Qian's Forest (the 64th forest of the Qian hexagram)

乾之乾：道徙多阪，胡言連蹇。譯喑且聾，莫使道通。請遏不行，求事無功。

The trigram Qian remains Qian when it changes. The path is altered and full of steep slopes, and the speech of the Hu people is difficult to understand. The interpreters who serve as translators are both mute and deaf, so messages cannot be conveyed. During the Han dynasty, communication with the Western Regions entirely relied on interpreters to relay messages. If the interpreters fail in their duties, the channels of communication are cut off. Requests and petitions are blocked and cannot proceed, and endeavors to seek wealth are wasted efforts that ultimately lead to failure.

乾之坤：招殃來螯，害我邦國。病傷手足，不得安息。

The trigram Qian transforms into Kun. It brings calamity, introduces venom, and causes harm to my country; illness affects the limbs, and there is no rest day or night. Pure yang completely transforms into pure yin, and the strong and vigorous energy is lost. External troubles and internal sicknesses arise together. If asking about state affairs, there will be military disaster; if asking about the body, there will be injuries to the limbs. It is advisable to remain still and avoid danger.

乾之屯：陽孤亢極，多所恨惑。車傾蓋亡，身常憂惶。乃得其願，雌雄相從。

The trigram Qian changes into the trigram Zun. A single yang line reaching its extreme becomes overly strong, leading to inner resentment and confusion; a cart overturns and its canopy is lost, with people often feeling anxious and fearful. This is precisely the meaning of the line "A dragon soaring high brings regret" from the top line of Qian. However, Zun is the trigram representing the beginning of all things. After hardship, success is eventually achieved, with male and female elements coming together to form a pair. First there is danger, then good fortune follows.

乾之蒙：鵊鵴鳲鳩，專一無憂。君子是則，長受嘉福。

The trigram Qian transforms into Meng. The birds Jie and Shu have equal and exclusive care for their young, thus there is no worry. The "Book of Songs," "Cao Feng: Shijiu," uses the Shijiu bird feeding its young equally to symbolize the sincerity and focus of a gentleman. If a gentleman follows this example, he can sustain the good fortune. Matters requiring careful and consistent planning will result in good outcomes.

乾之需：目瞤足動，喜如其願，舉家蒙寵。

The trigram Qian transforms into the trigram Xu. Tapping eyelids and movement of the feet were considered by ancients as omens of good fortune approaching; indeed, the wish was fulfilled, and the whole family received favor. Xu is a trigram of waiting for the right time; by remaining quiet for a while, good news will arrive. The divination indicates a favorable outcome.

乾之訟：龍馬上山，絕無水泉，喉焦唇乾，舌不能言。

The trigram Qian transforms into the trigram Song. A dragon horse gallops up a high mountain, but there is no water spring on the mountain. Thirsty, the throat becomes scorched and the lips crack, the tongue stiffens and cannot speak. The dragon belongs to water, but without water it is trapped, symbolizing a strong person in an unsuitable position. During disputes, speech is unskilled, even if the reason is just, it is difficult to defend oneself, indicating misfortune.

乾之師：倉盈庾億，宜稼黍稷。年歲豐熟，民人安息。

The trigram Qian transforms into the trigram Shi. The granaries are full, with heaps of stored grain piled up in the open, measured in billions. This is an ideal time for planting millet and millet. The harvest is abundant, and the people live in peace and rest. The trigram Shi originally signifies military campaigns, but with a large number of soldiers and sufficient supplies, stability is achieved. This is a sign of a bountiful year with ample food. Asking about agriculture or the household is favorable.

乾之比：中夜犬吠，盜在牆外。神明佑助，消散皆去。

The trigram Qian transforms into Bi. In the middle of the night, the dogs barked continuously, only to find thieves lurking outside the wall; fortunately, the gods protected us, and the thieves scattered and retreated. The trigram Bi signifies a卦 of close alliance, where united efforts lead to the resolution of external troubles. Although there was disturbance, there was no actual loss, indicating a transition from danger to safety.

