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

屯之漸：二人俱東，道路爭訟。意乖不同，使君洶洶。

The hexagram Zun changes to Jie. Two people are traveling east together but quarrel and bring litigation; their minds are discordant and their intentions differ, causing you great inner turmoil. Jie signifies gradual progress, but when traveling together with differing aspirations, gradual progress cannot be achieved. This divination indicates discord among companions, disputes and verbal conflicts, which is ominous.

屯之歸妹：樹我藿豆，鹿兔為食。君不恤護，秋無收入。

The hexagram Zun changes to Gui Mei. I planted my beans and bean leaves, but they were all eaten by deer and rabbits; the master did not care or protect them, and by autumn there was no harvest. Gui Mei indicates marriage but with improper positions, and if there is no one to take charge, the matter will ultimately be abandoned. This divination suggests failure in management, hard work with no reward, which is ominous.

屯之豐：黃鳥悲鳴，愁不見星。困於鷙鳥，鸇使我驚。

The hexagram Zun changes to Feng. A yellow bird cries out in sorrow, so sad that even the stars cannot be seen; trapped by fierce birds of prey, the鹯 and eagle cause me great fear and anxiety. The poem "Yellow Bird" from the Book of Songs describes the yellow bird losing its home and longing to return to its native land. Feng signifies great abundance, yet the weak are oppressed beneath the strong and suffer humiliation. This omen indicates being oppressed by the powerful, experiencing fear and unrest, which is ominous.

屯之旅：雙鳧俱飛，欲歸稻食。經涉萑澤，為矢所射，傷我胸臆。

The hexagram Zun changes to Lu. Two wild geese flew up together, intending to return to the rice field to feed; on the way through the reed marsh, they were shot by arrows, wounding my chest. Traveling in exile with no shelter, their movements were discovered and they were attacked from the shadows. This omen indicates harm in the middle of the journey, joy turning to sorrow, a great misfortune.

屯之巽：久客無依，思歸我鄉。雷雨盛溢，道未得通。

The hexagram Zun changes to Xun. There is a long stay in a foreign place with no place to rely on, and a strong desire to return home. However, there is a great thunderstorm and flooding, making the roads impassable. Xun represents smooth entry, but when circumstances are not favorable, progress is difficult. This divination indicates that the return home is obstructed and it is difficult to go back home. It is advisable to wait for the right time.

屯之兌：道路僻除，南至東遼。衛子善辭，使國無憂。

The hexagram Zun changes to Dui. The road has been cleared and opened, extending southward all the way to the east of Liao; the envoys of the state of Wei spoke politely, thus saving the country from calamity. Dui represents speech and words; using eloquent speech can relieve difficulties. The divination indicates that the matter is resolved through words, and the envoy is successful, which is auspicious.

屯之渙：同枕同袍，中年相知。少賈無失，獨居愁思。

The hexagram Zun changes to Huan. Sharing a pillow and blanket, comrades in arms, they become true friends only in middle age; in youth they engaged in business without loss, but now living alone they are full of sorrow. Huan signifies dispersion; even with old friends, one ultimately feels lonely. This divination indicates frequent parting and few gatherings, and solitude in old age.

屯之節：眾神集眾，相與議語。南國虐亂，百姓愁苦。興師征討，更立賢主。

The hexagram Zun changes to Jie. The assembly of deities gather together to deliberate and plan; the southern state is tyrannical and chaotic, causing the people great distress. Therefore, military action is taken to replace the tyrant with a virtuous ruler. Jie signifies order and regulation, removing the wicked and establishing the virtuous, which aligns with the meaning of regulation. The divination indicates a restoration of order, the old being replaced by the new, beginning with adversity and ending in auspiciousness.

