《易林》Vol. 7

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

The hexagram "No Falsehood" (Wuwang), with Zhen (Thunder) below and Qian (Heaven) above, mentions: King Tang of Shang was once imprisoned at Xiatai, King Wen of Zhou confined at Youli, yet Gao Yao (Emperor Shun's minister of justice) adjudicated cases with perfect fairness. This signifies that although one may endure tribulations, the final outcome will mirror King Wen's safe return to his homeland without suffering calamity.

"Dan'er" and "Chuanxiong" refer to ancient frontier tribes. These passages depict chaotic scenes during transitions of cosmic order—as painful as being bitten by a venomous snake. Conversely, the "A Mother's Kindness" hexagram suggests that maternal love safeguards a child's growth, making disasters unable to penetrate the household.

Certain hexagrams warn: spreading rumors causes people to lose their way, like footprints vanishing by the roadside. When winter withers all life—as when the sun reaches the Black Tortoise constellation (Northern Lu)—one must practice dormancy and await the proper moment.

The hexagram of Queen Mother of the West (Xiwangmu, Daoist goddess) bestowing blessings foretells celestial favor bringing prosperity to noble individuals. Its opposite shows indolence leading to empty granaries. Other omens indicate: fleeing promptly during fire ensures safety, yet neighbors' misfortunes may bring collateral anxiety.

Some hexagrams portray war's devastation: men holding knives to eat meat yet lacking heart for wine, husbands conscripted while eldest sons imprisoned. Others resemble fish stranded in dried alleys—illness arising from lost freedom. Auspicious signs instead depict joyful banquets and panoramic views from high places, echoing Emperor Shun's virtuous reign when harmony prevailed under heaven.

Finally, the text recounts celestial endorsement of Zhou dynasty's virtuous governance, mandating stability in southern regions through ritual propriety over warfare. These hexagrams employ historical allegories and natural phenomena to reveal the causal principles behind prosperity, decline, fortune, and misfortune.

The Yi Lin scripture employs a unique fusion of hexagrams and poetry to reveal metaphors for various life circumstances. The "Rest" hexagram depicts floodwaters blocked by dikes, illustrating how yin energy (represented by the rainbow) retreats and hides when yang energy becomes excessive. The "Fellowship" hexagram portrays merchants receiving blessings and young children enjoying delicacies, symbolizing scenes of abundance. The "Modesty" hexagram uses the four directions as allegory—avoiding conflict by moving east, evading misfortune by going south, dispelling evil by traveling west, and welcoming prosperity by heading north—offering wisdom for navigating life.

Particularly noteworthy are several classical allusions: The hexagram featuring "Mumo" (an ancient woman famously unattractive yet virtuous) reveals the marital challenges faced by older women. The "Yi Shooting the Heavenly Wolf" allusion (referring to the legendary archer Houyi using his Wuhao bow to strike the Sirius star) symbolizes triumph through martial prowess. The "Xia Tower and Youli Prison" hexagram (alluding to King Tang of Shang imprisoned at Xia Tower and King Wen confined at Youli) demonstrates the philosophy of eventual liberation despite dire circumstances. The text frequently cites the Book of Songs for support—for instance, the "Walking Through Dew" chapter emphasizes chaste women maintaining virtue without taint, while the "Lower Springs" passage mentions Lord Xun (a Zhou dynasty feudal lord) serving his king diligently. Through natural phenomena, historical allusions, and poetic imagery, these hexagrams construct a symbolic system for attracting fortune, avoiding misfortune, and cultivating personal conduct.

Plain Language Interpretation of Selected Hexagrams from the "Yi Lin":

The Nourishment hexagram (symbolizing cultivation) suggests that dressing properly for a southern journey brings good fortune, but lingering abroad too long without returning home means even official appointments may come at inopportune times.

The Great Exceeding hexagram (symbolizing excess) indicates blocked paths both east and west, making travel inadvisable. Like fish hiding in deep waters unseen by daylight, this period isn't suitable for pursuing official titles or pleasures, as doing so would diminish one's prestige.

The Pit hexagram (symbolizing danger) uses the imagery of two mothers with ten children and five breasts nurturing a hundred chicks, representing endless proliferation - much like multicolored foals (red-and-white spotted "xingbo" and pure black "li" horses) continually emerging.

The Radiance hexagram (symbolizing attachment) records disasters befalling descendants of ancient clans like Chongshi, Shaohao, and Gaoyang. It notably mentions the literary persecution suffered by Sima Qian's family (his father Sima Tan served as Grand Historian, a position Sima Qian later inherited).

The Influence hexagram (symbolizing resonance) teaches that maintaining inner gentleness and virtue while ceasing disputes through silence can protect an entire city from calamity.

One passage references the Book of Songs' "Mulberry Grove" poem: failing to meet as promised at Weixiang (a Wei state location) to gather dodder vines causes heartache and wasting. It also cites Guo state's downfall - when Duke Huan of Qi asked Guo's elders why their state fell, they replied "seeing good uncelebrated, seeing evil unopposed."

The Retreat hexagram (symbolizing withdrawal) observes that palace ceremonies conducted with disheveled attire (symbolizing ritual neglect) can avoid disaster through sustained humility.

The Great Strength hexagram (symbolizing prosperity) depicts auspicious signs: qilin and phoenix appearances foretell flourishing descendants. It recounts how Han Xu of Jin state's marriage alliance with Shao Jiang (also called Shao Qi) of Qi pleased nobility, showing aristocratic unions win favor.

The Advance hexagram (symbolizing progress) warns against entering politically unstable states, which triggers destruction like springing a trap.

The Darkening of Light hexagram (symbolizing obscured brilliance) employs metaphor: countless sparrows and turtledoves confronting a hawk still fall one by one to the raptor's might.

The Family hexagram (symbolizing domestic ethics) describes deities convening to discuss southern tyranny that left people destitute, deciding to raise armies and install virtuous rulers.

