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

坤之巽：白駒生芻，猗猗盛姝。赫喧君子，樂以忘憂。

The hexagram K'un transforms into Xun. The "Book of Songs," in "Xiao Ya · Bai Ju," uses a bundle of green grass to welcome a virtuous person arriving on a white horse, while in "Wei Feng · Qi Yue," it describes the beauty of a gentleman with "green bamboo gracefully bending" and "bright and handsome." Such an illustrious gentleman is so joyful that he forgets his worries. Xun represents smoothness and entering, meaning that when the virtuous person comes, harmony is achieved between superior and inferior. This omen indicates that a virtuous guest will arrive, and the mind will be at ease, which is auspicious.

坤之兌：車馳人趨，卷甲相仇。齊魯寇戰，敗於犬丘。

The trigram Kun transforms into the trigram Dui. Vehicles and horses race swiftly, people rush about, gathering armor and fighting against each other; the states of Qi and Lu attack each other, eventually suffering defeat at Qianqiu. Dui represents speech and destruction; striving for victory and fighting lead to inevitable defeat. This omen indicates armed conflict and loss of troops, which is ominous.

坤之渙：舉首望城，不見子貞，使我悔生。

The hexagram of Kun changes to the hexagram of Huan. Looking up and far, I cannot see the figure of Zi Zhen, which makes me regret my whole life. Huan means dispersion; the person I miss is scattered and cannot be gathered together. If asking about a traveler, it indicates no news; if asking about a meeting, it indicates not being able to meet, which is ominous.

坤之節：龍鬥時門，失理傷賢。內畔外賊，則生禍難。

The坤 hexagram transforms into the节 hexagram. A dragon is fighting in the gate of time, acting against the norm and harming the virtuous. There is internal rebellion and external hostility, leading to calamity. The节 hexagram represents maintaining order and discipline; losing control leads to difficulties both inside and outside. This omen indicates conflict between superiors and inferiors, internal troubles and external threats arising together, resulting in great misfortune.

坤之中孚：安如泰山，福喜屢臻。雖有豹虎，不致危身。

The hexagram of K'un transforms into Zhongfū. It is as stable as Mount Tai, with continuous good fortune and joy. Even if tigers and leopards are nearby, they do not pose a threat. Zhongfū is a hexagram of sincerity within. When sincerity is established in the heart, external forces cannot harm one. This omen indicates solid foundations and safety in danger, which is highly auspicious.

坤之小過：初憂後喜，與福為市。八佾列陳，飲御嘉友。

The坤卦 changes to the Xiao Guo卦. At first there was worry, but later there was joy, as if making a trade with good fortune; the eight rows of dance formation were arranged in order, and wine was set out to entertain guests and friends. The eight rows of dance were originally the music and dance of the Son of Heaven, as mentioned in the Analects of Confucius, chapter "Ba Yi." The Xiao Guo hexagram is suitable for planning small matters. Being cautious and careful can turn worry into joy. The divination indicates that difficulties come first but success follows, with guests and friends gathering happily, which is auspicious.

坤之既濟：持刀操肉，對酒不食。夫行從軍，小子入獄，抱膝獨宿。

The Kūn hexagram changes to the Jìjì hexagram. Holding a knife and grasping meat, facing wine yet unable to eat; the husband has gone to serve in the military, the son is imprisoned, and one can only sit on the knees alone through the night. The Jìjì hexagram signifies a situation where after success comes worry, appearing complete but with people scattered. If asking about the family home, it indicates separation among family members; if asking about oneself, it indicates loneliness, sorrow, and distress. It is an ominous omen.

坤之未濟：陰衰老極，陽建其德。履離戴光，天下昭明。功業不長，蝦蟆代王。

The K'un hexagram transforms into the Wei Ji hexagram. The yin energy has declined to its extreme, and the yang energy reestablishes its virtue; the feet rest upon the Li hexagram of illumination, and the head bears the radiance, resulting in a bright and clear world. However, achievements cannot last, and the toad has taken the place of the king—ancients regarded the moon's being eaten by the lunar toad as a great portent. Wei Ji is a hexagram representing an unfinished matter, reaching maximum brightness and then returning to darkness. This divination indicates a pattern of initial prosperity followed by decline, and failure just before success. It advises to seize the good and stop when appropriate.