乾之小畜：據斗運樞，順天無憂。所行造德，與樂並居。

The trigram Qian transforms into the trigram Xiaoxu. Holding the Big Dipper and rotating the star Tianshu, one follows the heavenly way without fear; all actions are focused on accumulating virtue, thus being in harmony with joy. The Big Dipper is the imperial chariot, governing the four seasons, symbolizing those in position who govern in accordance with heaven. This omen indicates being in the right position at the right time, which is auspicious.

乾之履：空拳握手，委地更起。富饒豐衍，快樂無已。

The Qian hexagram transforms into the Li hexagram. With empty hands, one can only clench them into fists, fall to the ground, and then rise again. Afterwards, the family becomes prosperous and abundant, with joy without end. The Li hexagram signifies the hexagram of practice; starting from nothing, one achieves success through solid effort. At first, although poor, in the end one attains abundance, facing difficulty first and then gaining rewards.

乾之泰：不風不雨，白日皎皎，宜出驅馳，通理大道。

The Qian hexagram changes to the Tai hexagram. There is no wind nor rain, and the daylight is bright and clear, which is most suitable for traveling by carriage and moving about freely on the main road. Tai means smoothness; when heaven and earth interact and harmonize, all things become prosperous and unimpeded, which matches this image. Asking about travel or seeking advice on matters will encounter no obstacles, which is highly auspicious.

乾之否：載日晶光，驂駕六龍。祿命徹天，封為燕王。

The trigram Qian transforms into the trigram Pu. The person carries the bright radiance of the sun, riding in a chariot drawn by six dragons; their fortune and destiny reach the heavens, and they are granted the title of Yan Wang. The "Tong" section of the Book of Changes says, "At the right time, one rides the six dragons to govern the heavens," exactly describing this situation. Pu contains the essence of Tai, and amidst closure, great honor is attained. This omen indicates promotion and receiving a title.

乾之同人：子號索哺，母行求食。反見空巢，訾我長息。

The Qian hexagram transforms into the Tong Ren hexagram. A young bird calls out for food, while its mother goes out to find food. When the mother returns, she finds only an empty nest, and can only mourn longingly. The Tong Ren hexagram usually signifies harmony and gathering together, but here it represents a mother and child being separated, symbolizing the dispersion of companions. When asking about the family home or descendants, there is a concern of separation, indicating an ominous outcome.

乾之大有：上帝之生，福佑日成。修德行惠，樂且安寧。

The Qian hexagram transforms into the Dàyǒu hexagram. It receives the vital energy of heaven, accumulating blessings day by day; cultivating virtue and widely bestowing kindness leads to both joy and peace. Dàyǒu signifies great possession; only through profound virtue can one maintain a lofty position. This divination indicates long-lasting blessings, and it is advisable to perform good deeds and accumulate virtue to preserve them.

乾之謙：山險難登，澗中多石。車馳軎擊，載重傷軸，擔載差躓，踠跌失足。

The trigram Qian transforms into the trigram Qian (Modesty). The mountain is steep and dangerous to climb, with many rocks at the bottom of the stream; the cart rushes forward but the axle collides, the load is too heavy and breaks the axle, carrying on the back is full of obstacles, twisting the foot and falling down. Modesty usually signifies benefiting from humility, but here it indicates a situation of being unable to bear the weight, acting beyond one's capacity. This omen suggests that traveling will be dangerous and affairs will suffer loss; it is advisable to reduce the burden and proceed slowly.

乾之豫：禹鑿龍門，通利水源。東注滄海，民得安從。

The trigram Qian transforms into the trigram Yu. During the time of Great Yu, he cut through the龙门 mountain, opened the waterway, and directed the Yellow River to flow eastward into the sea, allowing the people to live in peace and obedience. The Book of Documents, Shangshu·Yugong, records that Yu guided the river from Jishi, cut through the龙门 to release the floodwaters. The trigram Yu represents harmony and joy; after removing calamities, the people's hearts become stable. This omen indicates that great affairs can be accomplished and the people will be united.