屯之中孚：北陸閉蜇，隱伏不出。目盲耳聾，道路不通。

The hexagram Zun changes to Zhongfu. The sun reaches the northern land during the severe winter, when insects retreat and hide, remaining concealed and not emerging. The eyes cannot see, the ears cannot hear, and the roads are not passable. The "Zuo Zhuan · Zhao Gong Four Year" states, "When the sun is in the northern land, ice is stored." Zhongfu values sincerity and mutual trust, but at this time, above and below are separated and isolated. This omen indicates blockage and obstruction, and the news is cut off; one should remain hidden and guard oneself.

屯之小過：痴狂妄作，心逛善惑。迷行失路，不知南北。

The hexagram Zun changes to Xiao Guo. One is obsessed and mad, acting recklessly, with a confused mind easily led astray; lost direction, unable to distinguish north from south. Xiao Guo advises caution in small matters; reckless action leads to greater errors. This omen indicates a confused mind and improper actions, which is ominous.

屯之既濟：棟隆輔強，寵貴日光。福善並作，樂以高明。

The hexagram Zun changes to Ji Ji. The beams are high and prominent, the supporting timber is strong and firm, the favor and honor grow day by day; blessings and good fortune arise together, joy is found in lofty and noble realms. The line Nine in the Fourth of Da Guo says, "The beams are high, auspicious," which precisely refers to the ability to bear great responsibilities. Ji Ji is the hexagram of all matters completed; residing in the correct position brings peace. The divination indicates a high position and great blessings, family prosperity and flourishing, which is very auspicious.

屯之未濟：愛我嬰女，牽衣不與。冀幸高貴，反曰下賤。

The hexagram Zun changes to Wei Ji. The person loves his little daughter very much, and she clings to his clothes unwilling to be given away. He had hoped she would marry into a high and distinguished family, but instead she ends up in a low and humble situation. The hexagram Wei Ji indicates that the matter is not yet completed. The higher the expectation, the greater the disappointment. Asking about marriage, this suggests that the wish is not fulfilled, and there is a decline from a high position to a low one, which is ominous.

蒙之蒙：何草不黃，至未盡玄。室家分離，悲愁於心。

The hexagram Meng remains as Meng. Which grass does not wither and turn yellow, eventually turning to blackened ashes? A couple is separated, filled with sorrow and grief. The poem "What Grass Is Not Yellow" from the Book of Songs describes the hardship of soldiers enduring endless military service, where people and plants alike wither away. Meng signifies confusion and darkness, and being in such a state leads to unresolved sorrow. This divination indicates separation and sorrow, family discord, and is ominous.

蒙之乾：海為水王，聰聖且明。百流歸德，無有叛逆，常饒優足。

The hexagram Meng transforms into Qian. The great sea is the king of all waters, wise and enlightened; all rivers and streams flow towards its virtue and grace, none turning away or rebelling, thus always remaining abundant and full. The "Zhuangzi · Autumn Waters" describes how all rivers flow into the river, and the river god looks eastward in admiration of the vastness of the sea. When Meng receives the hexagram Qian, its dullness turns into clarity. This omen indicates widespread support and abundant wealth, which is highly auspicious.

蒙之坤：天之所有，禍不過家。左輔右弼，金玉滿堂。常盈不亡，富如敖倉。

The hexagram Meng changes to Kun. What is bestowed by Heaven will not bring calamity to this family; on the left there are assisting ministers, on the right there are supportive officials, and treasures fill the hall. It is always full without loss, wealthy as the Ao Cang granary. Ao Cang was a major state granary during the Qin and Han dynasties, as mentioned in the "Records of the Grand Historian: Li Shen's Biography." Kun represents the virtue of bearing things with great thickness; when virtue is profound, wealth naturally accumulates. This divination indicates prosperity entering the family, a solid foundation, and great good fortune.

蒙之屯：安息康居，異國穹廬。非吾習俗，使我心憂。

The hexagram Meng changes to Zun. The countries of Anxi and Kangju, these foreign lands, dwell in felt tents and round yurts; there is not the custom I am familiar with, which causes me sorrow. Anxi and Kangju were ancient countries in the Western Regions, mentioned in the "Book of Han, Western Regions Chronicle." Zun is a hexagram representing the difficulty of new beginnings, and when people are in unfamiliar lands, they encounter obstacles everywhere. The divination indicates that the subject and the guest are living in foreign places, suffering from unsuitable climate and water, which is ominous.