屯之屯：兵征大宛，北出玉關。與胡寇戰，平城道西，七日絕糧，身幾不全。

The hexagram Zun remains Zun after its own transformation. It relates to the military campaign against the Duyan people, where the army marched north through the Jade Gate Pass; they encountered enemy forces from the Hu people and were surrounded west of Pingcheng Road, suffering seven days without food, with their lives in danger. Emperor Wu of the Han Dynasty ordered Li Guangli to attack Duyan, and Emperor Gaozu of the Han was surrounded by the Xiongnu at Baita Mountain for seven days, both events are recorded in the "Records of the Grand Historian." The hexagram Zun represents the initial growth of all things and the difficulty of beginnings, which precisely matches the image of weary soldiers and exhausted troops. When asking about travel or military matters, it indicates hardship and danger, which is extremely ominous.

屯之乾：泛泛柏舟，流行不休。耿耿寤寐，心懷大憂。仁不逢時，身隱窮居。

The hexagram Zun changes to Qian. A small boat made of cypress wood drifts aimlessly, moving continuously with the current; the mind is restless and uneasy, unable to sleep, burdened with deep sorrow. The poem "Bai Zhou" from the Book of Songs expresses the feelings of a virtuous person who is not recognized, worrying about slander and criticism. A benevolent person, born at an inauspicious time, can only retreat into poverty and seclusion. This divination indicates a situation of being unrecognized for one's talents, drifting without support, and should adopt a strategy of concealing one's abilities and waiting for the right opportunity.

屯之坤：采薪得麟，大命隕顛。豪雄爭名，天下四分。

The hexagram Zun changes to Kun. Going up the mountain to cut firewood, one catches a qilin, and thus the heavenly mandate begins to fall. The Spring and Autumn Annals records that in the fourteenth year of Duke Ai's reign, "a qilin was caught in the west." Confucius heard of this and stopped writing, considering it a sign of the chaos of the age. After that, heroes and villains fought for power and fame, and the world split into four parts. Zun represents the time of initial establishment and great difficulties, and a sacred omen appearing at an inopportune time becomes a凶 portent. This divination indicates a great disorder in the situation, with heroes dividing the land, and it is凶.

屯之蒙：山崩谷絕，天福盡竭。涇渭失紀，玉曆盡已。

The hexagram Zun changes to Meng. High mountains collapse and deep valleys are severed; the blessings bestowed by heaven are all exhausted. The waters of Jing and Wei have lost their course, and the heavenly mandate of the Son of Heaven has reached its end. The poem "October" from the Book of Songs says, "All rivers boil over, mountain peaks collapse," which describes exactly this kind of calamity. Meng signifies confusion and darkness; when heaven and earth lose their order, human affairs become chaotic. This omen indicates the end of the era, the collapse of the great structure, and great misfortune.

屯之需：夏臺羑里，湯文所厄。鬼侯俞賄，商王解舍。

The hexagram Zun changes to Xu. XiaTai and YouLi were places where King Tang of Shang and King Wen of Zhou were once imprisoned; the ghost lord Guihou offered wealth as a bribe, and the Shang king then released King Wen. The Records of the Grand Historian, Shang Benji and Zhou Benji, record the events of King Tang's imprisonment at XiaTai and King Wen's imprisonment at YouLi followed by his release. Xu means waiting for the right moment; even sages must endure humiliation to wait. The divination indicates that one will eventually be released from difficulties, beginning with misfortune and ending with good fortune.

屯之訟：泥津汙辱，棄捐溝瀆。所共笑哭，終不顯錄。

The hexagram Zun changes to Song. Being trapped at a muddy ford and suffering disgrace, being cast away into a ditch; becoming the object of collective ridicule and scolding, ultimately not being recognized or promoted. Song is the hexagram of contention; contending and being rejected leads to loss of reputation. This omen indicates being disgraced and losing position, remaining unrecognized throughout life, which is凶 (auspicious).

