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

蒙之革：南山昊天，刺政閔身。疾悲無辜，背憎為仇。

The hexagram Meng changes to the hexagram Ge. The poem from the Book of Songs, Xiao Ya, Jie南山, describes looking up to the blue mountains and criticizing the government, but the criticism leads to self-suffering; lamenting the innocent being harmed, while people secretly hate and form enmity. Ge signifies change and the removal of the old. If change is not carried out properly, enmity arises. This divination indicates that speaking out will bring resentment, and one will suffer slander from behind, which is ominous.

蒙之鼎：三人為旅，俱歸北海。入門上堂，拜謁王母。勞賜我酒，歡樂無強。

The hexagram Meng changes to Ding. Three people travel together, heading to the Northern Sea. They enter and pay homage to the Western Queen Mother. The Western Queen Mother comforts them and presents them with fine wine, and their joy knows no end. The hexagram Ding represents cooking and entertaining guests, and a long journey leading to the hospitality of a nobleman. This divination indicates a fortunate journey meeting a nobleman, with the host and guest enjoying themselves greatly, which is very auspicious.

蒙之震：愆淫旱疾，傷害稼穡。喪制病來，農人無食。

The hexagram Meng changes to Zhen. Heavy rain comes at the wrong time and in excessive amounts, followed by drought and plague, damaging the crops. Funerals and illness follow one after another, leaving the farmers without food. Zhen represents movement and fear, with both natural phenomena and human affairs in turmoil. If asking about farming, it indicates a poor harvest. If asking about the household, it signifies loss and illness, which is extremely ominous.

蒙之艮：攫飯把肉，以就口食。所往必得，無有虛乏。

The hexagram Meng changes to Gen. Grabbing food and holding meat, bringing it to the mouth to eat; wherever one goes, there will certainly be some gain, not going empty-handed. Gen signifies stopping, stopping at the proper place of rest leads to sufficient food and drink. The divination indicates no lack of clothing and food, and going out will surely bring gain, which is auspicious.

蒙之漸：鳥飛無翼，兔走折足。雖欲會同，未得所欲。

The hexagram Meng changes to the hexagram Zhen. The bird wants to fly but has no wings, the rabbit wants to run but has broken legs; although one desires to meet and gather together, the wish cannot be fulfilled. Zhen indicates gradual progress; when conditions are not yet in place, there is no further advancement. The divination indicates that strength is insufficient and the desired outcome is not achieved, resulting in misfortune.

蒙之歸妹：體重飛難，不得逾關，不離室垣。

The hexagram Meng changes to Guimei. The body is heavy and unable to take flight, unable to pass through a pass, and unable to leave the courtyard. Guimei indicates marriage but with improper positions, weak strength and restricted movement leading to inability to move. This divination suggests obstruction in travel, being stuck in one place for a long time, and it is advisable to maintain the status quo rather than pursue distant plans.

蒙之豐：四雄並處，人民愁苦。擁兵西東，不得安所。

The hexagram Meng changes to Feng. Four strong leaders arise simultaneously, causing great suffering among the people. They each hold their own forces, occupying different regions east and west, leaving the people without a place to settle. Feng signifies abundance, but when many heroes compete for dominance, the whole world suffers. This omen indicates a situation of territorial division, displacement, and great misfortune.

蒙之旅：譯重關牢，求解己憂。心感乃成，與喜俱居。

The hexagram Meng changes to the hexagram Lu. The general meaning is of turning and winding paths, many obstacles and firmness, seeking only to resolve one's own worries. When hearts are in harmony, matters eventually succeed, and one can dwell in joy. Traveling abroad with many hindrances, sincerity can overcome obstacles, making them no longer obstacles. This divination indicates that after enduring difficulties, resolution is achieved, transforming sorrow into joy, which is auspicious.