蒙之需：范公鴟夷，善賈飾資。東之營丘，易字子皮。把珠載金，多得利歸。

The hexagram Meng changes to Xu. Fan Li, who called himself Chi Yi Zi Pi, was skilled in business and increased his wealth. He traveled east to Yingqiu area and changed his name to Zi Pi. The "Records of the Grand Historian: Biographies of Merchants" records that Fan Li left Yue to engage in commerce and achieved great wealth three times. He held pearls in his hands and transported gold by cart, returning with substantial profits. Xu means waiting for the right opportunity; those who are good at waiting for the right time can generate wealth through commerce. If one asks about business and seeking wealth, it indicates great success and is auspicious.

蒙之訟：老楊日衰，條多枯枝。爵級不進，遂下摧隤。

The hexagram Meng changes to Song. An old elm tree is gradually declining, with most of its branches dry and withered; official rank and status cannot be promoted, eventually leading to a downward collapse and decline. The hexagram Song represents contention. If contention is not successful, it inevitably leads to gradual loss. This omen indicates difficulties in career advancement, gradual decline of family affairs, and misfortune.

蒙之師：小狐渡水，汙濡其尾。利得無幾，與道合契。

The hexagram Meng changes to the hexagram Shi. A small fox crosses a river, getting its tail wet; although the benefit gained is not great, it aligns with the right path. The hexagram Weiji states, "A small fox approaches the river, its tail gets wet," which signifies the meaning of taking a risky journey and nearing success. Shi is the hexagram of gathering people, so if one acts according to one's capacity, even though there is some minor inconvenience, it does not lose the right path. The divination indicates that small gains can be obtained and that maintaining the right path will result in no blame.

蒙之比：豕生魚魴，鼠舞庭堂。奸佞施毒，上下昏荒，君失其國。

The hexagram Meng changes to Bi. A pig gives birth to fish and eel, and mice dance on the hall; things are so abnormal. Evil ministers spread poison, and both above and below are confused and chaotic, leading the ruler to lose the state. Ancients regarded strange creatures as omens of the country's downfall. The hexagram Bi signifies attachment; if the attached are petty people, the state is in danger. This omen indicates petty people gaining power and the family and country collapsing, which is extremely凶.

蒙之小畜：天地配享，六位光明。陰陽順序，以成和平。

The hexagram Meng changes to Xia Xu. Heaven and Earth are paired and share the sacrificial rites, with all six lines in a bright position; yin and yang proceed in order, thus achieving a time of peace and prosperity. The "Tian" section of the "Zhuang" says "the six positions are completed in time." Xia Xu uses softness to restrain strength, and when each line is in its proper position, harmony is achieved between above and below. The divination indicates that the superior and inferior are in harmony, and all matters proceed smoothly, which is auspicious.

蒙之履：踝踵足傷，右指病癰。失旅後時，利走不來。

The hexagram Meng changes to the hexagram Lu. Both the ankle and heel are injured, and a poisonous boil has appeared on the right finger; unable to keep up with the group, the appointed time is missed, and the benefits that were about to be obtained are lost and will not come again. The hexagram Lu governs action and movement. Injury to the foot indicates that movement is not proper. This divination indicates bodily injuries and missing a good opportunity, which is ominous.

蒙之泰：異體殊患，各有所屬。喜鄰孤媼，欲寄我家。王母罵詈，求之不得。

The hexagram Meng changes to Tai. The forms are different and the worries vary; each person has their own appropriate situation. One likes the old widow from the neighboring house and wants her to live with us; however, the elderly mother at home scolds loudly, and this matter will not succeed in the end. Although Tai indicates smoothness and success, if human relationships are not harmonious, things will not go well. This divination indicates disagreement within the family and obstacles in what is sought, which is ominous.

