An Inquiry into "Which of the 384 Lines Is the Most Auspicious$1": A Deep Study of Auspiciousness and Misfortune in the Line Statements of the Zhouyi

This article was translated from the original Chinese by AI. Nuances may differ from the source.

Author: Xuanji Editorial Board

General Preface

The Zhouyi (Zhou Changes) comprises sixty-four hexagrams, each with six lines, totaling 384 lines. If we add the "Yong Jiu" (Use of Nines) of Qian and the "Yong Liu" (Use of Sixes) of Kun, there are 386 line statements in all. These 384 lines each bear a different statement: auspicious or inauspicious, regretful or stingy, varied and diverse. Some are greatly auspicious, some greatly inauspicious; some carry no blame, some warn of danger; some speak of regret, some of parsimony, some of success, some of benefit. So numerous are the words, so profound their meanings, that even after a thousand years they still dazzle and bewilder.

Yet if we were to put it in a single question: among the 384 lines, which is the most auspicious$2

This question appears simple, but is in truth immensely profound. For the single character ji (auspicious) within the system of the Zhouyi is far more than what modern people understand as mere "good luck." Ji means good, fine, fitting, and beneficial -- its richness of content and complexity of layers must be considered from multiple dimensions including the hexagram body, line position, line nature, the significance of timing, and moral conduct before one can grasp its true meaning.

This article proceeds from both archaic and pre-Qin perspectives, extensively citing the original text of the Zhouyi, the Yizhuan (Ten Wings: the Tuan, Xiang, Wenyan, Xici, Shuogua, Xugua, and Zagua), as well as actual divination cases recorded in the Zuozhuan and Guoyu, along with related discussions by pre-Qin thinkers, to conduct a comprehensive and thorough investigation of this question. We shall ask: What is ji$3 How many grades of ji are there$4 What is the distribution of auspiciousness and inauspiciousness across the 384 lines$5 Which line statements qualify as "greatly auspicious"$6 Why are they judged so$7 And ultimately, which line may be honored as "the most auspicious among all 384"$8

The answer may not be singular, but the very process of inquiry is itself a profound return to the spirit of the Zhouyi.

Part One: Principles of Auspiciousness and Misfortune

Chapter 1: What Is "Ji"$9 -- The Fundamental Inquiry into the System of Auspiciousness in the Zhouyi

Section 1: The Archaic Meaning of the Character "Ji"

Before we can discuss the most auspicious line among the 384, we must first pursue the most fundamental question: What is ji$10

The character ji in oracle bone script takes the form of shi (scholar) above kou (mouth), or resembles an object placed upon a sacrificial altar. Bronze inscriptions are similar. The Shuowen Jiezi, though compiled by Xu Shen of the Eastern Han, preserves many definitions inherited from pre-Qin usage, and defines ji as: "Good." The meaning is clear and concise.

However, within the context of the Zhouyi, the meaning of ji is far more complex than simply "good." The ji of the Zhouyi refers not only to the smooth progress of affairs and the goodness of outcomes, but also to the appropriateness of action, the matching of virtue, and the alignment of timing. In other words, the ji of the Zhouyi is the product of the harmony of the Way of Heaven, human affairs, and the alignment of time and position.

The Xici Shangzhuan (Commentary on the Appended Phrases, Part One) states:

"Auspiciousness and misfortune are the images of loss and gain."

And again:

"Auspiciousness and misfortune speak of loss and gain."

These two sentences are crucial. "Loss and gain" (shide) refers not merely to worldly gain and loss, but to the gaining and losing of alignment with the Way (Dao). To gain the Way is ji; to lose the Way is xiong (inauspicious) -- this is the very root of the Zhouyi's view of fortune.

Consider another passage from the Xici Shangzhuan:

"Therefore, auspiciousness and misfortune are the images of loss and gain; regret and stinginess are the images of worry and concern; change and transformation are the images of advance and retreat; firmness and yielding are the images of day and night."

From this we can see that the judgment system of the Zhouyi is a clearly layered structure: ji (auspiciousness) and xiong (misfortune) are the two fundamental poles; hui (regret) and lin (stinginess) are transitional states between them. Ji is gain, xiong is loss; hui means having erred but being able to correct -- moving from misfortune toward auspiciousness; lin means having lost but failing to correct -- sliding from auspiciousness toward misfortune.

The Xici Xiazhuan (Part Two) offers an even more penetrating summation:

"Auspiciousness, misfortune, regret, and stinginess all arise from movement."

All auspiciousness, misfortune, regret, and stinginess arise from "movement" -- from change, from action, from decision. This means that ji in the Zhouyi is not a static state but a dynamic outcome. It is not innate luck, but rather the good fruit produced when action aligns with time and position.

Section 2: The Hierarchical System of Auspiciousness and Misfortune

Among the 384 line statements of the Zhouyi, the judgments regarding fortune are not limited to simply ji and xiong, but form a clearly layered hierarchical system. Based on a comprehensive survey of the line statements, the following grades can be identified (from most auspicious to most inauspicious):

I. Grades of Auspiciousness:

1. Yuanji (yuan ji) -- Great goodness, supreme auspiciousness. Yuan means great, primal, the foremost of all that is good. Yuanji is the highest grade of auspicious judgment in the Zhouyi.
2. Daji (da ji) -- Great goodness.
3. Ji -- Good, favorable.
4. Li (advantageous) -- Beneficial, appropriate. Such as li zhen (advantageous to be steadfast), li she da chuan (advantageous to cross a great river), li jian da ren (advantageous to see a great person), etc.
5. Heng (success) -- Penetrating, free-flowing.
6. Wu jiu (no blame) -- Without fault. This is neither auspicious nor inauspicious, but a neutral-to-positive judgment. The Xici Shangzhuan states: "'No blame' means being good at remedying faults."

II. Grades of Misfortune:

1. Hui (regret) -- Remorse; a small error of which one is aware and can correct.
2. Lin (stinginess/distress) -- Pettiness; loss that is difficult to remedy.
3. Li (danger) -- Peril.
4. Jiu (blame) -- Fault, error.
5. Xiong (misfortune) -- Calamity.

This system is crucial. When we ask "the most auspicious line," we need a standard of measurement. Clearly, lines whose statements contain yuanji rank higher than those that merely say ji; and ji ranks above li and heng; heng above wu jiu.

Let us then conduct a basic tally: among the 384 line statements, how many contain yuanji$11

Section 3: A Comprehensive Survey of "Yuanji" Line Statements

Conducting a thorough search of the Zhouyi text, the line statements containing the term yuanji include the following:

1. Kun, Six in the Fifth Place:

"Yellow lower garment. Supremely auspicious." (Huang chang, yuan ji.)

2. Zhun (Hexagram 3): No yuanji line statement.

3. Sui (Hexagram 17), Nine in the Fifth Place:

"Sincerity toward what is excellent. Auspicious." (Fu yu jia, ji.)

(This is ji, not yuanji -- the distinction must be noted.)

4. Gu (Hexagram 18): No yuanji line statement.

5. Lin (Hexagram 19): No yuanji line statement. However, the hexagram judgment contains "yuan heng li zhen."

6. Dayou (Hexagram 14), Top Nine:

"From Heaven comes protection. Auspicious, nothing that is not advantageous." (Zi tian you zhi, ji wu bu li.)

(This is not yuanji, but "auspicious with nothing disadvantageous" is also an extremely high grade.)

7. Ding (Hexagram 50), Six in the Fifth Place:

"The cauldron has yellow handles and a golden carrying bar. Advantageous to be steadfast." (Ding huang er jin xuan, li zhen.)

(Not yuanji.)

8. Sun (Hexagram 41, Decrease), Six in the Fifth Place:

"Someone indeed increases him by ten pairs of tortoise shells, and he cannot refuse. Supremely auspicious." (Huo yi zhi shi peng zhi gui, fu ke wei, yuan ji.)

9. Yi (Hexagram 42, Increase), Six in the Second Place:

"Someone indeed increases him by ten pairs of tortoise shells, and he cannot refuse. Perpetually steadfast brings auspiciousness. The king makes offerings to the Supreme Deity. Auspicious."

(This says ji, not yuanji.)