屯之師：李梅冬實，國多盜賊。擾亂並作，君不能息。

The hexagram Zun changes to Shi. In winter, the plum tree and the peach tree bear fruit, which is against the natural order, leading to many bandits in the country. Disorders arise all at once, and the ruler is unable to quell them. Ancients regarded the failure of plants and trees to bear fruit at the proper time as an omen of calamity. The hexagram Shi signifies military action; when disorder arises and cannot be stopped, wars and misfortunes continue. This divination indicates a turbulent situation with bandits emerging everywhere, which is ominous.

屯之比：獐鹿逐牧，飽歸其居。反還次舍，無有疾故。

The hexagram Zun changes to Bi. Squirrels and deer run about searching for food, and when they are full they return to their nests. Returning to their dwellings for rest, there is no illness and no mishap. The hexagram Bi signifies a卦 of mutual affinity and support, with each finding its proper place and thus remaining safe and secure. This omen indicates safe travel and no lack of clothing or food, which is auspicious.

屯之小畜：夾河為婚，期至無船。搖心失望，不見所歡。

The hexagram Zun changes to Xiaoxu. When discussing marriage across a river, the appointed time arrives but there is no boat to cross; the mind is agitated and great disappointment ensues, with the beloved person not being seen. Xiaoxu is a hexagram indicating a small accumulation and insufficient strength to accomplish matters. Asking about marriage indicates obstacles along the way, difficulty in fulfilling the appointed time, and an ominous outcome.

屯之履：百足俱行，相福為強。三聖翼事，王室寵光。

The hexagram Zun changes to the hexagram Liu. A centipede moves forward only when all its legs work together, and through mutual assistance, it appears strong. Three virtuous men assist the state, bringing honor and glory to the royal house. The hexagram Liu signifies proceeding with propriety and righteousness. When people unite in effort, their strength naturally grows. This divination indicates gaining support from many, receiving favor from above, and is auspicious.

屯之泰：坐位失處，不能自居。賊破王邑，陰陽顛倒。

The hexagram Zun changes to Tai. The position has lost its original place, and the self cannot find rest; thieves have broken into the royal city, with yin and yang reversed and the upper and lower orders disrupted. Tai usually signifies communication between upper and lower, but here it indicates a disorder of names and roles. This omen suggests loss of position and place, a reversal of circumstances, and is ominous.

屯之否：登几上輿，駕駟南遊。合縱散橫，燕齊以強。

The hexagram Zun changes to the hexagram Po. One ascends onto a small table and rides in a carriage drawn by four horses, traveling south for a tour; advocating the strategy of a coalition against the state of Qin while promoting the policy of the horizontal alliance. Yan and Qi thus become strong. During the Warring States period, Su Qin promoted the coalition strategy, while Zhang Yi advocated the horizontal alliance, as recorded in the "Records of the Grand Historian: Su Qin's Biography." Po signifies blockage and obstruction, yet eloquent individuals can find ways to achieve communication within such circumstances. This divination indicates success through verbal persuasion, which is auspicious.

屯之同人：三孫荷弩，無益於輔。城弱不守，邦君受討。

The hexagram Zun changes to Tong Ren. Three younger generations carrying bows and arrows have no benefit in assisting the state affairs; the city defenses are weak and cannot be held, so the ruler of the state is attacked. Tong Ren values unity, but even though people are numerous, if they do not exert their strength, they are of no use. The divination indicates an appearance of strength but internal weakness, with an army that cannot defend against enemies, resulting in misfortune.

屯之大有：河伯大呼，津不得渡。船空無人，往來亦難。

The hexagram Zun changes to Da You. The river god is shouting loudly in the water, but the ferry is blocked and cannot be crossed; the boats are empty with no boatmen, and travel is difficult in both directions. The river god is an ancient water deity of the Yellow River, as mentioned in the "Autumn Waters" chapter of the "Zhuangzi." Da You originally signifies prosperity and abundance, but if there is no one to guide or assist, then even with much possession, one cannot make use of it. This divination indicates obstruction in travel and matters, lack of assistance from others, and a凶 outcome.