蒙之否：操稻鄉畝，折禍稷黍。飲食充口，安利無咎。

The hexagram Meng transforms into the hexagram Po. In the countryside, working the fields to cultivate rice, breaking off and removing the harmful things among the millet and millet; food is sufficient to fill the mouth, secure and beneficial without error. Po signifies blockage and obstruction, yet tilling the land oneself ensures sufficiency even in hardship. The divination indicates no worries about clothing and food, peace and benefit, which is auspicious.

蒙之同人：所受大喜，福祿重來。樂且日富，蒙慶得財。

The hexagram Meng changes to Tongren. It indicates receiving a great joy from heaven, with blessings and official favor coming one after another. In happiness, the family becomes increasingly prosperous, benefiting from good fortune and gaining wealth. Tongren signifies harmony with others and working together with united hearts to achieve substantial gains. This divination indicates joy entering the household, continuous sources of wealth, and great good fortune.

蒙之大有：舉杯飲酒，無益溫寒，指直失取，亡利不歡。

The hexagram Meng changes to Da You. Raising a cup to drink offers no benefit for keeping warm; fingers become stiff and unable to grasp, losing benefits and feeling unhappy. Da You originally signifies prosperity and abundance, but if the method used is not in accordance with its principles, even though rich, there is no real benefit. This divination indicates labor in vain, gaining and losing again, which is ominous.

蒙之謙：日月指望，光明盛昌。三聖茂承，功德大隆。

The hexagram Meng transforms into the hexagram Qian. The sun and moon are far apart yet their light is grand and flourishing; three sages succeed each other in virtue and their achievements are abundant, their merits reaching their peak. Humility brings benefit; the more profound the virtue of humility, the brighter the radiance. The divination indicates prosperity in virtue and fame spreading far and wide, which is highly auspicious.

蒙之豫：猾夫爭強，民去其鄉。公孫叔子，戰於城南。

The hexagram Meng changes to Yu. Cunning people compete and fight, forcing the common people to leave their homes; the Gongsun and Shuzi families fight in the southern part of the city. Yu originally signifies harmony and joy, but if ease and indolence prevail without vigilance, calamity arises suddenly. This divination indicates military conflict that disturbs the people and causes them to leave their homeland, which is ominous.

蒙之隨：猿墮高木，不踒手足。還歸其室，保我金玉。

The hexagram Meng changes to the hexagram Sui. A monkey falls from a high tree but does not twist its limbs; it safely returns to its nest and protects its gold and jade treasures. Sui means to follow and move with the times; moving in accordance with the situation leads to safety even in danger. This divination indicates encountering danger without harm and preserving one's wealth, which is auspicious.

蒙之蠱：逐狐東山，水遏我前。深不可涉，失利後便。

The hexagram Meng changes to Gu. Going to the east mountain to hunt foxes, a river is blocking my way; the water is too deep to cross, and I lose the benefit I had in hand, missing an opportunity. Gu signifies rectifying accumulated evils, but since the evils are not yet dealt with, there are obstacles in the present, and thus the endeavor cannot succeed. This divination indicates encountering obstacles along the way, missing the opportunity, and a凶 (adverse outcome).

蒙之臨：鑿井求玉，非卞氏寶。名困身辱，勞無所得。

The hexagram Meng changes to Lin. Digging a well to seek a fine jade, one ends up with something other than the precious gem of Bian He; reputation is trapped, and oneself suffers disgrace, laboring without any gain. The story of Bian He, recorded in Han Feizi's "He Shi," tells of his three times offering the uncut jade and twice losing his feet. Lin indicates ruling over the people below, but if the proper method is not followed, the effort ends in vain. The divination indicates improper effort, with both fame and profit lost, which is ominous.

