Which is the most auspicious hexagram line in the 384 lines of the *Zhouyi* (Book of Changes)$1

Considering the structure of the hexagram, the position of the line, and moral conduct, the sixth line (six in the fifth position, or *liǔ wǔ*) of the Kun hexagram, "Yellow undergarment, supreme auspiciousness" (*huáng shang, yuán jí*), is generally regarded as the most auspicious line in the entire text. Although this line occupies the highest position, it maintains humility and moderation, embodying the supreme virtue of gentle correctness. The *Wenyan* commentary praises it as "the utmost of beauty," interpreting it as the ultimate state where inner virtue manifests through correct action to achieve success, representing a perfect unification of moral character and position.

Why is the "Flying Dragon in the Heavens" (*fēi lóng zài tiān*) of the Qian hexagram not considered the most auspicious line$2

Although the fifth line (nine in the fifth position, or *jiǔ wǔ*) of the Qian hexagram occupies the most honored position and represents the highest virtue, its commentary states, "It is advantageous to see the great person" (*lì jiàn dà rén*), and does not contain the explicit judgment of "auspicious" (*jí*) or "supreme auspiciousness" (*yuán jí*). In the philosophy of the *Zhouyi*, the Qian hexagram symbolizes the movement of Heaven, transcending mundane judgments of fortune and misfortune. While positionally the most noble, in terms of the hierarchy of auspiciousness, it is considered secondary to lines explicitly marked with "supreme auspiciousness," such as the sixth line of the Kun hexagram.

How are the hierarchical judgments of auspiciousness and inauspiciousness categorized in the *Zhouyi*$3

The judgment system of the *Zhouyi* is clearly stratified. From best to worst, auspicious judgments generally range as follows: Supreme Auspiciousness (*yuán jí*), Great Auspiciousness (*dà jí*), Auspiciousness (*jí*), Advantageousness (*lì*), Success (*hēng*), and No Blame (*wú jiù*). Negative judgments include: Regret (*huǐ*), Shame (*lìn*), Danger (*lì*), Blame (*jiù*), and Misfortune (*xiōng*). Among these, "Supreme Auspiciousness" represents the utmost good and highest fortune, ranking at the pinnacle of all judgments.

What is the meaning of "Auspiciousness without anything unfavorable" (*jí wú bù lì*) in the ninth line at the top (*shàng jiǔ*) of the Da You hexagram$4

The line text for the ninth line at the top of the Da You hexagram reads, "Assisted by Heaven, auspiciousness without anything unfavorable" (*zì tiān yòu zhī, jí wú bù lì*), meaning that with the assistance of Heaven, everything is auspicious and nothing is disadvantageous. This judgment, in its comprehensiveness, may even surpass "Supreme Auspiciousness." The *Xici Zhuan* explains that the prerequisite for receiving heavenly assistance is "maintaining integrity, contemplating harmony, and honoring the worthy" (*lǚ xìn, sī shùn, shàng xián*), indicating that even at the highest position, one must preserve faithfulness and align with the Way of Heaven.

Why is the Qian hexagram considered the most unique among the sixty-four hexagrams$5

The Qian hexagram is unique because it is the only one among the sixty-four in which all six lines are auspicious, containing no negative judgments. Its six line judgments encompass terms such as "Auspicious," "Auspicious if Performed Correctly" (*zhēn jí*), and "Advantageous in everything" (*wú bù lì*). This reflects a core tenet of the *Zhouyi*: Heaven diminishes the full and increases the humble (*tiān dào kuī yíng ér yì qiān*). The virtue of humility is universally esteemed by Heaven, Earth, spirits, and humanity, thereby neutralizing all potential dangers.

What is the profound meaning of "No need to ask, Supreme Auspiciousness" (*wù wèn yuán jí*) in the fifth line (nine in the fifth position, or *jiǔ wǔ*) of the Yi hexagram$6

The line text for the fifth line of the Yi hexagram states, "Having sincere and benevolent intention, no need to ask, Supreme Auspiciousness" (*yǒu fú huì xīn, wù wèn yuán jí*), meaning that possessing sincerity and a benevolent heart guarantees supreme auspiciousness without requiring divination. This carries a high degree of certainty among the 384 lines. It emphasizes that when one's virtue reaches the level of benefiting all under Heaven with unimpeachable sincerity, the resultant auspiciousness is self-evident, embodying the highest ideal of benevolent governance.

In the Kun hexagram's "Yellow undergarment, supreme auspiciousness" (*huáng shang, yuán jí*), what do "Yellow" and "Undergarment" symbolize$7

"Yellow" (*huáng*) in the Central Plains culture symbolizes the "central color," representing moderation and centrality. "Undergarment" (*shang*) refers to lower garments, symbolizing humility and occupying a lower position. *Huáng shang* thus signifies the practice of centrality and correctness through a humble demeanor. The sixth line of Kun, being an Yin line in a superior position, resolves the inherent rigidity of that position through this virtue of "gentle centrality" (*róu zhōng*), thus achieving "Supreme Auspiciousness."

Is "No Blame" (*wú jiù*) considered a negative evaluation in the *Zhouyi*$8

"No Blame" is not a negative evaluation; its literal meaning is "no fault." The *Xici Zhuan* explains it as "skillfully repairing a fault" (*shàn bǔ guò yě*), suggesting that even if errors or risks exist, correct remedial action brings the outcome back to normal. In the ever-changing world described by the *Yi Jing*, achieving "No Blame" is commendable; it is therefore a neutral to slightly positive evaluation.

Why does the initial line (*chū jiǔ*) of the Fu hexagram receive "Supreme Auspiciousness" for "Returning without going far" (*bù yuǎn fù*)$9

The initial line of the Fu hexagram signifies the nascent emergence of Yang energy. "Returning without going far" means quickly correcting one's course after straying. This embodies the supreme virtue of recognizing and correcting errors. The *Yizhuan* praises it as "perceiving the heart of Heaven and Earth," suggesting that the highest stage of self-cultivation is the ability to recognize and return to the proper path while the error is still minor, hence earning the highest judgment of "Supreme Auspiciousness."

Why do the second and fifth lines often feature auspicious judgments$10

This stems from the theory of line positions in the *Yi Jing*. The second line is central in the lower trigram, and the fifth line is central in the upper trigram; these are known as "obtaining the center" (*dé zhōng*). The *Xici Zhuan* states, "The second line often receives praise, the fifth line often achieves merit" (*èr duō yù, wǔ duō gōng*). Central positions signify the path of moderation, which aligns with the Way of Heaven. Conversely, the third line often entails misfortune, and the fourth line often entails apprehension, primarily because they deviate from the central position or occupy awkward transitions.

Why does the topmost line (*shàng jiǔ*) of the Well hexagram, despite being at the extreme of the hexagram, also receive "Supreme Auspiciousness"$11

Typically, the topmost line signifies that things have reached their extreme and are prone to decline or regret. However, the topmost line of the Well hexagram attains "Supreme Auspiciousness." This is because the theme of the Well hexagram is "to nourish without exhaustion" (*yǎng ér bù qióng*). The topmost line signifies that the well water has been drawn out and the well opening remains uncovered for the benefit of all under Heaven. This state of great selflessness and complete achievement transcends the limitations of the line position, leading the *Xiang Zhuan* to describe it as "Great Completion" (*dà chéng*).

What is the meaning of "Adding to the fifth line with a tortoise of ten *pēng* value" (*huò zhī shí péng zhī guī*) in the Sun hexagram$12

This line text describes how the fifth line of the Sun hexagram, through self-diminution and humility, receives such immense benefit that it cannot refuse a valuable tortoise worth ten *pēng* (an ancient unit of value). It reveals the dialectic of the "Way of Diminishing and Increasing": by reducing one's own position or gain while benefiting others, one receives a doubled compensation from the Way of Heaven. This serves as a paradigm of achieving great auspiciousness by diminishing oneself to benefit others.

What is the influence of central and correct virtue on fortune and misfortune$13

In the *Zhouyi*, virtue is the foundation of fortune and misfortune. "Centrality and correctness" (*zhōng zhèng*) means occupying a central position and being appropriately situated. When a Yang line occupies an odd position and a Yin line occupies an even position, and both are in a central line (second or fifth), their actions are most likely to accord with the Way of Heaven. However, the *Zhouyi* places greater emphasis on "virtue" (*dé*), positing that even if the positional status is suboptimal, the presence of virtues such as sincerity and humility can transform misfortune into good fortune, achieving Supreme Auspiciousness.

Why does the fifth line of the Tai hexagram, "The daughter of Emperor Yi marries into the younger branch" (*dì yǐ guī mèi*), achieve "Auspiciousness and Supreme Auspiciousness" (*zhǐ yuán jí*)$14

The Tai hexagram symbolizes the interaction and smooth communication between Heaven and Earth. The fifth line depicts the noble daughter of the sovereign marrying a worthy minister, symbolizing that a person of high status deigns to communicate with those below. This act of "the noble descending to assist the humble" facilitates a harmonious macro-environment of Yin and Yang interaction. It represents the optimal state for governance and interpersonal relations, hence being judged "Supreme Auspiciousness."

What does "Yellow clinging, Supreme Auspiciousness" (*huáng lí, yuán jí*) in the second line of the Li hexagram emphasize$15

The Li hexagram symbolizes attachment and clarity. The second line, an Yin line in an Yin position, achieves centrality and correctness, embodying the virtue of "gentle centrality and correctness" (*róu zhōng zhèng*). "Yellow clinging" suggests adherence to the central Way and maintaining the beauty of civilization and moderation. The *Xiang Zhuan* attributes the Supreme Auspiciousness of this line to "obtaining the central Way" (*dé zhōng dào yě*), emphasizing that only by aligning with correct values can one attain lasting auspiciousness.

What is the wisdom embodied in the "Calf's yoke" (*tóng niú zhī gǒu*) of the sixth line (six in the fourth position, or *liù sì*) of the Da Chu hexagram$16

"The calf's yoke" refers to placing a crossbar on a young calf's horns to prevent it from butting and causing harm. This symbolizes the wisdom of "preventing problems before they arise" (*fáng huàn yú wèi rán*). The fourth line demonstrates the ability to take preventative measures when a problem is nascent or its power is minimal, resulting in the least cost and greatest effect. This foresight to perceive subtle signs aligns with the principle of "knowing the inception" (*zhī jǐ*) in I Ching theory, thus being judged "Supreme Auspiciousness."

An Interpretation and Investigation of "Which is the Most Auspicious among the 384 Yao$1": An In-depth Study of the Auspicious and Inauspicious Judgment in the Zhouyi's Yao Lyrics

Author: Xuanji Editorial Department

General Preface

The Zhouyi (I Ching) comprises sixty-four hexagrams, each with six yao (lines), totaling three hundred and eighty-four yao. If we include the "Use of the Nines" from Qian and the "Use of the Sixes" from Kun, the total number of yao lyrics reaches three hundred and eighty-six. These three hundred and eighty-four yao lyrics are diverse, presenting a complex tapestry of auspiciousness, inauspiciousness, regret, misfortune, and hardship. Some are supremely auspicious, some are supremely inauspicious, some are without blame, some are perilous, some involve regret, some involve hardship, and some are smooth-sailing. The complexity of their language and the profundity of their meaning continue to dazzle and mystify even after millennia.

However, if we were to summarize this in one statement: among the three hundred and eighty-four yao, which one is the most auspicious$2

This question, seemingly simple, is in reality profoundly deep. The character "ji" (吉, auspicious) within the Zhouyi system cannot be encompassed by the modern understanding of "good luck." Auspiciousness signifies goodness, excellence, appropriateness, and benefit. Its rich connotations and complex layers require consideration from multiple dimensions—such as the hexagram's structure, the yao's position, the yao's nature, the timeliness of the situation, and moral cultivation—to grasp its true meaning.

This paper will proceed from the perspectives of ancient and pre-Qin scholarship, extensively citing the original texts of the Zhouyi's canonical passages and the Yi Zhuan (Commentaries on the Yi, including the Tuan Zhuan, Xiang Zhuan, Wenyan Zhuan, Xici Zhuan, Shuogua Zhuan, Xugua Zhuan, and Zagua Zhuan). It will also incorporate examples of divination from the Zuo Zhuan and Guoyu, as well as relevant discussions from pre-Qin philosophers, to conduct a comprehensive and in-depth investigation of this question. We will inquire: What constitutes "auspiciousness"$3 How many levels of auspiciousness are there$4 What is the distribution of auspicious and inauspicious judgments across the three hundred and eighty-four yao$5 Which yao lyrics can be considered "supremely auspicious"$6 Why were they judged as such$7 Ultimately, which yao can be honored as "the most auspicious among the three hundred and eighty-four yao"$8

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

Part I: The Principles of Auspiciousness and Inauspiciousness

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:

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.
Da Ji (大吉) — Great Auspiciousness.
Ji (吉) — Auspiciousness, Smoothness.
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.
Heng (亨) — Smoothness, Progress.
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:

Hui (悔) — Regret, minor fault with subsequent correction.
Lin (吝) — Hardship, difficulty, uncorrected loss.
Li (厉) — Peril, danger.
Jiu (咎) — Blame, fault.
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":

No.	Hexagram Name	Yao Position	Summary of Yao Lyric
1	Kun (䷁)	Six at the Fifth Place	Yellow lower garments, supremely auspicious (Yuan Ji).
2	Tai (䷊)	Six at the Fifth Place	Emperor Yi marries off his daughter; with blessings, supremely auspicious (Yuan Ji).
3	Fu (䷗)	Nine at the First Place	Not returning far; no great regret. Supremely auspicious (Yuan Ji).
4	Da Xu (䷙)	Six at the Fourth Place	A young ox's yoke. Supremely auspicious (Yuan Ji).
5	Li (䷝)	Six at the Second Place	Yellow adherence. Supremely auspicious (Yuan Ji).
6	Sun (䷨)	Six at the Fifth Place	Someone presents him with a tortoise worth ten pairs of shells; he cannot refuse. Supremely auspicious (Yuan Ji).
7	Yi (䷩)	Nine at the Fifth Place	Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji).
8	Jing (䷯)	Six at the Top Place	The well collects; do not cover. With sincerity, supremely auspicious (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.