蒙之巽：患解憂除，王母相於。與喜俱來，使我安居。

The hexagram Meng changes to Xun. Troubles are resolved, worries are dispelled, and the Queen Mother of the West comes to assist. Good fortune arrives together, allowing me to reside in peace. Xun signifies smooth entry, and with divine protection, there is no obstacle. This omen indicates the dispersion of misfortune, household stability, and good fortune.

蒙之兌：冬生不華，老女無家。霜冷蓬室，更為枯株。

The hexagram Meng changes to Dui. In winter, grass and trees cannot bloom, and an old woman has no place to return. Frost falls on the thatched roof, and people become withered trees and rotten stakes. Dui represents harmony and joy, but when circumstances change, there is nothing to be joyful about. If one asks about marriage, it indicates delay and failure; if one asks about family affairs, it indicates loneliness and desolation. This is ominous.

蒙之渙：震慄恐懼，多所畏惡。行道留難，不可以步。

The hexagram Meng changes to Hun. One experiences trembling and fear, with a general sense of apprehension and aversion; traveling is obstructed, and even a single step cannot be taken. Hun signifies dispersion; when the mind is scattered, movement becomes difficult. The situation indicates alarm and unease, with obstacles in action, which is ominous.

蒙之節：三人共妻，莫適為雌。子無名氏，公不可知。

The hexagram Meng changes to Jie. Three people share one wife, and none can clearly determine to whom she belongs; the children born have no clear status or surname, and even the father is unknown. Jie signifies proper conduct and distinctions. When there is no distinction between men and women, the status and names become completely confused. This divination indicates a household in disorder, unclear distinctions, and great misfortune.

蒙之中孚：早凋被霜，花葉不長。非時為災，家受其殃。

The hexagram Meng changes to Zhongfu. Flowers and leaves fail to grow due to premature withering and frost damage; improper weather conditions become calamities, affecting the whole family. Zhongfu values sincerity and harmony with the right time; when the sequence of time is disrupted, all things fail to develop properly. This divination indicates an inopportune time and family misfortune, resulting in a凶 (adverse outcome).

蒙之小過：雉兔之東，狼虎所從，貪叨凶惡，不可止息。

The hexagram Meng changes to Xiao Guo. Wild chickens and rabbits go east, while jackals, wolves, tigers and leopards follow closely behind; greedy and vicious people will not stop, and it is impossible to prevent or calm them. Xiao Guo is only suitable for careful attention to small matters. The weak face strong enemies and cannot escape danger. This divination indicates strong neighbors watching closely, continuous dangers, and it is凶.

蒙之既濟：馬驚破車，主墜深溝。身死魂去，離其室廬。

The hexagram Meng changes to Ji Ji. A horse becomes startled and crashes the carriage, causing the master to fall into a deep ditch; people die and their souls scatter, leaving their homes. Ji Ji is a hexagram indicating that after something has been completed, danger arises again, with safety hiding danger. If asking about travel, it indicates misfortune involving vehicles and horses; if asking about the body, it indicates concern for life and death. This is a great misfortune.

蒙之未濟：山林麓藪，非人所往。鳥獸無禮，使我心苦。

The hexagram Meng changes to Wei Ji. Deep mountains and old forests, the foothills and marshes, are not places where people should go; the birds and beasts there do not understand propriety, which troubles my heart. Wei Ji is a hexagram indicating that something has not yet been accomplished. Being in an inappropriate place makes it difficult to achieve anything. This divination suggests that the subject is in an improper situation and is not in harmony with others. It is advisable to leave quickly, and this is ominous.

需之需：久旱三年，草木不生。粢盛空乏，無以供靈。

The hexagram of Need remains the hexagram of Need. There has been a severe drought for three consecutive years, with no vegetation growing. The grain used for worship is insufficient and lacks supply, leaving nothing to offer to the spirits. The "Rites" (Li Ji) consider rice offerings (ci sheng) as the foundation of worship; if these are not available, worship ceases. Need signifies waiting for an opportunity, but after a long wait, rain does not come. This omen indicates prolonged hardship and prayers going unanswered, which is a great misfortune.