This passage from the Forest of Changes (Yilin) reveals auspicious and inauspicious human affairs through hexagrams paired with historical allusions and natural phenomena. Here are modern interpretations of each hexagram:

The Diversity hexagram (Kui) mentions Yan Hui (Confucius' most virtuous disciple) and Min Ziqian (renowned for filial piety) - these sages restrained themselves through ritual propriety. Thus when noble persons dwell in such environments, misfortune naturally stays away. This emphasizes how self-cultivation and nurturing De (Virtue) can avert calamity.

The Hardship hexagram (Jian) recounts how the "Three Huan" clans of Lu (descendants of Duke Huan) monopolized state power for generations. Beginning with Ji Wuzi's usurpation, through four generations it escalated until Pingzi exiled the ruler and Kangzi defied his father to kill the rightful heir, even arrogating the emperor's "Eight-Row Dance" for ancestral rites. This exposes how tyrannical ministers ultimately collapse ritual order.

The Release hexagram (Xie) uses a crane crying in the marsh as metaphor for recluses, while an aging maiden missing marriage resembles salt carts yielding no profit - illustrating how mistimed efforts bring half results.

The Diminishment hexagram (Sun) compares square axles failing to turn round wheels with futile endeavors using mismatched tools, just as armies should retreat when campaigns turn unfavorable.

The Increase hexagram (Yi) depicts King Zhou's (Jie) tyranny causing national turmoil, while sages ride dragons eastward to blessed lands receiving heavenly favor - implying escape from oppression brings renewal.

The Resolution hexagram (Guai) describes white tigers and black wolves (symbolizing danger) guarding passes, blocking livestock to merchants' detriment - warning of hazardous paths ahead.

The Encounter hexagram (Gou) recounts falls and injuries in perilous situations, urging cautious conduct.

The Gathering hexagram (Cui) tells of three men pushing carts into neighbors' homes, where the Queen Mother greedily steals goods but loses plow oxen - satirizing petty gains causing greater losses.

The Ascending hexagram (Sheng) portrays three wild geese drinking together from southern wells, with abundant fish bringing doubled profits - symbolizing cooperative success.

The Exhaustion hexagram (Kun) shows hawks roosting in woods where monkeys and sparrows get trapped together - cautioning about the law of jungle.

The Well hexagram (Jing) lists sage-kings Yao and Shun, with Yu the Great (flood tamer) and Houji (agriculture founder) as capable aides, plus Yi Yin's (Shang minister) statesmanship - proving wise rulers need virtuous counselors.

The Revolution hexagram (Ge) describes three-year droughts withering vegetation, with sacrificial grains depleted - reflecting natural and manmade disasters.

The Cauldron hexagram (Ding) compares gentle countenances to harmony's key, where loosening belts delight merchants - stressing goodwill generates wealth.

The Arousing hexagram (Zhen) depicts wild ducks floating as floods submerge lands, creating fish markets where phoenixes soar - presenting nature's wondrous transformations.

Through historical parables and natural imagery, these hexagrams unveil human prosperity/decline and worldly wisdom - containing both statecraft admonitions for rulers to employ worthies, and personal philosophies for self-cultivation to avoid harm.

The Gen hexagram passage describes struggling to cook fish without a proper knife, or losing horses while driving a carriage. Using a blunt blade to prepare bream and carp only results in a foul stench. This symbolizes how inadequate tools lead to wasted effort.

The Jian hexagram depicts the Rongdi tribes (ancient northern nomads) squatting improperly, devoid of ritual propriety, consumed by insatiable greed. As they're not of our kind, noble individuals should distance themselves—a warning against associating with the uncivilized.

In the Guimei hexagram, getting one's tail wet while crossing a river brings no major harm. Catching crabs while fishing yields meager gains of little real value—a metaphor for superficial accomplishments.

The Feng hexagram observes how small fish in shallow streams cannot withstand disturbance. Similarly, harsh governance torments the people until rulers themselves suffer—a caution against tyrannical rule.

The Lü hexagram celebrates laying down arms to cultivate culture, with weapons stored away. At leisure, people wander contentedly, not yet returning home—evoking Book of Documents and Classic of Poetry allusions to depict universal peace.

The Xun hexagram describes the Jiuyi Mountains' dense, damp forests as uninhabitable. Even the mythical luan birds depart, and no noble can settle there—painting an environment too hostile for dwelling.

The Dui hexagram assures that carrying a hedgehog when meeting tigers averts disaster. Reaching a joyous land where blessings accompany rulers, it cites Records of the Grand Historian on hedgehogs subduing tigers.

The Huan hexagram warns of dogs bearing dragon-horses (mythical steeds) while elders toil fruitlessly, breeding regret instead of fine foals—showing how unnatural phenomena invite misfortune.

The Jie hexagram depicts harmonious kinship: a suckling infant reunited with its mother, a fawn (yellow deer) delighting in tender greens—images of natural affection.

In Zhongfu, two red hawks besieged by five falcons lack arrow quivers. When plunderers come, one can only grovel helplessly—a portrait of desperate paralysis.

The Xiaoguo hexagram recounts how Yi Yin (Shang dynasty sage-minister) abandoned the tyrant Jie to farm. Aligning with Heaven's will, he grew mighty, later aiding Tang's rise without calamity—expanding on Yi Yin's legend.

Jiji describes chasing deer westwards as benefits enter one's home. With yin-yang balanced, the state prospers, yet the eldest son traveling east must guard against three foes—success tempered by vigilance.

Weiji tells of King Wu's ("Dragon Ascendant") virtue bringing fortune. His eldest daughter weds well, supporting her lord. Long-legged beasts journey far; foxes hide skillfully—concluding with Wu's conquest of Zhou.