Part II: In-depth Analysis of Candidate Yao

Chapter 4: Qian Nine at the Fifth Place (乾九五): "Flying Dragon in the Heavens; Beneficial to See the Great Person"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Qian (乾) Nine at the Fifth Place (乾九五) states:

"Flying dragon in the heavens; beneficial to see the great person." (飞龙在天，利见大人。)

This yao is a Yang line in a Yang position (the fifth place is Yang). It is central and correct, thus a "firm and central" (刚中正) yao. Among the six Yang lines of the Qian hexagram, Nine at the Fifth Place occupies the most honored position—the position of Heaven, the ruler, the dragon.

In pre-Qin thought, the dragon (龙) was considered a supremely spiritual and sagely creature. The Shuogua Zhuan (Commentary on the Disposition of the Trigrams) states:

"Qian represents Heaven, roundness, the ruler, father, jade, metal, cold, ice, great red, a good horse, an old horse, a lean horse, a dappled horse, fruit of trees." (乾为天，为圆，为君，为父，为玉，为金，为寒，为冰，为大赤，为良马，为老马，为瘠马，为驳马，为木果。)

Qian is Heaven, it is the ruler—and Nine at the Fifth Place occupies the supreme position of Qian. Naturally, it symbolizes the Son of Heaven, the sage king.

"Flying dragon in the heavens" (飞龙在天)—The dragon ascends to the heavens, reaching its most ideal position. Unlike the "Hidden dragon; do not act" (潜龙勿用) of the First Place (concealed and unusable), the "Dragon appears in the field" (见龙在田) of the Second Place (still in a lower position), the "Gentleman constantly strives; in the evening, be cautious—perilous" (君子终日乾乾，夕惕若，厉) of the Third Place (a perilous position), or the "Either leaping in the abyss" (或跃在渊) of the Fourth Place (hesitating between leaping and retreating)—Nine at the Fifth Place, "Flying dragon in the heavens," signifies the dragon reaching its supreme and noble position in completion.

"Beneficial to see the great person" (利见大人)—It is beneficial to see the great person. The "great person" (大人) here refers to the sage, the virtuous ruler. Nine at the Fifth Place itself is the great person and also benefits all under Heaven to come and submit to this great person.

Section 2: In-depth Interpretation in the Wenyan Zhuan

The Wenyan Zhuan provides an extremely detailed and lofty interpretation of Qian Nine at the Fifth Place. Let us quote and analyze it section by section:

"Nine at the Fifth Place says, 'Flying dragon in the heavens; beneficial to see the great person.' What does this mean$16 The Master said: 'Like sounds correspond, like energies seek each other. Water flows to what is damp; fire moves to what is dry. Clouds follow dragons; wind follows tigers. When the sage arises, the myriad things manifest. That which is rooted in Heaven draws near the higher; that which is rooted in Earth draws near the lower. Thus, each follows its own kind.'" (九五曰'飞龙在天，利见大人'。何谓也？子曰：同声相应，同气相求。水流湿，火就燥。云从龙，风从虎。圣人作而万物睹。本乎天者亲上，本乎地者亲下。则各从其类也。)

This passage uses the principle of "like sounds correspond, like energies seek each other" to explain "Flying dragon in the heavens"—when the sage arises, all things manifest their true nature. Just as water seeks dampness, fire seeks dryness, clouds follow dragons, and wind follows tigers, all "follow their own kind." Nine at the Fifth Place, the sage residing in the position of Heaven, naturally attracts all things—this is the profound meaning of "beneficial to see the great person."

What a magnificent panorama this depicts! The sage in the position of Heaven brings about the transformation of all things. This is not only the supreme governance in politics but also the completion of order in a cosmological sense.

The Wenyan Zhuan further interprets Nine at the Fifth Place from another perspective:

"Now, the 'Great Person' (Da Ren) harmonizes his virtue with Heaven and Earth, his brightness with the sun and moon, his sequence with the four seasons, and his auspiciousness and inauspiciousness with spirits and deities. He precedes Heaven and Heaven does not oppose him; he follows Heaven and conforms to the timeliness of Heaven. If Heaven does not oppose him, how much less can humans oppose him$17 How much less can spirits and deities oppose him$18" (夫大人者，与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶。先天而天弗违，后天而奉天时。天且弗违，而况于人乎？况于鬼神乎？)

This passage is considered the pinnacle of Zhouyi philosophy by later generations. The virtue of the "Great Person" (大人), which corresponds to the sage or sage king symbolized by Nine at the Fifth Place, reaches the level of four "harmonizations":

Harmonizes virtue with Heaven and Earth (与天地合其德)—Virtue is as vast as Heaven and Earth.
Harmonizes brightness with the sun and moon (与日月合其明)—Wisdom shines as brightly as the sun and moon.
Harmonizes sequence with the four seasons (与四时合其序)—Actions conform to the sequence of the four seasons.
Harmonizes auspiciousness and inauspiciousness with spirits and deities (与鬼神合其吉凶)—Responses are as spiritually attuned as deities.

Even more remarkable is "He precedes Heaven and Heaven does not oppose him; he follows Heaven and conforms to the timeliness of Heaven." (先天而天弗违，后天而奉天时)—He acts in accordance with Heaven's precedence, and Heaven does not oppose him; he acts in accordance with Heaven's timeliness, and conforms to it. If Heaven itself does not oppose him, how much less can humans$19 How much less can spirits and deities$20

What an exalted state this is! A great person occupying this position and possessing such virtue naturally attains the utmost auspiciousness—"auspiciousness without disadvantage" (吉无不利).

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

However, we must pay attention to a crucial fact: The yao lyric for Qian Nine at the Fifth Place is "Flying dragon in the heavens; beneficial to see the great person," not "Flying dragon in the heavens; supremely auspicious (Yuan Ji)" or "Flying dragon in the heavens; greatly auspicious (Da Ji)."

In other words, the yao lyric for Nine at the Fifth Place does not explicitly contain the character "ji" (吉)!

It states "beneficial to see the great person" (利见大人)—this is a judgment of "Li" (利, beneficial), not "Ji" (吉, auspicious).

Of course, "beneficial to see the great person" is undoubtedly an extremely positive judgment within the context of the Zhouyi. But strictly according to the hierarchy of judgment levels, "Li" is lower than "Ji," and even lower than "Yuan Ji."

This creates a paradox: From the perspective of virtue and status, Qian Nine at the Fifth Place is undoubtedly the most noble and supreme yao among the three hundred and eighty-four; however, from the perspective of the yao lyric's judgment, it is not the "most auspicious"—because its lyric even lacks the character "Ji."

Why is this$21 This question is profoundly deep.

Let us consider it from multiple angles.

Angle 1: The Special Nature of the Qian Hexagram.

All six yao of the Qian hexagram are Yang, representing pure Yang without Yin, the pure expression of the Way of Heaven. Among the six yao lyrics of Qian, only the "Use of the Nines" ("Seeing the gathering of dragons without a leader is auspicious (Ji).") contains the character "Ji." The other six yao lyrics do not contain the character "Ji." The First Place: "Hidden dragon; do not act" (潜龙勿用). The Second Place: "Beneficial to see the great person" (利见大人). The Third Place: "Perilous (Li); without blame" (厉，无咎). The Fourth Place: "Without blame" (无咎). The Fifth Place: "Beneficial to see the great person" (利见大人). The Top Place: "Having regret" (有悔). Only judgments like "Li," "Li," "Wu Jiu," and "Hui" appear, but no "Ji."

Why is this$22

Because the Qian hexagram expresses the process of the Way of Heaven's operation, not a judgment of human auspiciousness and inauspiciousness. The Way of Heaven itself is beyond auspiciousness and inauspiciousness—Heaven's movement is vigorous and ceaseless. Auspiciousness and inauspiciousness are human perceptions and judgments of the Way of Heaven, while the Way of Heaven itself transcends human auspiciousness and inauspiciousness.

The Xici Zhuan states:

"The interplay of Yin and Yang is called the Dao." (一阴一阳之谓道。)

Pure Yang without Yin, though supremely vigorous and firm, may not align with the Dao of "interplay of Yin and Yang." The dragons in the Qian hexagram, from hidden to appearing, to cautious, to leaping, to flying, to reaching the extreme, represent the process of Yang energy from birth to fullness to extreme. While Nine at the Fifth Place "Flying dragon in the heavens" represents the peak of Yang energy, it is already approaching "excess" (亢)—as evidenced by the Top Place lyric "The dragon has exceeded its position and has regrets" (亢龙有悔).

Therefore, although Qian Nine at the Fifth Place is supremely noble and honored, its "auspiciousness" is not achieved through good human actions but is the natural state of the Way of Heaven reaching this point. It does not mention "Ji" because the Way of Heaven does not measure itself by human standards of auspiciousness and inauspiciousness.

Angle 2: The Harmony of Yin and Yang is Supreme Auspiciousness.

The Xici Zhuan states:

"Qian knows the great beginning; Kun accomplishes the creation of things." (乾知大始，坤作成物。)

And again:

"Qian is easy to know; Kun is simple in ability." (乾以易知，坤以简能。)

Qian represents the beginning; Kun represents accomplishment. Without Kun, there is a beginning but no completion; without Qian, there is material but no aspiration. Only when Qian and Kun harmonize their virtues and Yin and Yang blend can there be true completion and supreme goodness.

This is why Kun Six at the Fifth Place—"Yellow lower garments, supremely auspicious (Yuan Ji)"—receives the judgment "Yuan Ji," while Qian Nine at the Fifth Place only states "beneficial to see the great person." Kun Six at the Fifth Place is a typical example of Yin and Yang interaction; Qian Nine at the Fifth Place, though "firm and central," lacks the dimension of Yin and Yang harmony.

Angle 3: Higher Status Implies Higher Expectations.

In the value system of the Zhouyi, higher positions carry greater responsibilities and higher standards. Qian Nine at the Fifth Place is the position of the Son of Heaven. To describe it merely as "auspicious" would diminish its significance. The judgment "beneficial to see the great person" implies: occupying this supreme position, one ought to become a "Great Person"—a sage who harmonizes virtue with Heaven and Earth. This expectation far surpasses worldly auspiciousness.

In other words, Qian Nine at the Fifth Place does not mention "Ji" not because it is not auspicious enough, but because it has transcended the category of "auspiciousness" and entered the realm of "virtue."

Section 4: Conclusion

Qian Nine at the Fifth Place ("Flying dragon in the heavens; beneficial to see the great person") holds the supreme position, embodies the highest virtue, and is the most noble and exalted yao among the three hundred and eighty-four. However, based on the yao lyric's judgment, it does not contain the character "Ji," let alone "Yuan Ji." Therefore, strictly speaking, it cannot be judged as the "most auspicious yao."

It is the most "honored" yao, but not the most "auspicious" yao. The subtle difference between these two precisely reveals the profundity of Zhouyi philosophy.

Chapter 5: Kun Six at the Fifth Place (坤六五): "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Kun (坤) Six at the Fifth Place (坤六五) states:

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

This yao is a Yin line in a Yang position (the fifth place is Yang), thus not in the correct position. However, Six at the Fifth Place is in the center of the upper trigram, achieving centrality. In the value system of the Zhouyi, the importance of "centrality" (中) often surpasses "correctness" (当位).

"Yellow" (黄) is the central color. In the Five Elements theory, Earth occupies the center, and its color is yellow. Yellow represents centrality, moderation, and impartiality.

"Lower garments" (裳) refers to the lower part of ancient attire, consisting of an upper garment and lower garments. The lower garments are worn below, symbolizing humility, submission, and not holding oneself in high esteem.

The phrase "Yellow lower garments" (黄裳) symbolizes: embodying the virtue of centrality and moderation while placing oneself in a humble position—this is an extremely high level of moral cultivation.

"Yuan Ji" (元吉)—Supreme Goodness, Utmost Auspiciousness. This is the highest level of auspicious judgment in the Zhouyi.

Section 2: In-depth Interpretation in the Wenyan Zhuan

The Wenyan Zhuan provides an extremely brilliant interpretation of Kun Six at the Fifth Place:

"The gentleman, with centrality and clarity, correctly occupies his position and embodies it. Beauty resides within, flows to the four limbs, and manifests in endeavors. This is the utmost beauty." (君子黄中通理，正位居体，美在其中，而畅于四支，发于事业，美之至也。)

This passage deserves detailed scrutiny sentence by sentence:

"The gentleman, with centrality and clarity" (君子黄中通理)—The gentleman's heart takes "yellow" (centrality) as its root, achieving clarity of the Way of Heaven. This speaks of inner cultivation.

"correctly occupies his position and embodies it" (正位居体)—He resides in his correct position and embodies it through action. This speaks of outward conduct.

"Beauty resides within" (美在其中)—Moral beauty is inherent within the heart. This speaks of the location of virtue.

"flows to the four limbs" (而畅于四支)—Moral beauty flows smoothly to the four limbs, manifesting in all actions. This speaks of the outward expression of virtue.