需之乾：火滅復息，君明其德，仁人可遇，身受利福。

The hexagram needs changes to become the hexagram of Qian. The fire has gone out but is now rekindled; the sovereign clarifies his virtue. The benevolent person can be met, and one receives benefits and blessings. Qian represents the strong and vigorous heaven; after being cut off, it is renewed, and thus virtue and achievements shine again. This omen indicates a change for the better, meeting a superior and gaining blessings. It is auspicious.

需之坤：溫山松柏，常茂不落。鸞鳳所庇，得其歡樂。

The hexagram Nu changes to Kun. The pine and cypress trees on warm mountains remain evergreen throughout the four seasons without falling. The luan and fenghuang birds find shelter under the trees and thus are joyful. The pine and cypress trees are the last to shed their leaves, and ancient people used this to symbolize the virtue of the gentleman who remains steadfast in his principles. The virtue of Kun is deep and capable of bearing all things, providing security to everything it shelters. This omen indicates firm foundation and reliable support, which is auspicious.

需之屯：西誅不復，恃強負力。倍道趨敵，師徒敗覆。

The hexagram Xun changes to Zhun. Going west for military campaign, but never returning, because relying on strength and arrogance, doubling the speed to rush towards the enemy, the army thus perishes. The "Art of War" by Sun Tzu says, "If you march fifty miles to fight for advantage, the general will be wounded," which warns against doubling the pace. Zhun is the hexagram of initial difficulty, and relying on strength and rushing forward will surely lead to defeat. For questions about military affairs or disputes, it indicates great defeat and misfortune.

需之蒙：三塗五嶽，陽城太室，神明所伏，獨無兵革。

The hexagram Need changes to the hexagram蒙. Three Tu Mountain and the Five Mountains, Yangcheng and Taishi Mountain, are all places where deities dwell in seclusion, and these places alone are free from warfare and strife. Taishi Mountain is the main peak of Song Mountain, and in ancient times it was a site for worshipping Heaven.蒙 signifies a state of confusion and lack of clarity, yet by relying on sacred mountains, one can avoid military calamity. This divination indicates choosing a place to take refuge and avoid disaster, which is auspicious.

需之訟：三牛生狗，以戌為母。荊夷上侵，姬伯出走。

The hexagram Need changes into the hexagram Strife. Three oxen gave birth to dogs, taking the land of Xu as their mother, with things inverted and out of order; the people of Jingchu and the barbarians above invaded upwards, and the prince of the Ji clan had to flee. Ancients considered the birth of strange creatures from livestock as a great calamity and omen of misfortune. Strife indicates disputes; when strange phenomena appear, disputes follow. The divination indicates external threats pressing in, the ruler fleeing, and it is ominous.

需之師：鳧游江海，役行千里。以為死亡，復見空素。長主凶憂。

The Need hexagram changes to the Army hexagram. Wild geese are swimming on the rivers and seas, and the person serving is traveling a thousand miles away. At home, they thought he was dead, but when they meet again, there is only a plain white mourning robe left. The Army hexagram signifies military campaigns and mobilizing large forces. Being away for a long time leads to uncertainty about life or death. This divination indicates that the traveler brings bad news and there is sorrow at home, which is a great misfortune.

需之比：太乙駕騮，從天上來，徵君叔季，封為魯候，無有凶憂。

The hexagram Need changes to Bi. The Supreme Sovereign rides a red steed, descending from heaven to summon your younger cousin, bestowing upon him the title of Duke of Lu, without any danger or worry. The Supreme Sovereign is an ancient revered deity who governs destiny. Bi signifies close association and mutual support; receiving a mandate from heaven brings both honor and security. This divination indicates being appointed to a high position, enjoying peace and success, which is extremely auspicious.