屯之謙：甘露醴泉，太平機關。仁德感應，歲樂民安。

The hexagram Zun changes to Qian. Sweet dew descends and sweet spring water flows forth, indicating the beginning of a time of peace and prosperity; when benevolence and virtue reach, heaven and humanity respond, resulting in abundant harvests and people's peace and happiness. The "Rites of the Rites" in the "Book of Rites" regards the falling of sweet dew from heaven and the emergence of sweet spring water from the earth as auspicious signs of the Great Harmony. Those who are humble gain benefits; when virtue is practiced with humility, auspicious signs naturally come. The divination indicates harmony in time, abundant harvests, and peace between superiors and inferiors, which is highly auspicious.

屯之豫：重茵厚席，循皋采藿。雖躓不懼，反覆其宅。

The hexagram Zun changes to Yu. Laying down layer upon layer of cushions and thick mats, yet still going along the riverbank to gather bean leaves and wild vegetables; even if one falls, there is no fear, and one can return home both ways. Yu is the hexagram of joy and harmony. Living in comfort yet not forgetting simplicity and frugality, thus there is alarm but no real danger. This omen indicates that the family is secure, though there may be minor setbacks, but there is no harm, and it is auspicious.

屯之隨：太乙駕騮，從天上來。徵我叔季，封為魯侯。

The hexagram Zun changes to Suí. The Supreme Emperor rides a red steed, descending from heaven; he summons my younger cousin's son and appoints him as a feudal lord of Lu. The Supreme Emperor is an ancient name for a revered deity, who oversees destiny and official appointments. Suí signifies following and accompanying; when heaven's mandate calls, one's status rises beyond measure. This divination indicates receiving a promotion, advancement in rank, and great good fortune.

屯之蠱：南巴六安，石解戟天。所指不已，耊老復丁。弊室舊噓，更為新家。

The hexagram Zun changes to Gu. In the regions of Nanba and Liuan, the mountains and rocks crack open like spears piercing the sky; the areas affected stretch continuously without end, and elderly people have returned to youth, appearing as strong and vigorous young men. Ruined houses and abandoned ruins have been restored to become new and prosperous dwellings. The hexagram Gu signifies the rectification of accumulated disorders; when disorders are removed, all affairs are renewed. This omen indicates rejuvenation for the aged and the revival of old enterprises, which is auspicious.

屯之臨：家給人足，頌聲並作。四夷賓伏，干戈韜閣。

The hexagram Zun changes to Lin. Every household is prosperous, everyone is warm and well-fed, and praise arises together; all surrounding tribes come to pay homage and submit. Weapons are put away and warfare is ceased. Lin is the hexagram of ruling from above over below; when virtue and grace reach down, distant people will naturally submit. This omen indicates national peace and security, cessation of warfare, and great good fortune.

屯之觀：東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。

The hexagram Zun changes to Guan. A neighbor to the east has a daughter who marries a concubine of the Son of Heaven; Duke Zhuang of Lu built a pavilion for her, to honor her mother, the Queen Dowager. She marries far away to the capital, and Ji Jiang is delighted. The Spring and Autumn Annals, Year 9 of Duke Huan, records 'Ji Ji Jiang returns to the capital,' referring to this very event. Guan hexagram represents observing and guiding through influence; when propriety is complete, the marriage is successful. Asking about marriage indicates a high and noble match, achieving a beautiful union, which is very auspicious.