"and manifests in endeavors" (发于事业)—Moral beauty is embodied in endeavors and achievements. This speaks of the accomplishment of virtue.

"This is the utmost beauty" (美之至也)—This represents the pinnacle of moral beauty.

This interpretation elevates Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" to the height of "the utmost beauty"—the pinnacle of moral beauty!

If Qian Nine at the Fifth Place represents "Heavenly Virtue" (天德, virtue that harmonizes with Heaven and Earth), then Kun Six at the Fifth Place represents "Earthly Virtue" (地德, moral beauty residing within and flowing outward).

Furthermore, Kun Six at the Fifth Place has the explicit judgment "Yuan Ji," while Qian Nine at the Fifth Place does not.

From the perspective of auspicious and inauspicious judgments, Kun Six at the Fifth Place surpasses Qian Nine at the Fifth Place in this regard.

Section 3: Why Does Kun Six at the Fifth Place Attain "Yuan Ji"$23

Let us delve deeper: why does Kun Six at the Fifth Place achieve the extremely rare judgment of "Yuan Ji" among the three hundred and eighty-four yao lyrics$24

Reason 1: The Virtue of Soft Centrality.

Six at the Fifth Place, a Yin line in a Yang position, is "soft and central" (柔中). In the value system of the Zhouyi, "soft centrality" is a supreme virtue—gentle yet maintaining centrality, humble yet maintaining one's position. In human affairs, this corresponds to: residing in a high position yet remaining humble, possessing power yet being central and impartial.

The Xiang Zhuan (Commentary on the Image) interprets Kun Six at the Fifth Place:

"Yellow lower garments, supremely auspicious (Yuan Ji); the gentleman's culture resides within." (黄裳元吉，文在中也。)

"The gentleman's culture resides within" (文 in the middle)—The auspiciousness of Kun Six at the Fifth Place stems from inner cultural and moral cultivation, not from external power or status.

Reason 2: The Dialectic of Yin Occupying a Yang Position.

Six at the Fifth Place, a Yin line occupying a Yang position, appears "incorrect," but it is precisely this "incorrectness" that achieves its "Yuan Ji." Because at the supreme position of the fifth yao, occupying it with Yin—that is, softness occupying firmness, humility occupying honor, lowliness occupying height—this is precisely the "virtue of humility" (谦德) most highly praised by the Zhouyi.

The Tuan Zhuan for the Qian hexagram states:

"Humility (Qian) leads to smooth progress (Heng). The Way of Heaven descends to nourish and illuminate; the Way of Earth is lowly yet ascends. The Way of Heaven diminishes the full and benefits the humble; the Way of Earth transforms the full and flows to the humble. Spirits and deities harm the full and bless the humble; the Way of Man detests the full and loves the humble. Humility, though honored, is radiant; though lowly, is unassailable. This is the culmination for the gentleman." (谦，亨。天道下济而光明，地道卑而上行。天道亏盈而益谦，地道变盈而流谦，鬼神害盈而福谦，人道恶盈而好谦。谦，尊而光，卑而不可逾。君子之终也。)

"The Way of Heaven diminishes the full and benefits the humble"—Heaven's principle is to reduce fullness and benefit humility. The sun at noon declines, the moon waxes to fullness and then wanes—fullness must diminish; humility increases—this is the Way of Heaven.

"The Way of Earth transforms the full and flows to the humble"—Earth's principle is to transform fullness and flow to humble places. High mountains collapse, rivers fill depressions—this is the Way of Earth.

The Ways of Heaven, Earth, spirits, deities, and humans all benefit humility, flow to humility, bless humility, and love humility. Humility has received the unanimous praise of Heaven, Earth, spirits, deities, and humans—a unique honor none of the other virtues in the Zhouyi have received.

"Though honored, is radiant; though lowly, is unassailable"—A humble person, when in an honored position, is even more radiant; when in a lowly position, is unassailable.

"This is the culmination for the gentleman"—This is the ultimate pursuit of the gentleman.

Reason 3: The Pinnacle of Earthly Virtue.

The Kun hexagram is purely Yin, symbolizing Earth, the mother, the minister's way, and the virtue of submission. The virtue of Kun lies in carrying all things without claiming credit, in nurturing all things with profound virtue without self-aggrandizement. Six at the Fifth Place is the only yao in the Kun hexagram to receive the judgment "Yuan Ji," signifying the highest expression of Kun's virtue.

Why not Kun's First, Second, Third, Fourth, or Top Place yao$25

Kun Six at the First Place (初六): "Treading on frost, solid ice will arrive." (履霜，坚冰至。) — Yin energy begins to emerge, the start of freezing. It contains a warning but no auspicious judgment.
Kun Six at the Second Place (六二): "Straight, centered, and great. Without practice, all is beneficial (Zhi Fang Da, Bu Xi Wu Bu Li)." (直方大，不习无不利。) — Although "without practice, all is beneficial" is a good phrase, it is not "Yuan Ji."
Kun Six at the Third Place (六三): "Containing elegance, one can be persistent. Sometimes following the king's affairs, without accomplishment but with completion (Han Zhang Ke Zhen. Huo Cong Wang Shi, Wu Cheng You Zhong)." (含章可贞。或从王事，无成有终。) — Containing beauty without displaying it. Though good, it has the limitation of "without accomplishment."
Kun Six at the Fourth Place (六四): "Tying up the bag. Without blame or praise (Kuo Nang, Wu Jiu Wu Yu)." (括囊，无咎无誉。) — Closing the bag, without blame or praise; it is merely cautious self-preservation.
Kun Six at the Top Place (上六): "Dragons fight in the wilderness; their blood is black and yellow." (龙战于野，其血玄黄。) — Extreme Yin, reaching excess, fighting with Yang. A supremely inauspicious image.

Only Six at the Fifth Place, embodying the virtue of soft centrality while occupying the position of honor, possesses both the humility of Kun's virtue and the nobility of the fifth position. It is neither excessively humble nor arrogant (like the lowliness of the First Place) nor contentious (like the fighting of the Top Place). It inwardly contains cultural refinement and outwardly practices the Way of Centrality—hence, it achieves "Yuan Ji."

Section 4: Comparison between Kun Six at the Fifth Place and Qian Nine at the Fifth Place

Dimension	Qian Nine at the Fifth Place (乾九五)	Kun Six at the Fifth Place (坤六五)
Yao Nature	Yang	Yin
Yao Position	Fifth Place (Yang Position)	Fifth Place (Yang Position)
Correctness	Correct (Yang in Yang)	Incorrect (Yin in Yang)
Centrality	Central	Central
Yao Lyric	Flying dragon, beneficial to see the great person.	Yellow lower garments, supremely auspicious (Yuan Ji).
Judgment Level	"Li" (Beneficial to see the great person)	"Yuan Ji" (Highest Level)
Virtue	Heavenly Virtue, harmonizing with Heaven and Earth	Virtue of Soft Centrality, utmost beauty
Symbolism	Sage King, Son of Heaven	Virtuous Minister, Gentleman

From the comparison above, we can see:

In terms of status, Qian Nine at the Fifth Place is higher than Kun Six at the Fifth Place—the former is Heaven, the ruler, firm; the latter is Earth, the minister, soft.
In terms of judgment, Kun Six at the Fifth Place surpasses Qian Nine at the Fifth Place—the former explicitly receives "Yuan Ji," while the latter only mentions "beneficial to see the great person."
In terms of virtue, both have their emphasis—Qian Nine at the Fifth Place emphasizes the vigor of "Heavenly Virtue," while Kun Six at the Fifth Place emphasizes the refined beauty of "soft centrality."

This comparison reveals a profound truth: In the value system of the Zhouyi, the virtue of soft centrality and humility is, on the level of "auspiciousness," actually superior to the status of firmness and nobility.

In other words, the Zhouyi tells us: Auspiciousness lies not in how noble you are, but in how humble you are; not in how high your position is, but in how correct your virtue is.

Kun Six at the Fifth Place, with its Yin and soft nature, occupies the position of supreme honor, yet it can attain centrality and humility—this is true "Yuan Ji."

Section 5: The Cultural Significance of the "Yellow Lower Garments" Imagery

The phrase "Yellow lower garments" (黄裳) holds rich meaning in pre-Qin culture.

"Yellow" — The Beauty of Central Color.

The Book of Rites (Liji), in its chapter on "Monthly Ordinances" (Yueling), records the colors of the four seasons and five directions: East is blue, South is red, West is white, North is black, and Center is yellow. Yellow occupies the central position, impartial and moderate, the proper color among the five.

The Zuo Zhuan, in the twelfth year of Duke Zhao, records:

"Yellow is the color of centrality." (黄，中之色也。)

This is a clear statement by pre-Qin people about the meaning of yellow as the central color.

"Lower Garments" — The Humility of Ritual.

In ancient clothing systems, there were upper garments and lower garments. The lower garments were worn below, symbolizing humility and submission. Using the image of "lower garments" rather than "upper garments" emphasizes Kun Six at the Fifth Place's humility despite its high position.

"Yellow lower garments" combined means: the virtue of centrality and moderation (yellow) applied to the lower garments (裳)—the virtue of centrality and moderation applied to the action of humility. This represents the perfect unification of virtue and action.

The Wenyan Zhuan's "Beauty resides within, flows to the four limbs, and manifests in endeavors" is the highest praise for this unification.

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

Unfortunately, there are no direct typical divination cases involving Kun Six at the Fifth Place recorded in the Zuo Zhuan or Guoyu. However, this does not diminish our understanding of the profound meaning of Kun Six at the Fifth Place's "Yuan Ji" judgment.

The Zuo Zhuan does contain several instances of citing other yao lyrics from the Kun hexagram. For example:

The Zuo Zhuan, Twelfth Year of Duke Zhao:

Nan Kuai planned to rebel against the Ji family of Lu. He performed a divination and obtained the Kun hexagram changing to Bi. The Kun Six at the Fifth Place line changed, resulting in the Bi hexagram.

"Zifu Huibo said: 'Unacceptable. 'Yellow lower garments, supremely auspicious (Huang Shang Yuan Ji).' Yellow is the color of centrality; lower garments are the adornment below. Yuan signifies the beginning of goodness. Lack of loyalty in the center means not attaining the right color; lack of submission below means not attaining the right adornment; actions that are not good mean not attaining the utmost limit. Harmonious cooperation between inner and outer signifies loyalty; leading affairs with sincerity signifies submission; providing for the three virtues signifies goodness. Without these three, one is not appropriate. Furthermore, the Yi cannot be used to divine peril.'" (子服惠伯曰：'不可。黄裳元吉。黄，中之色也；裳，下饰也。元，善之长也。中不忠，不得其色；下不共，不得其饰；事不善，不得其极。外内倡和为忠，率事以信为共，供养三德为善，非此三者弗当。且夫《易》不可以占险。')

This passage is extremely important! Zifu Huibo's interpretation perfectly elucidates the profound meaning of "Yellow lower garments, supremely auspicious (Yuan Ji)":

"Yellow is the color of centrality" (黄，中之色也)—Yellow represents loyalty (centrality and impartiality).
"Lower garments are the adornment below" (裳，下饰也)—Lower garments represent respect (being below and adorned).
"Yuan signifies the beginning of goodness" (元，善之长也)—Yuan signifies the utmost goodness.
"Lack of loyalty in the center means not attaining the right color" (中不忠，不得其色)—If the heart is not loyal, one does not deserve the color yellow.
"Lack of submission below means not attaining the right adornment" (下不共，不得其饰)—If actions are not respectful, one does not deserve the adornment of lower garments.
"Actions that are not good mean not attaining the utmost limit" (事不善，不得其极)—If actions are not good, one cannot be called "Yuan" (utmost goodness).

Zifu Huibo further pointed out: Nan Kuai was about to rebel, which was precisely an act of "disloyalty," "lack of submission," and "not good actions." Therefore, even if the divination yielded "Yellow lower garments, supremely auspicious (Yuan Ji)," it could not result in supreme auspiciousness.

**"Furthermore, the Yi cannot be used to divine peril" (且夫《易》不可以占险。) **—This striking statement reveals a fundamental principle of the Zhouyi: the realization of auspicious judgments requires proper conduct as a prerequisite. If the actions are improper, even a highly auspicious hexagram cannot yield auspicious results.

This case profoundly illustrates that the "Yuan Ji" of Kun Six at the Fifth Place is not unconditional luck but the fruit of utmost goodness conditioned by the virtues of loyalty, submission, and goodness.

Section 7: Arguments for Kun Six at the Fifth Place as the "Most Auspicious Yao"

Based on the comprehensive analysis above, Kun Six at the Fifth Place presents the following strong arguments as the "most auspicious yao among the three hundred and eighty-four":

Yao Lyric Judgment is "Yuan Ji" (元吉)—the highest level of auspicious judgment.
Wenyan Zhuan praises it as "the utmost beauty" (美之至也)—the pinnacle of moral beauty.
Achieves Centrality (得中)—occupies the center of the upper trigram, aligning with the Way of Centrality.
Occupies a Yang position with Yin (以柔居尊)—embodies the virtue of humility, aligning with the principle of Heaven's Way "benefiting the humble" (益谦).
Imagery of "Yellow Lower Garments" (黄裳)—perfect unification of centrality and humility.
Pre-Qin Divination Case (Zuo Zhuan, Twelfth Year of Duke Zhao)—Zifu Huibo's interpretation confirms its profound meaning.