乾之隨：乘龍上天，兩蛇為輔，踴躍雲中，遊觀滄海，民樂安處。

The trigram Qian transforms into the trigram Suí. A flying dragon ascends to the sky, with two divine snakes on either side accompanying it, leaping through the clouds, touring the vast sea, and the people are peaceful and each in their proper place. The dragon ascending and the snakes accompanying symbolize the ruler receiving the assistance of virtuous ministers. Suí means following and accompanying; when above and below are in harmony, the world is at peace. This omen indicates support from a nobleman and success in one's career.

乾之蠱：彭祖九子，據德不殆。南山松柏，長受嘉福。

The trigram Qian transforms into the trigram Gu. Pengzu had nine sons, who relied on virtue and did not face danger; like the pine and cypress on Mount Nan, they long endured good fortune. Pengzu was said to have lived to be eight hundred years old, representing longevity in the hearts of ancient people. The trigram Gu originally signifies accumulated evils waiting to be rectified, but if one guards with virtue, evils will not arise. This divination indicates longevity, many sons, and a long-lasting family business.

乾之臨：南山昊天，刺政關身。疾悲無辜，皆憎為仇。

The Qian hexagram changes to the Lin hexagram. The "Small Ya" section of the "Book of Songs" speaks of looking up to Mount Nan Shan and the blue sky while criticizing the government, and the criticism eventually involves oneself; lamenting the suffering of the innocent, people's hatred turns into enmity. The Lin hexagram represents a situation where someone is above and oversees those below. If this is not properly handled, there will be a gathering of resentment. This divination indicates troubles from words, forming enmity and suffering consequences, which is ominous.

乾之觀：江河淮海，天之奧府。眾利所聚，可以饒有。樂我君子，百福是受。

The trigram Qian transforms into Guan. The Yangtze River, the Yellow River, the Huai River, and the sea are the treasuries where heaven stores wealth, and many benefits converge there, allowing one to become rich. Guan is the trigram of observing and illustrating change from a high place, seeing clearly where benefits lie. This brings joy to the gentleman and brings many blessings. The divination indicates gaining wealth and profit, which is auspicious.

乾之噬嗑：堅冰黃鳥，終日悲號。不見白粒，但見藜蒿，數驚鷙鳥，為我心憂。

The trigram Qian changes to the trigram Shexi. Hard ice covers the land, and the yellow bird cries all day long. There is no white rice to be found, only wild gourds growing in clusters, and frequent disturbances by fierce birds cause worry. The poem "Xiaoya · Huangniao" describes the yellow bird unable to find grain and longing to return home. Shexi signifies the act of gnawing to remove obstructions, but at this time the obstruction has not yet been removed. The divination indicates difficulties in obtaining food and clothing, and occasional fears and anxieties.

乾之賁：室如懸磬，既危且殆。早見之士，依山谷處。

The trigram Qian transforms into the trigram Ben. The house is empty like a hanging stone chime, with nothing at all; the situation is both dangerous and desperate. The wise and discerning person retreats to the mountains and valleys to live in seclusion. "The room is like a hanging stone chime" comes from the "Zuo Zhuan · Xi Gong Ershiliu Nian," describing empty granaries. Ben represents ornamentation, but ornamentation cannot conceal poverty and destitution. In divination, one should retreat and maintain self-restraint, and should not seek advancement.

乾之剝：大禹戒路，蚩尤除道。周匝萬里，不危不殆，見其所使，無所不在。

The trigram Qian transforms into the trigram Bo. Great Yu was on guard ahead, clearing the way, while Chi You removed obstacles for him. Traveling a distance of ten thousand miles, there was neither danger nor difficulty, and wherever he went, he had people sent out to accompany him, present everywhere. Although Bo is the trigram of decline, with strong assistance and protection, the trend of decline does not affect oneself. Asking about a long journey or going out, there will be no obstruction.

