringing wealth to ransom a fox, only to have one's explanations ignored—like having one's beard caught in a tiger's jaws, impossible to retrieve.

The Xu hexagram shows both superiors and inferiors straying from the path, turning away from righteous men (yuanfu denoting virtuous gentlemen), with joy obstructed, leaving noble persons no choice but withdrawal.

The Song hexagram recounts two people pushing carts away from home, with well waters boiling and stoves roaring, making peaceful residence impossible.

The Shi hexagram compares a lame donkey's lack of talent to a fine steed missing its moment, exhausted on sandy hills.

The Bi hexagram cites a Spring and Autumn Annals episode: the Lu nobleman Shusun fled due to slander, later returning to install his son Niu as steward. This "Vertical Ox" instead caused trouble, starving Shusun at Kongqiu (with "餧" likely being "餒"). This illustrates how trusting petty men brings self-harm.

This passage from the Yi Lin (Forest of Changes) interprets omens of fortune and misfortune through hexagrams and allegorical tales. Here's the modern explanation:

The "Declining Meal" section tells of someone refusing food until starving to death, illustrating how defying natural order leads to self-destruction. The Xiao Xu (Small Accumulation) hexagram describes sudden heavenly fire startling flocks of birds—a metaphor for calamity arising from ill-timed actions.

The Lü (Treading) hexagram portrays interconnected mountain earth enduring winter's chill, symbolizing how unity ensures lasting peace. Tai (Peace) shows the eastern sunrise obscured by peaks, paralleling how sages like Jizi (the Shang dynasty uncle who feigned madness after rejected advice) were forced into absurdity—like wearing ceremonial caps as shoes.

Pi (Standstill) depicts a parched dragon-horse stranded on arid heights, voiceless from thirst—an image of desperate straits. Tong Ren (Fellowship) uses separated phoenix mates across the mythical Weak River (where even feathers sink) to represent marital estrangement and solitary grief.

Da You (Great Possession) describes courtyard torches burning through the night, yet yang energy wanes before yin's dominance. Qian (Modesty) shows three jealous concubines sharing one husband, their faces etched with perpetual sorrow.

Yu (Enthusiasm) warns against greed through a crane stealing pearls, only to be hunted down in its eastern escape. Sui (Following) satirizes unworthy rulers like the "monkey in a crown" (from Xiang Yu's insult), doomed to be chased and crippled by hounds.

Gu (Decay) compares thriving crops withered by drought to life's unpredictable setbacks. Lin (Approach) portrays sages retreating and auspicious beasts fleeing—omens of coming chaos. Contrastingly, Guan (Contemplation) shows the Queen Mother of the West (Daoism's primordial goddess) blessing noblemen with celestial favor.

Finally, Shi He (Biting Through) celebrates troops returning victorious to joyous reunions—a rare auspicious sign. These hexagrams weave animal fables and natural phenomena into profound reflections on human fortunes.

The Yi Lin (Forest of Changes) passage conveys historical allusions and philosophical insights through multiple hexagram images:

During the Spring and Autumn period, the Qi army's nighttime retreat was marked by the whinnying of warhorses ("banma" refers to battle steeds). The Ben hexagram (22) tells of someone lifting their garments to ford a river, only to have the deep waters soak their clothes—fortunately, a boatman's timely assistance brought deliverance, illustrating how unexpected aid appears in adversity. The Fu hexagram (24) depicts a ruler governing through civil virtue (wende) ascending a great mountain's base ("dalu" meaning foothills), bringing stability to all quarters and receiving heavenly blessings, mirroring the Book of Documents account of Emperor Yao maintaining his bearings even in violent storms.

The Wuwang hexagram (25) recounts how in the first year of Duke Zhuang of Lu, when the Zhou royal house married a princess to Qi, the Lu state—being of the same ancestral lineage—specially constructed guest quarters for the occasion. The Daxu hexagram (26) uses the centipede's hundred legs to symbolize collective strength, with the Three Sage Kings (Yao, Shun, Yu) bringing glory through their ministerial support. The Yi hexagram (27) portrays a ruler sitting motionless all day while neglecting governance, causing public hardship and misguided policies.