However, Kun Six at the Fifth Place also has its limitations:

It is a yao of the Kun hexagram (pure Yin), Yin rather than Yang. In the pre-Qin view that valued Yang, the status of a yao in a purely Yin hexagram is inferior to that of the Qian hexagram.
Its auspiciousness is that of a "minister's way" (臣道), not a "ruler's way" (君道). It is suitable for ministers and assistants, not for the Son of Heaven or leaders.
Its auspiciousness is "soft centrality" (柔中之吉). It requires humility as a prerequisite and is not suitable for all situations.

These limitations remind us: Kun Six at the Fifth Place, while a strong candidate for the "most auspicious yao," has specific conditions and applicable scope for its auspiciousness.

Chapter 6: Da You Nine at the Top Place (大有九五): "Heaven's Help Comes to Him; Auspiciousness Without Disadvantage"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Da You (大有) Nine at the Top Place (上九) states:

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

This yao is a Yang line in a Yin position (the top place is Yin), thus not in the correct position. However, this yao receives an extremely special judgment—"auspiciousness without disadvantage" (吉无不利).

"Heaven's help comes to him" (自天祐之)—Help comes from Heaven. "Auspiciousness without disadvantage" (吉无不利)—Auspicious, and without any disadvantage.

The phrase "auspiciousness without disadvantage" (吉无不利) can be considered the most comprehensive auspicious judgment among the three hundred and eighty-four yao lyrics of the Zhouyi. "Auspiciousness" (吉) is already good; "without disadvantage" (无不利) further eliminates all disadvantages—there are absolutely no disadvantages! This could even be considered more comprehensive than "Yuan Ji."

Why$26 Because "Yuan Ji" means "supreme goodness," emphasizing the high degree of goodness. "Ji Wu Bu Li," on the other hand, adds "without disadvantage" to "auspiciousness," emphasizing the broad scope of goodness—not only is it auspicious, but there are no disadvantages.

Section 2: In-depth Interpretation in the Xici Zhuan

The Xici Zhuan contains an extremely famous passage specifically interpreting the Da You Nine at the Top Place yao:

"The Master said: 'You (祐) means help. That which Heaven helps is compliance (Shun); that which people help is sincerity (Xin). When one treads in sincerity and contemplates compliance, moreover, one honors the worthy. Therefore Heaven helps him; auspiciousness without disadvantage.'" (子曰：'祐者，助也。天之所助者，顺也；人之所助者，信也。履信思乎顺，又以尚贤也。是以自天祐之，吉无不利也。')

This passage is the key to understanding Da You Nine at the Top Place. Let's analyze it sentence by sentence:

"'You' means help." ('祐者，助也。')—"You" is "help," assistance.

"That which Heaven helps is compliance (Shun)" (天之所助者，顺也)—What Heaven helps is one who complies with the Way of Heaven. "Shun" is the virtue of Kun (Earth), representing compliance and gentleness.

"That which people help is sincerity (Xin)" (人之所助者，信也)—What people help is the sincere person. "Xin" is a human virtue, representing honesty and trustworthiness.

**"When one treads in sincerity and contemplates compliance, moreover, one honors the worthy." (履信思乎顺，又以尚贤也。) **—Practicing sincerity, contemplating compliance with the Way of Heaven, and moreover, honoring the worthy.

**"Therefore Heaven helps him; auspiciousness without disadvantage." (是以自天祐之，吉无不利也。) **—Therefore, Heaven helps him; it is auspicious and without disadvantage.

This interpretation reveals the condition for "Heaven's help comes to him"—it is not unearned heavenly favor but a response to the person who possesses three qualities:

Xin (信)—Sincerity.
Shun (顺)—Compliance with the Way of Heaven.
Shang Xian (尚贤)—Honoring the worthy.

By possessing these three qualities, Heaven will help—this is the true meaning of "Heaven's help comes to him."

Section 3: Hexagram Structure Analysis of Da You

The Da You hexagram (䷍) is composed of Li (离, Fire) above and Qian (乾, Heaven) below. The image is fire in Heaven—the sun is in the sky, shining brightly, and all things are abundant. This symbolizes great abundance and great prosperity.

Among the six yao of the Da You hexagram, Six at the Fifth Place is the only Yin line (softness occupying the position of honor). The other five yao are Yang—five Yang and one Yin; the single Yin occupies the position of honor and governs the five Yang, like a wise ruler governing ministers.

Nine at the Top Place occupies the highest position of the entire hexagram. In the context of the Da You hexagram, Nine at the Top Place resides at the extreme of "great abundance"—abundance reaches its limit. According to general principles, when things reach their extreme, they tend to reverse; the top yao often carries inauspicious judgments. However, Da You Nine at the Top Place receives the judgment "auspiciousness without disadvantage"—why is this$27

Reason 1: Nine at the Top Place Complies with Six at the Fifth Place.

Nine at the Top Place, a Yang line, is above Six at the Fifth Place, a Yin line. Yang is supported by Yin—this symbolizes "humility" (谦) in the Zhouyi. Possessing the quality of Yang firmness yet complying with the soft and central ruler (Six at the Fifth Place), not overbearing through power, not offending superiors through strength—this is the virtue of humility.

Reason 2: The Nature of the Li Trigram.

Nine at the Top Place is the top yao of the Li trigram. Li represents fire, brightness, and civilization. Nine at the Top Place resides at the extreme of Li, representing the height of civilization. Utilizing civilization and wisdom to manage wealth, rather than force or power—this embodies the virtue of "honoring the worthy" (尚贤).

Reason 3: The Way of Da You.

The Tuan Zhuan for the Da You hexagram states:

"Da You (Great Abundance). Supreme progress (Yuan Heng). Softness obtains the position of honor and centrality, and is responded to from above and below. This is called Da You. Its virtue is firm and vigorous, yet civilized. It responds to Heaven and acts according to the times. Therefore, it achieves Yuan Heng." (大有。元亨。柔得尊位大中，而上下应之，曰大有。其德刚健而文明，应乎天而时行，是以元亨。)

"Softness obtains the position of honor and centrality" (柔得尊位大中)—Six at the Fifth Place, a Yin line, obtains the central position and the position of honor. "Responded to from above and below" (上下应之)—The five Yang yao above and below respond to it. "Its virtue is firm and vigorous, yet civilized" (其德刚健而文明)—The lower Qian represents firmness and vigor; the upper Li represents civilization. "Responds to Heaven and acts according to the times" (应乎天而时行)—Conforms to the Way of Heaven and acts timely.

In such an environment of "Yuan Heng" (supreme progress), Nine at the Top Place, although occupying the extreme position of the hexagram, avoids the fate of "things reaching their extreme and reversing" due to its civilized virtue and humble conduct. Instead, it receives Heaven's help and achieves "auspiciousness without disadvantage."

Section 4: "Heaven's Help Comes to Him" (自天祐之) — Unification of the Mandate of Heaven and Virtue

The phrase "Heaven's help comes to him" (自天祐之) holds significant meaning in pre-Qin thought.

The concept of the Mandate of Heaven in pre-Qin times underwent a major shift from the Shang Dynasty's "Emperor decrees Heaven's descent" to the Western Zhou's "Virtue corresponds to Heaven." The Shang believed the Mandate of Heaven was unconditional—the Emperor decreed it, and the Shang would rule forever. However, after King Wu of Zhou overthrew the Shang, the Zhou people had to re-examine the nature of the Mandate of Heaven.

The Book of Documents (Shang Shu), in passages like the "Proclamation of Cai Zhong," repeatedly emphasizes "Heaven's Mandate is not constant" (天命靡常)—the Mandate of Heaven is not unchanging but shifts according to human virtue.

The Zhouyi's "Heaven's help comes to him" (自天祐之) is a concentrated embodiment of this idea of "virtue corresponds to Heaven." Heaven's help is not an unconditional gift but a response to those who "tread in sincerity, contemplate compliance, and honor the worthy."

This concept is widely echoed in pre-Qin texts:

The Book of Documents, "The Mandate of Cai Zhong," states:

"Vast Heaven has no favorites; it only assists virtue." (皇天无亲，惟德是辅。)

This sentence fully aligns with the spirit of "Heaven's help comes to him"—Heaven has no personal favoritism; it only assists the virtuous.

The Zuo Zhuan, in the fifth year of Duke Xi, when Gong Zhiqi advised Duke Yu:

"Spirits and deities do not favor people personally; they only rely on virtue." (鬼神非人实亲，惟德是依。)

The Discourses of the States (Guoyu), "Discourses of Zhou":

"The Way of Heaven has no favorites; it only bestows upon virtue." (天道无亲，惟德是授。)

These famous pre-Qin sayings all share the same spirit as the Da You Nine at the Top Place's "Heaven's help comes to him."

Section 5: "Auspiciousness Without Disadvantage" (吉无不利) vs. "Yuan Ji" (元吉) — Which is Higher$1

This is a crucial question of judgment. Let's compare them from multiple perspectives.

From a literal meaning perspective:

"Yuan Ji" (元吉) = "Supreme Goodness," emphasizing the degree of auspiciousness (utmost greatness and goodness).
"Ji Wu Bu Li" (吉无不利) = "Auspiciousness + Absence of all Disadvantage," emphasizing the comprehensiveness of auspiciousness (both auspicious and without any negative aspects).

It is difficult to definitively determine which is higher, as they emphasize different aspects. However, "Ji Wu Bu Li" has an advantage in "comprehensiveness"—it not only states "auspicious" but also excludes all "disadvantages."

From the perspective of context:

"Yuan Ji" often represents the highest evaluation of a state of virtue—"You have achieved utmost goodness."

"Ji Wu Bu Li" represents the most comprehensive guarantee of a destiny outcome—"You will be auspicious, and there will be no disadvantages."

The former emphasizes "virtue," while the latter emphasizes "result."

From the perspective of the Xici Zhuan's discourse:

The Xici Zhuan specifically dedicates a passage to interpreting "Heaven's help comes to him; auspiciousness without disadvantage," a treatment extremely rare among the three hundred and eighty-four yao lyrics—only this yao enjoys specialized interpretation in the Xici Zhuan (along with a few others like Qian's Use of the Nines, Kun's Use of the Sixes, etc.). This special treatment itself signifies the unique status of this yao within the Zhouyi system.

Section 6: Arguments for Da You Nine at the Top Place as the "Most Auspicious Yao"

"Auspiciousness Without Disadvantage" (吉无不利)—The most comprehensive auspicious judgment, not only auspicious but also excluding all disadvantages.
"Heaven's help comes to him" (自天祐之)—Receives Heaven's assistance, the highest possible external support.
Xici Zhuan Specialized Interpretation—Enjoys a unique status among the three hundred and eighty-four yao.
Clear Conditions—"Tread in sincerity, contemplate compliance, and honor the worthy." The causal relationship between virtue and reward is clear.

Limitations of Da You Nine at the Top Place:

The Top yao is the extreme of the hexagram; things reaching their extreme tend to reverse. Is the auspiciousness of the Top yao sustainable$2
Does not contain the character "Yuan" (元). Although "Ji Wu Bu Li" is comprehensive, is the degree of "Ji" inferior to "Yuan Ji"$3
The status of the Top yao in the six yao hierarchy is inferior to the Fifth Place. It does not occupy the position of honor or the central position.

Chapter 7: The Qian Hexagram's Yao Lyrics—The Miracle of Universal Auspiciousness

Section 1: The Special Status of the Qian Hexagram

When discussing the "most auspicious yao," we cannot ignore a unique hexagram—Qian (䷎, Humility).

The Qian hexagram holds a singular position among the sixty-four hexagrams: It is the only hexagram where all six yao lyrics are free of inauspicious judgments.

Let us examine the yao lyrics of the Qian hexagram:

First Place (初六): "Humble, humble gentleman. To cross the great river is auspicious (Ji)." — Ji (Auspicious)
Second Place (六二): "Crying humility; persistent auspiciousness (Zhen Ji)." — Zhen Ji (Persistent Auspiciousness)
Third Place (九三): "Toiling humility; the gentleman has completion. Auspiciousness (Ji)." — Ji (Auspicious)
Fourth Place (六四): "No disadvantage (Wu Bu Li); holding on to humility." — Wu Bu Li (No Disadvantage)
Fifth Place (六五): "Not rich with neighbors. Beneficial to attack. No disadvantage (Bu Fu Yi Qi Lin, Li Yong Qin Fa, Wu Bu Li)." — Wu Bu Li (No Disadvantage)
Top Place (上六): "Crying humility. Beneficial to lead the army; to attack and conquer states (Ming Qian, Li Yong Xing Shi, Zheng Yi Guo)." — Li (Beneficial)

Among the six yao: three mention "Ji" (初六, 六二, 九三), two mention "Wu Bu Li" (六四, 六五), and one mentions "Li" (上六). There is not a single character for "Xiong" (凶, inauspicious), "Li" (厉, perilous), "Hui" (悔, regret), "Lin" (吝, hardship), or "Jiu" (咎, blame)!

This is unprecedented among the sixty-four hexagrams. All other hexagrams, no matter how generally auspicious, have at least one or two yao with unfavorable judgments. Only the Qian hexagram possesses universal auspiciousness—this itself is a miracle.

Section 2: High Praise in the Qian Hexagram's Tuan Zhuan

The Tuan Zhuan for the Qian hexagram gives the highest praise to the virtue of "humility":

"Humility (Qian) leads to smooth progress (Heng). The Way of Heaven descends to nourish and illuminate; the Way of Earth is lowly yet ascends. The Way of Heaven diminishes the full and benefits the humble; the Way of Earth transforms the full and flows to the humble. Spirits and deities harm the full and bless the humble; the Way of Man detests the full and loves the humble. Humility, though honored, is radiant; though lowly, is unassailable. This is the culmination for the gentleman." (谦，亨。天道下济而光明，地道卑而上行。天道亏盈而益谦，地道变盈而流谦，鬼神害盈而福谦，人道恶盈而好谦。谦，尊而光，卑而不可逾。君子之终也。)

Every sentence in this passage deserves deep reflection:

"The Way of Heaven descends to nourish and illuminate" (天道下济而光明)—Heaven's Way descends to provide nourishment, hence it is illuminating. Although Heaven is high above, it does not hold itself high but descends to bestow gifts—this is Heaven's "humility."