蒙之觀：黃玉溫厚，君子所服。甘露溽暑，萬物生茂。

The hexagram Meng transforms into Guan. A yellow jade is warm and solid, something a gentleman wears; sweet dew falls in the hot summer, causing all things to flourish. Yellow is the color of the center, and jade symbolizes the virtue of the gentleman. Guan observes and looks up, nurturing the world, just as sweet dew moistens things. The divination indicates a person with great virtue who is respected, and a vigorous vitality, which is auspicious.

蒙之噬嗑：畫龍頭頸，文章不成。甘言善語，說辭無名。

The hexagram Meng changes to the hexagram Shihe. The dragon is only drawn with its head and neck, and the patterns and colors remain unfinished; full of sweet words, but unable to achieve success. Shihe signifies the act of biting to remove obstructions, but if it is abandoned halfway, the obstruction remains. The divination indicates an undertaking that starts but does not finish, words without substance, which is ominous.

蒙之賁：招禍致凶，來弊我邦。病在手足，不得安息。

The hexagram Meng changes to the hexagram Ben. It indicates attracting misfortune and inviting danger, which comes to ruin my state; illness affects the limbs, causing no rest. Ben signifies ornamentation, but external embellishment cannot conceal internal calamity. If asking about state affairs, there is a sign of failure; if asking about the body, there is illness in the limbs. This is ominous.

蒙之剝：履位乘勢，靡有絕斃。替為隸圉，與眾庶伍。

The hexagram Meng transforms into the hexagram Bo. Originally, it was in its proper position, riding on favorable circumstances, with no fear of failure or ruin. Later, however, it was dismissed and reduced to the status of a slave and a horseman, mingling with common people. Bo is the hexagram of decline. When one holds a high position but lacks corresponding virtue, it will inevitably lead to downfall. This divination indicates a transformation from honor to disgrace, loss of position and demotion, which is ominous.

蒙之復：獐鹿雉兔，群聚東囿。廬黃白脊，俱往趨逐。九齚十得，君子有喜。

The hexagram Meng changes to Fu. A group of animals such as deer, wild chickens, and rabbits gather in the eastern garden; famous dogs like Lu Huang and Bai Ji are chasing them, biting nine times and capturing ten. The gentleman is therefore pleased. Fu is the hexagram of the return of the single yang, indicating that once vitality is restored, the hunt will be abundant. Asking about hunting or seeking wealth, one will gain greatly, which is auspicious.

蒙之無妄：治金未成，緯畫無名。長子逐兔，鹿起失路。後利不得，因無所據。

The hexagram Meng changes to Wuwang. The metal has not yet been shaped into an object, and the plans have no clear direction. The eldest son went to chase a rabbit, but the deer ran away first, causing him to lose his way. In the end, there is no gain, because there was no solid basis to begin with. The hexagram Wuwang warns against reckless actions; seeking without foundation will result in nothing. This divination indicates that one's plans are not yet settled, yet they act recklessly, ultimately leading to failure and misfortune.

蒙之大畜：天厭周德，命與仁國。以禮靖民，兵革休息。

The hexagram Meng changes to Da Xu. Heaven has abandoned the virtue of the Zhou dynasty and transferred the mandate of heaven to a country that practices benevolent governance. The new ruler establishes order through ritual and stops the use of weapons and armor. Da Xu signifies the accumulation of virtue before great use; only those with profound virtue can receive the mandate. The divination indicates a change of dynasty leading to peace in the world, starting with danger and ending in good fortune.

蒙之頤：重譯賀芝，來除我憂。善說逐良，與喜相求。

The hexagram Meng changes to Yi. A distant country, after passing through several layers of interpreters, comes to offer congratulations and presents a magical fungus, removing my worries. Good words are used to advise and promote the virtuous, and joyful events are mutually attracted. The "Book of Han" often records "heavy translation coming to court" as a sign of a prosperous era. Yi governs nurturing correctness; by obtaining the virtuous to nurture oneself, worries naturally dissipate. The divination indicates that there is good news from afar and that obtaining the virtuous will resolve difficulties, which is auspicious.