The Daguo hexagram (28) observes how all rivers flow ceaselessly to the sea—no distance is too great to be traversed, echoing the Tribute of Yu records of waterways converging naturally. The Kan hexagram (29) describes riding fine steeds to Qi, where generous friends provided abundant provisions for the return journey. The Li hexagram (30) criticizes the arrogance of ministers like Chen Heng (called Chengzi) during ritual collapse, with yin-yang imbalance culminating in the regicide of Duke Jian.

The Xian hexagram (31) employs three men pulling a cart into a tiger's den as metaphor for perilous ventures, while the Queen Mother of the West (Xiwangmu) greedily steals oxen. The Heng hexagram (32) compares meager harvests to "sheep's heads with rabbit's feet," with leaky sacks yielding no profit. The Dun hexagram (33) advises that new fields suit millet cultivation—diligent farmers reap abundance, just as noblemen should focus on the upright path. These hexagram images reveal profound truths about gain, loss, fortune and misfortune through historical narratives and natural phenomena.

This passage from the Yi Lin scripture explains principles of fortune and misfortune through hexagram imagery and classical allusions. The "Hundred Blessings" hexagram describes the legendary archer Yi the Marksman (Houyi), whose every shot found its target as effortlessly as a wild duck catching prey. When discussing military campaigns against other states, it emphasizes the need for Yi's precision and power.

The "Advance" (Jin) hexagram uses the image of ducks fluttering their wings in dance to symbolize the golden age of Yao, Shun, and Yu, when even the most distant territories (the "Yao Domain" and "Wild Domain," referring to regions over five hundred li from the capital) submitted willingly. The "Darkening of the Light" (Mingyi) hexagram depicts a carefree life of mountain climbing, wine drinking, and observing the Dao of Heaven, promising a year free from calamity.

The "Family" (Jiaren) hexagram speaks of year's end when flowers fall and Yang energy withdraws, causing all creatures to hibernate and become hard to find. In the "Opposition" (Kui) hexagram, stem-borer insects devastate crops, leaving granaries empty. The "Obstruction" (Jian) hexagram recounts how Yang Hu (a powerful minister of Lu during the Spring and Autumn period) coerced his ruler—a metaphor for the separation of fire's light bringing disaster and poor harvests.

The "Release" (Jie) hexagram shows four horses pulling a chariot in unison to ascend Mount Tai (Taishan), symbolizing how unity overcomes obstacles. "Decrease" (Sun) describes hearing a tiger's roar while herding sheep in rice fields—frightening yet ultimately harmless. "Increase" (Yi) warns that flowers blooming out of season or fruit bearing in winter is perilous, like seeking flawless jade from Kunlun Mountain.

The "Resolution" (Guai) hexagram advises dwelling on high ground to avoid Yin energy and floods—an ideal place to settle. "Encounter" (Gou) teaches staying clear of misfortune by hunting down three foxes (representing the elimination of treachery), ensuring a nobleman's peace. The "Gathering" (Cui) hexagram portrays the plight of blindness and lameness, abandoned beside a hill. Finally, "Ascending" (Sheng) compares a wild goose (hong) flying over land to a ruler traveling afar, leaving ministers stranded in foreign lands.

The Yi Lin employs natural phenomena and allegorical tales to mirror life's circumstances, with each hexagram offering distinct insights into human existence:

When mulberry leaves turn from green to yellow before withering, it resembles the isolation one faces after losing power and influence. The Well Hexagram suggests that although crossing the sea is perilous, thorough preparation—like Sun Tzu leading his troops—ensures one never loses their way.