This passage from the Yi Lin (Forest of Changes) presents several hexagram correspondences through prophetic narratives and principles:

The account of "marrying Duke Hu and being enfeoffed at Chen" recounts the story of Jizi (uncle of King Zhou of Shang). After King Wu conquered King Zhou, Jizi submitted to the Zhou dynasty and was enfeoffed in Korea. This historical example illustrates how adapting to circumstances preserves family fortunes and brings blessings to descendants.

The "golden pillars and iron gates" passage demonstrates that sturdy defenses ward off disasters, allowing noble persons to dwell in security. It emphasizes the importance of a protected environment.

"Turning misfortune into blessing" describes transforming adversity into advantage, much like spring planting yields summer harvests that ensure family provisions. This reveals the wisdom of transformation.

The "floodwaters overflowing" section depicts catastrophic scenes of houses destroyed by deluge, yet concludes that secure dwellings enable mutual protection with one's mother (symbolizing fundamental stability). This addresses disaster response.

"Tigers, leopards, bears, and brown bears" portrays these beasts roaming freely in mountains where noble persons remain untroubled, while merchants suffer losses. Animal metaphors illustrate different human conditions.

"Personally practicing benevolence" cites Guan Zhong's story, showing how benevolent governance resolves conflicts and stabilizes territories. Though Guan Zhong appropriated others' fiefs, his impartial administration left no lasting resentment.

The account of "Duke Ling of Chen" references the Zuo Zhuan chronicle of this ruler's debauchery and eventual assassination. This negative example demonstrates how those who lose virtue inevitably meet ruin.

Other passages similarly employ historical allusions and natural phenomena to expound hexagrams' auspicious or ominous meanings. Some describe romantic encounters ("shining stars glittering"). Collectively, these narratives use historical precedents and cosmic patterns to elucidate both heavenly principles and human affairs, blending celestial patterns with worldly wisdom.

Here is the translation of the selected passages from the Yi Lin (Forest of Changes), a classical divination text that interprets hexagram omens through historical allegories and natural symbolism:

The passage about "Jizi feigning madness" refers to Jizi, uncle of the tyrannical King Zhou of Shang, who pretended insanity and became a slave to preserve himself. While this act appears self-preserving, it actually portends national decline - like a three-handed, six-bodied monster finding no place to settle, its entangled limbs shaking until chaos erupts.

The Tai hexagram describes a tiger crouching by the mountain when a passing deer is spotted by hunters drawing their bows. Here, curling motionless like a hedgehog (wei) preserves life, echoing the lore of how hedgehogs overcome tigers - illustrating the wisdom of softness conquering hardness.

The Pi hexagram's captured qilin and phoenix symbolize disrupted yin-yang balance. Like Confucius abandoning his political career upon hearing of a captured qilin (recorded in Zuo Zhuan, 14th year of Duke Ai of Lu), perceiving the world's darkness, thereby terminating his blessings - this references the same historical omen.

The Tongren hexagram recounts the rebellion of Luan Shu, a Jin state minister, resulting in Bo Zong's execution and Zhou Li's exile to Chu. This cites Spring and Autumn Annals records of the Xi clan framing loyal officials.

The Dayou hexagram depicts the Yellow Emperor's grand procession: dragon-steeds carrying him east to Mount Tai, south to Qi-Lu regions. With Wangliang (the charioteer constellation) driving and civil-military harmony perfected, no action brings fault. It references Huangdi's capital at Zhuolu and his six sage ministers bringing universal order.

The Qian hexagram describes the Qi-Lu battle at Longmen breeding generational enmity - chronicling Duke Cheng of Lu's second year when Qi attacked northern borders and besieged Long.

The Yu hexagram states that following Dao-De (Dao and Virtue) prevents mutual harm, with noblemen gaining advantage. Sui warns how wifely jealousy brings familial chaos, thwarting benefit. Gu shows nine gentle offspring sharing one mother moving safely with lasting blessings. Lin praises holy Mount Heng (Beiyue) as celestial guest - its benevolent ruler spreading grace, where compassion begets great fortune.

These omens weave historical precedents with natural phenomena to illuminate human fortunes, embodying Yi Jing wisdom through layered allegory.

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

Mount Heng, as a sacred northern peak, corresponds to the celestial Daliang constellation, suggesting a mystical connection between its movements and this terrestrial mountain. Several hexagram prophecies are recorded here:

The "Observation" (Guan) hexagram depicts three flies falling into a boiling cauldron while chasing one another, symbolizing the ominous separation of mother and child. The "Biting Through" (Shihe) hexagram shows merchants forced to turn back when encountering impassable mountain barriers. In contrast, the "Adornment" (Bi) hexagram signifies good fortune, where noble persons maintain lasting peace with blessings naturally arriving.

The "Splitting Apart" (Bo) hexagram recounts the story of Fan Ju (a renowned Warring States strategist): first nearly beaten to death by the Wei prime minister, he feigned death to escape, later becoming Qin's chancellor and ultimately receiving the title Marquis of Ying. This exemplifies destiny's pattern of hardship preceding glory.

The "Return" (Fu) hexagram portrays the peril of merchants immobilized by packs of wolves, tigers, and leopards blocking their path. The "No Error" (Wuwang) hexagram records disputes arising from a matchmaker's breach of ritual propriety.

The "Nourishment" (Yi) hexagram indicates auspicious fortune attained through ascending heights, while the "Great Exceeding" (Daguo) describes the mystical vision of three goats encountering a yellow dragon on a mountain, though travelers return empty-handed. The "Abyss" (Kan) hexagram reflects chaotic times when heaven and earth are blocked, forcing sages into reclusion.

Finally, the "Radiance" (Li) hexagram documents the historical prophecy by Wu's Ji Zha while observing music in Lu: from the Qin Airs section, he foresaw Qin's future unification of the realm. Through natural phenomena and historical allusions, these hexagrams reveal the profound mechanisms governing cyclical flourishing and decline.