乾之復：三人為旅，俱歸北海。入門上堂，拜謁王母，飲勞我酒。

The trigram Qian changes to Fu. Three people travel together to the Northern Sea. Upon entering the hall, they pay homage to the Western Queen Mother, who entertains them with fine wine. The Fu trigram signifies the return of one yang line, indicating a journey that will end in return and encountering a nobleman who is hospitable. This divination suggests success in travel, assistance from a nobleman, and overall good fortune.

乾之無妄：傳言相誤，非乾徑路。鳴鼓逐狐，不知跡處。

The trigram Qian transforms into the trigram Wuwang. Messages are passed on in a roundabout way, leading to distortion and misunderstanding, which has nothing to do with the correct path. It's like beating a drum to chase a fox, yet not knowing where the fox is. The trigram Wuwang signifies a卦 of not acting recklessly. Acting recklessly in pursuit leads to nothing. This divination indicates false information, and searching for people or things with no result.

乾之大畜：三羊爭雌，相逐奔馳。終日不食，精氣勞疲。

The trigram Qian changes to Da Xu. Three male sheep contend for one female sheep, chasing each other continuously; they are too preoccupied to eat grass, exhausting their energy and becoming exhausted. Da Xu originally signifies accumulating virtue and strength, but here it becomes an omen of contention and depletion. This omen suggests that competing is unproductive and leads to unnecessary loss and physical exhaustion. It is advisable to retreat and cease the conflict.

乾之頤：純服黃裳，戴上以興。德義既生，天下歸仁。

The trigram Qian changes to Yi. A person with a pure yellow lower garment, supported by those above, rises up; virtue and righteousness have been established, and the world turns to benevolence. The line "Yellow garment is originally auspicious" from the trigram Kun's sixth line refers to yellow as the color of the center and the garment as the clothing of the lower part, symbolizing staying in the center and guarding the lower position. Yi governs nurturing correctness, nurturing virtue to influence others. The subject gains widespread support and achieves flourishing in endeavors.

乾之大過：桀蹠並處，人民愁苦。權兵荷糧，戰於齊魯。

The trigram Qian transforms into the trigram Da Guo. A tyrant like King Jie of Xia and a great bandit like Zhu Ci appear at the same time, causing the people great distress. They are forced to take up arms and carry grain to fight in the states of Qi and Lu. Da Guo signifies a bent beam, and when the burden is too heavy, it will collapse. This omen indicates disaster from military service, hardship and toil, and is ominous.

乾之坎：黃鳥采綠，既嫁不答。念我父兄，思復邦國。

The trigram Qian transforms into Kan. A yellow bird is gathering green grass, and a woman who has already married does not receive a response from her husband; she misses her father and elder brothers and longs to return to her homeland. The poem "Cai Lu" from the Book of Songs expresses the sorrow of a wife longing for her husband. Kan represents deep and dangerous difficulties, being trapped and unable to escape. If asked about marriage, there is concern of separation; if asked about a traveler, it indicates a long stay away from home with a strong desire to return.

乾之離：胎生孚乳，長息成就。充滿帝室，家國昌富。

The trigram Qian transforms into Li. It symbolizes carrying a child and giving birth, hatching eggs and nursing offspring, with each child achieving success. The descendants fill the royal household, leading to prosperity and abundance for both family and country. Li represents the trigram of attachment and illumination, with continuous succession and unbroken transmission, perfectly matching the image of generations passing on. When asking about descendants or family affairs, the household is flourishing with many people, indicating great auspiciousness.

