A Detailed Inquiry into the Most Auspicious Hexagram Lines in the Zhou Yi: From 'Yuan Ji' to 'Ji Wu Buli'

Chapter 1: What Constitutes "Auspiciousness"$9 – A Fundamental Inquiry into the Zhouyi's System of Auspiciousness and Inauspiciousness

Section 1: The Ancient Meaning of the Character "Ji" (吉)

To discuss the most auspicious yao among the three hundred and eighty-four, we must first address the most fundamental question: What constitutes "auspiciousness" (吉)$10

The oracle bone script for "ji" (吉) depicts a figure resembling "shi" (士, scholar-official) above "kou" (口, mouth), or an image of an object placed on an altar. The bronze inscriptions are similar. Although the Shuowen Jiezi was compiled by Xu Shen in the Eastern Han dynasty, the meanings it preserves largely follow pre-Qin traditions. Xu Shen explains "ji" as: "goodness" (善也). This meaning is clear and concise.

However, within the context of the Zhouyi, the meaning of "ji" is far more complex than the single character "goodness." In the Zhouyi, "ji" not only refers to the smoothness of events and the goodness of outcomes but also to the appropriateness of actions, the alignment of moral virtue, and the opportune timing of circumstances. In other words, "ji" in the Zhouyi is the product of the harmonious confluence of the Way of Heaven (天道), human affairs (人事), and timely positioning (时位).

The Xici Zhuan (Commentary on the Appended Judgments) states:

"Auspiciousness and inauspiciousness are images of gain and loss." (吉凶者，失得之象也。)

And again:

"Auspiciousness and inauspiciousness speak of one's loss and gain." (吉凶者，言乎其失得也。)

These two sentences are extremely critical. The "loss and gain" (失得) they refer to is not merely worldly profit and loss but, more importantly, the loss and gain associated with aligning or diverging from the Dao (道). To attain the Dao is auspicious; to lose the Dao is inauspicious. This is the fundamental view of auspiciousness and inauspiciousness in the Zhouyi.

Consider another passage from the Xici Zhuan:

"Therefore, auspiciousness and inauspiciousness are images of gain and loss; regret and hardship are images of anxiety and apprehension; change is an image of advance and retreat; firmness and softness are images of day and night." (是故吉凶者，失得之象也；悔吝者，忧虞之象也；变化者，进退之象也；刚柔者，昼夜之象也。)

From this, we can see that the Zhouyi's judgment system is a clearly tiered structure: "auspiciousness and inauspiciousness" are the fundamental poles, while "regret" and "hardship" are transitional states between auspiciousness and inauspiciousness. Auspiciousness is gain; inauspiciousness is loss. Regret implies past error but the possibility of correction, moving from inauspiciousness towards auspiciousness. Hardship implies uncorrected loss, moving from auspiciousness towards inauspiciousness.

The Xici Zhuan provides an even more incisive summary:

"Auspiciousness, inauspiciousness, regret, and hardship arise from movement." (吉凶悔吝者，生乎动者也。)

All auspiciousness, inauspiciousness, regret, and hardship arise from "movement"—from change, from action, from choice. This implies that "auspiciousness" in the Zhouyi is not a static state but a dynamic outcome. It is not innate good fortune but the good fruit produced by the alignment of action and timely positioning.

Section 2: The Hierarchical System of Auspiciousness and Inauspiciousness

Within the three hundred and eighty-four yao lyrics of the Zhouyi, the judgments are not limited to merely "ji" (吉, auspicious) and "xiong" (凶, inauspicious) but constitute a meticulously tiered system. Based on a comprehensive review of the yao lyrics, the following hierarchy can be established (from most auspicious to most inauspicious):

I. Levels of Auspiciousness:

1. Yuan Ji (元吉) — Supreme Goodness, Utmost Auspiciousness. "Yuan" (元) means great, beginning, or the foremost of goodness. "Yuan Ji" is the highest level of auspicious judgment in the Zhouyi.
2. Da Ji (大吉) — Great Auspiciousness.
3. Ji (吉) — Auspiciousness, Smoothness.
4. Li (利) — Benefit, Appropriateness. Such as "Li Zhen" (利贞, beneficial and persistent), "Li She Da Chuan" (利涉大川, beneficial to cross the great river), "Li Jian Da Ren" (利见大人, beneficial to see the great person), etc.
5. Heng (亨) — Smoothness, Progress.
6. Wu Jiu (无咎) — Without Blame. This is neither auspicious nor inauspicious but a neutral-to-auspicious judgment. The Xici Zhuan states: "He whose blame is removed is one who skillfully remedies his faults." (无咎者，善补过也。)

II. Levels of Inauspiciousness:

1. Hui (悔) — Regret, minor fault with subsequent correction.
2. Lin (吝) — Hardship, difficulty, uncorrected loss.
3. Li (厉) — Peril, danger.
4. Jiu (咎) — Blame, fault.
5. Xiong (凶) — Inauspiciousness, misfortune.