This passage recounts several historical anecdotes and moral teachings that illustrate principles of governance through concrete examples.

After King Wu of Zhou conquered the Shang dynasty, he stored away the weapons, released the warhorses at the southern foot of Mount Hua, and set the oxen free in the wilderness of Taolin - symbolic acts demonstrating the abandonment of military force and ushering in an era of peace. This embodies the concept that "true martial virtue (wu) lies in stopping weapons (zhi ge)," showing that real victory comes from ending warfare.

In the story of Guo State's downfall, Duke Huan of Qi asked Guo's elders about the reasons for their kingdom's collapse. They replied that their rulers had failed to appoint virtuous men while being unable to remove wicked officials. This teaches that governance requires clear discernment between right and wrong, and the proper employment of worthy talents.

The passage also quotes the Analects: "At sixty, my ear was attuned; at seventy, I could follow my heart's desires without overstepping boundaries," emphasizing how cultivated individuals gradually attain harmony with nature, reaching a state where spontaneous action never transgresses propriety.

The diligence of the Duke of Zhou is cited - working as tirelessly as an owl protecting its nestlings, he ultimately quelled rebellions and brought stability to the realm.

Finally, the story of Gao Ke, a Zheng official exiled to the borderlands, demonstrates how misguided appointments cause capable ministers to withdraw from court. These historical lessons collectively warn rulers that discerning loyal from treacherous subjects and employing talent wisely are essential for lasting political stability.

This passage from the Yi Lin scripture employs multiple hexagram allegories to expound on worldly transformations and life philosophies. Taking the "Sun" (Diminishment) hexagram as an example, it describes two fierce tigers fighting to mutual detriment, implying that conflict between powerful forces inevitably breeds enmity. In the "Yi" (Increase) hexagram, imagery of the Weaving Maid unable to produce brocade and the Southern Dipper losing its winnowing basket function serves as metaphors for the delusion of reputation exceeding reality.

The "Guai" (Resolution) hexagram borrows the historical anecdote of Fusu, the Qin Emperor's eldest son framed by treacherous ministers, revealing calamities brought by villainous governance. The "Gou" (Encounter) hexagram uses the alternation of cold and heat to symbolize the natural cycle of the Zhou dynasty's rise and decline. The "Cui" (Gathering) hexagram depicts an era of peace where chickens and dogs hear each other's calls, with the Zhou cauldron symbolizing national stability and prosperity.

The "Sheng" (Ascending) hexagram praises enlightened governance achieved through virtuous assistance, enabling people's peaceful livelihood. The "Kun" (Exhaustion) hexagram compares birds and beasts struggling in snowstorms to human adversity, reminding us to wisely resolve crises. The concluding "Jing" (Well) hexagram adapts the legend of "a crane repaying kindness with a pearl" (from Sou Shen Ji) to illustrate how good deeds ultimately receive reward.

These hexagrams—through natural phenomena, historical allusions, and mythological tales—expound Daoist concepts including cyclical rise and fall, and karmic retribution. Here, the "Zhou cauldron" symbolizes state power, "Southern Winnower" refers to the Winnower constellation official in southern skies, and "Fusu" denotes the Qin crown prince's name. The entire text reveals the operating principles of heavenly Dao and human affairs through symbolic methodology, embodying the Yi Lin's characteristic use of hexagrams as worldly metaphors.

The Yilin interprets hexagrams through animal allegories and historical allusions to foretell auspicious or inauspicious outcomes. For instance, "leading pigs and sheep to encounter a tiger" appears perilous yet ultimately harmless, mirroring how the Ding hexagram uses wild ducks and geese harmonizing in water to symbolize stable circumstances. Conversely, the Zhen hexagram depicts chasing a fox blocked by deep waters, hinting at potential futility in one's endeavors.

Historical references serve as cautionary tales: the tyrannical reigns of Jie of Xia and Zhou of Shang warn against serving foolish rulers, while merchants hoarding goods—though profitable—exemplify excessive Yin overwhelming Yang (indicating Yin-Yang imbalance). The anecdote of Duke Zhou (son of King Wen) offering jade artifacts in prayer when King Wu fell ill demonstrates how sincerity can transform peril into safety.

Natural phenomena further illustrate hexagram meanings: the Lü hexagram's "maiden traveling afar without matchmaker" advises adhering to one's proper station, while the Xun hexagram's roc soaring over the eastern sea foretells encountering noble patronage. Finally, the Jiji hexagram contrasts six carefree, well-fed wild geese with merchants whose excessive haste backfires—reminding us to act with measured discernment.

These interpretations form a comprehensive system of omens through concrete metaphors: animal behaviors (like three dogs chasing a rabbit indicating northeastern advantages), natural phenomena (a dormant volcano symbolizing miscalculations), and practical wisdom such as "closed doors and quiet observance bring inherent blessings."

This passage from the Yilin scripture reveals auspicious and inauspicious omens through hexagram transformations, illustrating how the interplay of cosmic Yin-Yang corresponds to human affairs.

The "Weiji" hexagram shows misaligned Yin-Yang (symbolized by mismatched talismans, left and right), causing chaos in the natural order. Yet by upholding the correct path (lizhen), life can still flourish. Just as six children (the three sons—Zhen, Kan, Gen—and three daughters—Xun, Li, Dui—born of Qian and Kun) may grow independent, losing parental guidance (Qian as father, Kun as mother) invites calamity.

The "Yi" hexagram (Zhen below, Gen above) symbolizes nourishment, depicting an era of prosperity—people well-fed and clothed (jiaji renzu), distant tribes submitting (siyi binfu), weapons stored away (gange juange), akin to the Book of Songs praising the virtuous Zhou dynasty.

But imbalance (yangming buzhi) leads to disaster: the Kun hexagram’s overflowing rivers, amassing wealth yet spiraling out of control, or the "Zhun" hexagram’s migrating geese struck by arrows. The "Meng" hexagram advises seasonal adaptation like birds (qiunan chunbei), while "Xu" warns that reckless acts (lüwei wuhuan) ultimately bring harm.