The Revolution Hexagram depicts a swan struck by an arrow while foraging, its wings entangled in ropes, much like the legendary archer Hou Yi capturing his prey with no escape. The Cauldron Hexagram describes those who endure humiliation with disheveled appearances, warning that prolonged despair invites self-inflicted misfortune.

The Thunder Hexagram speaks of abundant jade with nowhere to be placed, echoing the sorrow of solitude. The Mountain Hexagram portrays giant serpents and crocodiles clashing outside city walls, symbolizing turmoil born from ruler-subject discord. The Gradual Advance Hexagram alludes to battlefield chaos, possibly reflecting an army's panic when caught in a sandstorm.

The Returning Maiden Hexagram reveals two travelers walking together yet harboring separate intentions, as chaotic as a person with five conflicting minds. The Abundance Hexagram depicts the golden age of Yao, Shun, and Yu, where birds and beasts danced in celebration of peace. The Traveler Hexagram warns that trading with precious goods may bring losses when floods strike.

The Wind Hexagram describes three companions parting ways due to irreconcilable differences, sometimes even harming one another. The Lake Hexagram states that while deities bless harmonious heavens and earth, careless promises invite disaster. The Dissolution Hexagram shows how quarrels escalate into calamities that implicate the head of the household.

The Moderation Hexagram uses a snake failing to climb a slope as a metaphor for recognizing one's limits to ensure safety. The Inner Truth Hexagram compares termite-riddled collapsing walls to the divine retribution provoked by tyranny. The Small Excess Hexagram observes that even virtuous sages like Yan Hui may labor in vain under the unrelenting sun. These hexagrams collectively remind us to discern the tides of circumstance.

This interpretation of the divinatory hexagrams from the Yi Lin can be explained in modern terms as follows:

When the human heart is filled with fear and anxiety, even minor transgressions will not escalate into major disasters. The "Weiji Hexagram" (Uncrossed) depicts deities gathering to deliberate on the tyrannical rule in the southern kingdom, where the people suffered greatly. A righteous army was thus raised to overthrow the regime and establish a virtuous new ruler.

The "Fu Hexagram" (Return) records how King Wu of Zhou defeated the Shang tyrant Zhou at dawn on the Jiazi day in the Muye wilderness, bringing universal celebration. Historical texts like the Mu Shi document how King Wu led his troops to the outskirts of the Shang capital that morning, settling the realm with a single decisive battle and winning the people's hearts.

The "Qian Hexagram" (Heaven) warns that undertaking heavy responsibilities without sufficient strength will lead to disaster—like marching eastward only to become mired in mud, causing military collapse. The "Kun Hexagram" (Earth) cautions that when selfish desires overwhelm righteousness, the pursuit of profit invites calamity—just as forcibly breaking a horn or twisting one's neck brings injury.

The "Zhun Hexagram" (Difficulty) employs a Book of Songs allusion: game hangs in the courtyard yet is consumed by the unworthy, much like losing one's carriage or having a house collapse. Sometimes waiting patiently to relocate ensures family safety. The "Xu Hexagram" (Waiting) describes how capable ministers like Ximen Bao (the Warring States hydraulics expert) and Zichan (the wise Zheng statesman of Spring and Autumn) gained promotion when the east wind melted winter's frost.

The "Song Hexagram" (Conflict) observes that three legs make walking unstable, and six fingers hinder dexterity—even excessive closeness between brothers can breach proper boundaries. The "Shi Hexagram" (Army), quoting the Book of Songs, reminds us that during times of full granaries and agricultural prosperity, one must guard against overconsumption.

The "Bi Hexagram" (Union) describes Nanshan as a cultivation site for perfected beings (Zhenren), whose virtue rivals sage-kings Yao and Shun, receiving heavenly blessings. The "Xiaochu Hexagram" (Small Harvest) depicts war chariots charging and soldiers advancing—evoking the Battle of Changshao between Qi and Lu recorded in the Zuo Zhuan. These hexagrams all reveal the cyclical patterns of rise and decline through historical parables.