However, examining Yi, Nine in the Fifth Place:

"With sincerity and a beneficent heart, do not even ask -- supremely auspicious. With sincerity, others will repay my virtue." (You fu hui xin, wu wen yuan ji. You fu hui wo de.)

This line contains yuanji.

10. Cui (Hexagram 45), Six in the Second Place:

"Being drawn forth is auspicious, no blame. If there is sincerity, even the spring sacrifice is acceptable."

(Not yuanji.)

11. Bi (Hexagram 8), hexagram statement:

"Bi. Auspicious. Examine the oracle anew: primal, perpetual, steadfast -- no blame."

(This is a hexagram statement, not a line statement -- the distinction must be drawn.)

12. Song (Hexagram 6): No yuanji line statement.

After a hexagram-by-hexagram, line-by-line search, the principal line positions where yuanji clearly appears in the line statement include (but are not limited to):

• Kun, Six in the Fifth: "Yellow lower garment. Supremely auspicious."
• Fu (Hexagram 24, Return), Nine at the Beginning: "Returning before going far. No deep regret. Supremely auspicious." This line has yuanji!
• Daxu (Hexagram 26, Great Accumulation), Six in the Fourth: "A plank on the horns of a young bull. Supremely auspicious." This line has yuanji!
• Li (Hexagram 30, Clinging), Six in the Second: "Yellow radiance. Supremely auspicious." This line has yuanji!
• Sun (Hexagram 41, Decrease), Six in the Fifth: "Someone indeed increases him by ten pairs of tortoise shells, and he cannot refuse. Supremely auspicious." This line has yuanji!
• Yi (Hexagram 42, Increase), Nine in the Fifth: "With sincerity and a beneficent heart, do not even ask -- supremely auspicious." This line has yuanji!

Let us organize the line statements clearly bearing yuanji more systematically:

(Note: Whether the yuan in "yuan yong zhen" (primal perpetual steadfastness) carries the meaning of yuanji is debatable. Some pre-Qin interpretations hold that yuan modifies yong zhen, rather than forming the compound yuanji. This line is therefore tentatively set aside.)

Additionally, several other line statements contain yuanji:

8. Tai (Hexagram 11, Peace), Six in the Fifth:

"King Di Yi gives his daughter in marriage. This brings blessing and supreme auspiciousness." (Di Yi gui mei, yi zhi yuan ji.)

This line has yuanji!

9. Sheng (Hexagram 46, Pushing Upward), Six at the Beginning:

"Pushing upward in confidence. Greatly auspicious." (Yun sheng, da ji.)

This is daji (greatly auspicious), not yuanji, but daji is also an extremely high judgment.

10. Jing (Hexagram 48, The Well), Top Six:

"The well is collected from; do not cover it. With sincerity -- supremely auspicious." (Jing shou, wu mu, you fu, yuan ji.)

This line has yuanji!

Thus we can further organize the line statements clearly bearing the yuanji judgment:

Several other line statements bearing yuanji require further analysis:

• Ding, Six at the Beginning: "The cauldron is overturned on its legs. Advantageous to expel what is bad. He takes a concubine for the sake of her son. No blame." (No yuanji.)
• Ge (Hexagram 49, Revolution): No yuanji line statement.
• Jiji (Hexagram 63), Nine in the Fifth: "The eastern neighbor slaughters an ox, but it is not as good as the western neighbor's simple spring sacrifice, which truly receives the blessing." (No yuanji.)
• Guimei (Hexagram 54), Six in the Fifth: "King Di Yi gives his daughter in marriage. The sleeves of the princess are not as fine as those of her attendant. The moon is nearly full -- auspicious." (Not yuanji.)
• Feng (Hexagram 55, Abundance): No yuanji line statement.

At this point, we have preliminarily identified approximately eight to ten line statements bearing the yuanji judgment. From the perspective of judgment grade, these all belong to the highest tier of auspiciousness.

But the question is far from resolved. Among the various instances of yuanji, are there also gradations$12 If one line statement says only yuanji while another says yuanji alongside additional auspicious phrases, is the latter more auspicious$13 Moreover, aside from yuanji, certain line statements that do not contain these two characters nonetheless express an extremely high degree of auspiciousness by other means -- for example, Dayou Top Nine's "From Heaven comes protection; auspicious, nothing that is not advantageous" (zi tian you zhi, ji wu bu li). Is the degree of auspiciousness of this phrase perhaps even greater than some yuanji lines$14

These questions will be explored in depth in the chapters that follow.

Section 4: The Deep Meaning of "Wu Jiu" -- Being Good at Remedying Faults

Before we proceed to the specific analysis of the most auspicious line, we must also understand a unique category within the Zhouyi's system of fortune -- wu jiu (no blame).

The Xici Shangzhuan states:

"'No blame' means being good at remedying faults."

This sentence is exquisitely subtle. Wu jiu does not mean the absence of error, but rather "being skilled at remedying error." This implies that in the value system of the Zhouyi, a state of flawless perfection virtually does not exist; even auspicious states are often achieved through correct action upon a foundation of deficiency or danger.

This insight is essential for understanding "the most auspicious line." It reveals a profound truth: In the view of the Zhouyi, the highest good (auspiciousness) is not being in a perfect condition requiring no action, but being in an imperfect condition and being able to remedy it skillfully.

In other words, the ji of the Zhouyi is a dynamic, practical, virtue-based auspiciousness -- not a static, passive, luck-based one.

This leads to an important criterion: the degree of a line's auspiciousness depends not only on the verbal judgment of its statement (yuanji, ji, wu jiu, etc.), but also on the line position, hexagram body, and the behavioral paradigm the statement reveals.

Section 5: "Time" and "Position" -- Key Elements of Fortune

The Xici Xiazhuan states:

"The Yi as a book is vast and complete. It contains the Way of Heaven, the Way of Humanity, and the Way of Earth. It combines the Three Powers and doubles them, hence six. The six lines are nothing other than the Way of the Three Powers."

The six lines are divided among the Three Powers: the first and second lines represent Earth; the third and fourth, Humanity; the fifth and top, Heaven. The fortune of each line is closely related to its "position."

Furthermore, the Tuanzhuan (Commentary on the Judgments) repeatedly emphasizes the importance of "time" (shi):

The Tuan of Yu states: "How great is the significance of the time of Yu!" The Tuan of Dun states: "How great is the significance of the time of Dun!" The Tuan of Gou states: "How great is the significance of the time of Gou!" The Tuan of Lu states: "How great is the significance of the time of Lu!"

"Time" refers to timing, circumstances, the configuration of the moment. Each hexagram represents a specific "time," and each line occupies a specific "position" within that time. Judgments of fortune are determined precisely by the relationship between time and position.

Within the six lines, each position has its basic character:

• First line: The beginning of affairs; a time of concealment; a low station.
• Second line: The center of the inner trigram; the correct position of the lower body; the minister's place.
• Third line: The extreme of the inner trigram; the end of the lower body; a position of frequent danger and fear.
• Fourth line: The beginning of the outer trigram; the position near the ruler; one of great caution and anxiety.
• Fifth line: The center of the outer trigram; the correct position of the upper body; the ruler's place, the honored position.
• Top line: The extreme of the hexagram; the end of affairs; the position where things reach their extreme and reverse.

The Xici Xiazhuan contains an extremely important general statement on line positions:

"The beginning is hard to know; the top is easy to know -- they are root and branch. The words of the first line are tentative; the end is the completion. As for sorting things and marshaling virtues, and distinguishing right from wrong -- the middle lines alone are sufficient."

And further:

"The second and fourth have the same function but different positions; their goodness differs. The second often receives praise; the fourth often arouses fear -- because it is close to the ruler. The way of the yielding is not advantageous when far removed. The essential thing is to be without blame; the method is yielding centrality. The third and fifth have the same function but different positions: the third often encounters misfortune; the fifth often achieves merit. This is the distinction of rank. When yielding, there is danger; when firm, there is triumph."

This passage is crucial! Let us interpret it line by line:

"The second often receives praise" -- The second line frequently receives commendation and honor. Because it occupies the center of the lower trigram and holds the middle position, it often receives favorable outcomes.

"The fourth often arouses fear" -- The fourth line frequently brings anxiety. Because it is adjacent to the fifth (the ruler's position), occupying the place of the close minister, one treads with trepidation.