In human relations: "Song" depicts a disruptive daughter-in-law ruining the household (huipan popen); "Shi" likens petty men to mud, never rising to prominence; yet "Bi" shows harmony (danwang muhuan) ensuring safety.

Animal imagery cautions: "Xiaochu" portrays a showy bird (liuhe changyi) shot down like Yi’s legendary targets; "Lü" warns against lingering in a scorpion’s nest (fengchai zhi men), where sages fall to rulers’ traps; "Tai" shows foxes riding dragons (fanghu cheng long), symbolizing unworthy men seizing power.

Romantic warnings: "Tongren" notes a woman’s repeated marriages (changnü sanjia) breeding strife; "Dayou" uses a haunting vixen (pinhun zuoyao) to depict nocturnal misconduct inviting sorrow.

Ultimately, Yin-Yang imbalance disrupts both nature (baomei lingduo—hail stripping plum blossoms) and human spirit (luan wo hunqi), underscoring the need to align with the Dao and maintain centered virtue.

This passage from the Yi Lin scripture interprets life circumstances and state governance through hexagram transformations, with each hexagram analyzed as follows:

The Qian (Modesty) hexagram depicts safely crossing a river despite encountering conflicting water and fire elements, symbolizing how humility can turn danger into safety. The Yu (Contentment) hexagram illustrates enlightened rulership: virtuous ministers like Yi Yin (who assisted Tang of Shang) and Jiang Ziya (Lü Wang, who aided King Wen of Zhou) bring prosperity to the nation and peace to the people.

The Sui (Following) hexagram reveals the plight of those born in unfavorable times, carrying sorrow through all seasons. In contrast, the Gu (Decay) hexagram presents auspicious visions: traversing the jade mountains of immortal realms, entering the gate of life, and ascending blessed lands to drink the elixir of longevity. The Lin (Approach) hexagram uses an axe splitting wood as a metaphor for slander harming the state, referencing the historical episode when Duke Xian of Jin, deceived by Consort Li Ji's slander, caused Crown Prince Shensheng's death and forced Chong'er (later Duke Wen) and Yiwu into exile.

The Guan (Observation) hexagram portrays harmonious family scenes: hundreds of descendants gathering, bringing elders joy. The Shihe (Biting Through) hexagram emphasizes aligning with heavenly law—when rulers dwell securely in capitals, nations avoid calamity. The Bi (Adornment) hexagram compares tigers entering cities demanding food to crises, yet virtuous ministers' protection preserves the ruler's position.

The Bo (Peeling) hexagram describes foot injuries hindering travel and business losses, yet ultimately resolving crises by transforming worry into joy. The Fu (Return) hexagram cites Tang of Shang imprisoned at Xiatai and King Wen confined at Youli, demonstrating how sages overcome misfortune. The Wuwang (Innocence) hexagram depicts palaces collapsing like winter-dead trees, while the Dachu (Great Accumulation) hexagram reflects how isolation may ensure safety yet lead to illness and chaotic disputes.

(Note: ⬤ indicates illegible characters in the original text)

This passage from the Yilin (Forest of Changes) employs symbolic imagery to depict various auspicious and ominous omens. The "Great Excess" hexagram portrays six dragons fiercely battling beneath a slope, with the yellow dragon (symbolizing central Earth virtue) failing to prevail—a sign that travelers will encounter hardships. Here, the dragon battle metaphorizes the imbalance of Yin-Yang; when Yin Qi (represented by the Kun hexagram's top line) reaches its zenith, it clashes with Yang Qi like a violent confrontation in open fields.

The "Kan" hexagram depicts a marketplace shaken by heavenly thunder, empty of sheep amidst swirling dust, with people falling ill and grieving while three innocent trees suffer collateral damage—all portending grave misfortune. The "Li" hexagram alludes to the historical anecdote of Duke Zi of Zheng dipping his finger into the cauldron's turtle meat, illustrating how greed leads to losing what one already possesses.

The "Xian" hexagram warns that joy cannot last; once blessings fade, slander arises, making people hesitant in action. Conversely, the passage about "hairy creatures growing bristles on their backs" depicts a peaceful realm where the nation prospers, people thrive, and feudal lords embody virtue.

The "Dun" hexagram uses symbolic restraint—a castrated boar and a yoked calf—to show how proper moderation attracts fortune, as three women coexisting harmoniously bring blessings. The "Great Strength" hexagram cautions against catastrophic floods submerging towns, leaving people in perpetual hardship year after year.

The "Jin" hexagram employs two tigers fighting to mutual ruin as a metaphor, teaching that only distance can resolve deep-seated enmities. The "Brightness Hidden" hexagram extols how the Five Sacred Mountains and Four Great Rivers nourish all beings, affirming that rulers who follow Dao-De norms bring blessings to the populace.

Among the final hexagrams: "Gravekeeper" suggests traveling southward by chariot to meet noble persons—worries may arise but no calamity; "Contrariety" uses an empty broken basket to symbolize losing position and being abandoned by power; "Hardship" warns against overestimating oneself through images of encountering tigers in peach orchards and mantis arms blocking chariots; "Release" recounts how Prince Weizi (elder brother of King Zhou) carried sacrificial vessels to join the Zhou dynasty, illustrating misfortune turning to fortune; while "Diminution" laments Yang Qi's decline failing to restrain rampant Yin Qi through night-time torchlight rituals recalling bygone days.

This passage from the Yilin (Forest of Changes) contains multiple divinatory statements related to hexagrams. Let me explain their modern interpretations one by one:

Regarding the "Liao sacrifice" record: In ancient sacrificial ceremonies, torches (called "liao") were lit in courtyards. This ritual became institutionalized starting with Duke Huan of Qi. The Son of Heaven used one hundred torches, while feudal lords used fifty or thirty according to their rank. Originally, one hundred objects were wrapped around wood and set alight, but later pine branches and reeds soaked in oil were used instead. This ground-level burning ceremony was called "liao."