屯之噬嗑：陳妻敬仲，兆興齊姜。營丘是適，八世大昌。

The hexagram Zun changes to Shehe. Yi Shi of the state of Chen married his daughter to Jingzhong, and the divination foretold that his descendants would flourish in the state of Qi Jiang. Later, Jingzhong settled in Yingqiu, and after eight generations, his lineage indeed became prosperous. The "Zuo Zhuan · Zhuanggong Twenty-second Year" records Chen Wan's flight to Qi and the divination regarding his marriage, and later the Tian clan indeed replaced the Qi dynasty. Shehe signifies the act of biting to remove obstructions; once the obstruction is removed, the future opens up widely. This divination indicates that the subject, after living in another country, will have great success in future generations, which is auspicious.

屯之賁：路多枳棘，步刺我足。不利旅客，為心作毒。

The hexagram Zun changes to Ben. On the way, there are many thorny shrubs and brambles, and each step causes injury to my foot; this is not favorable for those traveling away from home, becoming a source of worry in the heart. Ben represents ornamentation, but external decoration cannot remove the thorns from the path. Asking about travel indicates many obstacles and injuries; it is advisable to temporarily stop and not proceed, which is ominous.

屯之剝：天官列宿，五神共舍。宮闕光堅，君安所居。

The hexagram Zun changes to Bo. The celestial officials and constellations are arranged in order, and the five directional deities dwell together in one pavilion. The palaces and towers are bright and solid, and the ruler resides within them. Although Bo is the hexagram of decline, if there are heavenly deities protecting it, it will not lead to danger. This divination indicates a stable dwelling and divine protection, which is auspicious.

屯之復：牧羊稻園，聞虎呻喧。懼畏惕息，終無禍患。

The hexagram Zun changes to Fu. In a rice field or garden, one is grazing sheep and hears a tiger roaring loudly; frightened, one holds one's breath and trembles, but in the end, no harm comes. Fu is the hexagram of a single yang returning, and if one remains cautious and vigilant, dangers will vanish on their own. This divination indicates a false alarm, with no actual harm, and a situation that begins with danger but ends in safety.

屯之無妄：鳴條之圖，北奔犬胡。左衽為長，國號匈奴。主君旄頭，立尊單于。

The hexagram Zun changes to Wuwang. The plot for the defeat at Mingshao battle led to the remnants of the Xia dynasty fleeing north to the Qianrong Hu region. They adopted the custom of wearing clothes with the left side in front, elected their leader, and established their country as HuXu. The "Records of the Grand Historian: Biography of the Hu Xiu" states that the Hu Xiu are descendants of the Xia dynasty. The hexagram Wuwang warns people against reckless actions. After a defeat, establishing a new lineage is also a matter of helplessness. The divination indicates a state of wandering, migration, and establishing a new foundation.

屯之大畜：克身潔吉，逢禹巡狩，錫我玄圭，拜受福佑。

The hexagram Zun changes to Da Xu. It signifies self-restraint, maintaining purity and seeking good fortune. At this time, the great Yu was touring the land, and he bestowed upon me a dark jade tablet, which I bowed to receive its blessings. The Book of Documents records, "Yu presented the dark jade, announcing his success." The hexagram Da Xu indicates accumulating virtue in preparation for use; when virtue is accumulated deeply, rewards come naturally. This divination suggests that the subject should cultivate oneself and receive rewards, being blessed by superiors, which is highly auspicious.

屯之頤：冬華不實，國多盜賊。疾病難醫，鬼哭其室。

The hexagram Zun changes to Yi. In winter, flowers bloom but no fruit is produced; there are many thieves in the country. Diseases are difficult to cure, and ghosts cry in the house. Plants do not bloom according to the seasons, and ancient people regarded this as a great ominous omen. Yi governs nourishment; if nourishment is not properly managed, illness and evil spirits arise. If the question is about illness, it indicates a serious condition. If the question is about the family residence, it indicates unrest and a great ominous omen.

屯之大過：襄送季女，至於蕩道。齊子旦夕，留連久處。

The hexagram Zun changes to Da Guo. When escorting a young daughter to her wedding, one sees her being sent along a smooth and level road; the women of Qi travel back and forth all day, lingering and staying for a long time. The "Book of Songs · Qi Wind · Zai Qu" says, "The road to Lu is smooth, the daughter of Qi departs at dusk," which satirizes Wen Jiang's private meetings with her husband's brother. Da Guo is a hexagram of excess. Excessive movement or stopping may lead to criticism. This divination indicates improper conduct between men and women, lingering and causing trouble, which is ominous.