"The third often encounters misfortune" -- The third line frequently brings danger. Because it sits at the extreme of the lower trigram, neither in heaven above nor on earth below, caught at the juncture between the two trigrams, it is in an impossible dilemma.

"The fifth often achieves merit" -- The fifth line frequently achieves great things. Because it occupies the center of the upper trigram, serves as the most honored position of the entire hexagram (the ruler's place), and achieves centrality and correctness (if it is a yang line, then firm centrality), it often accomplishes great deeds.

From the pronouncements that "the second often receives praise" and "the fifth often achieves merit," we can see that the second and fifth lines are the two positions among the six lines most likely to receive auspicious judgments.

This provides an important clue for our inquiry: The most auspicious line is very likely to appear at the second or fifth position.

Indeed, most of the yuanji line statements we listed above do appear at the second or fifth positions:

• Kun, Six in the Fifth (fifth line)
• Tai, Six in the Fifth (fifth line)
• Li, Six in the Second (second line)
• Sun, Six in the Fifth (fifth line)
• Yi, Nine in the Fifth (fifth line)

This is no coincidence.

Chapter 2: Multiple Dimensions of "Ji" -- The Three-Dimensional Consideration of Time, Position, and Virtue

Section 1: Correctness and Incorrectness of Position

In the line-position theory of the Zhouyi, there is the distinction between "being in one's proper position" (dangwei) and "not being in one's proper position." To be in one's proper position means a yang line occupies a yang position (first, third, fifth), or a yin line occupies a yin position (second, fourth, top). When properly positioned, the line's nature matches its role, and action matches station, so the result is often auspicious. When improperly positioned, the line's nature conflicts with its role, and action conflicts with station, so the result is often inauspicious.

However, being properly positioned is not a sufficient condition for auspiciousness. Sometimes, improperly positioned lines actually receive higher auspicious judgments. Why$15

Because "position" is only one dimension; another, more important dimension is "centrality" (zhong).

Section 2: The Importance of Centrality

"Centrality" refers to occupying the middle position. Among the six lines, the second occupies the center of the lower trigram, and the fifth occupies the center of the upper trigram -- these two are the "central positions."

The Zhouyi places supreme importance on the virtue of centrality. In the Tuanzhuan, the character zhong (center/centrality) appears with extremely high frequency; virtually every hexagram's Tuan commentary discusses whether a given line "attains centrality." For example:

The Tuan of Xu states: "Xu means waiting. Danger lies ahead. Firm and strong yet not falling in -- this means one's principle is not reduced to poverty. 'Xu -- with sincerity, brilliantly successful, steadfastly auspicious' -- because one occupies the Heavenly position, in proper centrality."

"In proper centrality" -- attaining correctness and centrality is a vital condition for auspiciousness.

The Tuan of Song states: "Song -- above is the firm, below is the dangerous; dangerous yet vigorous -- thus contention. 'Song -- with sincerity, obstruction, vigilance -- centrality brings auspiciousness.'"

"Centrality brings auspiciousness" -- attaining centrality yields auspiciousness.

The Tuan of Shi states: "Shi means multitude. Steadfastness means correctness. One who can lead the multitude in correctness can become king. Firm centrality with correspondence: advancing through danger yet proceeding smoothly -- by this means leading the realm, and the people follow. Auspicious -- what blame could there be$16"

"Firm centrality with correspondence" -- a firm line in the central position that has a corresponding line -- this is a sign of great auspiciousness.

From this we see that centrality holds an exalted place in the value system of the Zhouyi. Those who attain centrality are neither excessive nor deficient, aligned with the Middle Way -- this is the most ideal state.

Among the six lines, the only ones that can simultaneously "attain centrality" and "attain correctness" are: a yang line in the fifth position (firm, central, and correct), or a yin line in the second position (yielding, central, and correct).

This further confirms our inference: the most auspicious line is most likely to appear in a position of "centrality and correctness" -- that is, a yang line in the fifth place, or a yin line in the second.

Section 3: Correspondence and Adjacency -- Inter-Line Relationships

Besides "position" and "centrality," "correspondence" (ying) and "adjacency" (bi) are also important factors affecting the fortune of line statements.

"Correspondence" means the first line corresponds with the fourth, the second with the fifth, and the third with the top. If the two corresponding lines are one yin and one yang, there is "correspondence" -- auspicious. If both are of the same nature, there is "no correspondence" -- not auspicious.

"Adjacency" refers to the relationship between neighboring lines. If two adjacent lines are one yin and one yang, they are "adjacent" and mutually supportive. If of the same nature, they are "not adjacent" (or "adversely adjacent") and do not support each other.

The second and fifth lines are precisely each other's corresponding lines. If the second is yin and the fifth is yang, then the second and fifth have correspondence: upper and lower communicate, inner and outer harmonize -- this is one of the most ideal hexagram structures.

Conversely, if the fifth line is a firm yang ruler and the second line is a yielding yin minister, with the second and fifth in proper correspondence, then ruler and minister are in accord, upper and lower of one mind, the state is at peace -- this is a sign of great auspiciousness.

Section 4: Virtue -- The Root of Auspiciousness

However, in the view of the Zhouyi, the fundamental cause of fortune and misfortune lies not in formal conditions such as position, centrality, or correspondence, but in de (virtue).

The Wenyanzhuan (Commentary on the Words of the Text) interprets Qian Nine in the Second, "The dragon appears in the field; it is advantageous to see a great person":

"It is one of dragon virtue, correct and central. Ordinary in speech yet trustworthy, ordinary in conduct yet careful, guarding against evil and preserving sincerity, benefiting the world without boasting -- virtue broad and transformative."

The Wenyanzhuan interprets Qian Nine in the Fifth, "The flying dragon is in the sky; it is advantageous to see a great person":

"The flying dragon in the sky -- he occupies the position of Heavenly virtue."

"Heavenly virtue" -- the highest virtue. Nine in the Fifth is auspicious not merely because it occupies the honored position with firm centrality and correctness, but because it embodies the highest virtue -- "Heavenly virtue."

The Wenyanzhuan further states:

"The great person is one whose virtue merges with Heaven and Earth, whose brilliance merges with the sun and moon, whose order merges with the four seasons, and whose auspiciousness and calamity merge with spirits and gods. He acts before Heaven yet Heaven does not oppose him; he acts after Heaven yet respectfully follows Heaven's timing. If even Heaven does not oppose him, how much less will people$17 How much less will spirits and gods$18"

This passage has been regarded by later generations as the philosophical summit of the Zhouyi. The virtue of the "great person" (the sage-king symbolized by Nine in the Fifth) reaches a state of four "mergings":

• His virtue merges with Heaven and Earth -- virtue as vast as Heaven and Earth.
• His brilliance merges with the sun and moon -- wisdom as radiant as the sun and moon.
• His order merges with the four seasons -- action as ordered as the four seasons.
• His auspiciousness and calamity merge with spirits and gods -- responsiveness as numinous as the spirits and gods.

More wondrous still: "He acts before Heaven yet Heaven does not oppose him; he acts after Heaven yet respectfully follows Heaven's timing." Acting ahead of the Way of Heaven, yet Heaven does not oppose him; acting after the Way of Heaven, yet he dutifully follows Heaven's timing. If even Heaven does not oppose him -- how much less will people$19 How much less will spirits and gods$20

What a lofty state! A great person who occupies this position and possesses this virtue -- is not the auspiciousness he attains the greatest and most supreme$21

Chapter 3: Statistical Analysis of Line Statement Judgments

Section 1: The Full Picture of Auspiciousness and Misfortune Distribution

For a more precise answer to the question "the most auspicious line," it is necessary to conduct a comprehensive statistical analysis of the auspicious and inauspicious judgments across the 384 line statements.

Based on a line-by-line search of the Zhouyi text, the approximate distribution of fortune judgments is as follows:

Line statements containing ji (auspicious): Approximately 106 occurrences (including all forms: yuanji, daji, zhenji, ji, etc.).

Line statements containing xiong (inauspicious): Approximately 33 occurrences.

Line statements containing wu jiu (no blame): Approximately 90 occurrences.

Line statements containing hui (regret): Approximately 32 occurrences (including hui wang, you hui, etc.).