The "Yi hexagram" section quotes from the Book of Songs (Shijing), "Cutting Sandalwood": Why do I see raccoon pelts hanging in your courtyard? Those noble men surely don't eat without working. Here the raccoon pelts symbolize harvest, echoing the top line of the Bo hexagram in the Yijing: The noble man obtains a carriage (de yu), while the petty man loses his dwelling (bo lu).

The "Guai hexagram" speaks of blessings: Joy comes to the household, fortune favors the virtuous, silks and fabrics abound, prosperity grows daily, treasures are obtained, and even enemy states can do no harm.

The "Gou hexagram" records a historical anecdote: Su Qin plotted for the state of Yan, deliberately offending the King of Yan to flee to Qi, where he encouraged the King of Qi to undertake massive construction projects to display his pride—actually intending to exhaust Qi's resources to aid Yan. This comes from Su Qin's words to King Yi of Yan in the Records of the Grand Historian (Shiji).

The "Cui hexagram" describes hardship: Deep waters without rafts make crossing difficult. Merchants lose profits, and common people suffer anxiety and distress.

The "Sheng hexagram" is an auspicious sign: Three mandarin ducks fly south together, reaching abundant lakes to catch fish. The noble man enjoys lasting peace and happiness, remaining unharmed even when encountering evil.

The "Kun hexagram" speaks of travel hardships: Gazing afar makes the eyes dim, facing abysses brings dizziness. Though not leaving Yue territory, the traveler remains stuck and unable to proceed.

The "Jing hexagram" quotes the Book of Songs (Shijing), "Endless Wind" as metaphor: All day the fierce wind blows, scattering things east and west, from morning till night without joy. The poem uses the ceaseless gale to compare with Duke Zhuang of Wei's fickleness, while Lady Zhuang (the Duke's wife) maintained dignity but was neglected.

The "Ge hexagram" discusses contract disputes: Without clear agreement, no written contract can be established. Yin Shuji and Gongsun contended over marriage arrangements, forcibly sending betrothal gifts (ancient betrothal rites used geese as gifts, called "wei qin"), leaving both parties displeased. This典故 comes from the first year of Duke Zhao in the Spring and Autumn Annals, when Gongsun Chu of Zheng sent betrothal gifts to Xu Wufan's sister, only for Gongsun Hei to forcibly send additional gifts.

Note: The specific identity of "Yin Shu" is now unclear, and "qin" (禽) in ancient wedding rites referred to geese used as betrothal gifts.

This passage from the Yilin scripture employs hexagram imagery and historical allusions to expound on principles of fortune and misfortune. Using the metaphor of deaf oxen and horses to represent those who fail to recognize virtuous individuals, it illustrates how distancing oneself from the wise leads to chaos and illness, while blessings naturally descend upon households with De (Virtue/Power). Though merchants traveling afar may enjoy abundance without want, they risk imprisonment—much like how Tao Zhugong’s (Fan Li’s) second son was confined in Chu for murder.

The Big Dipper and North Star symbolize the movement of the heavenly Dao; aligning with celestial will brings carefree tranquility. Figures like Duke Shao (Ji Shi), enfeoffed in Yan, and Jiang Taigong, granted Qi, served as protective bulwarks for the Zhou dynasty, strengthening the state and ensuring prosperous descendants. The lost sheep wandering north along the embankment hints at the difficulty of recovering what is gone.

Later passages contrast King Zhou of Shang, whose lack of Dao led to his kingdom’s fall, with King Wen of Zhou, whose benevolence (mythically symbolized by his "four breasts," representing boundless nurturing love) fostered sixteen sons. The predatory beasts lurking in mountains mirror the perils of the world, while frost-bitten leaves that wither without harming the tree’s roots signify enduring hardship to ultimately receive blessings. The closing image of "yellow radiance beneath the sun" evokes universal illumination, where a sagely ruler ensures the people’s peace and prosperity.

Note: The "four breasts" reflect ancient mythological depictions of sages, symbolizing the virtue of nurturing all beings; "yellow radiance beneath the sun" denotes auspicious celestial phenomena foretelling enlightened governance. These hexagram images, woven with historical parables and natural analogies, elucidate principles of statecraft and self-cultivation.

This passage from the Yi Lin reveals auspicious and inauspicious omens through hexagram transformations, interpreting prophecies and allusions in contemporary terms:

The line "Graceful maiden by the Han River" speaks of how romantic fate cannot be forced, much like the unattainable maiden in the Book of Songs. The hexagram shows that forced pursuit brings misfortune, while going with the flow (like sailing north with favorable winds) yields joy, abundant harvests, and regional peace. However, improper marriage arrangements for eldest daughters may affect descendants' fortune, and illness could bring calamity.

Regarding the "Great Excess" hexagram (Xun below Dui above), it mentions precious legal texts preserved in the Orchid Terrace (the Han imperial archives), surviving even through turmoil. This metaphor suggests upholding the Dao (the Way) avoids disaster.

The "Qian" hexagram depicts the sun's northern transit (winter solstice) when Yang qi weakens and all things wither. The "Kun" hexagram invokes King Zhou's downfall on the Jiazi day, warning that defying cosmic principles leads to ancestral line extinction.

The "Zhun" hexagram advises maintaining one's position when facing danger (like traversing perilous paths), suggesting stillness (sitting peacefully) avoids calamity. Forced action (doors opening spontaneously) brings rulers distress.

The "Meng" hexagram describes abnormal Yang qi (seasonal disruptions) causing withered trees to bloom and autumn fruits in winter, unsettling rulers. The "Xu" hexagram portrays lush summer trees with phoenix nests, illustrating how proper shelter brings peace (like Duke Zhao resting in shade).