屯之坎：朽根倒樹，花葉落去。卒逢火焱，隨風偃仆。

The hexagram Zun changes to Kan. The tree roots are rotten and the big tree falls over; flowers and leaves all fall off. Suddenly there is fierce fire, and with the wind it falls down. Kan represents a dangerous situation, with the foundation already ruined and external dangers coming. This divination indicates a ruined foundation, misfortunes occurring one after another, a great凶.

屯之離：陰變為陽，女化作男。治道得通，君臣相承。

The hexagram Zun changes to Li. Yin energy transforms into Yang energy, a woman becomes a man; the way of governing the country becomes clear, with the sovereign and ministers supporting each other. Li represents attachment and double brightness, and when flexibility turns into strength, things become smooth. This divination indicates a transformation from weakness to strength, a change of fortune, and it is auspicious.

屯之咸：炎絕續光，火滅復明。簡易理得，以成乾功。

The hexagram Zun changes to Xian. The fire is about to go out but rekindles its light, extinguished yet to shine again; by grasping the principle of simplicity, one achieves the achievements of the Qian trigram. The Great Treatise of the Zhou Changes says, "Qian is known through ease, Kun is accomplished through simplicity." Xian is the hexagram of mutualsympathetic response, and after a break it continues, thus life renews. This indicates a situation of revival from despair, the revival of old endeavors, which is auspicious.

屯之恆：多載重負，捐棄於野。予母誰子，但自勞苦。

The hexagram Zun changes to Heng. Carrying too much and being overburdened, one can only throw things away in the wilderness; raising a child for the mother but not knowing who the child belongs to, one toils in vain. Heng means constancy and duration. If the burden exceeds the proper measure, it becomes difficult to sustain. This omen indicates greed for excess and loss of weight, toiling without result, which is ominous.

屯之遁：江河海澤，眾利安宅，可以富有，飲御嘉客。

The hexagram Zun changes to Dun. Great rivers, lakes, seas, and ponds are places where many benefits gather safely, allowing for wealth and the hosting of banquets for distinguished guests. Although Dun signifies retreat, retreating to a place by water and marshes can actually bring in more benefits. This omen indicates gaining wealth through withdrawal and mutual joy between host and guest, which is auspicious.

屯之大壯：冬采薇蘭，地凍堅坼。利走室北，暮無所得。

The hexagram Zun changes to Da Zhuang. In winter, gathering wild garlic and orchids, the ground is frozen hard and cracked; rushing quickly towards the north side of the house, until dark nothing is obtained. Da Zhuang is suitable for maintaining righteousness and not for reckless action; going against the season and forcing matters leads to futile effort. This divination indicates that the timing is not right, labor is in vain, and it is凶 (a凶 omen).

屯之晉：烏鳴嘻嘻，天火將起。燔我室屋，災及姬後。

The hexagram Zun changes to Jin. Crows caw loudly and strangely, indicating that heavenly fire is about to arise; the fire will burn down my house, and the disaster will also affect the concubines of the Ji clan. Ancient people regarded the strange cries of crows as a sign of fire. The hexagram Jin signifies progress and attachment to brightness, but excessive brightness leads to burning. The divination indicates a great calamity of fire approaching the door, affecting the inner family, which is extremely凶.

屯之明夷：蠆室蜂戶，螯我手足。不可進取，為身害速。

The hexagram Zun changes to Mingyi. Scorpions are making nests, wasps are building their homes, and they sting my hands and feet. One should not proceed further, for harm will come quickly. Mingyi is the hexagram of injured light, with poison hidden in darkness. This divination indicates hidden harm and the risk of injury from movement. It is advisable to stop and remain cautious, which is ominous.