This system is paramount. When we inquire about the "most auspicious yao," we need a standard of measurement. Clearly, a yao lyric containing "Yuan Ji" is superior in auspiciousness to one merely stating "Ji"; and "Ji" is superior to "Li" and "Heng"; "Heng" is superior to "Wu Jiu."

So, let us begin with a basic statistic: how many yao lyrics among the three hundred and eighty-four contain the term "Yuan Ji"$11

Section 3: A Comprehensive Review of "Yuan Ji" Yao Lyrics

A thorough search of the Zhouyi's canonical text reveals the following yao lyrics explicitly containing the term "Yuan Ji":

1. Kun Hexagram, Six at the Fifth Place (坤六五):

"Yellow lower garments, supremely auspicious (Yuan Ji)." (黄裳，元吉。)

2. Tun Hexagram (䷂) has no "Yuan Ji" lyrics.

3. Sui Hexagram (䷐), Nines at the Fifth Place (九五):

"Sincerity in excellence brings auspiciousness (Ji)." (孚于嘉，吉。)

(This is "Ji," not "Yuan Ji," and requires careful distinction.)

4. Gu Hexagram (䷑) has no "Yuan Ji" lyrics.

5. Lin Hexagram (䷒) has no "Yuan Ji" lyrics. However, the Tuan Zhuan mentions "Yuan Heng Li Zhen."

6. Da You Hexagram (䷍), Nines at the Top Place (上九):

"Heaven's help comes to him; auspiciousness without disadvantage." (自天祐之，吉无不利。)

(This is not "Yuan Ji," but "Ji wu bu li" 吉无不利, auspiciousness without disadvantage is also a very high-level judgment.)

7. Ding Hexagram (䷱), Six at the Fifth Place (六五):

"The ding with yellow ears and golden handle is beneficial and persistent." (鼎黄耳金铉，利贞。)

(This is not "Yuan Ji.")

8. Sun Hexagram (䷨), Six at the Fifth Place (六五):

"Someone presents him with a tortoise worth ten pairs of shells; he cannot refuse. Supremely auspicious (Yuan Ji)." (或益之十朋之龟，弗克违，元吉。)

9. Yi Hexagram (䷩), Six at the Second Place (六二):

"Someone presents him with a tortoise worth ten pairs of shells; he cannot refuse. Persistent auspiciousness (Yong Zhen Ji). The king uses it to sacrifice to the Lord; auspiciousness (Ji)." (或益之十朋之龟，弗克违，永贞吉。王用享于帝，吉。)

(This mentions "Ji," not "Yuan Ji.")

However, examining the Nine at the Fifth Place lyric of Yi Hexagram:

"Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji). Sincerity and a compassionate heart bring virtue to me." (有孚惠心，勿问元吉。有孚惠我德。)

This yao contains "Yuan Ji."

10. Cui Hexagram (䷬), Six at the Second Place (六二):

"Leading to auspiciousness (Yin Ji), without blame. Sincerity is then beneficial for the sacrifice." (引吉，无咎。孚乃利用禴。)

(Not "Yuan Ji.")

However, the Six at the First Place of Cui Hexagram:

"Sincerity without end leads to disorder and gathering. Like crying out, one grasps and laughs. Do not worry; going forward is without blame." (有孚不终，乃乱乃萃。若号，一握为笑。勿恤，往无咎。)

(Not "Yuan Ji.")

11. Bi Hexagram (䷇) Hexagram Statement:

"Bi (Association). Auspicious (Ji). Original divination; supremely persistent and long-lasting divination, without blame (Yuan Yong Zhen, Wu Jiu)." (比。吉。原筮，元永贞，无咎。)

(This is a hexagram statement, not a yao lyric, and needs clarification.)