蒙之大過：膏澤肥壤，人民孔樂。宜利俱止，長安富貴。

The hexagram Meng changes to Da Guo. Rain and dew nourish, the soil is fertile, and the people are very happy; suitability and benefits gather here, enjoying long-term wealth and honor. Although Da Guo is a hexagram of bearing heavy burdens, if the foundation is deep, the burden is great but the structure does not break. This omen indicates a suitable dwelling place, long-lasting wealth and honor, which is very auspicious.

蒙之坎：白龍黑虎，起鬐暴怒。戰於涿鹿，蚩尤敗走。居止不殆，君安其所。

The hexagram Meng changes to Kan. A white dragon and a black tiger raise their manes and leap in fury, fighting in the field of Zhu Lu. Chi You finally flees. The Records of the Grand Historian, Volume on the Five Emperors, states that the Yellow Emperor fought Chi You at Zhu Lu and captured and killed him. Although Kan represents danger and peril, when righteousness triumphs over evil, danger and difficulty will naturally be resolved. After that, one can dwell in peace and security without danger. The ruler resides in his proper position. This divination indicates victory in conflict and a transformation from peril to safety, which is auspicious.

蒙之離：抱關傳語，聾跛摧殆。眾賤無下，災殃所在。

The hexagram Meng changes to Li. A gatekeeper relays messages for others, yet himself is deaf and lame, in a state of distress and danger. Reduced to the lowest possible status, calamity falls upon him. Li represents attachment; if the place to which one attaches is lowly, there is no way to stand firmly. The subject is one of low status, physical disability, and impending misfortune, resulting in a凶 (凶 means ominous or bad fortune).

蒙之咸：憂禍解除，喜至慶來。坐立歡門，與樂為鄰。

The hexagram Meng changes to Xian. Worry and misfortune have been removed, good fortune arrives and blessings follow; whether sitting or standing, one is within the gate of joy, becoming neighbors with happiness. Xian is the hexagram of mutualsympathetic response, and when the vital energy connects, worry leaves and joy comes. This omen indicates a transition from bad to good, family blessings and auspiciousness, great good fortune.

蒙之恆：折鋒載殳，輿馬放休。狩軍依營，天下安寧。

The hexagram Meng changes to the hexagram Heng. Weapons are broken, staffs are put away, and chariots and horses are allowed to rest. The military forces return to their camps, and thus the world becomes peaceful. The Book of Documents, Wu Cheng, records that King Wu of Zhou said, "Cease warfare and promote culture, return the horses to the southern slope of Mount Hua." Heng signifies constancy and duration; when weapons cease, peace and order can be maintained over a long period. This divination indicates the cessation of warfare and stability in all directions, which is highly auspicious.

蒙之遁：至德之君，仁政且溫。伊呂股肱，國富民安。

The hexagram Meng changes to Dùn. A morally superior ruler who practices benevolent governance with kindness has ministers of the caliber of I Yǐn and Lǚ Shàng as his trusted advisors. The state is strong and the people are at peace. I Yǐn assisted King Tang of Shang, and Lǚ Shàng assisted King Wu of Zhou, both being renowned ministers of state. Although Dùn signifies retreat, when the ruler is wise and the ministers are virtuous, retreat is unnecessary. This divination indicates harmony between ruler and subject, national prosperity, and family peace, which is highly auspicious.

蒙之大壯：千里望城，不見山青。老兔蝦蟆，遠絕無家。

The hexagram Meng changes to Da Zhuang. Separated by thousands of miles, one looks in vain at the city walls; even the green mountains are out of sight. The old rabbit in the moon and the toad are so far away that they have lost their way and have no home to return to. Ancient myths say that the jade rabbit and the toad live in the moon. Da Zhuang suggests that one should maintain proper conduct and avoid reckless actions. Going far without a proper basis leads to losing one's place. The divination indicates the subject is far from his homeland, suspended in isolation, which is凶 (unfavorable).