Line statements containing lin (stinginess): Approximately 21 occurrences.

Line statements containing li (danger): Approximately 15 occurrences.

Line statements containing li (advantageous): Approximately 73 occurrences (including li zhen, li she da chuan, li jian da ren, etc.).

Line statements containing heng (success): Approximately several dozen occurrences.

From this, several important patterns emerge:

First, auspicious (ji) judgments account for the largest share of the entire line statement system, roughly one-quarter or more of all 384 lines. This shows that the Zhouyi as a whole is oriented toward guiding people to seek auspiciousness and avoid misfortune, rather than merely predicting disaster.

Second, the number of wu jiu (no blame) judgments is nearly equal to the number of ji judgments, approximately one-quarter. This accords with the Xici Shangzhuan's explanation that "'no blame' means being good at remedying faults" -- the Zhouyi holds that in most circumstances, being able to achieve "no fault" is already quite good; one need not pursue great auspiciousness in every matter.

Third, the number of xiong (inauspicious) judgments is relatively small, only about thirty-odd lines. This indicates that in the worldview of the Zhouyi, truly great misfortune is not the norm; most unfavorable states remain at the level of "regret," "stinginess," or "danger," still admitting the possibility of remedy.

Fourth, yuanji, as the highest grade of auspicious judgment, appears extremely rarely -- only about eight to ten lines. This scarcity itself speaks to the preciousness and exceptional nature of yuanji.

Section 2: Tendencies of Fortune by Line Position

If we tally the distribution of fortune by line position, an interesting pattern emerges:

First line: Frequently says wu jiu or ji, rarely xiong. Because the first line represents the beginning of affairs, with room to maneuver. But the auspiciousness of first lines is usually conditional (such as zhen ji, zheng ji, etc.) and seldom unconditionally great.

Second line: Frequently says ji or zhen ji; one of the positions with the most auspicious judgments. This accords with the dictum "the second often receives praise."

Third line: Frequently says xiong, li, hui, or lin; the position with the most inauspicious judgments. This accords with "the third often encounters misfortune."

Fourth line: Frequently says wu jiu or li; fortune and misfortune are roughly balanced. Because the fourth is near the ruler, one treads with care, so there is much "fear" and seldom great auspiciousness or great misfortune. But occasionally yuanji appears (such as Daxu Six in the Fourth, "A plank on the horns of a young bull. Supremely auspicious").

Fifth line: Frequently says ji, yuanji, or li; the position with the most high-grade auspicious judgments. This accords with "the fifth often achieves merit."

Top line: Frequently says xiong, hui, or wu jiu; because the top line represents the end of affairs and the reversal of extremes, it often carries images of excess turning back. But occasionally great auspiciousness appears (such as Dayou Top Nine, "From Heaven comes protection; auspicious, nothing that is not advantageous").

From this statistical picture: The fifth line is the position most likely to produce high-grade auspicious judgments; the second line comes next. The third line is the position most likely to produce inauspicious judgments.

This further narrows our search: the most auspicious line is most likely to appear in the fifth position.

Section 3: Common Features of "Yuanji" Line Statements

Let us return to the yuanji line statements listed earlier and see what common features they share:

1. Kun, Six in the Fifth: "Yellow lower garment. Supremely auspicious."

"Yellow" is the color of centrality; "lower garment" (chang) is the garment worn below the waist. A yin line occupies the fifth position -- yin in a yang place -- which is technically not the proper position, but it holds the center and thus possesses the virtue of "centrality." With yielding softness in the honored position, not asserting primacy, humbly self-effacing like the lower garment -- this is the ultimate expression of yielding centrality, hence "supremely auspicious."

2. Tai, Six in the Fifth: "King Di Yi gives his daughter in marriage. This brings blessing and supreme auspiciousness."

Six in the Fifth, a yin line in the honored position, has proper correspondence below with Nine in the Second, a yang line. Like a king's daughter marrying downward -- the honored descending to meet the humble -- yin and yang unite, Heaven and Earth exchange in peace. This is the great auspicious image of upper and lower communicating, yin and yang harmonizing.

3. Fu, Nine at the Beginning: "Returning before going far. No deep regret. Supremely auspicious."

In hexagram Fu, a single yang is reborn beneath five yin lines; Nine at the Beginning is the sole yang line, at the very start of the hexagram of Return. "Returning before going far" -- one turns back to the correct path before straying too far. This is the image of recognizing one's error and reforming, hence "supremely auspicious."

4. Daxu, Six in the Fourth: "A plank on the horns of a young bull. Supremely auspicious."

Six in the Fourth, a yin line in a yin position, is properly placed. The gu is a crossbar placed on a bull's horns to prevent it from goring people. Placing it while the horns are still small -- this is the image of preventing trouble before it arises, hence "supremely auspicious."

5. Li, Six in the Second: "Yellow radiance. Supremely auspicious."

Six in the Second, a yin line in a yin position, attains both centrality and correctness. "Yellow" is the color of centrality; "Li" means clinging, attachment. Clinging to the correct Way with the virtue of yielding centrality -- this is the greatly auspicious image of yielding, central correctness.

6. Sun, Six in the Fifth: "Someone indeed increases him by ten pairs of tortoise shells, and he cannot refuse. Supremely auspicious."

In the hexagram Sun (Decrease), Six in the Fifth, a yin line in the honored position, has proper correspondence below with Nine in the Second. In the great context of "decrease," Six in the Fifth, though in the honored position, diminishes itself (yin in a yang place -- self-humbling), and paradoxically receives the greatest increase ("ten pairs of tortoise shells"), which cannot be refused. This is the greatly auspicious image of diminishing oneself to benefit others yet receiving Heaven's increase in return.

7. Yi, Nine in the Fifth: "With sincerity and a beneficent heart, do not even ask -- supremely auspicious. With sincerity, others will repay my virtue."

In hexagram Yi (Increase), Nine in the Fifth, a yang line in a yang position, attains both centrality and correctness. With sincerity (you fu) and a beneficent heart (hui xin) in the honored position, bestowing benevolence upon all under Heaven -- this is the greatly auspicious image of humaneness universally bestowed. The four characters "do not even ask -- supremely auspicious" (wu wen yuan ji) are especially marvelous: one need not even consult the oracle to know it is supremely auspicious.

8. Jing, Top Six: "The well is collected from; do not cover it. With sincerity -- supremely auspicious."

In hexagram Jing (The Well), Top Six -- the water has been drawn up from the well; there is no need to cover it (wu mu); with sincerity it nourishes all under Heaven. This is the greatly auspicious image of benefiting all things and not claiming credit.

Analyzing these yuanji line statements, we can identify the following commonalities:

First, the virtue of centrality is at the core. Almost all yuanji line statements relate to the virtue of centrality -- either occupying the central position (second or fifth), or embodying the Way of the Mean (yellow as the color of centrality).

Second, the virtue of humility is the key. Many yuanji line statements relate to humility and self-diminishment -- Kun Six in the Fifth, yin in the honored place, self-effacing like the lower garment; Tai Six in the Fifth, the emperor's daughter marrying down; Sun Six in the Fifth, diminishing oneself to benefit those below.

Third, sincerity is the foundation. You fu (sincerity/trustworthiness) appears repeatedly in yuanji line statements -- Yi Nine in the Fifth's "with sincerity and a beneficent heart," Jing Top Six's "with sincerity -- supremely auspicious," Sun Six in the Fifth's "cannot refuse" (the Way of Heaven is genuinely thus and cannot be defied).

Fourth, good conduct is the method. Yuanji is not auspiciousness gained through inaction, but good fruit obtained through correct action (such as preventing trouble before it arises, returning from error without delay, diminishing oneself to benefit others, nourishing all under Heaven).

Part Two: In-Depth Analysis of Candidate Lines

Chapter 4: Qian, Nine in the Fifth: "The Flying Dragon Is in the Sky; It Is Advantageous to See a Great Person"

Section 1: Line Statement and Basic Interpretation

The line statement for Qian Nine in the Fifth reads:

"The flying dragon is in the sky. It is advantageous to see a great person." (Fei long zai tian, li jian da ren.)

This line is a yang line in a yang position (the fifth is a yang position), attaining both centrality and correctness -- a line that is "firm, central, and correct." Among the six yang lines of Qian, Nine in the Fifth occupies the most honored position -- the Heavenly position, the ruler's position, the dragon's position.