12. Song Hexagram (䷅) has no "Yuan Ji" lyrics.

After carefully searching each hexagram and each yao, the yao lyrics explicitly containing "Yuan Ji" mainly appear in the following positions (based on the canonical text):

• Kun Six at the Fifth Place (坤六五): "Yellow lower garments, supremely auspicious (Yuan Ji)." (黄裳，元吉。)
• Song Nine at the Second Place (讼九二): "Unable to dispute, returns and flees. His townsfolk, three hundred households, suffer no misfortune." (不克讼，归而逋，其邑人三百户，无眚。) (Not Yuan Ji)
• Bi Six at the First Place (比初六): "With sincerity, associate. Without blame. With sincerity, the jar is full. Finally, there will be other matters; auspiciousness (Ji)." (有孚比之，无咎。有孚盈缶，终来有它，吉。) (Not Yuan Ji)
• Lü Six at the Third Place (履六三): "Blind man can see; lame man can walk. Treading on a tiger's tail, it bites people. Inauspiciousness (Xiong). A warrior acts for the great ruler." (眇能视，跛能履，履虎尾，咥人，凶。武人为于大君。) (Inauspicious yao)
• Tai Nine at the First Place (泰初九): "Pulling up rushes by the roots, along with their clusters. To advance is auspicious (Zheng Ji)." (拔茅茹，以其汇。征吉。) (Not Yuan Ji)
• Da You Nine at the Top Place (大有上九): "Heaven's help comes to him; auspiciousness without disadvantage (Ji Wu Bu Li)." (自天祐之，吉无不利。) (Supremely auspicious but not explicitly "Yuan Ji.")
• Qian Six at the First Place (谦初六): "Humble, humble gentleman. To cross the great river is auspicious (Qian Qian Jun Zi, Yong She Da Chuan, Ji)." (谦谦君子，用涉大川，吉。) (Not Yuan Ji)
• Qian Six at the Fifth Place (谦六五): "Not rich with neighbors. Beneficial to attack. No disadvantage (Bu Fu Yi Qi Lin, Li Yong Qin Fa, Wu Bu Li)." (不富以其邻，利用侵伐，无不利。) (Not Yuan Ji, but "Wu Bu Li" is an extremely high judgment.)
• Sui Nine at the First Place (随初九): "The office changes. Persistent auspiciousness (Zheng Ji). Going out, one achieves merits." (官有渝，贞吉。出门交有功。) (Not Yuan Ji)
• Gu Nine at the Top Place (蛊上九): "Does not serve lords and princes; highly esteems his own affairs." (不事王侯，高尚其事。) (No auspicious or inauspicious judgment.)
• Lin Nine at the First Place (临初九): "Universal approach. Persistent auspiciousness (Xian Lin, Zheng Ji)." (咸临，贞吉。) (Not Yuan Ji)
• Fu Nine at the First Place (复初九): "Not returning far; no great regret. Supremely auspicious (Yuan Ji)." (不远复，无祗悔，元吉。) This yao contains "Yuan Ji"!
• Da Xu Six at the Fourth Place (大畜六四): "A young ox's yoke. Supremely auspicious (Yuan Ji)." (童牛之牿，元吉。) This yao contains "Yuan Ji"!
• Da Xu Six at the Fifth Place (大畜六五): "A fat pig's tusks. Auspicious (Ji)." (豶豕之牙，吉。) (Auspicious, not Yuan Ji.)
• Yi Hexagram has no "Yuan Ji" lyrics.
• Kan Hexagram has no "Yuan Ji" lyrics.
• Li Six at the Second Place (离六二): "Yellow adherence. Supremely auspicious (Yuan Ji)." (黄离，元吉。) This yao contains "Yuan Ji"!
• Xian Hexagram has no "Yuan Ji" lyrics.
• Heng Hexagram has no "Yuan Ji" lyrics.
• Jin Hexagram has no "Yuan Ji" lyrics. However, Six at the Second Place has "Receiving this great blessing, from his royal mother." (受兹介福，于其王母。)
• Sun Six at the Fifth Place (损六五): "Someone presents him with a tortoise worth ten pairs of shells; he cannot refuse. Supremely auspicious (Yuan Ji)." (或益之十朋之龟，弗克违，元吉。) This yao contains "Yuan Ji"!
• Yi Nine at the Fifth Place (益九五): "Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji). Sincerity and a compassionate heart bring virtue to me." (有孚惠心，勿问元吉。有孚惠我德。) This yao contains "Yuan Ji"!
• Cui Six at the Second Place (萃六二): "Leading to auspiciousness (Yin Ji), without blame. Sincerity is then beneficial for the sacrifice." (引吉，无咎。孚乃利用禴。) (Not Yuan Ji.)
• Sheng Six at the Fourth Place (升六四): "The king uses it to sacrifice on Mount Qi. Auspiciousness (Ji), without blame." (王用亨于岐山，吉，无咎。) (Auspicious, not Yuan Ji.)
• Ge Hexagram has no "Yuan Ji" lyrics.
• Ding Six at the Fifth Place (鼎六五): "The ding with yellow ears and golden handle is beneficial and persistent." (鼎黄耳金铉，利贞。) (Not Yuan Ji.)