蒙之晉：有莘季女，為夏妃后。貴夫壽子，母字四海。

The hexagram Meng changes to Jin. A young daughter from the state of Xin became the concubine of the Xia dynasty's ruler. Her husband was prominent and her son lived a long life. She nurtured the people of the world with the compassion of a mother. The "Records of the Grand Historian: The Annals of Yin" records the story of the daughter of the Xin clan marrying and having Yi Yin as her attendant. The ruler of Jin advances and receives blessings; when a woman gains status, her whole family prospers. Asking about marriage indicates obtaining a noble husband and flourishing descendants, which is very auspicious.

蒙之明夷：不虞之患，禍至無門。奄忽暴卒，痛傷我心。

The hexagram Meng changes to Mingyi. Unexpected misfortune comes without any way to prepare for it; suddenly one falls seriously ill and dies, causing great sorrow to my heart. Mingyi is the hexagram of light sinking into the earth, indicating that calamities arising in darkness are hardest to guard against. If this hexagram is consulted about illness, it foretells sudden death; if about the family home, it signifies the occurrence of mourning. This is a very serious omen.

蒙之家人：飛鷹退去，不食鄰鳥。憂患解除，君主安居。

The hexagram Meng changes to the hexagram Family. A flying eagle has retreated and did not eat the small bird from the neighboring house; worries and calamities are thus removed, and the master lives in peace. The hexagram Family signifies proper internal governance and family precautions, which cause external dangers to retreat naturally. This divination indicates the resolution of a false alarm and family safety, which is auspicious.

蒙之睽：跮蹉側跌，申酉為祟。亥戌滅明，顏子隱藏。

The hexagram Meng changes to the hexagram Kui. One walks unsteadily and falls sideways, with malevolent spirits causing trouble during the hours of Shen and You. At the hours of Hai and Xu, light fades and Yanzi has to hide. Each earthly branch carries its own fortune or misfortune, and ancients used this to predict auspiciousness or inauspiciousness of time and direction. Kui signifies separation; when fortune is unfavorable, the virtuous retreat. The divination indicates an unfavorable hour and clumsy movement, so it is advisable to avoid action rather than advance, which is ominous.

蒙之蹇：司錄憑怒，謀議無道。商民失政，殷人乏祀。

The hexagram Meng changes to Jian. The deity in charge of records is furious, and all human deliberations are without reason; the people of Shang lost the benevolent governance, and the ancestral temples of the Yin dynasty ceased worship. The Book of Documents, "Mu Shi," lists the crimes of King Zhou, including the abandonment of worship. Jian signifies a lame foot, and confused governance leads to national difficulties. This divination indicates improper governance and the discontinuation of ancestral worship, which is a great misfortune.

蒙之解：望雞得雉，冀馬獲駒。大德生少，有廖從居。

The hexagram Meng changes to Xie. One hoped for a chicken but received a wild pheasant; one expected a fine horse from Ji Bei but got a foal. A person of great virtue may have few descendants, yet people from the Liao clan will come to live with them. The hexagram Xie indicates the dispersion of danger; although the outcome is not as expected, there is ultimately a gain. This divination suggests unexpected joy and assistance from others, which is auspicious.

蒙之損：忉忉怛怛，如將不活。黍稷之恩，靈輒以存。

The hexagram Meng changes to the hexagram Sun. One feels anxious and sorrowful, as if unable to live on; only through a single meal of millet and millet grain did Ling Zhe manage to preserve his life. The Zuo Zhuan records that Zhao Dun once provided food to the starving Ling Zhe in Yisan. Later, Ling Zhe reversed his spear to save Zhao Dun's life as a repayment for this kindness. Sun means reducing oneself to benefit others; a single meal of food could save a life. This divination indicates that in times of hardship, one receives help from others, beginning with misfortune and ending with good fortune.