"The Way of Earth is lowly yet ascends" (地道卑而上行)—Although the Way of Earth is lowly, it enables all things to grow—this is Earth's "humility."

"The Way of Heaven diminishes the full and benefits the humble" (天道亏盈而益谦)—Heaven's principle is to diminish fullness and benefit humility. The sun at noon declines, the moon waxes to fullness and then wanes—fullness must diminish; humility increases—this is the Way of Heaven.

"The Way of Earth transforms the full and flows to the humble" (地道变盈而流谦)—Earth's principle is to transform fullness and flow to humble places. High mountains collapse, rivers fill depressions—this is the Way of Earth.

"Spirits and deities harm the full and bless the humble" (鬼神害盈而福谦)—The principle of spirits and deities is to bring disaster upon the full and bestow blessings upon the humble. The proud incur misfortune; the humble receive blessings—this is the Way of Spirits and Deities.

"The Way of Man detests the full and loves the humble" (人道恶盈而好谦)—Human principle is to detest fullness and love humility. The proud are disliked by people; the humble are favored by people—this is the Way of Man.

"Humility, though honored, is radiant; though lowly, is unassailable." (谦，尊而光，卑而不可逾。)—A humble person, when in an honored position, is even more radiant; when in a lowly position, is unassailable.

"This is the culmination for the gentleman." (君子之终也。)—This is the ultimate pursuit of the gentleman.

Section 3: Why is the Qian Hexagram Universally Auspicious$4

Let us ask: Why does the Qian hexagram achieve universal auspiciousness with no inauspicious yao lyrics$5

Reason 1: Humility is the Greatest Virtue of Heaven and Earth.

As stated in the Tuan Zhuan, the Ways of Heaven, Earth, spirits, deities, and humans all benefit humility. If the virtue embodied by a hexagram receives the unanimous support of Heaven, Earth, spirits, and humans, then its six yao naturally cannot contain inauspicious judgments.

Reason 2: The Hexagram Structure of Qian.

The Qian hexagram (䷎) is composed of Kun (坤, Earth) above and Gen (艮, Mountain) below. The upper trigram is Earth, the lower is Mountain. The mountain is below the earth—normally, a mountain should rise above the ground, but in the Qian hexagram, the mountain is below the earth—what is high lowers itself, what is low rises—this is the image of humility.

This structure of "what is high lowers itself" naturally avoids the flaw of "reaching the extreme" (亢极). In other hexagrams, the top yao often incurs inauspicious judgments due to "extreme excess"; however, in the Qian hexagram, the spirit of "what is high lowers itself" prevails throughout, and even the top yao does not encounter the problem of "extreme excess."

Reason 3: The Special Role of the Sole Yang Yao at the Third Place.

Among the six yao of the Qian hexagram, five are Yin and only one is Yang. The Nine at the Third Place is the sole Yang yao. This single Yang yao resides amidst five Yin yao—like a virtuous and talented gentleman who, despite having the greatest merit ("toiling humility"), can still humble himself and not claim credit—this sets the tone of humility for the entire hexagram.

Reason 4: Each Yao Practices the Way of Humility.

First Place (初六): "Humble, humble" (谦谦)—Humility upon humility, humility to the extreme.
Second Place (六二): "Crying humility" (鸣谦)—The virtue of humility is heard externally.
Third Place (九三): "Toiling humility" (劳谦)—Having merit but being able to be humble.
Fourth Place (六四): "Holding on to humility" (撝谦)—Extending the virtue of humility, making it widespread.
Fifth Place (六五): "Not rich with neighbors" (不富以其邻)—Not resting on wealth and status but associating with neighbors.
Top Place (上六): "Crying humility" (鸣谦)—The virtue of humility is heard from above.

Each of the six yao practices the virtue of "humility" in different ways, thus all six yao are auspicious.

Section 4: The Most Auspicious Yao in the Qian Hexagram

Among the six yao of the Qian hexagram, which one is the most auspicious$6

Let's compare:

First Place (初六): Auspicious (Ji)
Second Place (六二): Persistent Auspiciousness (Zhen Ji)
Third Place (九三): Auspicious (Ji)
Fourth Place (六四): No Disadvantage (Wu Bu Li)
Fifth Place (六五): No Disadvantage (Wu Bu Li)
Top Place (上六): Beneficial (Li)

From the perspective of judgment level, "Ji" is superior to "Wu Bu Li," and "Wu Bu Li" is superior to "Li." Therefore, the judgment levels of the First, Second, and Third Place yao are relatively higher.

However, if we examine the inner meaning of the yao lyrics:

Third Place (九三): "Toiling humility; the gentleman has completion. Auspiciousness (Ji)." (劳谦，君子有终，吉。)

"Toiling humility" (劳谦)—Having labor (merit) but being able to be humble. This is the most difficult and praiseworthy type of humility—not claiming credit for merit, not boasting about labor.

"The gentleman has completion" (君子有终)—The gentleman achieves a good end. This indicates that the virtue of humility enables the gentleman to have a good beginning and a good end.

"Auspiciousness" (吉)—Good fortune.

The Xiang Zhuan interprets the Third Place yao:

"Toiling humility; the gentleman is admired by the myriad people." (劳谦君子，万民服也。)

"Admired by the myriad people" (万民服也)—How noble an evaluation! This is the extent to which the gentleman is admired by all people under Heaven.

The Third Place yao is the sole Yang yao in the entire hexagram, a Yang yao in a Yang position (correctly positioned). Although it does not occupy the central position, it possesses the supreme status of the sole Yang yao and can practice the way of humility—this is the most difficult to achieve. Because it has the right to be proud (being the sole Yang yao, with the greatest merit), it chooses humility instead—this is the virtue of "toiling humility," hence "admired by the myriad people."

However, the judgment for the Third Place yao is merely "Ji," not "Yuan Ji." Within the entire Qian hexagram, no yao achieves the judgment of "Yuan Ji."

Why is this$7

In my opinion: The spirit of the Qian hexagram lies in "uniformity"—universal, even goodness. It does not pursue the ultimate auspiciousness of a single yao but maintains all six yao at the level of "auspicious" or "without disadvantage." This "universal auspiciousness" (全卦皆吉) represents the beauty of balance—it does not highlight any particular yao position nor favor any extreme.

Therefore, although the Qian hexagram is universally auspicious, no single yao reaches the height of "Yuan Ji." The greatness of the Qian hexagram lies not in the supreme goodness of a single yao but in the balanced goodness of the entire hexagram.

Section 5: The Revelation of the Qian Hexagram

The Qian hexagram reveals to us: In the value system of the Zhouyi, "universal goodness" (全卦皆吉) and "ultimate goodness" (某一爻元吉) are two different kinds of goodness. The former embodies the beauty of balance, while the latter embodies the beauty of excellence.

If we inquire about "which is the most auspicious yao," then none of the yao in the Qian hexagram is the best answer—because none reaches "Yuan Ji."

But if we inquire about "which hexagram is the most auspicious," then the Qian hexagram is undoubtedly the strongest candidate—because its entire hexagram is free of inauspicious judgments, and all six yao are good.

This again reminds us: Different wording of the question leads to different answers. "The most auspicious yao" and "the most auspicious hexagram" are two distinct questions.

Chapter 8: Fu Nine at the First Place (复初九): "Not Returning Far; No Great Regret. Supremely Auspicious (Yuan Ji)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Fu (复) Nine at the First Place (初九) states:

"Not returning far; no great regret. Supremely auspicious (Yuan Ji)." (不远复，无祗悔，元吉。)

This yao is a Yang line in a Yang position (the first place is Yang), correctly positioned.

The Fu hexagram (䷗) is composed of Kun (坤, Earth) above and Zhen (震, Thunder) below. The image of the Fu hexagram is one Yang arising beneath five Yin—like the Yang energy beginning to return at the winter solstice, representing the first return and the beginning of resurgence.

Nine at the First Place is the sole Yang yao in the entire hexagram (similar to Qian Nine at the Third Place). It occupies the lowest position of the hexagram, symbolizing the initial recovery of Yang energy.

"Not returning far" (不远复)—Not waiting until one has gone far to return. "Far" (远) refers to the distance from the correct path. "Not far" means returning soon after deviating—realizing one's mistakes and correcting them.

"No great regret" (无祗悔)—No significant regret. "Zhi" (祗) means great (or, according to some, "utmost"). Because of returning "not far," the fault is minor, hence no great regret.

"Yuan Ji" (元吉)—Supreme goodness, utmost auspiciousness.

Section 2: Why Does "Not Returning Far" Attain "Yuan Ji"$8

This is a question worthy of deep thought. "Not returning far" describes a person who has deviated from the correct path but soon returns—this person has not necessarily never made mistakes but corrects them quickly. Why does such an action receive the judgment "Yuan Ji"—the highest level of auspiciousness$9

Reason 1: The Way of Fu is the Heart of Heaven and Earth.

The Tuan Zhuan for the Fu hexagram states:

"Fu! Does it not reveal the heart of Heaven and Earth$10" (复，其见天地之心乎！)

What "Fu" embodies is the heart of Heaven and Earth! What is the heart of Heaven and Earth$11 It is the heart of ceaseless regeneration, the heart of the initial return of Yang energy, the heart of the revival of all things—this is the most fundamental, most benevolent, and most vital force in Heaven and Earth.

The Xiang Zhuan states:

"Thunder beneath the Earth signifies Fu (Return). The former kings, upon the solstice, closed their gates; merchants and travelers did not travel; the ruler did not inspect the regions." (雷在地中，复。先王以至日闭关，商旅不行，后不省方。)

Thunder beneath the Earth—Yang energy hidden underground, about to return. The former kings imitated this image, closing their gates on the day of the solstice, ceasing travel for merchants and travelers, and refraining from inspecting regions—allowing the Yang energy (life force) to fully recuperate and protect itself during its weakest moment.

Nine at the First Place precisely embodies this "initial return of Yang energy." It is the first signal of life's return, the first glimmer of hope.

Reason 2: Knowing and Correcting Errors Is the Greatest Goodness.

In pre-Qin Confucian thought, "knowing and correcting errors" (知过能改) is considered a supreme virtue.

The Zuo Zhuan, Second Year of Duke Xuan, states:

"Who is without error$12 To err and be able to correct is the greatest goodness." (人谁无过？过而能改，善莫大焉。)

"To err and be able to correct is the greatest goodness"—To make a mistake and be able to correct it is the greatest goodness!

Fu Nine at the First Place's "not returning far" is a prime example of "erring and being able to correct"—returning not far from the correct path, correcting mistakes quickly. Such action is judged as "Yuan Ji" in the Zhouyi's value system, fully aligning with the pre-Qin Confucian evaluation of "the greatest goodness."

Reason 3: The Beginning of All Things, The Most Vigorous Potential.

Nine at the First Place is the initial yao of the Fu hexagram, symbolizing the beginning of Yang's resurgence. Laozi states: "The tree that fills a courtyard grows from a tiny sprout; the nine-story terrace rises from layers of earth." (合抱之木，生于毫末；九层之台，起于累土。) The beginning of all things, though small, contains the greatest vitality and potential.

Fu Nine at the First Place's "not returning far" means returning at the very beginning of deviation—this is like curing an illness at its onset or preventing a disaster in its initial stages. Returning when the deviation is minimal yields the greatest effect and utmost auspiciousness—hence, "Yuan Ji."

Reason 4: Echoing the Meaning of "Skillfully Remedying Faults."

The Xici Zhuan states:

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

If "skillfully remedying faults" only reaches the level of "Wu Jiu" (without blame), then "extremely skillful in remedying faults"—correcting faults when they are extremely minor—should reach a level far beyond "Wu Jiu." "Not returning far" is the paradigm of "extremely skillful in remedying faults"—faults are corrected before they even fully form—hence its auspiciousness jumps from "Wu Jiu" to "Yuan Ji."

Section 3: Interpretation in the Xiang Zhuan

The Xiang Zhuan interprets Fu Nine at the First Place:

"Not returning far signifies cultivating oneself." (不远之复，以修身也。)

"Cultivating oneself" (以修身也)—This links "not returning far" with "self-cultivation." "Not returning far" is not merely an accidental action but a continuous practice of self-cultivation—constantly being aware of whether one has deviated from the correct path, and returning immediately upon noticing any deviation.

This aligns perfectly with the pre-Qin Confucian spirit of "watchfulness over oneself when alone" (慎独). The Book of Rites, "Doctrine of the Mean" (Zhongyong), states (although the date of Zhongyong's compilation is debated, its core ideas are inherited from pre-Qin):

"The Dao, it cannot be left for an instant. If it can be left, it is not the Dao. Therefore, the gentleman is watchful and cautious in what he does not see, fearful in what he does not hear. Nothing is more apparent than the hidden, nothing more manifest than the subtle. Therefore, the gentleman is watchful over himself when alone." (道也者，不可须臾离也。可离非道也。是故君子戒慎乎其所不睹，恐惧乎其所不闻。莫见乎隐，莫显乎微。故君子慎其独也。)

"Cannot be left for an instant" (不可须臾离)—The Dao cannot be left even for a moment. This is perfectly consistent with the spirit of "not returning far"—once deviated, return immediately, do not let the deviation expand.