需之小畜：紝績獨居，寡處無夫。陰陽失忘，為人僕使。

The hexagram Need changes to the hexagram Xiao Xu. Spinning thread and weaving cloth while living alone, widowed without a husband; the way of yin and yang pairing has been lost, and one can only serve as a servant, subject to others' commands. Xiao Xu is a hexagram indicating a small amount of what is stored, with weak strength that cannot achieve much. When asking about marriage, it indicates being single and without a partner; when asking about one's background, it indicates living under someone else's roof. It is ominous.

需之履：兵征大宛，北出玉門。與胡寇戰，平城道西。七日絕糧，身幾不全。

The hexagram Need changes to the hexagram Foot. Dispatching troops to attack Dayuan, the army went north through the Jade Gate Pass; they encountered enemy forces of the Hu people and were trapped west of Pingcheng, suffering seven days without food, almost losing their lives. Emperor Wu of Han's campaign against Dayuan and Emperor Gaozu's being surrounded at Pingcheng for seven days are both recorded in the "Records of the Grand Historian." The hexagram Foot signifies proceeding with caution in dangerous situations. If one faces danger without knowing how to avoid it, then peril and danger arise. When asking about military matters or long journeys, this indicates hardship, peril, and great misfortune.

需之泰：楚靈暴虐，疲極民力。禍起乾溪，棄疾作毒。扶仗奔逃，身死亥室。

The hexagram Need transforms into the hexagram Tai. King Ling of Chu was cruel and tyrannical, exhausting the people's strength to the extreme; the disaster originated from Ganyi, and Prince Qiji raised an army to cause chaos; King Ling, holding his staff, fled in panic and eventually died in someone else's house. The "Zuo Zhuan · Zhao Gong Thirteenth Year" records the downfall of King Ling of Chu. Although Tai signifies smoothness and success, when people are oppressed and strength is exhausted, the smoothness reaches its peak and turns into failure. This divination indicates causing the people to labor and leading to disorder, resulting in personal disgrace and loss of reputation, which is extremely ominous.

需之否：雌單獨居，歸其本巢。毛羽憔悴，志如死灰。

The hexagram Need changes to the hexagram Poverty. A female bird is alone and stays by itself, returning to its original nest; its feathers are withered and its spirit is cold and lifeless like dead ashes. Poverty is the hexagram of Heaven and Earth not interacting, and a single Yin cannot produce offspring. This omen indicates loneliness and loss of a partner, a depressed spirit, and is ominous.

需之同人：兩矛相刺，勇力鈞敵。交綏結如，不破不缺。

The Need hexagram changes into the Harmony hexagram. Two long spears strike each other, with both sides equally strong and capable; after the battle, each retreats, holding onto their positions, neither suffering any damage. "Jiaosui" is mentioned in the Zuo Zhuan, Volume Wen Gong 12, referring to both armies engaging in combat and then retreating. The Harmony hexagram signifies harmony with others. When forces are equal, it is better to seek common ground and cease fighting. The divination indicates a contest without a clear winner, suggesting reconciliation and the cessation of conflict.

需之大有：乘船渡濟，載水逢火。賴倖免禍，蒙我生全。

The hexagram Need changes to Da You. Traveling by boat across the Ji River, the boat carries water but encounters fire; fortunately, it escapes disaster and preserves life. Da You originally signifies prosperity and abundance, but when water and fire clash, maintaining success becomes difficult. This divination indicates escaping danger, experiencing alarm without actual peril, beginning with danger and ending in safety.

需之謙：喪寵溢尤，政傾家覆。我宗失國，秦滅周室。

The hexagram Need changes into the hexagram Humility. There is loss of favor and resentment overflowing, with political affairs collapsing and family ruin. Our clan has lost the state, and the state of Qin has destroyed the Zhou dynasty. The "Records of the Grand Historian: The Annals of the Zhou Dynasty" records the event of King Zhao of Qin's fifty-first year when he destroyed the Western Zhou. Humility brings benefit, but if one becomes arrogant and loses the virtue of humility, then downfall is certain. The divination indicates loss of power, destruction of the family, and the discontinuation of ancestral rites, which is extremely ominous.

