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).