屯之家人：崔嵬北嶽，天神貴客。溫仁正直，主布恩德。閔哀不已，蒙受大福。

The hexagram Zun changes to the hexagram Jiaoren. The high and majestic northern mountain, Heng Mountain, is the dwelling place of heavenly spirits and honored guests. The deities there are kind and benevolent, just and upright, in charge of bestowing blessings. Compassion and mercy never cease, thus receiving great blessings. The hexagram Jiaoren governs internal governance with benevolence; when virtue and kindness extend to others, blessings naturally return to oneself. This omen indicates receiving divine protection and human assistance, with the family receiving great blessings, which is highly auspicious.

屯之睽：伯蹇叔盲，莫與守床。失我衣裘，伐民除鄉。

The hexagram Zun changes to the hexagram Kui. The elder brother is lame, the younger brother is blind, and no one can stay by the sickbed; I have lost my fur coat, and have been subjected to military campaigns and forced to leave my hometown. Kui signifies separation; when relatives are disabled and scattered, there is no support. The divination indicates loss of relatives' support, loss of wealth, and leaving the hometown, which is ominous.

屯之蹇：為季求婦，家在東海。水長無船，不見所歡。

The hexagram Zun changes to Jian. Seeking to marry off the youngest son, but the bride's family is far away on the eastern coast; the water route is long and there is no boat, so the desired person cannot be seen. Jian indicates a crippled foot and difficulty in movement, a long journey without a boat leads to unfulfilled wishes. Asking about marriage indicates a distant path and difficulty in success, obstacles prevent communication, which is ominous.

屯之解：山陵丘墓，魂魄失舍，精神盡竭，長寢不覺。

The hexagram Zun changes to Jie. In the mountains and hills, there are only tombs and burial mounds; souls have lost their resting place, spirit is exhausted, and the person lies in eternal sleep. Jie signifies the dispersion of danger, but if what is being resolved is a bond between form and spirit, it indicates death. If one asks about illness, it foretells difficulty in recovery; if one asks about the family home, it suggests a funeral. This is a great凶 (misfortune).

屯之損：踦牛失角，下山傷軸，失其利祿。

The hexagram Zun changes to Dun. A lame ox breaks its horn and, while going down the mountain, crushes the axle of the cart, thus losing the benefits it was due. When there is a reduction, tools are damaged and strength is weakened, so the gains also decrease. This omen indicates loss of wealth, loss of position, and unfulfilled aspirations, which is凶 (auspicious).

屯之益：水載船舟，無根以浮。往來溶溶，心勞且憂。

The hexagram Zun changes to Yi. A boat is on the water, without a firm foundation and can only float. It moves back and forth, uncertain and unstable, causing both mental fatigue and worry. Yi originally signifies increase and benefit, but without a solid foundation, one may gain and then lose again. This omen indicates wandering without a fixed place and mental unrest. It is advisable to first establish a firm foundation.

屯之夬：有鳥來飛，集於古樹。鳴聲可惡，主將出去。

The hexagram Zun changes to Guai. A bird flies in and lands on an old tree; its call is unpleasant and harsh, indicating the master is about to leave home and travel away. Ancients regarded an ugly bird perching on the house and calling as an omen of ill fortune. Guai signifies decisive action to remove something, so when ominous signs appear, it is advisable to make decisions early. This divination suggests change in the household and the master's departure, which is ominous.

屯之姤：東徙不時，觸患離憂。井泥無濡，思叔舊居。

The hexagram Zun changes to Guo. Moving east is inauspicious, leading to calamity and sorrow; the well has mud at the bottom with no water to draw, and one can only think of the old house of the younger uncle. The line "the well has mud and is not drinkable" from the hexagram Well, line Six at the Beginning, indicates a useless well. Guo signifies an unexpected encounter, and encountering something at an inauspicious time brings harm. This divination indicates that moving is unfavorable and returning to the past is difficult, resulting in misfortune.