Section 4: Pre-Qin Divination Cases and Intellectual Connections

Regarding the way of "Fu" (return), pre-Qin texts contain numerous echoes.

The Analects (Lunyu), in the chapter "Yong Ye," records Confucius's praise for Yan Hui:

"The Master said: 'Hui, for three months, did not deviate from benevolence. The others only achieve it from day to day and month to month.' " (子曰：'回也，其心三月不违仁。其余则日月至焉而已矣。')

The reason Yan Hui was praised by Confucius as the most outstanding disciple was precisely his ability to remain close to the Way of Benevolence for extended periods—even if he occasionally deviated, he could quickly return. Is this not the spirit of "not returning far"$13

The Analects, "Yong Ye," also records:

"The Master said: 'There was Hui who loved learning. He did not transfer his anger, nor did he repeat his mistakes. Unfortunately, his lifespan was short and he died. Now, there is no one. I have not heard of anyone who loves learning so much.'" (子曰：'有颜回者好学，不迁怒，不贰过。不幸短命死矣。今也则亡，未闻好学者也。')

"Did not repeat his mistakes" (不贰过)—Committing the same mistake is not repeated. This is perfectly consistent with the spirit of "not returning far" (correcting mistakes quickly and preventing their expansion).

Thus, the way of self-cultivation embodied by "not returning far" holds a supremely honored position in pre-Qin thought. And the reason Fu Nine at the First Place achieves "Yuan Ji" is precisely because it embodies the highest expression of this way of self-cultivation.

Chapter 9: Li Six at the Second Place (离六二): "Yellow Adherence. Supremely Auspicious (Yuan Ji)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Li (离) Six at the Second Place (离六二) states:

"Yellow adherence. Supremely auspicious (Yuan Ji)." (黄离，元吉。)

This yao is a Yin line in a Yin position (the second place is Yin), correctly positioned. Furthermore, it is in the center of the lower trigram, achieving centrality. Thus, Six at the Second Place is a "soft, central, and correct" (rou zhong zheng, 柔中正) yao—correctly positioned, central, and correct, possessing all three virtues.

"Yellow" (黄) is the central color, similar to the "yellow" in Kun Six at the Fifth Place's "Yellow lower garments"—representing the virtue of centrality and moderation.

"Adherence" (离) means attachment or adherence. The virtue of the Li hexagram lies in "adherence"—attaching or adhering. Fire adheres to fuel to burn; people adhere to the Dao to act.

"Yellow adherence" (黄离)—Adhering to the correct path with the virtue of centrality and moderation.

"Yuan Ji" (元吉)—Supreme goodness, utmost auspiciousness.

Section 2: Why Does "Yellow Adherence" Attain "Yuan Ji"$14

Reason 1: Soft Centrality and Correctness—Perfect Yao Position Conditions.

Six at the Second Place, a Yin line in a Yin position (correctly positioned), in the center of the lower trigram (central), and correctly positioned—this is one of the most perfect sets of conditions for a yao among the six positions.

The Xici Zhuan states, "The second yao often receives praise" (二多誉). Six at the Second Place, building upon "frequent praise," further enhances its auspiciousness with the perfect conditions of "soft, central, and correct," thus reaching the height of "Yuan Ji."

Reason 2: "Yellow"—The Beauty of Central Virtue.

The appearance of "yellow" in Li Six at the Second Place, just like in Kun Six at the Fifth Place's "Yellow lower garments," symbolizes the virtue of centrality and moderation. Both are Yin yao occupying central positions.

However, the difference lies in: Kun Six at the Fifth Place uses "lower garments" (裳) to symbolize humility, while Li Six at the Second Place uses "adherence" (离) to symbolize proper attachment. The former emphasizes the virtue of humility, while the latter emphasizes the virtue of adhering to the correct path.

Reason 3: The Way of Li, Beneficial Adherence to the Correct.

The Tuan Zhuan for the Li hexagram states:

"Li means adherence. The sun and moon adhere to Heaven; the hundred grains and plants adhere to the Earth; through repeated brightness adhering to the correct path, they transform and complete the world." (离，丽也。日月丽乎天，百谷草木丽乎土，重明以丽乎正，乃化成天下。)

"Repeated brightness adhering to the correct path" (重明以丽乎正)—Through double brightness, adhere to the correct path. This is the core spirit of the Li hexagram. Six at the Second Place is in the center of the Li hexagram, embodying the virtue of soft centrality to adhere to the correct path—this is precisely the embodiment of "repeated brightness adhering to the correct path."

"They transform and complete the world" (乃化成天下)—Thus, they can transform and complete the world. The "Yuan Ji" of Six at the Second Place is not merely personal auspiciousness but the supreme goodness that transforms the world.

Section 3: Comparison between Li Six at the Second Place and Kun Six at the Fifth Place

Dimension	Kun Six at the Fifth Place (坤六五)	Li Six at the Second Place (离六二)
Yao Lyric	Yellow lower garments, Yuan Ji.	Yellow adherence, Yuan Ji.
Yao Nature	Yin	Yin
Yao Position	Fifth Place (Honored)	Second Place (Ministerial)
Correctness	Incorrect (Yin in Yang)	Correct (Yin in Yin)
Centrality	Central	Central
Commonality	"Yellow"—Central Color	"Yellow"—Central Color
Distinction	Lower garments—Humility	Adherence—Adhering to the correct path
Judgment	Yuan Ji	Yuan Ji

The judgments are identical—both are "Yuan Ji." In terms of yao position conditions, Li Six at the Second Place is "correct, central, and correct," possessing all three virtues, which is more perfect than Kun Six at the Fifth Place's "central but incorrect."

However, in terms of status, Kun Six at the Fifth Place occupies the position of honor (fifth place), while Li Six at the Second Place occupies a ministerial position (second place). Achieving "Yuan Ji" from a ministerial position versus achieving "Yuan Ji" from an honored position—which is more difficult and praiseworthy$15

If we consider "higher position implies greater difficulty," then Kun Six at the Fifth Place, with its Yin and soft nature, occupying the position of supreme honor while achieving "Yuan Ji," is even more commendable.

If we consider "perfect conditions," then Li Six at the Second Place, being correct, central, and correct, has more perfect conditions, making the attainment of "Yuan Ji" more logical.

Section 4: The Profound Meaning of Li Six at the Second Place

The Li hexagram represents fire, the sun, brightness, and civilization. The Shuogua Zhuan states:

"Li means brightness; all things are seen. It is the hexagram of the South. The sage faces south to listen to the world, governing towards brightness, deriving this from it." (离，明也，万物皆相见。南方之卦也。圣人南面而听天下，向明而治，盖取诸此也。)

Li represents brightness, and the sage facing south to govern the world derives this from Li's brightness.

Six at the Second Place is in the center of the Li hexagram, embodying the virtue of soft centrality and practicing the function of clear perception—this signifies a sage or virtuous minister who governs with centrality and correctness through brightness. Such a person internally possesses the virtue of moderation (yellow) and externally practices enlightened governance (Li)—possessing both inner and outer excellence, refined and cultured—hence, "Yuan Ji."

The Xiang Zhuan interprets Li Six at the Second Place:

"Yellow adherence, supremely auspicious (Yuan Ji); it obtains the Way of Centrality." (黄离元吉，得中道也。)

"It obtains the Way of Centrality" (得中道也)—The Xiang Zhuan explicitly attributes the reason for "Yuan Ji" to "obtaining the Way of Centrality." This confirms the core position of the virtue of "centrality" in the Zhouyi's system of auspiciousness and inauspiciousness.

Chapter 10: 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)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Sun (损) Six at the Fifth Place (损六五) states:

"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 is a Yin line in a Yang position (the fifth place is Yang), thus not in the correct position. However, it is in the center of the upper trigram, achieving centrality.

"Someone presents him with a tortoise worth ten pairs of shells" (或益之十朋之龟)—Someone gifts him a tortoise worth ten pairs of shells. "Ten pairs of shells" (十朋之龟) was an extremely precious treasure in pre-Qin times. The tortoise is an object for divination, and a tortoise worth ten pairs of shells was the most precious spiritual tortoise.

"He cannot refuse" (弗克违)—Meaning this gift is so great and so sincere that he cannot decline.

"Yuan Ji" (元吉)—Supreme goodness, utmost auspiciousness.

Section 2: Why Does Sun Six at the Fifth Place Attain "Yuan Ji"$16

The theme of the Sun hexagram (䷨) is "Sun" (损)—diminishing, self-diminishing. The hexagram statement states:

"Sun (Diminishing). With sincerity, supremely auspicious (Yuan Ji), without blame (Wu Jiu). It is persistent and beneficial to have somewhere to go. What is used$17 Two bamboo bowls may be used for the offering." (损，有孚，元吉，无咎，可贞，利有攸往。曷之用？二簋可用享。)

The spirit of the Sun hexagram is: through sincerity ("you fu," 有孚), one self-diminishes, leading to supreme auspiciousness, no blame, persistence, and benefit in one's endeavors. Even sacrifices only require simple offerings of two bamboo bowls—this represents the utmost simplicity and purity of virtue.

In this context of "self-diminishing," Six at the Fifth Place, with its Yin and soft nature occupying the position of honor, is a typical example of "self-diminishing"—occupying a firm position with softness, occupying a position of honor with humility, diminishing one's own noble status.

However, precisely because of self-diminishing, one receives the greatest increase—"Someone presents him with a tortoise worth ten pairs of shells" (或益之十朋之龟). He who diminishes himself is instead increased—he who is humble is instead honored, he who is lowly is instead elevated—this precisely aligns with the Qian hexagram's Tuan Zhuan statement, "The Way of Heaven diminishes the full and benefits the humble."

One diminishes oneself to benefit others, and Heaven inversely benefits him—this is the fundamental reason for "Yuan Ji."

Section 3: The Dialectic of Sun and Yi

The Sun and Yi hexagrams are complementary hexagrams. The Sun hexagram diminishes the upper and benefits the lower; the Yi hexagram diminishes the upper and benefits the lower.

Sun Six at the Fifth Place's "Someone presents him with a tortoise worth ten pairs of shells" precisely reveals the dialectical relationship between diminishing and benefiting: He who diminishes himself is instead benefited by Heaven; he who is humble is honored by Heaven; he who is lowly is elevated by Heaven.

Laozi states:

"What one wishes to take, one must first give." (将欲取之，必固与之。)

And again:

"Therefore, the sage puts himself last and comes first; he sets himself aside and preserves himself." (是以圣人后其身而身先，外其身而身存。)

And again:

"The Way of Heaven diminishes the abundant and supplements the lacking." (天之道，损有余而补不足。)

These pre-Qin philosophical ideas are completely consistent with the spirit of Sun Six at the Fifth Place.

Section 4: Pre-Qin Divination Cases

The Zuo Zhuan contains several records of divinations involving the Sun hexagram or related contexts. Although there are no direct cases using Sun Six at the Fifth Place as the basis for divination, the spirit of the Sun hexagram—"self-diminishing leads to increased benefit"—is widely reflected in pre-Qin political practice.

For example, the Zuo Zhuan, Thirty-third Year of Duke Xi, records Duke Mu of Qin's defeat at Yao and his release of the three generals, including Meng Ming:

"Marquis Qin, dressed in plain clothes, stayed overnight in the camp outside the city. He faced the army and wept, saying: 'I, the solitary one, failed Jian Shu and disgraced you, my two or three servants. This is my fault.'" (秦伯素服郊次，向师而哭，曰：'孤违蹇叔以辱二三子，孤之罪也。')

Duke Mu of Qin diminished his own status (wearing plain clothes and weeping, admitting his fault) and did not blame his subordinates—this is precisely the spirit of "Sun" (diminishing). Subsequently, Duke Mu of Qin diligently governed and eventually dominated the western barbarians—diminishing himself and gaining benefits in return.

Chapter 11: 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)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Yi (益) Nine at the Fifth Place (益九五) states:

"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 is a Yang line in a Yang position (the fifth place is Yang), correctly positioned. It is also in the center of the upper trigram, achieving centrality. Thus, Nine at the Fifth Place is a "firm, central, and correct" (刚中正) yao—correctly positioned, central, and correct, possessing all three virtues.

"Sincerity" (有孚)—Having sincerity. "Compassionate heart" (惠心)—A heart of benevolence and compassion. "Do not ask, and it will be supremely auspicious" (勿问元吉)—Do not ask (and you will know) it is Yuan Ji. "Sincerity and a compassionate heart bring virtue to me" (有孚惠我德)—(Because of) sincerity, (all under Heaven will return) benevolent virtue to me.

Section 2: The Uniqueness of "Do Not Ask, and It Will Be Supremely Auspicious" (勿问元吉)

Among the three hundred and eighty-four yao lyrics, "Do not ask, and it will be supremely auspicious" (勿问元吉) is an extremely special expression.

The usual "Yuan Ji" is the result of divination—one divines and obtains "Yuan Ji." However, Yi Nine at the Fifth Place says, "Do not ask, and it will be supremely auspicious" (勿问元吉)—one does not need to ask; it is already Yuan Ji!

What does this mean$18

It means that the state described by Yi Nine at the Fifth Place is so supremely good that it does not require divination to confirm—its auspiciousness is self-evident and undeniable.

In the context of the Zhouyi, "divination" is used to resolve doubts—one needs to divine when things are uncertain. If the goodness or badness of a matter is already apparent, there is no need for divination.

Nine at the Fifth Place, with sincerity ("you fu") and a compassionate heart ("hui xin"), occupies the position of supreme honor, bestowing benevolence upon the world—such actions do not require divination to know they are supremely auspicious—hence, "Do not ask, and it will be supremely auspicious."