Let us systematically list the yao lyrics that explicitly contain "Yuan Ji":

Additionally, there are several yao lyrics where "Yuan Ji" requires further clarification:

• Ding Six at the First Place (鼎初六): "The ding overturns its feet. Beneficial to remove misfortune. Obtaining a concubine with her son. Without blame." (鼎颠趾，利出否，得妾以其子，无咎。) (No Yuan Ji)
• Ge Hexagram has no "Yuan Ji" lyrics.
• Ji Ji Nine at the Fifth Place (既济九五): "The eastern neighbor kills an ox, not as good as the western neighbor's sacrifice. Truly receives the blessing." (东邻杀牛，不如西邻之禴祭，实受其福。) (No Yuan Ji)
• Gui Mei Six at the Fifth Place (归妹六五): "Emperor Yi marries off his daughter. Her lord's sleeves are not as good as her younger sister's sleeves. The moon is nearly full; auspiciousness (Ji)." (帝乙归妹，其君之袂不如其娣之袂良。月几望，吉。) (Not Yuan Ji.)
• Feng Hexagram has no "Yuan Ji" lyrics.

Thus, we have preliminarily identified approximately eight to ten yao lyrics containing the judgment "Yuan Ji." From the perspective of judgment hierarchy, these all belong to the highest level of auspiciousness.

However, the problem is far from solved. Are there differences in auspiciousness even among "Yuan Ji" yao$12 If one yao lyric simply states "Yuan Ji," while another states "Yuan Ji" along with other auspicious phrases, is the latter more auspicious$13 Furthermore, besides "Yuan Ji," there are yao lyrics that, while not containing the term "Yuan Ji," express extreme auspiciousness in other ways, such as Da You's Nine at the Top Place: "Heaven's help comes to him; auspiciousness without disadvantage (Ji Wu Bu Li)." Is the degree of auspiciousness in this lyric perhaps even greater than that of some "Yuan Ji" yao$14

These questions will be explored in detail in subsequent chapters.

Section 4: The Profound Meaning of "Wu Jiu" (无咎) – Skillfully Remedying Faults

Before delving into the specific analysis of the most auspicious yao, we must understand a unique category within the Zhouyi's system of auspiciousness and inauspiciousness—"Wu Jiu" (无咎).

The Xici Zhuan states:

"He whose blame is removed is one who skillfully remedies his faults." (无咎者，善补过也。)

This sentence is extremely profound. "Wu Jiu" does not mean "without fault" but "skillfully remedying faults." This implies that, in the values of the Zhouyi, a state of perfect flawlessness is almost nonexistent. Even a state of "auspiciousness" is often attained on the foundation of some deficiency or danger, through correct action.

This concept is crucial for understanding the "most auspicious yao." It reveals a profound truth: In the view of the Zhouyi, the highest goodness (auspiciousness) is not a state of perfection requiring no action but a state of deficiency where one can skillfully remedy the situation.

In other words, "Ji" (auspiciousness) in the Zhouyi is a dynamic, practical, and virtuous auspiciousness, rather than a static, passive, or fortunate auspiciousness.

This leads to an important criterion: the degree of auspiciousness of a yao depends not only on its judgment term (such as "Yuan Ji," "Ji," "Wu Jiu") but also on its position, the hexagram structure, and the behavioral model revealed by the yao lyric.

Section 5: "Timeliness" (Shi, 时) and "Position" (Wei, 位) – Key Elements of Auspiciousness and Inauspiciousness

The Xici Zhuan states:

"The Yi as a text is vast and all-encompassing. It contains the Way of Heaven, the Way of Man, and the Way of Earth. Combining the three forces and doubling them, it becomes six. The six are nothing else but the Way of the Three Powers." (易之为书也，广大悉备。有天道焉，有人道焉，有地道焉。兼三才而两之，故六。六者非它也，三才之道也。)

The six yao are divided among the Three Powers: the lower two (yao 1 and 2) represent Earth; the middle two (yao 3 and 4) represent Man; the upper two (yao 5 and 6) represent Heaven. The auspiciousness and inauspiciousness of each yao are closely related to its "position" (位).