屯之萃：黃帝所生，伏羲之宇。兵刃不至，利以居止。

The hexagram Zun changes to Cui. This refers to the birthplace of the Yellow Emperor and the dwelling of Fuxi; weapons cannot reach here, making it suitable for settling and resting. Both the Yellow Emperor and Fuxi were ancient sages, and their residences were places of blessing. Cui means gathering, and gathering in a favorable place ensures long peace. This divination indicates choosing an appropriate place to avoid military disaster, and it is auspicious.

屯之升：東山救亂，處婦思夫。勞我君子，役無休已。

The hexagram Zun changes to Sheng. Going to the east mountain to quell rebellion, the wife left at home misses her husband; the gentleman is weary, and military service has no end. The poem "Song of the Weary" from the Book of Songs describes the Duke of Zhou's eastern campaign lasting three years and the longing of the soldiers to return home. Sheng indicates upward movement, but long service away from home causes resentment and loneliness in the family. This divination indicates continuous labor and separation of husband and wife, which is ominous.

屯之困：跛躓未起，先利後市，不得鹿子。

The hexagram Zun changes to Kun. One limps and falls down, still not getting up; first seeking to gain profit and then heading to the market, ultimately failing to obtain the young deer. The hexagram Kun signifies a state ofpredicament, and with weak legs, one cannot reach the profit in time. This divination indicates obstacles in movement and failure in seeking wealth, which is ominous.

屯之井：大蛇當路，使季畏懼。湯火之災，切近我膚。賴其天幸，趨於王廬。

The hexagram Zun changes to Jing. A great snake blocks the way, causing the Ji family to feel fear; scalding hot water and fierce fire-like calamities press closely against my skin. Fortunately, by the grace of heaven, I was able to flee to the king's residence for safety. The hexagram Jing sustains people and its virtue remains constant; when encountering danger and receiving protection, there is no worry. The divination indicates a situation full of danger but ultimately leading to rescue, beginning with misfortune and ending with good fortune.

屯之革：從容長閒，遊戲南山。拜祠禱神，神使無患。

The hexagram Zun changes to Ge. One is at ease and leisurely, spending long days idly, playing and enjoying oneself in the southern mountain; then going to the temple to worship and pray to the gods, and the gods protect him from calamity. Ge signifies transformation. Even in a state of ease, one does not neglect the rites of worship, so although there is change, there is no alarm. The divination indicates that the mind and body are tranquil, with divine protection, which is auspicious.

屯之鼎：區脫康居，慕義入朝。湛露之歡，三爵畢恩。復歸野廬，與母相扶。

The hexagram Zun changes to Ding. The Xiongnu border region's area of detachment and the Western Regions' Kangju, admiring the Central Plains' rites and propriety, came to court; the Son of Heaven set a banquet called "Zhan Lu" to show harmony, and after three cups of wine, the affection was fully expressed. The "Zhan Lu" poem from the "Book of Songs · Xiao Ya" is a poem about the Son of Heaven feasting with feudal lords, and the "Zi Zao" chapter of the "Rites of Zhou" mentions the ceremony of "three cups and then departing with a contented heart." Afterward, returning to their rural dwellings, they supported each other with their mothers. The hexagram Ding represents nurturing virtuous people; when distant people come to submit, the state becomes prosperous and the family secure. The divination indicates that the person will receive honor on a long journey and return home to enjoy family reunion, which is auspicious.

屯之震：龜鱉列市，河海饒有。長錢山賈，商李悅喜。

The hexagram Zun changes to Zhen. Crows and turtles are arranged in rows in the market, and the products from rivers and seas are abundant. Money strings are long and goods are piled high, making the merchant Li happy. Zhen represents movement; when goods circulate, wealth naturally arises. Asking about business or seeking wealth indicates great profit, which is auspicious.

屯之艮：年常蒙慶，今歲受福。三夫採葩，出必有得。

The hexagram Zun changes to Gen. Year after year, blessings and good fortune are received; this year as well, one will receive the grace of heaven. Three people go out to gather flowers and herbs, and their journey will surely bring gain. Gen signifies stopping and being content with one's circumstances, thus the blessing will last. This divination indicates that maintaining what has been achieved brings profit, and traveling will result in gain. It is auspicious.