| 词条 | Jiaoshi Yilin |
| 释义 |
Yi Lin literally means a forest or grove of changes. The book consists of 4096 verses. The verses represent all the possible combinations of the sixty-four hexagrams of the Book of Changes (Yi Jing/I Ching), thus 64 X 64 = 4096. Many of the verses of the Yi Lin were apparently lost over time and only approximately 1500 verses are unique, with the remaining verses full or partial duplicates. The verses are most often two couplets of four characters each. Some verses are as short as three lines and some as long as eight. Many of the longer verses have orphaned couplets at the end that do not seem to fit with the first two couplets. When divining using the Yi Jing the figure may be unchanging (hexagram 50 remains 50, for example), or can have one or more moving lines which change it into another hexagram (16, third and fourth, lines changing, becomes 8). In this edition of the Forest of Changes that would be described as 16 - 8, and the text is: 16 - 8 Even a ravenous tiger, Will not eat a spiny hedgehog. Yu the Great carved out the Dragon Gate. Avoiding misfortune and eliminating calamity, The people attain peace. This verse has several typical elements of the Forest. For one, there is a bit of folk wisdom on tigers and hedgehogs. Then comes the reference to Yu the Great, tamer of floods and founder of the Xia Dynasty. The verse uses an image from Chinese mythology in which Yu is supposed to have carved out a mountain as part of his herculean labors changing the flood pattern of China. Later diviners made use of various techniques to determine one or both of the hexagrams for an Yi Lin reading. These often included drawing trigram images from the world around them and the events they were inquiring about and using a system to associate hexagrams with each hour. The Song Dynasty Yi Jing scholar Shao Yong is said to have used the Forest of Changes as part of his system of Plum Blossom Numerology. Dating the Text The following items lend credence to at least portions of the text being written later than the lifetime of Jiao Yan Shou (1st century BCE), the purported author: The Red Lord, mentioned in 28 - 34, is a mythological figure that became popular in the waning days of the Western Han, and is to be found in the so-called Han Apocrypha literature. References to the Queen Mother of the West as a goddess to whom prayers for rescue are directed place the book at or near the end of the Western Han since an attitude toward her as a saving figure was not observed until that time (See Loewe, 1979). At least one verse (45 - 42) points quite clearly to the story of Wang Zhao Jun. Most of the key events in her life were in the 30s BCE. Although there have been many periods of flooding in China, one particularly heavy set of floods happened in 29 BCE. The large number of verses in the Forest about flood disasters lead me to believe it was written at a time when many floods were happening. Thus this is a very tenuous dating parameter, but it cannot be entirely excluded. Themes in the ForestA somewhat subjective survey of the themes in the book produces this list:
See also
References1. ^Loewe, Michael; A Biographical Dictionary of the Qin, Former Han & Xin Periods (221 BC – AD 24); p. 199-200 2. ^Gait, Christopher, (2016) The Forest of Changes, A Han Dynasty Compendium of Divination External links
1 : Chinese books of divination |
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