乾之咸：三人求桔，反得大粟。女貴以富，黃金百鎰。

The trigram Qian changes to Xian. Three people went to look for oranges, but instead found large grains of millet; a woman thus became wealthy and noble, obtaining a hundred catties of gold. Xian is the trigram of mutualsympathetic response, so although the desired outcome was not achieved, there was a substantial gain. This divination indicates unexpected wealth, profit through marriage, and is auspicious.

乾之恆：東山西嶽，會合俱食。百家送從，以成恩福。

The trigram Qian transforms into the trigram Heng. The mountain in the east and the mountain in the west meet together to share in the sacrificial rites; hundreds of families accompany and support each other, jointly achieving blessings and benefits. Heng means constancy; mountains and hills do not move, so the blessings can last. This divination indicates gathering assistance and the adherence of many people, which is auspicious.

乾之遁：弱雞無距，與鵲交斗。翅折目盲，為鳩所傷。

The trigram Qian transforms into the trigram Duan. A weak chicken without strong claws attempts to fight a magpie, resulting in broken wings and blindness, and is then injured by a dove. Those who retreat should not be forced to fight when they are not strong enough, hence they get hurt. This divination indicates that striving against one's limits brings misfortune; one should not engage in competition and should retreat early.

乾之大壯：隙大牆壞，蠹眾木折。狼虎為政，天降罪罰。高弒望夷，胡亥以斃。

The trigram Qian transforms into the trigram Da Zhuang. When cracks become larger, walls collapse; when many insects蛀蛀, the wood breaks. Tigers and wolves take power, and heaven sends down punishment. During the Qin dynasty, Zhao Gao murdered the second emperor Hu Hai in Wangyi Palace, and this was exactly such a fate. Da Zhuang, if overly strong, will surely break; accumulated evils, if not removed, will surely lead to collapse. This divination indicates internal turmoil and disaster, with upper and lower factions fighting each other, which is extremely凶.

乾之晉：三痴俱走，迷路失道。惑不知歸，反入患口。

The trigram Qian changes into the trigram Jin. Three foolish people run together, losing their way; they are confused and do not know how to return home, instead throwing themselves into disaster. Jin signifies advancement and upward movement, but advancing without knowing the direction leads to danger. This omen indicates that the subject acts in confusion, getting further and further astray, which is ominous.

乾之明夷：弓矢俱張，把彈折弦。丸發不至，道遇害患。

The trigram Qian changes to Mingyi. The bow and arrow are already drawn, but the slingshot is broken as the bowstring snaps. The projectile is shot but misses the target, and on the way it meets with misfortune. Mingyi is the trigram of light sinking into the earth and the injury of virtue, so there is preparation but it is not put to use. This divination indicates a plan that fails and a journey that leads to harm.

乾之家人：三女求夫，伺候山隅，不見覆關，長思嘆憂。

The trigram Qian transforms into the trigram Family. Three women are seeking husbands and waiting by the mountain corner, but they cannot see their beloved coming from Fuguan. They only have longings, sighs, and sorrow. The poem "Meng" from the "Book of Songs," "Wearing the broken wall to look toward Fuguan," describes exactly this situation. This divination indicates difficulties in marriage, a long wait with no success.

乾之睽：陽旱炎炎，傷害禾穀。穡人無食，耕夫嘆息。

The trigram Qian transforms into the trigram Kui. There is a severe drought with scorching heat, and the crops and grains are all scorched by the sun. The harvesters have no grain, and the farmers can only sigh in despair. Kui signifies separation and discord, indicating that the natural conditions and human affairs are at odds. When asking about farmland and livelihood, it foretells a poor harvest and insufficient food and clothing, which is ominous.

乾之蹇：騎豚逐羊，不見所望。徑涉虎廬，亡羝失羔。

The trigram Qian changes to Jian. Riding a pig to chase a sheep, one cannot see what is desired; entering directly the tiger's den, both the male sheep and the young lamb are lost. The trigram Jian signifies difficulty in movement, indicating an unsuitable mount and an improper destination. This divination suggests improper appointment of people, seeking but losing, and a凶 omen.