需之豫：冬無藏冰，春陽不通。陰流為賊，國被其殃。

The hexagram Need changes to Yu. In winter, if ice is not properly stored, the yang energy of spring cannot flow smoothly; yin energy spreads and causes harm, bringing calamity to the state. The "Zuo Zhuan · Zhao Gong Four Year" records Shen Feng's discussion on the policy of storing ice, stating that if the timing is missed, yin and yang become disordered, and disasters and epidemics arise together. Yu signifies preparing in advance; without preparation, things will fail. This divination indicates inadequate preparation leading to future troubles, which is ominous.

需之隨：田鼠野雞，意常欲逃。拘制籠檻，不得動搖。

The hexagram Need changes to the hexagram Follow. Field mice and wild chickens always want to run away, but they are confined in cages and enclosures, unable to move at all. To follow means to act according to the time, but when one is controlled by others, one cannot follow one's own will. This divination indicates that the subject is restricted and unable to realize his aspirations, which is ominous.

需之蠱：佩玉蕊兮，無所繫之。旨酒一壺，莫與笑語。孤寡獨特，常愁憂苦。

The hexagram Need changes into the hexagram Gǔ. The jade pendant hangs low but there is nowhere to attach it; a single pot of wine, yet no one to share a laugh over it; alone and lonely, often troubled and distressed. Gǔ signifies accumulated evils awaiting correction, and when human affairs fall apart, one feels utterly listless. The divination indicates solitude without companions, and deep worries that cannot be resolved, which is ominous.

需之臨：沒遊源口，求鮫為寶。家危自俱，復出生道。

The hexagram Need changes to Lin. It describes going into the mouth of a water source to swim, seeking the pearl of the鲛 person as a treasure; there is danger at home and oneself also falls into peril, but fortunately one rises back to the surface and finds a way to survive. Ancient tradition says that in the southern sea there are鲛 people who weep tears that turn into pearls. The hexagram Lin indicates being in a high position looking down, and pursuing profit at the risk of danger, which is perilous. The divination suggests that one risks for wealth,by chance survives, beginning with misfortune and ending with good fortune.

需之觀：河水孔穴，壞敗我室。水深無岸，魚鱉傾側。

The hexagram Need changes to the hexagram View. There is a hole in the river embankment, and the river water has damaged my house. The water is so deep that the shore cannot be seen, and even fish and turtles are thrown about. The person in charge observes and examines, for if the hole in the embankment is not noticed early, a great disaster will occur. This divination indicates a flood at the gate, destruction of the dwelling, and a great凶 (misfortune).

需之噬嗑：教羊牧兔，使魚捕鼠。任非其人，費日無功。

The hexagram Xun changes to Sheke. Teaching sheep to graze rabbits and fish to hunt mice; using people in inappropriate roles, wasting time and achieving nothing. Sheke signifies biting to remove obstructions, but using the wrong people makes obstructions worse. The divination indicates improper use of people, leading to labor without results, which is ominous.

需之賁：升戶入室，就溫燠食。冰凍北陸，不能相賊。

The hexagram Need changes to Bi. One ascends steps, enters a door, and proceeds into a house, taking refuge in a warm place to eat. Although the north is cold and frozen, it does not harm those inside the house. Bi signifies ornamentation; when one has a proper place to reside, external cold cannot invade. This omen indicates obtaining a suitable dwelling, avoiding danger without harm, and is auspicious.

需之剝：孤竹之噓，老婦無夫。傷於蒺藜，不見少妻。東郭棠姜，武氏破亡。

The hexagram Need changes to the hexagram Pei. On the ruins of the state of Guzhu, an old woman has lost her husband; she is pierced by thorn bushes and cannot see her young wife. Zi Qi Duke Wu Zi 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 hexagram Pei signifies a decline, and indulgence in lust leads to the complete ruin of the family's fortune. This divination indicates that the cause is breaking the family through lust, leaving one lonely and without support, which is a great misfortune.