Furthermore, the Tuan Zhuan repeatedly emphasizes the importance of "timeliness" (时):

The Tuan Zhuan for Yu states: "The significance of timeliness in Yu is great indeed!" (豫之时义大矣哉！) The Tuan Zhuan for Dun states: "The significance of timeliness in Dun is great indeed!" (遯之时义大矣哉！) The Tuan Zhuan for Gou states: "The significance of timeliness in Gou is great indeed!" (姤之时义大矣哉！) The Tuan Zhuan for Lü states: "The significance of timeliness in Lü is great indeed!" (旅之时义大矣哉！)

"Timeliness" (时) refers to opportune moments and prevailing circumstances. Each hexagram represents a specific "time," and each yao occupies a specific "position" within this "time." The judgment of auspiciousness and inauspiciousness is determined by the relationship between "timeliness" and "position."

Among the six yao, each position has its basic characteristics:

• First yao: The beginning of an affair, a time of concealment, a humble position.
• Second yao: The center of the lower trigram, the correct position of the lower part, the position of a minister.
• Third yao: The extreme of the lower trigram, the end of the lower part, a position often associated with misfortune and fear.
• Fourth yao: The beginning of the upper trigram, the position close to the ruler, often associated with fear and caution.
• Fifth yao: The center of the upper trigram, the correct position of the upper part, the ruler's position, the position of honor.
• Top yao: The extreme of the hexagram, the end of an affair, a position where things reach their limit and may reverse.

The Xici Zhuan provides a crucial summary of yao positions:

"The beginning is difficult to know; the top is easy to know. It is the beginning and the end. As for the diverse matters, the compilation of virtues, and the distinction between right and wrong, these are fully elaborated in the middle yao." (其初难知，其上易知，本末也。初辞拟之，卒成之终。若夫杂物撰德，辩是与非，则非其中爻不备。)

And again:

"The second and fourth yao share the same function but differ in position; their goodness is not the same. The second often receives praise; the fourth often experiences fear. It is due to proximity. The way of softness is not beneficial for those far away. Its essence is without blame, its use is centered on softness. The third and fifth yao share the same function but differ in position; the third often encounters misfortune; the fifth often achieves merit. This is the order of nobility and baseness. Is its softness perilous, or does its firmness prevail$15" (二与四同功而异位，其善不同。二多誉，四多惧。近也。柔之为道，不利远者。其要无咎，其用柔中也。三与五同功而异位，三多凶，五多功。贵贱之等也。其柔危，其刚胜邪。)

This passage is extremely critical! Let's interpret it sentence by sentence:

"The second often receives praise" (二多誉) — The second yao often receives praise and admiration. Because the second yao is in the center of the lower trigram and occupies the central position, it often embodies goodness and beauty.

"The fourth often experiences fear" (四多惧) — The fourth yao often experiences anxiety. Because the fourth yao is close to the fifth yao (the ruler's position), it occupies the position of a close minister and thus often feels apprehensive.

"The third often encounters misfortune" (三多凶) — The third yao often encounters peril. Because the third yao is at the extreme of the lower trigram, it is neither in Heaven above nor on Earth below, situated at the juncture between two trigrams, facing dilemma in advance and retreat.

"The fifth often achieves merit" (五多功) — The fifth yao often achieves merit and success. Because the fifth yao is in the center of the upper trigram and occupies the position of highest honor (the ruler's position), it is central and correct (if it is a Yang yao, it is firm and central), thus often achieving merit and success.

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

This provides an important clue for our investigation: The most auspicious yao is most likely to be found in the second or fifth position.

In fact, most of the "Yuan Ji" yao lyrics we listed earlier are indeed found in the second or fifth positions:

• Kun Six at the Fifth Place (坤六五) (Fifth Place)
• Tai Six at the Fifth Place (泰六五) (Fifth Place)
• Li Six at the Second Place (离六二) (Second Place)
• Sun Six at the Fifth Place (损六五) (Fifth Place)
• Yi Nine at the Fifth Place (益九五) (Fifth Place)

This is by no means coincidental.