The "Song" hexagram cites the Jin army's disastrous defeat at Bi, showing how disobeying commanders ensures ruin. The "Minor Accumulation" depicts an unwed maiden maintaining serenity to avoid faults.

Finally, the "Bi" hexagram reveals reversal at extremes: when decline peaks (abysses collapsing), withered wood revives, leaving recluses (hidden adepts) untroubled. These hexagrams use natural phenomena and historical lessons to unveil the Dao's cyclical patterns of prosperity and decline.

The Yi Lin (Forest of Changes) presents prophetic verses for divination using hexagram imagery, with each passage corresponding to auspicious or ominous signs. For instance, the "Tai Hexagram" passage describes a lonely youth startled even by the crowing of cocks and barking of dogs, lamenting his misfortune to be born in troubled times, enduring poverty and hardship—an inauspicious omen.

The "Pi Hexagram" foretells a tyrant's reign, the decline of the state, and the suffering of the people. The "Tongren Hexagram" depicts a journey southward astride a dragon, passing a hill of wine dregs at night. Though temporarily escaping danger, hidden arrows remain a threat—just as Hou Yi (the legendary divine archer) himself fell victim to treachery.

The "Dayou Hexagram" draws a parallel with Jin Dynasty history: a stumbling horse and broken chariot symbolize the chaos wrought by a slandering woman (referring to Li Ji), whose whispers led Duke Xian of Jin to banish his heir, Chong'er. The "Qian Hexagram" uses the metaphor of a hundred women sharing a room yet failing to brew good vinegar, hinting at disharmony in human relations.

The "Yu Hexagram" mentions a morning-hawk (a fierce bird) soaring over the city walls, beyond even Hou Yi's control—signifying the time is not yet ripe. The "Sui Hexagram" portrays muddy roads impeding chariots, with a tiger biting one's foot, foreshadowing arduous circumstances.

The "Gu Hexagram" tells of a glue-bound cart disintegrating in heavy rain; though solitary grief follows, it unexpectedly avoids calamity—a sign of fortune and misfortune intertwined. The "Lin Hexagram" predicts the dominance of Jin's six ministers and the royal house's decline, like Tang Shu (founder of Jin) losing his light.

The "Guan Hexagram" describes leaving home for the capital, akin to King Wen of Zhou revitalizing his clan while the Shang Dynasty waned. The "Shihe Hexagram" speaks of herding sheep in rice fields, hearing a tiger's roar—frightening, yet ultimately harmless, an omen of peril without disaster. The "Bi Hexagram" and "Bo Hexagram" respectively use a fawn seeking milk and an infant returning to its mother as metaphors for auspicious signs of each finding their rightful place.

The Yilin (Forest of Changes) section contains prophetic verses using hexagram imagery for divining auspicious or inauspicious outcomes. Each passage corresponds to different omens:

The "Vast Emptiness" hexagram indicates career decline—even crossing calamities brings no benefit. In this state, one gains nothing.

The "Return" hexagram warns that untimely comings and goings invite disaster; travelers lose their oxen (symbolizing vital assets), with advantages never returning. Like an old stallion and young foal unable to coexist long, it suggests forced unions of mismatched elements breed problems.

The "No Errancy" hexagram depicts gales churning waves, with women falling ill from delusion. When Yang qi loses restraint, Yin disturbances arise. The commentary notes women's Yin nature—if behaving improperly during spring/autumn (Yin-Yang transition periods), they contract ailments like gu poison.

The "Great Accumulation" hexagram advises against distant travel when chariots and horses are damaged. Recluses ("hidden ones") thrive instead by escaping obscurity for illumination.

The "Nourishment" hexagram shows three Yang and six Yin lines finding proper positions, akin to the Zhou Nan and Shao Nan sections of the Classic of Poetry embodying the sage's way. The commentary explains kingly transformation begins at home—these texts exemplify household governance.

The "Abyss" hexagram foretells quarrels whether sitting or standing, with chaos culminating in catastrophe that even befalls household heads.

The "Radiance" hexagram says perilous worries torment the Shen (spirit), with only southward journeys curing mental afflictions.

The "Resonance" hexagram resembles doting on a daughter yet forcibly detaining her—climbing toward power backfires.

The unnamed passage (likely "Gentleness") suggests market trade brings rich profits; conducting business joyfully while holding children ensures smoother dealings.

The "Withdrawal" hexagram describes barely sitting before troubles knock. Fleeing northward over walls—though pursued—ultimately delivers one from the tiger's jaws.

The "Great Strength" hexagram references King Xiang of Zhou: the Red Emperor (Son of Heaven) halts his chariot, absent from court when minister Shu Dai rebels, forcing exile to Si territory (modern Xiangcheng, Henan).

The "Advance" hexagram recounts Confucius mistaken for Yang Hu in Kuang, then trapped without food in Chen-Cai. Yet the sage's complete De (Virtue) ultimately transforms peril.

The "Darkening Light" hexagram shows chasing southbound geese exhausts oxen and horses. Finding no fishpond means loss, but final escape resembles breaking free from cages.

The "Family" hexagram portrays cart-pushing up mountains—dawn-to-dusk straining without even glimpsing summits, metaphorizing household governance's arduousness.

Here's the translation of the Yi Lin (Forest of Changes) hexagram interpretations in modern language:

The Kuai hexagram suggests: What appears as sorrow won't become true misfortune - real blessings wait right at your doorstep, allowing me to rest peacefully.

The Jian hexagram references the Book of Songs' "Peach Blossoms": When peach trees bloom in early spring, it's the perfect time for young maidens to marry, ensuring years of happiness, while men may become wise rulers. As the poem says, "How vibrant the peach blossoms! This bride will bring harmony to her new home."

The Xie hexagram states: Standing atop high mountains far from deep valleys, even invading armies cannot threaten your secure domain.