Section 3: The Overall Context of the Yi Hexagram

The Yi hexagram (䷩) is composed of Xun (巽, Wind) above and Zhen (震, Thunder) below. Wind and Thunder mutually benefit each other; Thunder enhances the wind's power, and the wind carries the thunder's sound—symbolizing the mutual benefit among Heaven, Earth, and all things.

The Tuan Zhuan for the Yi hexagram states:

"Yi (Benefit), diminishes the upper and benefits the lower; the people rejoice without end. Descending from above, its Way greatly illuminates. Beneficial to have somewhere to go; centrality and correctness bring blessings. Beneficial to cross the great river; the Way of Wood then proceeds. Yi moves and is gentle; daily progress without end. Heaven bestows, Earth gives birth; its benefits are boundless. The Way of benefit, proceeds along with the times." (益，损上益下，民说无疆。自上下下，其道大光。利有攸往，中正有庆。利涉大川，木道乃行。益动而巽，日进无疆。天施地生，其益无方。凡益之道，与时偕行。)

"Diminishes the upper and benefits the lower; the people rejoice without end." (损上益下，民说无疆。)—Reduces the extravagance of the upper class (rulers) to benefit the welfare of the lower class (the people), leading to boundless joy among the people.

"Descending from above, its Way greatly illuminates." (自上下下，其道大光。)—Those in high positions condescend to help the lower, and their virtuous radiance illuminates all.

Nine at the Fifth Place occupies the position of honor, practicing the way of "diminishing the upper and benefiting the lower" through "sincerity and a compassionate heart"—this is the model of a benevolent government for a king. Applying the utmost sincerity and the broadest compassion to govern the world, one does not need to ask to know it is supremely auspicious—how could it be otherwise!

Section 4: Unique Advantages of Yi Nine at the Fifth Place

Among all the yao lyrics that achieve "Yuan Ji," Yi Nine at the Fifth Place possesses a unique advantage:

It is the only "firm, central, and correct" (刚中正) yao to achieve "Yuan Ji."

Let's review:

Qian Nine at the Fifth Place: Yang yao, firm, central, and correct. Lyric: "Flying dragon in the heavens; beneficial to see the great person." — No character "Ji."
Kun Six at the Fifth Place: Yin yao, soft, central, incorrect. Lyric: "Yellow lower garments, supremely auspicious (Yuan Ji)."
Tai Six at the Fifth Place: Yin yao, soft, central, incorrect. Lyric: "Emperor Yi marries off his daughter; with blessings, supremely auspicious (Yuan Ji)."
Fu Nine at the First Place: Yang yao, correct, but not central. Lyric: "Not returning far; no great regret. Supremely auspicious (Yuan Ji)."
Da Xu Six at the Fourth Place: Yin yao, correct, but not central. Lyric: "A young ox's yoke. Supremely auspicious (Yuan Ji)."
Li Six at the Second Place: Yin yao, soft, central, and correct. Lyric: "Yellow adherence. Supremely auspicious (Yuan Ji)."
Sun Six at the Fifth Place: Yin yao, soft, central, incorrect. Lyric: "Someone presents him with a tortoise worth ten pairs of shells; he cannot refuse. Supremely auspicious (Yuan Ji)."
Yi Nine at the Fifth Place: Yang yao, firm, central, and correct. Lyric: "Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji)."
Jing Six at the Top Place: Yin yao, not central. Lyric: "The well collects; do not cover. With sincerity, supremely auspicious (Yuan Ji)."

Yi Nine at the Fifth Place is the only yao that is Yang (firm) and simultaneously satisfies the conditions of being correctly positioned, central, and correct, while achieving "Yuan Ji"!

Furthermore, its "Yuan Ji" is preceded by "do not ask" (勿问)! One does not need to ask to know it is Yuan Ji—this certainty is absent in other "Yuan Ji" yao lyrics.

Section 5: Comparison between Yi Nine at the Fifth Place and Qian Nine at the Fifth Place

Yi Nine at the Fifth Place and Qian Nine at the Fifth Place offer an interesting contrast:

Qian Nine at the Fifth Place: Yang yao, occupies the fifth place, firm, central, and correct. Lyric: "Flying dragon in the heavens; beneficial to see the great person." — No character "Ji."
Yi Nine at the Fifth Place: Yang yao, occupies the fifth place, firm, central, and correct. Lyric: "Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji)." — Contains "Yuan Ji," and "do not ask."

Both are Yang yao in the fifth position, firm, central, and correct. Why does Qian Nine at the Fifth Place lack the character "Ji," while Yi Nine at the Fifth Place has "Yuan Ji"$19

In my opinion, the reason lies in the difference in hexagram structure:

Qian Hexagram is purely Yang, all six yao are firm. Pure firmness without softness, though supremely vigorous and great, lacks the beauty of Yin and Yang harmony. Qian Nine at the Fifth Place, although a flying dragon in the heavens and a sage above, is part of a hexagram that is too rigidly firm, lacking the tempering of softness—therefore, it does not speak of "Ji."
Yi Hexagram, however, combines Yang-Yang-Yin-Yin lines, with Xun above and Zhen below, achieving a balance of firmness and softness. Nine at the Fifth Place, firm, occupies the central and correct position, and below it, Six at the Second Place, soft, central, and correct, corresponds with it—firmness and softness mutually support each other, ruler and minister are in harmony—therefore, it is not only auspicious but "do not ask, and it will be supremely auspicious (Yuan Ji)."

This again confirms an important principle: The harmony of Yin and Yang, the mutual support of firmness and softness, is the source of supreme auspiciousness.

Pure Yang without Yin (like Qian), though supremely honored and great, is not supremely auspicious; the mutual support of firmness and softness (like Yi), with ruler and minister in harmony, is supreme auspiciousness.

Chapter 12: Tai Six at the Fifth Place (泰六五): "Emperor Yi Marries Off His Daughter; With Blessings, Supremely Auspicious (Yuan Ji)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Tai (泰) Six at the Fifth Place (泰六五) states:

"Emperor Yi marries off his daughter; with blessings, supremely auspicious (Yuan Ji)." (帝乙归妹，以祉元吉。)

This yao is a Yin line in a Yang position (the fifth place is Yang), thus not in the correct position. However, it is in the center of the upper trigram, achieving centrality.

"Emperor Yi" (帝乙)—King Yi of the late Shang Dynasty. "Marries off his daughter" (归妹)—A daughter getting married. "Gui" (归) refers to a woman leaving home for marriage; "Mei" (妹) refers to a young woman. "With blessings" (以祉)—Taking this as a blessing. "Yuan Ji" (元吉)—Supreme goodness, utmost auspiciousness.

Emperor Yi marrying his daughter to a feudal lord—the daughter of the emperor condescending to marry someone of lower status. In the context of the Tai hexagram's "Heaven and Earth intermingling in peace," this symbolizes the supreme beauty of upper and lower communication and Yin and Yang harmony.

Section 2: The Background of the Tai Hexagram

The Tai hexagram (䷊) is composed of Kun (坤, Earth) above and Qian (乾, Heaven) below. Heaven is below, and Earth is above.

This seems like an inversion—Heaven should be above, and Earth below. Why is the Tai hexagram reversed with Heaven below and Earth above$20

Because Heaven's qi is light and clear and rises; Earth's qi is heavy and turbid and descends. When Heaven is below, Heaven's qi rises; when Earth is above, Earth's qi descends—upper and lower communicate, Yin and Yang harmonize—this is "Tai" (泰), meaning smooth, peaceful.

Conversely, if Heaven is above and Earth is below (Pi hexagram), then Heaven's qi rises and goes far away, and Earth's qi descends and does not reach—upper and lower are blocked, Yin and Yang are separated—this is "Pi" (否), meaning blocked, not communicating.

The Tuan Zhuan for the Tai hexagram states:

"Tai. The small goes, the great comes; auspiciousness and smooth progress. This is when Heaven and Earth interact and the myriad things communicate; when the upper and lower interact and their aspirations are the same." (泰，小往大来，吉亨。则是天地交而万物通也，上下交而其志同也。)

"Heaven and Earth interact and the myriad things communicate" (天地交而万物通)—Heaven and Earth interact, and all things communicate. "The upper and lower interact and their aspirations are the same" (上下交而其志同)—The ruler and ministers communicate sincerely, and their aspirations are the same. This represents the utmost goodness and beauty of governance.

Six at the Fifth Place, residing in the honored position of the Tai hexagram, uses its Yin and soft nature (Emperor Yi's daughter) to marry the firm and correct Nine at the Second Place (lower trigram Qian)—this precisely embodies the interaction of upper and lower. The honored condescends to descend, the lowly ascends, Yin and Yang harmonize—hence, "Yuan Ji."

Section 3: Historical Context of "Emperor Yi Marries Off His Daughter"

"Emperor Yi" was a ruler at the end of the Shang Dynasty, the father of King Zhou. According to pre-Qin records, Emperor Yi married his daughter to King Wen of Zhou, who was then a feudal lord. This was a major event in the history of the Yin-Zhou relationship.

Emperor Yi, as the Son of Heaven, married his daughter to the feudal lord King Wen of Zhou. This in itself was an act of "the honored condescending to humility"—the daughter of the Son of Heaven marrying a feudal lord broke down the barriers of hierarchical status and achieved communication between the upper and lower levels.

This historical event is recorded in the yao lyric for Tai Six at the Fifth Place precisely because it perfectly embodies the spirit of interaction between the upper and lower levels in the Tai hexagram.

Section 4: The Profound Meaning of Tai Six at the Fifth Place

The profound meaning of Tai Six at the Fifth Place ("Emperor Yi marries off his daughter; with blessings, supremely auspicious Yuan Ji") lies in:

True auspiciousness (Yuan Ji) comes from the voluntary letting go of one's honor by the honored.

Emperor Yi was the Son of Heaven, supremely honored. Yet, he was willing to marry his daughter to a feudal lord of lower status—this was an act of self-diminishment, of letting go of his own status. Precisely because of this self-diminishment, the communication between the upper and lower levels and the harmony of Yin and Yang were achieved—this is the fundamental reason why the Tai hexagram is "Tai."

This aligns with the spirit of Sun Six at the Fifth Place ("self-diminishing leads to heavenly benefit") and is completely consistent with the spirit of the Qian hexagram ("Heaven's Way benefits the humble").

The utmost auspiciousness lies in the ability to let go of one's honor and harmonize with others—this is the great meaning of the Zhouyi.

Chapter 13: Jing Six at the Top Place (井上六): "The Well Collects; Do Not Cover. With Sincerity, Supremely Auspicious (Yuan Ji)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Jing (井) Six at the Top Place (上六) states:

"The well collects; do not cover. With sincerity, supremely auspicious (Yuan Ji)." (井收，勿幕，有孚，元吉。)

This yao is a Yin line in a Yin position (the top place is Yin), correctly positioned. However, it is at the extreme position of the hexagram (top yao), theoretically carrying the risk of "things reaching their extreme and reversing."

"The well collects" (井收)—The well water has been drawn to the mouth of the well and can be collected. "Shou" (收) means to draw up. "Do not cover" (勿幕)—Do not cover it. "Mu" (幕) refers to a covering object. "With sincerity" (有孚)—With sincerity. "Yuan Ji" (元吉)—Supreme goodness, utmost auspiciousness.

Section 2: The Great Meaning of the Jing Hexagram

The Jing hexagram (䷯) is composed of Kan (坎, Water) above and Xun (巽, Wood, Wind) below.

The image of the Jing hexagram is: Wood below Water—a wooden well bucket penetrating the well to draw water.

The Tuan Zhuan for the Jing hexagram states:

"Changing the village but not changing the well. Without loss or gain. Going and returning orderly. Approaching the goal but not yet reaching the well rope; injuring its jar. Inauspiciousness (Xiong). Gently entering the water and ascending the water, this is the well. The well nourishes without exhausting." (改邑不改井，无丧无得，往来井井。汔至亦未繘井，羸其瓶，凶。巽乎水而上水，井。井养而不穷也。)

"Changing the village but not changing the well" (改邑不改井)—The village can be moved, but the well cannot. The well is fixed and unchanging—symbolizing an inexhaustible source of constant virtue.

"The well nourishes without exhausting" (井养而不穷也)—The well nourishes all things without ever exhausting itself. This represents selfless, inexhaustible, and eternal nourishment.

Section 3: The Special Nature of the Top Place (上六)

Six at the Top Place is the final yao of the Jing hexagram. In the context of the Jing hexagram, water is drawn from the bottom of the well, passing through the First Place (well mud), the Second Place (well valley), the Third Place (clearing the well), the Fourth Place (lining the well), and the Fifth Place (clear well water), finally reaching the Top Place—the water is finally drawn out, available for drinking.

Six at the Top Place: "The well collects" (井收)—The well water is finally collected. This signifies the completion of the entire water-drawing process—after rising through the six yao, the goal is finally reached.

"Do not cover" (勿幕)—Do not cover it. Since the well water has been drawn out, it should be openly shared and not selfishly covered for exclusive possession—this embodies the spirit of utmost public-mindedness.

"With sincerity" (有孚)—Nourishing all under Heaven with sincerity.

"Yuan Ji" (元吉)—Supreme goodness, utmost auspiciousness.

Section 4: Why Does Jing Six at the Top Place Attain "Yuan Ji"$21

This is a question worthy of deep consideration. The Top yao is usually associated with "things reaching their extreme and reversing," often carrying inauspicious judgments. Why does Jing Six at the Top Place not only avoid misfortune but even achieve "Yuan Ji"$22

Reason 1: The Way of the Well is Nourishing Without Exhaustion.