需之復：凶禍災殃，日益明彰。福不可剺，三郄夷傷。

The hexagram Need changes to Fu. Misfortune, calamity, and disaster become increasingly evident day by day; blessings are no longer attainable. The three Xie brothers of Jin were finally executed. According to the Zuo Zhuan, Cheng Gong 17th year, King Li of Jin killed Xi Qi, Xi Chou, and Xi Zhi, and displayed their bodies in the court. Fu represents the return of one yang, but when evil has accumulated deeply, even the return of yang cannot save the situation. This divination indicates the gradual emergence of calamity and the downfall of a great family, which is extremely ominous.

需之無妄：載璧秉珪，請命於河。周公作誓，沖人瘳愈。

The hexagram Need changes to Wuwang. Holding a jade璧 and a jade圭, one approaches the river god to seek a mandate; the Duke of Zhou writes a vow and makes a sacrifice, and the young king's illness is cured. The Book of Documents, Jin Teng, records the story of the Duke of Zhou offering himself in place of King Wu to the ancestors. The hexagram Wuwang signifies sincerity without false aspirations; when sincerity moves heaven and earth, calamity and illness will vanish. The divination indicates that prayers are answered and illness is cured, which is auspicious.

需之大畜：鳥升鵲舉，照臨東海。龍降庭堅，為陶叔後。封圻英六，履祿綏厚。

The hexagram Need changes to Da Xu. Birds fly upward, magpies soar high, and brilliant light shines over the East Sea; the virtue of the dragon descends upon Tingjian, making him the descendant of Tao Shu. Tingjian is Gaoyao, whose descendants were granted fiefs in Ying and Liu. The "Zuo Zhuan · Wen Gong Wu Year" laments, "Gaoyao's lineage was not honored and thus vanished." Being granted territory in Ying and Liu, he enjoys a stable and abundant position. Da Xu signifies the accumulation of virtue and the gathering of depth. When virtue is profound, its influence extends to descendants. This divination indicates a distinguished family lineage and blessings for future generations, which is highly auspicious.

需之頤：危坐至暮，請求不得。膏澤不降，政戾民忒。

The hexagram Need changes to the hexagram Cultivation. Sitting upright and properly until nightfall, the requested matter still does not come to pass; grace and favor do not descend, orders are perverse and the people's hearts are doubtful. The hexagram Cultivation governs the nourishment of the people; if those in authority do not nourish those below, the people will be greatly resentful. This divination indicates that one's request will not be answered, there is discord between superiors and inferiors, and it is ominous.

需之大過：宜昌娶婦，東家歌舞。宴樂有序，長樂嘉喜。

The hexagram Need changes to Da Guo. It is suitable to marry during a flourishing time, when neighbors in the east sing and dance in celebration. The banquet is joyful and orderly, leading to long-term happiness and a perfect wedding. Although Da Guo is a hexagram of excess, if etiquette is properly observed, the excess does not lead to disorder. Asking about marriage indicates great auspiciousness, and asking about a family banquet indicates harmony and joy.

需之坎：鑿井求玉，非卞氏寶。名因身辱，勞無所得。

The hexagram Nu changes to Kan. Digging a well to seek a fine jade, one ends up with something other than the precious gem presented by Bi Gan; the reputation thus brings disgrace, and after much effort, nothing is gained. The story in Han Feizi's "He Shi" recounts Bi Gan's offering of the uncut jade stone and his suffering two amputations. Kan represents deep dangers and pitfalls, and falling into reckless pursuit leads to deeper entanglement. The divination indicates improper methods, loss of both reputation and gain, resulting in misfortune.