乾之解：闇昧冥語，相傳詿誤。鬼魅所居，誰知臥處。

The trigram Qian transforms into the trigram Jie. In darkness, there is secret murmuring, passing from one to another, leading to mutual misunderstanding; it is the place where ghosts dwell, and who knows where exactly it lies. Jie signifies the dispersion of dangers, yet if private matters are not resolved, doubts will persist. The main interpretation suggests slander and unclear hidden dangers, so it is advisable to act openly and honestly.

乾之損：姬姜祥淑，而人偶食。論仁議福，以安王室。

The trigram Qian transforms into the trigram Sun. Women of the Ji and Jiang clans, being virtuous and auspicious, marry and share meals with others. Between husband and wife, they discuss benevolence and plan for the welfare of the people, thus stabilizing the royal house. Sun indicates reducing from below to benefit above, restraining personal desires to serve the state. When asking about marriage, it signifies obtaining a virtuous spouse; when asking about the state or family, it indicates having an internal helper who ensures national stability. It is auspicious.

乾之益：公孫駕驪，載聘東齊。延陵說產，遺季紵衣。

The trigram Qian changes to Yi. A general rides a black steed, carrying gifts and travels east to the state of Qi. Yanling Jizi and Zheng's Zi Chang are instantly fond of each other, and Jizi presents Zi Chang with a robe of hemp cloth. The Zuo Zhuan records the story of Wu's Jizha visiting the superior states and exchanging words with Zi Chang. Yi represents a loss at the top benefiting the lower, indicating gain through social interaction. This divination suggests profit from a long journey and gaining a virtuous friend.

乾之夬：孤竹之墟，失婦亡夫。傷於蒺藜，不見少妻，東郭棠姜，武氏以亡。

The trigram Qian changes to the trigram Guai. On the ruins of the state of Guzhu, the wife is separated and the husband has died; the body is pierced by thorn bushes and the young wife is not seen. Duke Cui Wuzi of the state of Qi married the sister of Dongguo Yan, Tang Jiang, which eventually led to the assassination of the king and the ruin of the family (from "Zuo Zhuan · Xianggong Twenty-Fifth Year"). The trigram Guai signifies a卦 of decisive action to eliminate evil. If one cannot decisively reject lust, it will result in death and family destruction. The divination indicates that the cause is the ruin of the family due to female desire, which is extremely凶.

乾之姤：仁政不暴，鳳凰來舍。四時順節，民安其處。

The trigram Qian transforms into the trigram Guo. Practicing benevolent governance without cruelty, the phoenix comes to rest; the four seasons follow their proper seasons, and the people live in peace in their own places. Ancients regarded the arrival of the phoenix as a sign of the sage king, as recorded in the Book of Yu and Ji. Guo signifies an unexpected meeting, and when virtue is fully established, auspicious signs naturally appear. This omen indicates harmony between superiors and inferiors, timely weather, and a bountiful harvest, which is favorable.

乾之萃：任劣力薄，孱駑恐怯。如蝟見鵲，不敢格拒。

The trigram Qian transforms into the trigram Cui. The person in charge lacks ability and strength, is timid and dull, and full of fear; like a hedgehog meeting a magpie, it only curls up and dares not resist. Cui is the trigram of gathering, but if the talent is not suitable for the position, gathering leads to uselessness. If this is the divination result, the person in charge is unable to bear heavy responsibilities, tends to retreat in face of affairs, and is not suitable for taking on major tasks.

乾之升：衛侯東遊，惑於少姬。忘我考妣，久迷不來。

The trigram Qian transforms into the trigram Sheng. The Duke of Wei traveled east and was bewitched by a young woman of the Ji surname; he forgot his father and mother, and became deeply addicted, unwilling to return. Sheng signifies upward movement, but becoming addicted to private affection leads to loss despite progress. If one asks about a traveler who has been away for a long time, it indicates he will not return. If one asks about oneself, it suggests indulgence in pleasures, which is ominous.