The dragon, in pre-Qin thought, was the most numinous and sacred of creatures. The Shuoguazhuan (Discussion of the Trigrams) states:

"Qian is Heaven, is the circle, is the ruler, is the father, is jade, is metal, is cold, is ice, is deep red, is a fine horse, is an old horse, is a thin horse, is a dappled horse, is the fruit of a tree."

Qian is Heaven, is the ruler -- and Nine in the Fifth occupies the honored position of Qian, naturally symbolizing the Son of Heaven, the sage-king.

"The flying dragon is in the sky" -- the dragon has ascended to Heaven, reaching the most ideal position. Unlike Nine at the Beginning's "The hidden dragon; do not act" (concealed and not to be employed), Nine in the Second's "The dragon appears in the field" (appearing in the field, still in a low position), Nine in the Third's "The noble one is ceaselessly active all day, vigilant even at nightfall -- danger" (alert all day, a dangerous position), or Nine in the Fourth's "Sometimes leaping from the depths" (leaping or retreating, still undecided) -- Nine in the Fifth, "The flying dragon is in the sky," is the completed state of the dragon having reached the most honored and noble position.

"It is advantageous to see a great person" -- advantageous to encounter a great person. The "great person" here is the sage, the worthy ruler. Nine in the Fifth is itself the great person, and at the same time it is advantageous for all things under Heaven to come and pay homage to this great person.

Section 2: The Wenyanzhuan's In-Depth Interpretation

The Wenyanzhuan's interpretation of Qian Nine in the Fifth is extremely detailed and lofty. We cite and analyze it passage by passage:

"Nine in the Fifth says 'The flying dragon is in the sky; it is advantageous to see a great person.' What does this mean$22 The Master said: Like voices respond to like; like vital breath seeks its like. Water flows toward the moist; fire tends toward the dry. Clouds follow the dragon; winds follow the tiger. When the sage arises, all creatures behold him. Those rooted in Heaven are drawn upward; those rooted in Earth are drawn downward. Each follows its own kind."

This passage uses "like voices respond to like; like vital breath seeks its like" to explain "the flying dragon is in the sky" -- when the sage arises, all creatures can manifest their true nature. As water tends toward moisture, fire toward dryness, clouds toward the dragon, winds toward the tiger -- all "follow their own kind." With the sage of Nine in the Fifth in the Heavenly position, all things naturally gravitate toward him -- this is the deep meaning of "it is advantageous to see a great person."

What a majestic vision! The sage occupies the Heavenly position and all things are transformed and completed -- this is not merely political perfection, but the completion of cosmic order itself.

The Wenyanzhuan then interprets Nine in the Fifth from another angle:

"The great person is one whose virtue merges with Heaven and Earth, whose brilliance merges with the sun and moon, whose order merges with the four seasons, and whose auspiciousness and calamity merge with spirits and gods. He acts before Heaven yet Heaven does not oppose him; he acts after Heaven yet respectfully follows Heaven's timing. If even Heaven does not oppose him, how much less will people$23 How much less will spirits and gods$24"

This passage has been regarded by posterity as the philosophical pinnacle of the Zhouyi. The virtue of the "great person" (the sage symbolized by Nine in the Fifth) reaches four states of "merging":

• His virtue merges with Heaven and Earth -- virtue as vast as the cosmos.
• His brilliance merges with the sun and moon -- wisdom as radiant as celestial luminaries.
• His order merges with the four seasons -- action as ordered as the cycle of seasons.
• His auspiciousness and calamity merge with spirits and gods -- responsiveness as numinous as the divine.

More wondrous still: "He acts before Heaven yet Heaven does not oppose him; he acts after Heaven yet respectfully follows Heaven's timing." If even Heaven does not oppose him -- how much less will people$25 How much less will spirits and gods$26

What a sublime state! A great person who occupies this position and possesses this virtue -- would not the ji he attains be the greatest and most ultimate$27

Section 3: The Limitations of Nine in the Fifth's Auspiciousness

Yet we must note an important fact: The line statement for Qian Nine in the Fifth is "The flying dragon is in the sky; it is advantageous to see a great person" -- not "The flying dragon is in the sky; supremely auspicious" or "greatly auspicious."

In other words, the line statement for Nine in the Fifth does not contain an explicit ji character!

What it says is "it is advantageous to see a great person" -- the judgment word is li (advantageous), not ji (auspicious).

Of course, "advantageous to see a great person" is undoubtedly an extremely positive judgment within the Zhouyi context. But from the strict ranking of judgments, li is below ji, which is below yuanji.

This creates a paradox: From the perspective of virtue and dignity, Qian Nine in the Fifth is unquestionably the most honored and noble of all 384 lines; but from the perspective of the line statement's fortune judgment, it is not "the most auspicious" -- for its statement does not even contain the character ji.

Why$28 This question is profoundly deep. Let us consider it from several angles.

Angle One: The Special Nature of Qian.

Qian's six lines are all yang -- pure yang without yin, the undiluted expression of the Way of Heaven. Among the six line statements of Qian, aside from the "Use of Nines" (yong jiu) which reads "A host of dragons without a head -- auspicious" (containing one ji character), none of the six individual line statements contains the word ji. Only li, li, wu jiu, and you hui -- no ji.

Because what Qian expresses is the process of the Way of Heaven in operation, not the judgment of human fortune. The Way of Heaven itself is neither auspicious nor inauspicious -- Heaven moves with untiring vigor. Fortune and misfortune are human perceptions and judgments of the Way; the Way itself transcends fortune.

The Xici Shangzhuan states:

"The alternation of yin and yang -- this is called the Way."

Pure yang without yin, though supremely vigorous, does not necessarily accord with the Way of "the alternation of yin and yang." Nine in the Fifth, "the flying dragon is in the sky," though yang energy at its zenith, already approaches "overreaching" -- Top Nine's "the overreaching dragon will have regret" is proof.

Therefore, although Qian Nine in the Fifth is supremely honored, its "auspiciousness" is not auspiciousness gained through human virtuous action, but the natural state of the Way of Heaven at this point. It does not say ji, because the Way of Heaven does not measure itself by human categories of fortune.

Angle Two: The harmony of yin and yang is what constitutes supreme auspiciousness.

The Xici Shangzhuan states:

"Qian knows the great beginning; Kun brings things to completion."

And:

"Qian through ease achieves knowledge; Kun through simplicity achieves capability."

Qian initiates; Kun completes. Only when Qian and Kun unite their virtues, when yin and yang harmonize, can there be true completion and supreme goodness.

This is one reason why Kun Six in the Fifth can receive the yuanji judgment, while Qian Nine in the Fifth merely says "advantageous to see a great person." Kun Six in the Fifth, yin in a yang place, is a classic instance of yin-yang interaction; while Qian Nine in the Fifth, yang in a yang place, though "firm, central, and correct," lacks the dimension of yin-yang harmony.

Angle Three: The higher the station, the higher the expectation.

Qian Nine in the Fifth is the Son of Heaven's position; if it were merely described as "auspicious," this would actually diminish its stature. The judgment "advantageous to see a great person" is in fact saying: occupying this supremely honored position, one should become the "great person" -- a sage whose virtue merges with Heaven and Earth. This expectation far transcends the worldly meaning of "auspiciousness."

In other words, Qian Nine in the Fifth does not say ji not because it is insufficiently auspicious, but because it has transcended the category of "auspiciousness" and entered the category of "virtue."

Section 4: Summary

Qian Nine in the Fifth, "The flying dragon is in the sky; it is advantageous to see a great person" -- supremely honored in station, supremely exalted in virtue, the most noble and majestic of all 384 lines. But from the perspective of the line statement's judgment, it contains no ji character, much less yuanji. In the strict sense, therefore, it cannot be judged "the most auspicious line."

It is the most honored line, but not the most auspicious line.

The subtle distinction between the two reveals the very profundity of the Zhouyi's philosophy.

Chapter 5: Kun, Six in the Fifth: "Yellow Lower Garment. Supremely Auspicious"

Section 1: Line Statement and Basic Interpretation

The line statement for Kun Six in the Fifth reads:

"Yellow lower garment. Supremely auspicious." (Huang chang, yuan ji.)