The Sun hexagram depicts: The passing years leave conscripted men haggard, while unwed daughters sigh in their chambers, longing for paternal kin. Here, the character "顇" appears to be a scribal error for "悴," meaning worn and weary.

The Yi hexagram mentions the "Taiwei star" (an ancient asterism) regaining brightness, recalling how King Wuding of Shang discovered his worthy minister Fu Yue at Fuyan. Yet it warns of illness in the head or neck - untreatable cases may ruin one's reputation. This references historical accounts: King Gaozong dreamed of a sage before finding Fu Yue, while Duke Jing of Jin consulted physician He of Qin, who diagnosed an incurable condition.

The Guai hexagram quotes the Book of Songs' "Little Stars": "Those tiny stars, three or five in the east, hurrying dawn to dusk yet achieving nothing." The original poem describes principal wives free from jealousy and concubines knowing their place - illustrating how virtuous superiors inspire righteous subordinates.

The Gou hexagram recounts Duke Zhuang of Lu's tragedy: Prince Ban whipped his horsekeeper Luo, only to be murdered by him later. This historical incident demonstrates how violent treatment invites calamity.

The Cui hexagram presents obscure imagery: a nose displaced atop the head, withered reeds regrowing - decay below with lush growth above - household unrest and failed metal smelting. Its precise meaning remains elusive.

The Sheng hexagram describes: Frogs gathering en masse to pray for rain, soon answered by thunderclouds bringing timely showers - wishes fulfilled.

The Kun hexagram portrays: Striding into a carriage heading south toward joyous hosts who gift sable furs - with blessings following close behind.

The Well Hexagram teaches that violating benevolence and virtue (De) incurs heaven's wrath, leads to loss of blessings, and may even cause ancestral temples to collapse and nations to fall into turmoil. This warns people to maintain moral boundaries.

The Revolution Hexagram illustrates how a hedgehog encountering a tiger—though dangerous—can ultimately turn peril into safety. This references a Shiji commentary about how the weak can overcome the strong through wisdom, just as a hedgehog can subdue a tiger.

The Cauldron Hexagram speaks of adhering to simple living and moral cultivation, which eventually brings divine protection and reverence like that enjoyed by sage-kings Yao and Shun. It cites Mencius's account of Yao giving his daughter to Shun in marriage, where they alternately hosted each other with ritual propriety, exemplifying the etiquette between sages.

The Thunder Hexagram describes the northern regions as cold, harsh, and perilous, yet also where Daoist practitioners may receive blessings. "Northern Path" (Beilu) is an ancient astronomical term referring to the sun's northern orbital track.

The Mountain Hexagram depicts those with injured limbs or blindness struggling to move, unable to leave their hometown even after a full day—a metaphor for being trapped in adversity.

The Gradual Hexagram recounts how Tai (a water deity of Jin during the Spring and Autumn period), though humble in origin, mastered geography and tamed floods, earning his enshrinement as the Fen River god. The Zuozhuan notes he was a descendant of the Golden Heaven Clan, rewarded by Emperor Zhuanxu for his flood control achievements.

The Returning Maiden Hexagram advises storing water against fire and inspecting chariots before journeys—preparedness ensures safe travels. This emphasizes foresight.

The Abundance Hexagram warns that year-end wilting flowers symbolize rulers whose virtue (De) declines through indulgence, leading to lost power and status.

The Travel Hexagram mentions summer trade journeys: arduous but profitable. "Yellow leaves withering densely" remains obscure, possibly indicating business risks.

The Wind Hexagram describes springtime royal tours to the east, where the Son of Heaven received lords and demonstrated virtuous governance, securing stable rule. This draws from the Shangshu and Mencius on ancient inspection rituals.

The Lake Hexagram portrays being tightly bound like rope—or the ugly yet virtuous mother (Mumo, Emperor Huang's consort) failing to find a matchmaker—as self-inflicted troubles. Some predicaments stem from oneself.

The Dissolution Hexagram warns that crows cawing in courtyards presage misfortune: reinforce gates, sound night watches, and guard against thieves—ancient methods for disaster prevention.

The Book of Changes speaks of setting multiple gates and keeping night watch with wooden clappers, drawing wisdom from the Yu hexagram (symbolizing preparation and vigilance). Like morning dew and evening mist moistening my robes, retreating from the world requires no attachment to material rewards such as plowing oxen.

The Zhongfu hexagram (symbolizing sincerity) recounts how Bian He, carrying uncarved jade, encountered the tyrannical King Jie and sat humbly in improper seating, lacking recognition from a wise ruler. This alludes to the legend where Bian He presented jade to the Chu king three times—only when King Wen of Chu ordered the stone split open was its true jade nature revealed.

The Xiaoguo hexagram (symbolizing minor excess) depicts affectionate companions sharing tender moments. Though busy with official duties day and night, they never neglect their private chambers, thus winning the gentleman's favor.

The Jiji hexagram (symbolizing completion) paints a scene of fieldwork: when delivering meals to the fields, a broken hoe leaves one unable to eat, and untended seedlings wither, resulting in solitary hunger through barren years.

The Weiji hexagram (symbolizing incompletion) presents an era of great peace: heavenly sweet dew (symbolizing benevolent virtue) descends, and sweet springs bubble from the earth—auspicious signs of virtue moving heaven and earth. Sweet dew represents celestial benevolence, appearing when the sage's virtue ascends to heaven and permeates all things; sweet springs embody the essence of water, emerging when sagely virtue spreads through humanity. In such times, people dwell in contentment, rejoicing year after year.

(Note: "Night watch clappers" refer to ancient wooden timekeeping instruments; "uncarved jade" means jade-bearing ore; "Jie" was the tyrannical last ruler of the Xia dynasty; "Bian He" was a famous jade connoisseur of the Spring and Autumn period; "Great Purity" refers to the Heavenly Dao, while "Great Peace" denotes earthly harmony.)