需之離：鴻鵠思其雄，欲隨鳳東。順理羽翼，出次須日。中留北邑，復反其室。

The hexagram Need changes to Li. A female swan longs for its mate and wishes to follow the phoenix to the east; it arranges its feathers and wings, travels, stays, and waits for a good day; however, it gets stuck in a northern town along the way, and finally returns to its nest. Li represents attachment; when the place to attach is not yet determined, it goes and comes back. If asked about a traveler, it indicates a return halfway; if asked about marriage, it suggests coming together and then parting again.

需之咸：早霜晚雪，傷害禾麥。損功棄力，飢無所食。

The hexagram Xun changes into the hexagram Xian. Frost comes too early and snow arrives too late, harming the grain and wheat; the whole year's effort is wasted, labor is in vain, and there is hunger with nothing to eat. Xian is the hexagram of mutualsympathetic response, and when the heavenly timing does not respond to human affairs, agricultural work is completely ruined. This omen indicates unfavorable weather conditions and no hope of a harvest, which is凶.

需之恆：蝙螺生子，深目黑丑。雖飾相就，眾人莫取。

The hexagram Xū (Need) transforms into Héng (Permanence). The offspring of bats, snails, and clams have deep-set eyes and dark, ugly faces; even if they are adorned to appear suitable for human company, people will not agree to marry them. Héng signifies permanence and duration. If the essence is not beautiful, adornment cannot last. This divination indicates that external embellishment cannot conceal inner inadequacy, and efforts to seek a mate or reputation will not succeed, resulting in misfortune.

需之遁：去如飛鴻，避凶直東。遂得全脫，與福相逢。

The hexagram Need changes to Duan. When leaving, it is like a flying goose moving swiftly, avoiding danger by heading directly east; thus, one completely escapes and meets good fortune. Duan means retreating to preserve oneself; recognizing the right moment and withdrawing early can avoid misfortune. This divination indicates timely withdrawal, turning danger into good fortune, which is auspicious.

需之大壯：婚姻合配，同枕共牢，以降休嘉，子孫封候。

The hexagram Need changes to Da Zhuang. In matters of marriage, when the couple is properly matched, they share the same bed and eat from the same sacrificial animal, thus bringing down auspicious blessings and the children being enfeoffed as marquises. The "Book of Rites · Hūn Yì" states, "sharing the same sacrificial meat and drinking from the same gourd," which symbolizes the unity of husband and wife. Da Zhuang signifies a strong and righteous force gaining power; when the union is proper and upright, the family will flourish greatly. Asking about marriage indicates a harmonious relationship, and asking about offspring suggests honor and prestige, which is highly auspicious.

需之晉：咸陽辰巳，長安戌亥。丘陵生止，非魚鰍市。不可辭阻，終無悔咎。

The hexagram Need changes to the hexagram Progress. Xianyang is located in the direction of Chen and Si, while Chang'an is in the direction of Xu and Hai. Hills and elevated areas are suitable for settling and resting, and such places are not low-lying marshes where fish and eels gather. Chen, Si, Xu, and Hai are all names of directional branches, used by ancients to determine the auspiciousness of a dwelling place. Progress signifies advancement; choosing a proper location leads to advancement without blame. One should not refuse or retreat, for there will ultimately be no regret or mistake. The divination indicates that one should reside in elevated and proper places, and act without blame.

需之明夷：螟蟲為賊，害我五穀。簞食空虛，家無所食。

The hexagram of Need changes to the hexagram of Mingyi. Locusts have become pests, destroying my grain; the food baskets are empty, and the whole family has nothing to eat. The hexagram of Mingyi signifies a wound to the light, with hidden pests consuming greatly. Asking about farming indicates a poor harvest, asking about household affairs indicates scarcity, which is ominous.

需之家人：謀恩拜德，東歸吾國。慷慨宴笑，歡樂有福。

The hexagram changes to the hexagram of the Family. It indicates reporting gratitude, expressing thanks for kindness, and returning east to one's homeland. With a generous and spirited heart, one hosts a banquet and laughs and talks joyfully, and happiness brings its own blessings. The hexagram of the Family signifies harmony within the family, and returning to one's roots leads to prosperity. This divination suggests returning home to reunite, and the host and guests enjoying a harmonious gathering, which is auspicious.