乾之困：噂噂所言，莫如我垣。歡喜堅固，可以長安。

The trigram Qian changes to Kun. When people talk a lot, it cannot compare to the reliability of one's own walls. If the heart is joyful and the home is solid, it can remain peaceful and long-lasting. The Book of Songs, Xiao Ya, "October's Meeting" says, "rumors multiply and turn to hatred," which refers precisely to the situation of many voices. Being able to hold on during hardship means not being trapped by it. The divination indicates that although there are many external criticisms, there is actually no harm internally. Holding on to the old ways brings stability and peace.

乾之井：鸑鳴岐山，鱉應山淵。男女構精，萬物化生。文王以成，為開周庭。

The trigram Qian transforms into the trigram Well. A phoenix cries out on Mount Qi, and a turtle responds from the deep; male and female combine their vital energies, and all things are thus generated and nurtured. The "Guoyu · Zhouyu" records that "when the Zhou dynasty rose, the phoenix cried out on Mount Qi"; "male and female combine their vital energies, and all things are thus generated" comes from the "Zhouyi · Xici Xia." The virtue of the Well trigram sustains people without end, and King Wen thus achieved great accomplishments, establishing the foundation of the Zhou dynasty. This divination indicates that the foundation is initially established and then inevitably flourishes, which is auspicious.

乾之革：玄黃虺隤，行者勞疲，役夫憔悴，逾時不歸。

The trigram Qian changes to the trigram Ge. A horse is sick, its coat dull and its legs weak, and the traveler is exhausted. Those serving others are pale and thin, and they have not yet returned home even after the deadline. The poem "Classic of Poetry · Zhou Nan · Juan Er" says, "My horse is weary," and "My horse is dark and yellow," which describes the hardship of travel. The trigram Ge signifies change, but when strength is exhausted, there can be no change. Asking about a traveler indicates being detained abroad, and asking about oneself indicates illness from overwork.

乾之鼎：弱足鉞跟，不利出門。市賈不利，折亡為患。

The trigram Qian changes to Ding. One's physical strength is already weak, and the feet are injured by weapons, making it unsuitable to travel far; going to the market for trade will not bring profit, and losses will become a misfortune. The trigram Ding signifies nurturing the virtuous to create something new, but if the legs of the Ding are injured, the Ding will certainly collapse. Whether asking about travel or business, both indicate loss, so it is better to remain still rather than to move.

乾之震：懸貆素餐，居非其安。失輿剝廬，休坐徒居。

The trigram Qian changes to Zhen. In the courtyard, there hangs a wild boar caught by the hunter, eatingofficial stipend without working, living in an unstable place. The "Book of Songs · Wei Wind · Fatan" criticizes "those noble men, who do not eat without working." The upper ninth line of the hexagram "Bao" warns of "the small man stripping the house." Eventually, losing the carriage and breaking the house, one can only sit idly and guard nothing. Zhen represents movement, but movement without virtue leads to losing one's position and family. The divination indicates loss of position and destruction of family, which is凶.

乾之艮：民怯城惡，奸人所伏。寇賊大至，入我邦城，妻子俘獲。

The trigram Qian transforms into Gen. The people are timid and cowardly, the city defenses are ruined, which becomes a hiding place for villains. Robbers come in great numbers and attack my territory, capturing my wife and children. Gen represents stillness; when stillness should be maintained, it is not, and thus the defense loses its foundation. Asking about the state affairs indicates military disaster, and asking about the family indicates the danger of family members being separated. This is a great misfortune.