蒙之益：莫莫輯輯，夜作晝匿。謀議我資，來攻我室。空盡我財，幾無以食。

The hexagram Meng changes to Yi. A group of people secretly gather together, going out at night and hiding during the day; they plot to take my property and come to invade my home. They take all my money, leaving almost nothing to eat. Yi originally signifies increase, but here it results in loss. If asked about the family home, it indicates theft; if asked about property, it shows complete depletion, which is a great misfortune.

蒙之夬：天之所壞，不可強支。眾口指笑，雖貴必危。

The hexagram Meng changes to Guai. What Heaven intends to destroy, human effort cannot sustain. People point and mock, and even if one is in a high position, it is certain to be dangerous. Guai is the hexagram of decisive removal. When Heaven's will and people's hearts both depart, the situation is irreversible. This omen indicates that the situation is already lost, high position brings great danger, and it is凶 (auspicious).

蒙之姤：目動睫瞤，喜來加身。舉家蒙歡，吉利無殃。

The hexagram Meng changes to Guo. When the eyes twitch or the eyelashes move, ancients considered this a sign of good fortune coming unexpectedly; the whole family would be blessed with joy, which is auspicious and free from misfortune. Guo signifies an unexpected meeting, with joy coming from outside. This omen indicates unexpected good news and family celebration, which is favorable.

蒙之萃：黿羹芬香，染指弗嘗。口飢於手，子公恨饞。

The hexagram Meng changes to Cui. A turtle fish soup has a delicious aroma, but the fingers touch it yet cannot taste it; the mouth is hungry but can only use the fingers to relieve the craving, and thus the person named Zigong harbors resentment. The "Zuo Zhuan · Xuan Gong Fourth Year" records that the Duke of Zheng's son Song had a twitching finger, and King Ling granted him a turtle fish soup but did not give it to him. Therefore, Son Song dipped his finger into the cauldron, eventually leading to the tragedy of killing the king. Cui represents gathering, and when gathered things are distributed unevenly, resentment arises. This divination indicates an unfair treatment, losing something great due to a small matter, leading to resentment, which is ominous.

蒙之升：天福所豐，兆如飛龍。成子得志，六三以興。

The hexagram Meng changes to Sheng. The blessings bestowed by Heaven are abundant, and the omen is like a dragon soaring in the heavens. Tian Chengzi achieved his aspirations, and after many generations, his family flourished greatly. The "Records of the Grand Historian: The Family of Tian Jingzhong" records that the Tian family, through generations of virtue, eventually replaced the Qi state. Sheng signifies upward movement; after long accumulation, sudden success follows. This omen indicates gradual success and eventual great prosperity, which is auspicious.

蒙之困：氓伯以婚，抱布自媒。棄禮急情，卒罹悔憂。

The hexagram Meng changes to Gen. A man named Meng came to discuss marriage, bringing cloth himself as a matchmaker; he disregarded proper etiquette and rushed into the matter, eventually leading to regret and sorrow. The poem "Meng" from the Book of Songs describes the pain of a woman being abandoned. Gen is the hexagram ofpredicament, meaning hardship and poverty. Engaging in improper relationships without proper etiquette will ultimately lead to being trapped. Asking about marriage indicates the pattern of beginning in disorder and ending in abandonment, with future regret, which is ominous.

蒙之井：夏姬親附，心聽悅喜。利以搏取，無言不許。

The hexagram Meng changes to Jing. Xia Ji comes forward to be close and obedient, her heart delighted to follow and happy; it is appropriate to take advantage of the situation to seek what is desired, for nothing will be refused. Xia Ji was the daughter of Zheng Mu Gong, renowned for her beauty that moved the states, as recorded in the Zuo Zhuan, Cheng Gong Er Nian. Jing represents nourishing people with a source that never runs dry, so whatever is sought will be responded to. This divination indicates that seeking others' approval will be granted, and many wishes will be fulfilled, which is auspicious, but one must beware of the burden of lust.