需之睽：齋具贖狸，不聽我辭。繫於虎鬚，牽不得來。

The hexagram Need changes to Kui. Prepare a meal and utensils to redeem the leopard cat, but the other party does not listen to my words; the leopard cat is tied to the tiger's whiskers and cannot be brought near. Kui signifies separation; what is sought meets with the opposite. This divination indicates unsuccessful negotiation and no hope for what is desired, which is ominous.

需之蹇：比目附翼，歡樂相得。行止集周，終不離忒。

The hexagram Nu changes to Jian. The fish that swim in pairs and the birds that fly together are symbols of joy and mutual harmony; each step and each stop are complete and appropriate, never failing or separating. The fish that swim in pairs and the birds that fly together were used by ancients to symbolize couples staying together. Although Jian is a hexagram of difficulty, having a good companion to travel with makes the difficulty not really difficult. When asking about marriage, it indicates a long and harmonious life together, which is very auspicious.

需之解：一指食肉，口無所得。染其鼎鼐，舌饞於腹。

The hexagram Need transforms into the hexagram Release. Using just one finger to take meat, one's mouth ultimately gets nothing; the finger gets stained with the soup in the cauldron, yet the tongue is greedy and the stomach growls. This is the same meaning as the story of Zheng Linggong offering a tortoise soup and Ziguang staining his finger in the cauldron. The hexagram Release indicates the dispersion of danger, but when desired things are not obtained, the craving remains. This divination suggests something that can be seen but not reached, with the desired outcome falling through, which is ominous.

需之損：曳綸江海，鉤掛魴鯉。王孫得利，以享仲友。

The hexagram Need changes to the hexagram Loss. The fishing line is cast into the river and sea, and the fishhook catches a鲂 fish and a carp; the nobleman thus gains profit, which he uses to entertain his friend Zhongshi. Loss means reducing one's own resources to benefit others; gaining something and sharing it brings great blessings. The divination indicates success in hunting and fishing, and forming beneficial friendships, which is auspicious.

需之益：商紂牧野，顛敗所在。賦斂重數，黎元愁苦。

The hexagram Need changes into the hexagram Benefit. King Zhou of Shang was defeated at the Battle of Muye, which was the very place where his downfall began. The taxation and levies were heavy and frequent, causing the people great distress. The Book of Documents, the "Muye Oath," records the event of King Wu of Zhou attacking King Zhou and meeting him in battle at Muye. The hexagram Benefit originally represents a situation where the upper part is reduced to benefit the lower part. If this is reversed, with the lower part serving the upper part, it becomes a great loss. This omen indicates excessive taxation leading to loss of the people, collapse of the foundation, and great misfortune.

需之夬：北辰紫宮，衣冠立中。含和建德，常受天福。

The hexagram Need changes to the hexagram Guai. The North Star is located in the Ziwei Palace, with the court officials standing in order in the central position; it contains harmonious energy and establishes virtue, thus often receiving the blessings of Heaven. The Analects of Confucius, in the chapter "Government by Virtue," uses the image of the North Star remaining in its place while the myriad stars revolve around it, to illustrate governing by virtue. The hexagram Guai signifies decisive action to eliminate evil; when one remains upright, evil cannot interfere. The divination indicates maintaining the center to gain blessings, removing evil to achieve peace, which is auspicious.

需之姤：輕戰尚勇，不知兵權。為敵所制，從師北奔。

The hexagram Xun changes to Guo. Acting rashly in battle and only valuing bravery without understanding the art of warfare leads to being controlled by the enemy and retreating northward in defeat. The "Art of War" emphasizes that warfare is a matter of deception. To rely solely on courage without strategy will surely result in defeat. Guo represents an unexpected encounter; encountering the enemy unprepared leads to being caught in all directions. When asking about military matters or disputes, this indicates a great defeat and misfortune.