乾之漸：陽低頭，陰仰首，水為災，傷我足，進不利，難生子。

The trigram Qian changes to the trigram Jie. Yang energy bends down and retreats, while Yin energy rises upward and ascends, reversing the positions of yin and yang. There is a flood causing disaster, injuring my foot, making forward movement unfavorable and making it difficult to seek offspring. The trigram Jie signifies gradual progress, but when yin and yang are out of order, advancement becomes unstable. Both seeking offspring and traveling are unfavorable. It is advisable to wait for the right time before taking action.

乾之歸妹：背北相憎，心意不同，如火與金。

The Qian hexagram changes to the Gui Mei hexagram. The two are facing away from each other and mutually dislike each other, with differing intentions, like fire and metal that mutually control each other and are incompatible. Gui Mei indicates marriage, but if the hearts do not align, even though they are paired, they will not harmonize. When asking about marriage or partnerships, it indicates discord and separation, and should not be forced together.

乾之豐：太微帝室，黃帝所值。藩屏周衛，不可得入，常安無患。

The trigram Qian transforms into the trigram Feng. The Taimei Yuan is the palace of the heavenly emperor, and the star of the Yellow Emperor is in its proper position. It is surrounded on all four sides by barriers and guards, making it impossible for outsiders to intrude, thus ensuring long-term safety. Feng means great, and occupying a great position with protection ensures no danger. This divination indicates a secure dwelling and protection by a nobleman, which is auspicious.

乾之旅：繭栗犧牲，敬享鬼神。神嗜飲食，受福多孫。

The trigram Qian changes to the trigram Lv. Use small oxen, whose horns are as delicate as silkworm cocoons or chestnuts, as sacrifices, and worship the spirits with reverence. The Book of Songs, Xiao Ya, Chu Ci says, "The spirits delight in food and drink; may the lord live long and prosper." Since the spirits have been honored, they bestow blessings and numerous descendants. Being away from home yet not forgetting to perform sacrifices brings divine protection. This omen indicates prosperity from worship and abundant descendants, which is auspicious.

乾之巽：出門逢惡，與禍為怨。更相擊刺，傷我手端。

The trigram Qian changes to Xun. As soon as one goes out, one meets a wicked person and incurs enmity and misfortune; there is a fight with injuries to the fingers. Xun is the trigram of smooth entry, but it turns into reverse, thus causing calamity. This divination indicates that one should avoid conflict and be cautious while traveling, as there will be disputes and possible injury from a blade. One should retreat and be patient.

乾之兌：鷁飛中途，舉事不進，眾人亂潰。

The trigram Qian changes to Dui. A heron flies halfway and returns, indicating that the matter in hand cannot proceed, and people become confused and scatter. The Spring and Autumn Annals, Volume 16 of Duke Xi, records 'six herons flew back over the State of Song,' which ancient people regarded as a sign of retreat and defeat. Dui represents harmony and joy, but if the people's hearts are not joyful, the matter will certainly fail. This divination indicates obstruction in the middle, dispersion of people's hearts, and a凶 (unfavorable) outcome.

乾之渙：跛踦相隨，日暮牛疲。陵遲後旅，失利亡雌。

The trigram Qian changes into the trigram Huan. A lame man and a one-legged person walk together, the sky is already dark and the ox is tired; they move slowly and lag behind the group, losing both wealth and the cow. Huan means dispersion; slow movement leads to the scattering of people. This divination indicates that the matter involves slow action, missing the right opportunity, and resulting in loss, which is ominous.

乾之節：龍角博顙，位至公卿。世祿長久，起動安寧。

The trigram Qian changes to Jie. The bone on the forehead rises like a dragon's horn, and the forehead is broad and full, which is the appearance of a nobleman according to physiognomy. One can attain high official rank, such as that of a marquis or minister; the family enjoys continuousofficial stipend for generations. In all movements and stillness, there is peace and security. Jie signifies adherence to proper measures and moderation. If one can maintain this moderation, then the official position will be long-lasting. This omen indicates promotion and high status, with the family flourishing for a long time, which is very auspicious.