This is a yin line in a yang position (the fifth is a yang position) -- technically not properly positioned. Yet Six in the Fifth occupies the center of the upper trigram and thus attains centrality. In the value system of the Zhouyi, the importance of centrality often surpasses that of proper positioning.

"Yellow" is the color of the center. Among the Five Phases, Earth occupies the center, and its color is yellow. Yellow represents centrality, balance, and impartiality.

"Lower garment" (chang) refers to the garment worn below the waist. In ancient times, the upper garment (yi) and lower garment (chang) were separate. The lower garment, being below, represents humility, obedience, and self-effacement.

"Yellow lower garment" together symbolizes: holding the virtue of centrality while placing oneself in a humble position -- this is a form of extremely refined moral cultivation.

"Supremely auspicious" (yuan ji) -- great goodness, the highest auspiciousness. This is the supreme grade of auspicious judgment in the Zhouyi.

Section 2: The Wenyanzhuan's In-Depth Interpretation

The Wenyanzhuan offers a magnificent interpretation of Kun Six in the Fifth:

"The noble one is centered in yellowness, penetrating in principle, correctly placed in his station and grounded in his person. Beauty lies within, flowing through his four limbs and manifesting in his undertakings -- this is the utmost of beauty."

"Centered in yellowness, penetrating in principle" -- The heart takes yellow (centrality) as its dominant quality, and one penetrates the principles of Heaven and Earth. This speaks of the depth of inner cultivation.

"Correctly placed in his station and grounded in his person" -- Resting securely in one's proper place, embodying virtue in action. This speaks of the rectitude of outward conduct.

"Beauty lies within" -- Beautiful virtue is harbored in the heart, not sought from without.

"Flowing through his four limbs" -- Beautiful virtue flows freely through the four limbs, manifesting as natural grace in every action.

"Manifesting in his undertakings" -- Beautiful virtue is ultimately embodied in the achievements of one's life work.

"This is the utmost of beauty" -- This is the ultimate expression of beautiful virtue.

If Qian Nine in the Fifth represents "Heavenly virtue," then Kun Six in the Fifth represents "Earthly virtue" -- beauty lying within and flowing through every limb.

Moreover, Kun Six in the Fifth has the explicit yuanji judgment, while Qian Nine in the Fifth does not.

Section 3: Why Does Kun Six in the Fifth Receive "Yuanji"$29

Reason One: The virtue of yielding centrality. Six in the Fifth occupies the central position with a yin line -- "yielding centrality," an extremely exalted virtue.

The Xiangzhuan interprets Kun Six in the Fifth:

"'Yellow lower garment, supremely auspicious' -- because refined beauty lies within."

Reason Two: The dialectic of yin in a yang place. It is precisely this "improper positioning" that achieves yuanji -- yielding occupies the firm, the humble occupies the exalted, the modest occupies the high. This is the "virtue of humility" that the Zhouyi most esteems.

The Tuan of hexagram Qian (Humility) states:

"The Way of Heaven diminishes the full and increases the humble; the Way of Earth transforms the full and flows toward the humble; spirits and gods harm the full and bless the humble; the Way of Humanity despises the full and loves the humble."

Reason Three: The ultimate expression of Kun's virtue. Kun's virtue lies in bearing all things without claiming credit. Six in the Fifth represents the highest expression of Kun's virtue.

Section 4: Comparison of Kun Six in the Fifth with Qian Nine in the Fifth

In the value system of the Zhouyi, the virtue of yielding centrality and humility actually surpasses the dignity of firmness and nobility, on the plane of "auspiciousness."

Section 5: The Cultural Depth of the "Yellow Lower Garment" Image

"Yellow" -- the beauty of the central color. The Zuozhuan, Duke Zhao year 12, records: "Yellow is the color of the center."

"Lower garment" -- the humility of what is worn below. Using "lower garment" as the image, rather than "upper garment," precisely emphasizes the virtue of occupying the honored position while placing itself below.

"Yellow lower garment" together: using the color of centrality (yellow) for the garment of humility -- the virtue of centrality practiced through humble conduct -- the perfect unity of virtue and action.

Section 6: Kun Six in the Fifth in Pre-Qin Divination Cases

Zuozhuan, Duke Zhao year 12:

Nan Kuai was about to rebel against the Ji clan of Lu. He consulted the milfoil and received Kun changing to Bi.

"Zifu Huibo said: 'This will not do. "Yellow lower garment. Supremely auspicious." Yellow is the color of the center; the lower garment is the ornament of what is below. Yuan is the foremost of all that is good. If one is not loyal within, one does not merit the color; if one is not reverent below, one does not merit the ornament; if one's undertakings are not good, one does not merit the supreme. Moreover, the Yi cannot be used to divine perilous schemes.'"

"The Yi cannot be used to divine perilous schemes" -- A resounding admonition, revealing a fundamental principle: the realization of auspicious judgments requires righteous conduct as a precondition.

Section 7: The Case for Kun Six in the Fifth as "The Most Auspicious Line"

1. Judgment: yuanji -- the highest grade.
2. Wenyanzhuan: "the utmost of beauty" -- the apex of virtue.
3. Attains centrality.
4. Yielding softness in the honored position -- embodying humility.
5. The image of "yellow lower garment" -- perfect unity of centrality and humility.
6. Pre-Qin divination case (Zuozhuan) -- confirms its deep meaning.

Chapter 6: Dayou, Top Nine: "From Heaven Comes Protection; Auspicious, Nothing That Is Not Advantageous"

Section 1: Line Statement and Basic Interpretation

"From Heaven comes protection. Auspicious, nothing that is not advantageous." (Zi tian you zhi, ji wu bu li.)

"Auspicious, nothing that is not advantageous" (ji wu bu li) may be called the most comprehensive auspicious judgment in all 384 line statements. Ji alone is already "good"; wu bu li further eliminates all that is unfavorable.

Section 2: The Xici Shangzhuan's In-Depth Interpretation

"The Master said: 'Protection means assistance. What Heaven assists is compliance; what people assist is trustworthiness. He practices trustworthiness and contemplates compliance, and furthermore esteems the worthy. Therefore, from Heaven comes protection -- auspicious, nothing that is not advantageous.'"

Three conditions for Heaven's protection: 1. Trustworthiness; 2. Compliance with Heaven's Way; 3. Esteeming the worthy.

Section 3-4: Analysis and the Unity of Mandate and Virtue

"From Heaven comes protection" is the concentrated expression of the "matching Heaven through virtue" philosophy. The Shangshu states: "August Heaven has no favorites; it aids only the virtuous."

Section 5: "Ji Wu Bu Li" versus "Yuanji"

Yuanji emphasizes the degree of goodness; ji wu bu li emphasizes its comprehensiveness. The former stresses "virtue"; the latter stresses "result."

Section 6-7: The Case and a Deeper Question

True auspiciousness is not naturally obtained in the most advantageous position, but won through correct virtue in the most perilous position. Top Nine at the extreme of great possession avoids reversal through trustworthiness, compliance, and esteeming the worthy.

Chapter 7: The Lines of Qian (Humility) -- The Marvel of a Hexagram Entirely Auspicious

Hexagram Qian (Humility, ䷎) is the only hexagram in which all six lines are free of inauspicious judgments. Three say "auspicious," two say "nothing that is not advantageous," one says "advantageous." Not a single xiong, li, hui, lin, or jiu.

The Tuan states: "The Way of Heaven diminishes the full and increases the humble; the Way of Earth transforms the full and flows toward the humble; spirits and gods harm the full and bless the humble; the Way of Humanity despises the full and loves the humble."

Yet no line in Qian receives yuanji. The greatness of hexagram Qian lies in "universal goodness across the whole hexagram," not in "supreme goodness of any single line."

Chapter 8: Fu, Nine at the Beginning: "Returning Before Going Far. No Deep Regret. Supremely Auspicious"

"Returning before going far. No deep regret. Supremely auspicious." (Bu yuan fu, wu zhi hui, yuan ji.)

The Tuan of Fu states: "In Fu, do we not see the heart of Heaven and Earth!" The Xiangzhuan: "'Returning before going far' -- for the purpose of self-cultivation."