This passage from the Yi Lin scripture employs hexagram imagery to prophesy fortunes and misfortunes, with each segment corresponding to different divinatory outcomes:

"The routed troops flee as the Qi army suffers defeat" recounts the historical defeat of Qi in the tenth year of Duke Zhuang of Lu. The Lü hexagram states that a maiden marrying at fifteen should embody gentleness and virtue (De), but weddings during frost season bode ill for distant travel. The Tai hexagram foretells injury when journeying while weak. The Pi hexagram warns of impending crisis for ancient houses, necessitating escape northward with provisions.

The Tongren hexagram references the three Xi ministers of Jin (Xi Qi, Xi Chou, Xi Zhi) who perished in political strife under Duke Li of Jin—an unavoidable calamity. The Dayou hexagram observes how lofty headgear invites misfortune, with disaster crossing one's threshold. The Qian hexagram advises against official service when tigers and wolves dominate, recommending mountain retreats for safety.

The Yu hexagram uses a pottery jar metaphor: broken vessels need not cause excessive worry. The Sui hexagram warns that scattered thoughts lead astray from one's true heart, breeding regret. The Gu hexagram cites Book of Songs allusions to arduous travels through rain and snow, where wanderers find no home.

The Lin hexagram cautions that abusive punishments court national ruin. The Guan hexagram depicts broken carts entering perilous dwellings, leaving only chaff to eat. The Shihe hexagram notes how chasing birds makes one lose jade, while vessels shatter by wells. The Bi hexagram quotes Book of Songs blessings for longevity and prosperity—trade brings profit like the unshakable Southern Mountain.

Note: The "Three Xi" refers to Jin's Xi-clan ministers; Book of Songs phrases like "toasting with wine for longevity" and "Southern Mountain's enduring age" are auspicious expressions. These hexagrams predominantly use natural phenomena and historical allusions to illuminate human fortunes.

This interpretation of the divinatory hexagrams from the Yi Lin can be paraphrased in modern terms as follows:

Holding a knife to cut meat but refusing the wine suggests a husband gone to war, leaving his young child uncared for at home. It is like clutching an empty bowl through a lonely night, symbolizing hardship and isolation.

The Wu Wang hexagram speaks of oxen suffering heatstroke, unable to plow the fields, leaving the land barren with no harvest. The Da Xu hexagram depicts a southern kingdom overrun by ghosts and bandits, a chaotic era of disorder. The Yi hexagram warns of endless gossip and debate, advising that only inner steadfastness brings lasting peace.

When the sage-kings Yao, Shun, Yu, and Tang ruled with benevolence, the people thrived—yet now, travelers wander with no home to return to. The Kan hexagram is like being shackled and imprisoned, shaved as punishment, with no one to plead for mercy. The Li hexagram resembles the tyranny of Jie of Xia and the bandit Zhi, where commoners suffer and merchants are stranded between Qi and Lu.

The Xian hexagram uses the metaphor of buying a chicken but getting a chick, or seeking a turtle but losing a fish, illustrating how gains and losses balance out. Quoting the Book of Songs, it advises that a wife need not come from noble families like the Qijiang or Songzi. The Heng hexagram compares the helplessness of ordinary folk during the Qin-Chu conflicts to the Rain Master driving his chariot and the Wind Lord blowing clouds.

The Dun hexagram describes winter famine, where magpies fret over food, constantly startled by birds of prey. The Da Zhuang hexagram alludes to three rams climbing a mountain to find the auspicious lingzhi fungus in Nanyang—a symbol of unreachable aspirations. The Jin hexagram likens marital harmony to migratory birds returning, while the Ming Yi hexagram praises the flourishing rites and music of Yao and Shun’s golden age.

Finally, the Jia Ren hexagram depicts the celestial deity Taiyi hosting a banquet with musicians dancing—an auspicious sign of family harmony ensuring a peaceful old age. The missing commentary on the Kui hexagram leaves room for reflection. Through animals, natural phenomena, and historical allusions, these hexagrams vividly portray the spectrum of fortune and misfortune in human life.