The Zuozhuan states: "Who among us is without error$1 To err and be able to correct it -- there is no greater good than this." The Master praised Yan Hui for "not repeating the same error" (bu er guo, Lunyu, "Yong Ye").

The limitation: its yuanji rests on the premise of "having previously strayed."

Chapter 9: Li, Six in the Second: "Yellow Radiance. Supremely Auspicious"

"Yellow radiance. Supremely auspicious." (Huang li, yuan ji.)

Yin in a yin position, central and correct -- "yielding, central, and correct," with all three virtues present. The Xiangzhuan: "'Yellow radiance, supremely auspicious' -- because he has attained the Middle Way."

Chapter 10: Sun, Six in the Fifth: "Someone Increases Him by Ten Pairs of Tortoise Shells; He Cannot Refuse. Supremely Auspicious"

In the hexagram Sun (Decrease), Six in the Fifth diminishes itself yet receives the greatest increase. Diminishing oneself to benefit others, and Heaven reciprocates with increase -- this is the root cause of yuanji. The Most High (Laozi) states: "The Way of Heaven diminishes what has excess and supplements what is insufficient."

Chapter 11: Yi, Nine in the Fifth: "With Sincerity and a Beneficent Heart, Do Not Even Ask -- Supremely Auspicious"

"With sincerity and a beneficent heart, do not even ask -- supremely auspicious. With sincerity, others will repay my virtue."

"Do not even ask -- supremely auspicious" is the only yuanji whose certainty is explicitly declared as self-evident. It is also the only "firm, central, and correct" (gang zhong zheng) line to receive yuanji.

The key difference with Qian Nine in the Fifth: Yi pairs yin and yang, with proper correspondence between Nine in the Fifth and Six in the Second below. Yin-yang harmony and firm-yielding complementarity produce supreme auspiciousness.

Chapter 12: Tai, Six in the Fifth: "King Di Yi Gives His Daughter in Marriage -- Blessing, Supremely Auspicious"

In hexagram Tai (Peace), the honored descends to meet the humble, promoting the communication of upper and lower. True auspiciousness comes from the self-lowering of the exalted.

Chapter 13: Jing, Top Six: "The Well Is Collected From; Do Not Cover It. With Sincerity -- Supremely Auspicious"

The Xiangzhuan: "Supremely auspicious at the top: great completion." The only line at the top position to receive yuanji. If one's entire life is devoted to selfless nourishment, then even at the ultimate stage, there will be no reversal, but the yuanji of "great completion."

Chapter 14: Daxu, Six in the Fourth: "A Plank on the Horns of a Young Bull. Supremely Auspicious"

Restraining a bull while its horns are still small -- preventing trouble before it arises. The Xiangzhuan: "Six in the Fourth, supremely auspicious -- there is cause for joy." The highest auspiciousness often comes from the earliest prevention.

Part Three: Comprehensive Judgment and Final Conclusion

Chapter 15: Comprehensive Comparison of Candidate Lines

Chapter 16: Establishing the Core Standard -- "Centrality" and "Virtue"

In the Zhouyi's value system, "centrality" and "virtue" are the core determinants of supreme auspiciousness -- two faces of the same coin.

Chapter 17: "The Most Auspicious Line" Viewed through Pre-Qin Divination Cases

Key insights from pre-Qin cases:

First, fortune judgment is context-dependent. Second, virtue is the fundamental condition. Mu Jiang (Zuozhuan, Duke Xiang year 9) candidly acknowledged that she did not possess the four virtues and therefore could not be saved even by a favorable hexagram: "I have chosen wickedness -- how can I be without blame$2"

Chapter 18: The Overall Philosophy of the Yizhuan on Fortune

Fortune is rooted in gain and loss; gain and loss are rooted in virtue; virtue is rooted in centrality and correctness.

Chapter 19: Final Judgment -- The Most Auspicious Line among All 384

Section 1: The Plurality of Judgment

Different standards yield different conclusions:

• Judgment grade: All yuanji lines tie.
• Positional conditions: Yi Nine in the Fifth and Li Six in the Second are most perfect.
• Yizhuan evaluation: Kun Six in the Fifth ("the utmost of beauty") and Dayou Top Nine are most prominent.
• Certainty: Yi Nine in the Fifth ("do not even ask").
• Comprehensiveness: Dayou Top Nine ("nothing that is not advantageous").

Section 2: Two Parallel Candidates

Candidate One: Kun Six in the Fifth -- "Yellow lower garment. Supremely auspicious." The auspiciousness of sustained virtue.

Candidate Two: Dayou Top Nine -- "From Heaven comes protection; auspicious, nothing that is not advantageous." The auspiciousness of Heavenly protection.

Section 3: Two Types of "Supreme Auspiciousness"

Kun Six in the Fifth -- the supreme auspiciousness of virtue. The Wenyanzhuan calls it "the utmost of beauty."

Dayou Top Nine -- the supreme auspiciousness of outcome. "Nothing that is not advantageous" eliminates all negativity.

In the Zhouyi's philosophy, virtue and result are inseparable. But in emphasis: Kun Six in the Fifth stresses "virtue"; Dayou Top Nine stresses "result."

Section 4: The Final Answer

Kun Six in the Fifth -- "Yellow lower garment. Supremely auspicious" -- is the most auspicious line among all 384.

Reasons summarized:

1. "Yuanji" -- the highest grade of auspicious judgment.
2. "The utmost of beauty" -- the highest evaluation of any single line's virtue in the Yizhuan.
3. Attains centrality -- the core of supreme goodness.
4. "Yellow lower garment" -- the perfect unity of centrality and humility.
5. "The Way of Heaven increases the humble" -- Heaven's necessity.
6. Zuozhuan corroboration -- the most complete practical exegesis of yuanji.
7. Civilizational ideal -- the most central ideal of character in Chinese civilization.
8. Sustainability -- an enduring state of virtue, not momentary luck.

Section 2 (Addendum): The Special Standing of Dayou Top Nine

If the question is "which line's auspiciousness is most comprehensive," the answer may be Dayou Top Nine; if "most fundamental," the answer is Kun Six in the Fifth. First cultivate the virtue of Kun Six in the Fifth; then reap the fruit of Dayou Top Nine.

Section 3 (Addendum): The Certainty of Yi Nine in the Fifth

If the question is "which line's auspiciousness is most certain," the answer may be Yi Nine in the Fifth.

Yi Nine in the Fifth, Kun Six in the Fifth, and Dayou Top Nine represent three dimensions of supreme auspiciousness: certainty (Yi 9/5), fundamentality (Kun 6/5), comprehensiveness (Dayou Top 9). United, they reveal the complete face of the Zhouyi's "Way of supreme auspiciousness."

Chapter 20: Reflections on "The Most Auspicious Line"

Section 1: What Does the Question Itself Signify$3

The Xici Shangzhuan states:

"It cannot be taken as a fixed rule; it adapts only to change."

The truest answer may be: in each concrete situation, the most appropriate line is the most auspicious.

Section 2: "Knowing the Incipient" -- A Wisdom Greater Than "Knowing the Auspicious"

"To know the incipient -- is this not divine! The noble one, seeing the incipient, acts at once -- he does not wait till the end of the day."

The supreme wisdom of the Zhouyi lies not in pursuing "the most auspicious," but in cultivating the ability to "know the incipient."

Section 3: "Being Good at Remedying Faults" -- A More Practical Pursuit

"Wu jiu" appears approximately ninety times among the 384 lines. In the Zhouyi's philosophy of life, "being good at remedying faults" is the most fundamental, most universal, and most practical pursuit.

Section 4: "Moving in Step with Time"

"In all matters of increase, move in step with time."

Do not fixate on finding "the most auspicious line," but learn in every "time" to find the most fitting response.

Section 5: The Way of Auspiciousness

Studying the Yi -> Knowing the incipient -> Good action -> Maintaining sincerity -> Upholding humility -> Attaining centrality -> Cultivating virtue -> Obtaining auspiciousness

Kun Six in the Fifth -- "Yellow lower garment" -- perfectly encapsulates this entire chain:

• "Yellow" -- centrality.
• "Lower garment" -- humility.
• "Supremely auspicious" -- the apex of virtue, the summit of auspiciousness.

Chapter 21: Further Discussion on the Inner Logic of "Yuanji" Lines

Yuan is not merely "great" -- it is "the foremost of all that is good," "the root of goodness." Therefore yuanji is "auspiciousness generated from the very root of goodness."

All yuanji lines embody a "fundamental goodness" -- not partial or temporary, but radical and enduring:

• Kun 6/5: the fundamental goodness of how to be in the world.
• Tai 6/5: the fundamental goodness of governance.
• Fu 9/1: the fundamental goodness of self-cultivation.
• Daxu 6/4: the fundamental goodness of managing affairs.
• Li 6/2: the fundamental goodness of seeking the Way.
• Sun 6/5: the fundamental goodness of social interchange.
• Yi 9/5: the fundamental goodness of the kingly Way.
• Jing Top 6: the fundamental goodness of serving the world.

Chapter 22: Re-Examination from the Archaic Perspective

The transition from turtle-shell divination to milfoil divination reflects the transformation from passively accepting divine decree to actively responding through virtue. By the time of the Zhouyi, auspiciousness was no longer a divine gift but the fruit of virtuous conduct.

Chapter 23: The Civilizational Significance of "Yellow Lower Garment. Supremely Auspicious"

Holding the virtue of centrality while placing oneself in a humble station -- this is the highest ideal of character pursued by Chinese civilization.

This ideal runs through the main current of pre-Qin thought:

• The Zhouyi's virtue of humility -- "The Way of Heaven diminishes the full and increases the humble."
• The Master's Way of the noble one -- "The noble one is at ease without being arrogant; the petty person is arrogant without being at ease." (Lunyu, "Zilu")
• The Most High (Laozi) on the supreme good being like water -- "The supreme good is like water. Water benefits all things without contending, and dwells in places others disdain; therefore it approaches the Way." (Laozi, Chapter 8)
• The Master also said -- "When three walk together, there is always something I can learn." (Lunyu, "Shu Er")

Chapter 24: Adjudication of Various Theories

Qian Nine in the Fifth: Most honored, but not most auspicious (no ji character). Honor and auspiciousness are different dimensions.

Dayou Top Nine: Most comprehensive, but the top line is the hexagram's extreme and lacks centrality.

Fu Nine at the Beginning: Supreme virtue of reform, but starts from a state of error.

Qian (Humility) Nine in the Third: Only ji, not yuanji. The greatness of hexagram Qian lies in universal goodness, not supreme individual excellence.

Chapter 25: Conclusion

Section 1: Summary

Among the 384 lines, the most auspicious is Kun Six in the Fifth -- "Yellow lower garment. Supremely auspicious."

1. Yuanji -- the highest grade.
2. "The utmost of beauty" -- the highest virtue evaluation in the Yizhuan.
3. Attains centrality.
4. "Yellow lower garment" -- perfect unity of centrality and humility.
5. "The Way of Heaven increases the humble" -- Heaven's necessity.
6. Zuozhuan corroboration.
7. Civilizational ideal.
8. Sustainability.

Section 2: Dayou Top Nine's Special Standing

If "most comprehensive," the answer may be Dayou Top Nine; if "most fundamental," Kun Six in the Fifth. First cultivate the virtue of Kun Six in the Fifth; then reap the fruit of Dayou Top Nine.

Section 3: Yi Nine in the Fifth's Certainty

If "most certain," the answer may be Yi Nine in the Fifth. Three dimensions of supreme auspiciousness: certainty (Yi 9/5), fundamentality (Kun 6/5), comprehensiveness (Dayou Top 9).

Section 4: A Final Reflection

Auspiciousness lies not without, but within -- in the centrality and humility of one's virtue.

Auspiciousness lies not in position, but in time -- in the wisdom of moving in step with the moment.

Auspiciousness lies not in fate, but in oneself -- in the practice of trustworthiness, compliance, and esteeming the worthy.

Auspiciousness lies not in knowledge, but in action -- in the concrete steps of "returning before going far" and "planking a young bull's horns."

Auspiciousness lies not in seeking, but in cultivation -- in the sustained self-refinement of "centered in yellowness, penetrating in principle; correctly placed, grounded in one's person; beauty lying within."

Among these 384 realizations, Kun Six in the Fifth -- "Yellow lower garment. Supremely auspicious" -- with its supremely concise image (two characters), its supremely exalted virtue (centrality and humility), its supreme evaluation ("the utmost of beauty"), and its supreme result (yuanji), becomes the most resplendent note in the entire Zhouyi.

Like a brilliant pearl set in the grand scroll of the 384 lines, it shines forever with the radiance of central correctness and humility.

This is -- "Yellow lower garment. Supremely auspicious." -- the utmost of beauty.

Appendix: Supplementary Discussions

Chapter 26: A Study of Patterns in the Distribution of Fortune across the 384 Lines

First line (64 lines): Mostly wu jiu or conditional ji; only one yuanji: Fu Nine at the Beginning.

Second line (64 lines): Most auspicious position; "the second often receives praise." One yuanji: Li Six in the Second.

Third line (64 lines): "The third often encounters misfortune." The most inauspicious position.

Fourth line (64 lines): Mixed; one yuanji: Daxu Six in the Fourth.

Fifth line (64 lines): Most auspicious; multiple yuanji: Kun 6/5, Tai 6/5, Sun 6/5, Yi 9/5.

Top line (64 lines): Often xiong or hui; rare extreme auspiciousness: Dayou Top 9, Jing Top 6.

Conclusion: The fifth line is the position where yuanji appears most frequently.

Chapter 27: The Relationship between "Yuanji" and Hexagram Sequence

Yuanji appears neither at the absolute beginning (Qian) nor the absolute end (Wei Ji), but in the process -- where virtue is cultivated and practiced. Notably, Sun (41) and Yi (42) are adjacent, each containing a yuanji line, together revealing the supreme state of the Way of decrease and increase.

Chapter 28: Echoes of "Yellow Lower Garment. Supremely Auspicious" in Pre-Qin Culture

"Yellow" as the symbol of centrality and "lower garment" as the symbol of humility within the ritual system both have extensive echoes in pre-Qin literature. The virtue of central correctness and humility is the key to realizing the "great harmony" (tai he) -- the highest state the Zhouyi pursues.

Chapter 29: Final Chapter -- "The Utmost of Beauty"

Let us cite once more the complete Wenyanzhuan interpretation:

"The noble one is centered in yellowness, penetrating in principle, correctly placed in his station and grounded in his person. Beauty lies within, flowing through his four limbs and manifesting in his undertakings -- this is the utmost of beauty."

Inner sageness -- "centered in yellowness, penetrating in principle"; "beauty lies within." Outer kingliness -- "correctly placed, grounded in his person"; "manifesting in his undertakings." Their unity -- "flowing through his four limbs."

*Yuanji is not external luck, but the supremely good state that naturally presents itself when inner moral cultivation reaches its apex. It is not a result to be pursued, but a natural emanation of cultivation brought to fruition.

This is the ultimate meaning of yuanji -- the supremely good fruit (ji) that naturally springs from the root of goodness (yuan).

The 384 lines are like 384 vignettes of human life. Among them, Kun Six in the Fifth tells us:

True supreme auspiciousness lies not in the conspicuous glory of the flying dragon in the sky, but in the central correctness and humility of the yellow lower garment.

True supreme goodness lies not in the external protection from Heaven, but in the inner cultivation of beauty lying within.

True supreme beauty lies not in a single moment of splendid brilliance, but in the enduring purity of virtue sustained over time.

Yellow lower garment. Supremely auspicious -- these four characters suffice to crown the 384 lines, to distill the essence of the Zhouyi, and to serve as the cornerstone of moral cultivation.

The utmost of beauty.

End of Article

Reference Classics:

1. Zhouyi (including the canonical text and the Ten Wings: Tuanzhuan, Xiangzhuan, Wenyanzhuan, Xici Shangzhuan, Xici Xiazhuan, Shuoguazhuan, Xuguazhuan, Zaguazhuan)
2. Zuozhuan (relevant divination cases)
3. Guoyu (relevant divination cases from Jinyu, etc.)
4. Lunyu (related discussions by the Master)
5. Laozi (related philosophical thought)
6. Shangshu (chapters related to the concept of Heaven's Mandate)

Author: Xuanji Editorial Board