The Yi Lin scripture employs a series of symbolic hexagrams to reveal auspicious and inauspicious outcomes in various situations. For instance, "white horses and piebald steeds ceaselessly bearing foals" symbolizes merchants reaping abundant profits, while "a blind charioteer failing to see the road" metaphorically warns how incompetent leadership brings endeavors to stagnation.

Its admonitions regarding the rise and fall of states are particularly profound: the tyrannical rulers Jie of Xia and Zhou of Shang found their prayers unanswered due to their cruelty, whereas Tang of Shang, by obeying the Mandate of Heaven and conducting drum-sacrifices to eradicate public evils, exemplified virtuous governance. The phrase "Heaven wearied of Yu's De (Virtue), decreeing Tang's state to flourish" reveals the Daoist principle of dynastic transition—when rulers lose their De, new sage-kings emerge according to cosmic will.

Personal destiny is illuminated through Daoist wisdom: "a monkey falling from high trees yet unharmed" demonstrates how accumulated virtue transforms peril into safety, while "holding pearls and embracing jade" allegorizes how upholding noble character ultimately yields blessings. Conversely, "dark mists obscuring the sun" warns how delusion by unrighteous paths clouds judgment.

Natural imagery is masterfully employed: spring peach sprouts signify national prosperity, autumn orchid fragrance foretells marital harmony. The hexagram of "birds crying atop reeds" vividly portrays crisis yielding to opportunity—though danger looms, sincere prayer can dispel calamity. Together, these hexagrams form a comprehensive system of heaven-human resonance, offering both penetrating analysis of worldly affairs and practical wisdom for navigating fortune and misfortune.

This passage from the Forest of Changes (Yilin) employs the symbolic language of multiple hexagrams to reveal the fluctuating fortunes of human existence.

In the "Returning Maiden" (Guimei) hexagram, a man journeys eastward only to have his carriage break down, ultimately preventing his homecoming. This signifies exhausted heavenly mandate, where even prayers prove futile, foretelling ominous outcomes.

The "Abundance" (Feng) hexagram depicts nine wild geese flying in formation, with a solitary female straying from the flock. Hunters capture her, and she meets her end in a cook's pot—a metaphor for misfortune born of failing to maintain harmony with the group.

The "Traveler" (Lü) hexagram describes two men pushing a cart away from home, while behind them the well boils and cauldrons rumble—unmistakable omens warning against remaining in such inauspicious surroundings.

"Compliance" (Xun) portrays obstruction giving way to free passage, where encountering virtuous individuals—like Duke Shao praised in the Gantang ode—dissolves worries and ushers in good fortune, echoing the Zhou dynasty worthy's benevolence.

"Joy" (Dui) exposes oppressive officials plundering the people until households stand empty, mirroring the Book of Songs' "Great East" poem where silent looms symbolize the people's destitution.

"Dispersal" (Huan) cautions against misplaced anger: clutching rotten meat while calling magpies only invites disaster, much like attracting calamity through misguided actions.

"Inner Truth" (Zhongfu) shows three companions gathering mulberries together, each returning safely with full baskets—demonstrating how cooperation yields favorable outcomes.

"Small Exceeding" (Xiaoguo) follows a quail chase southward that unexpectedly nets a young deer. Though initial worries arise, no real danger follows, embodying serendipitous gains.

"Already Fording" (Jiji) warns of driving sheep southward into calamity: wolves and tigers bring chaos, a child gets stolen, leaving only regret—a stark reminder for prudent conduct.

Finally, "Not Yet Fording" (Weiji) depicts neighboring east and west households sharing joy, obtaining the legendary Marquis Sui's pearl and the He family's jade—an allegory for mutual benefit through collaboration.

These hexagrams use natural phenomena and lifescapes to illuminate the principles behind fortune's turns, blending admonitions with encouragement.