The essence of the Jing hexagram is "nourishing without exhaustion"—endless nourishment. Six at the Top Place represents the ultimate completion of this nourishment—the water is drawn out, available for all things. This is an image of great accomplishment.

Reason 2: Utmost Public-Mindedness.

"Do not cover" (勿幕)—Do not cover it, do not be selfish—this is the spirit of utmost public-mindedness. If the well water, once drawn, is covered and possessed exclusively, it violates the nature of the well (the well nourishes all things without exhaustion). Six at the Top Place's "do not cover" precisely upholds the well's public virtue.

Reason 3: "With Sincerity" (有孚)—Nourishing with Sincerity.

"With sincerity" (有孚)—Nourishing all under Heaven with a sincere heart. This is not passive provision but active, heartfelt dedication.

Reason 4: Transcendence of the Top Yao.

In the six-yao system of the Zhouyi, although the Top yao represents the extreme of the hexagram, it also symbolizes transcendence—transcending the scope of the hexagram's six yao to enter a higher realm. Jing Six at the Top Place's "Yuan Ji" signifies that it transcends personal gain and loss (not covering it selfishly) and enters the realm of selfless nourishment.

The Xiang Zhuan interprets Jing Six at the Top Place:

"Supreme auspiciousness at the top signifies great completion." (元吉在上，大成也。)

"Great completion" (大成也)—These three words are extremely important—they define the "Yuan Ji" of Jing Six at the Top Place as "great completion"—the perfect accomplishment of an undertaking.

This is a very positive judgment. Although the Top yao generally implies "ending" and "things reaching their extreme and reversing," the "ending" of Jing Six at the Top Place is not decline but completion—the ultimate realization of a great undertaking.

Section 5: The Unique Value of Jing Six at the Top Place

Among all the yao lyrics that achieve "Yuan Ji," Jing Six at the Top Place possesses a unique value: It is the only yao at the Top Place position to achieve "Yuan Ji."

The Top yao generally carries inauspicious or regretful judgments; achieving "Yuan Ji" is extremely rare. The reason Jing Six at the Top Place can achieve "Yuan Ji" at the Top yao position is due to the special nature of the Jing hexagram—the Way of the well lies in "nourishing without exhaustion," and its ultimate completion (Top yao) is not decline but the realization of nourishment.

This reveals a profound truth: If one's life's actions are solely dedicated to selfless nourishment and contribution, then even upon reaching the ultimate stage of life (Top yao), there will be no misfortune of extreme reversal, but instead, one will welcome the "great completion" of "Yuan Ji."

Chapter 14: Da Xu Six at the Fourth Place (大畜六四): "A Young Ox's Yoke. Supremely Auspicious (Yuan Ji)"

Section 1: Yao Lyric and Basic Interpretation

The yao lyric for Da Xu (大畜) Six at the Fourth Place (六四) states:

"A young ox's yoke. Supremely auspicious (Yuan Ji)." (童牛之牿，元吉。)

This yao is a Yin line in a Yin position (the fourth place is Yin), correctly positioned.

"Young ox" (童牛)—A young ox. "Yoke" (牿)—A wooden device placed on an ox's horns to prevent it from goring. "Yuan Ji" (元吉)—Supreme goodness, utmost auspiciousness.

Placing a yoke on a young ox's horns to prevent it from goring when it grows up—this is an image of "preventing potential problems before they arise."

Section 2: Why Does "Preventing Potential Problems Before They Arise" Attain "Yuan Ji"$23

Reason 1: The Way of Da Xu Lies in Cultivation and Accumulation.

The Da Xu hexagram (䷙) is composed of Gen (艮, Mountain) above and Qian (乾, Heaven) below. The mountain accumulates the virtue of Heaven—using the stillness and accumulation of the mountain to store Heaven's vigor. The Way of Da Xu lies in accumulation without hasty action.

Six at the Fourth Place is at the beginning of the upper trigram, a crucial position for cultivation and accumulation. Installing a yoke on the young ox's horns before it grows up is the highest wisdom of cultivation—not waiting until the ox is grown and its horns are sharp before intervening, but resolving the problem at its very inception.

Reason 2: The Wisdom of Niping Problems in the Bud.

The Zhouyi places great emphasis on the spirit of "nipping problems in the bud" (防微杜渐). Kun Six at the First Place: "Treading on frost, solid ice will arrive" (履霜，坚冰至)—One should foresee the arrival of solid ice upon stepping on thin frost. This is the wisdom of perceiving subtle signs and foreseeing consequences.

Da Xu Six at the Fourth Place, "A young ox's yoke," goes a step further—not only perceiving subtle signs but also taking action at the "subtle" stage. This is more proactive than Kun Six at the First Place's "foresight."

Reason 3: The Rationality of Using Softness to Control Firmness.

Six at the Fourth Place, a Yin line (softness), is above Nine at the First Place, a Yang line (firmness). Nine at the First Place is the initial yao of the Qian hexagram, symbolizing the initial stage of vigorous strength—like a young ox, its strength is still small and easy to control. At this point, Six at the Fourth Place uses softness to control firmness, achieving twice the result with half the effort—this is the opportune choice of timing.

The Xiang Zhuan interprets Da Xu Six at the Fourth Place:

"Six at the Fourth Place, supremely auspicious (Yuan Ji); it is worthy of joy." (六四元吉，有喜也。)

"Worthy of joy" (有喜也)—Naturally worthy of joy. Because potential problems are prevented before they arise, future calamities are avoided—this is certainly worthy of joy.

Section 3: The Revelation of Da Xu Six at the Fourth Place

Da Xu Six at the Fourth Place ("A young ox's yoke, supremely auspicious") reveals to us: The highest auspiciousness often comes from the earliest prevention.

Solving problems at their incipient stage is far better than remedying them after they have become serious. "Not returning far" (Fu Nine at the First Place) means returning shortly after deviation, achieving "Yuan Ji"; "A young ox's yoke" (Da Xu Six at the Fourth Place) means preventing problems before they even arise, also achieving "Yuan Ji."

The commonality between the two is: Taking the most appropriate action at the earliest stage—this is the utmost Way of goodness in the Zhouyi.

Part III: Comprehensive Judgment and Final Conclusion

Chapter 15: Comprehensive Evaluation of Candidate Yao Lyrics

Section 1: Determination of Evaluation Dimensions

After detailed analysis in Parts I and II, we have thoroughly examined multiple candidate yao lyrics. Now, let us establish a comprehensive evaluation framework and conduct a final comparison of each candidate yao.

The evaluation dimensions are as follows:

Yao Lyric Judgment Level: "Yuan Ji" is the highest, followed by "Ji Wu Bu Li," "Da Ji," "Ji," etc.
Yao Position Conditions: Whether correctly positioned, central, and correct.
Hexagram Context: The overall atmosphere of auspiciousness and inauspiciousness of the hexagram.
Virtue Content: The level of virtue embodied by the yao lyric.
Yi Zhuan Interpretation: The evaluation of the yao by the Tuan Zhuan, Xiang Zhuan, Wenyan Zhuan, and Xici Zhuan.
Pre-Qin Application: Its status and influence in pre-Qin divination practices.
Universality: Whether its auspiciousness is universally applicable or only suitable for specific situations.
Sustainability: Whether its auspiciousness is sustainable or temporary.

Section 2: Comprehensive Evaluation Table

Dimension	Kun 6/5	Da You 9/9	Fu 9/1	Li 6/2	Sun 6/5	Yi 9/5	Jing 6/6	Da Xu 6/4	Tai 6/5
Judgment Level	Yuan Ji	Ji Wu Bu Li	Yuan Ji	Yuan Ji	Yuan Ji	Wu Wen Yuan Ji	Yuan Ji	Yuan Ji	Yuan Ji
Correctness	×	×	✓	✓	×	✓	✓	✓	×
Centrality	✓	×	×	✓	✓	✓	×	×	✓
Correct Position	×	×	✓	✓	×	✓	✓	✓	×
Yi Zhuan Evaluation	Utmost Beauty	Xici Specialized Interpretation	Heart of Heaven & Earth	Obtained Central Way	—	—	Great Completion	Worthy of Joy	—
Pre-Qin Reference	Zuo Zhuan cited	Xici cited	—	—	—	—	—	—	—
Universality	High	High	High	Medium	Medium	High	Medium	Medium	Low
Sustainability	High	Medium	High	High	Medium	High	High	High	Medium

Section 3: First Round of Screening

From the perspective of judgment level, all candidates are "Yuan Ji" or "Ji Wu Bu Li," residing at the same highest level. However, Yi Nine at the Fifth Place's "Wu Wen Yuan Ji" (do not ask, and it will be supremely auspicious) is superior in certainty.

From the perspective of yao position conditions, Yi Nine at the Fifth Place and Li Six at the Second Place both satisfy the conditions of "correctly positioned, central, and correct," making them the most perfect.

From the perspective of Yi Zhuan evaluation, Kun Six at the Fifth Place receives the highest praise of "utmost beauty." Da You Nine at the Top Place receives specialized interpretation in the Xici Zhuan. Fu Nine at the First Place's Tuan Zhuan is praised as the "heart of Heaven and Earth." These three yao have the highest Yi Zhuan evaluations.

From the perspective of pre-Qin citation, Kun Six at the Fifth Place is directly cited and interpreted in the Zuo Zhuan. Da You Nine at the Top Place is specially interpreted in the Xici Zhuan. These two yao hold the highest status in pre-Qin divination practices.

Section 4: Second Round of Screening

After the first round of screening, the most compelling candidates are narrowed down to the following (or four):

1. Kun Six at the Fifth Place (坤六五): "Yellow lower garments, supremely auspicious (Yuan Ji)." * Advantages: Wenyan Zhuan praises it as "utmost beauty" (美之至也). The Zuo Zhuan contains direct citation and interpretation. The imagery of "yellow lower garments" is profound. * Disadvantages: Incorrect position (Yin in Yang). It represents the auspiciousness of a minister's way, not a ruler's way.

2. 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)." * Advantages: Correctly positioned, central, and correct. The yao position conditions are the most perfect. "Do not ask, and it will be supremely auspicious" indicates the highest certainty. * Disadvantages: No particularly outstanding evaluation in the Yi Zhuan.

3. Da You Nine at the Top Place (大有上九): "Heaven's help comes to him; auspiciousness without disadvantage." * Advantages: Specialized interpretation in the Xici Zhuan. "Heaven's help comes to him" signifies the highest assistance from Heaven. "Auspiciousness without disadvantage" is the most comprehensive. * Disadvantages: Low status at the Top yao (extreme of the hexagram). Incorrect position. Not central.

4. Fu Nine at the First Place (复初九): "Not returning far; no great regret. Supremely auspicious (Yuan Ji)." * Advantages: The Tuan Zhuan praises it as the "heart of Heaven and Earth," embodying the supreme goodness of "erring and being able to correct." * Disadvantages: Low status at the First yao (beginning of the hexagram). Not central. Describes a state of having "previously deviated."

Section 5: The Difficulty of the Final Choice

At this point, we face a difficult choice. The four (or more) candidates each have their merits, making it hard to definitively declare one as the "most auspicious yao."

This difficulty itself reveals a profound fact: In the value system of the Zhouyi, "auspiciousness" is multi-dimensional, multi-layered, and multi-faceted. There is no single yao that is absolutely "most auspicious" in all dimensions.

However, if we must make a choice, we need to determine the most core criterion.

Chapter 16: Determination of Core Criteria — "Centrality" (中) and "Virtue" (德)

Section 1: "Centrality" as the Source of Supreme Goodness

In the value system of the Zhouyi, what is the most core element of goodness$1

The answer is "centrality" (中).

The Xici Zhuan states:

"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. ... The third and fifth yao share the same function but differ in position; the third often encounters misfortune; the fifth often achieves merit." (二与四同功而异位，其善不同。二多誉，四多惧。……三与五同功而异位，三多凶，五多功。)

Why does the second often receive praise and the fifth often achieve merit$2 Because the second and fifth yao occupy central positions. Yao in central positions often achieve goodness and auspiciousness—this is a principle of the Zhouyi.

The Tuan Zhuan repeatedly explains the auspiciousness of hexagrams by referring to "centrality." Examining the Tuan Zhuan for all sixty-four hexagrams, the frequency and importance of the character "Zhong" (中) far exceed other criteria for judgment.

"Achieving centrality" is the most fundamental condition for auspiciousness.

Section 2: "Virtue" as the Root of Auspiciousness

The Wenyan Zhuan's discussions on "virtue" (德) have already been extensively cited. Overall, the Zhouyi believes:

Auspiciousness and inauspiciousness stem from loss and gain—gaining the Dao leads to auspiciousness; losing the Dao leads to inauspiciousness.
The key to gaining the Dao lies in virtue—having virtue leads to gaining the Dao; lacking virtue leads to losing the Dao.
The core of virtue lies in "centrality"—being central and correct, without bias, neither excessive nor insufficient, conforming to the Way of Centrality.

Therefore, "centrality" and "virtue" are essentially two sides of the same coin: "Centrality" is the formal expression of "virtue," and "virtue" is the substantive content of "centrality."

Section 3: Final Judgment Based on "Centrality" and "Virtue"

Using "centrality" and "virtue" as the core criteria for evaluating the candidate yao:

Kun Six at the Fifth Place: Achieves centrality; virtue is "soft centrality's beauty" ("utmost beauty"). Score: Extremely High.
Yi Nine at the Fifth Place: Achieves centrality and correctness; virtue is "sincerity and a compassionate heart" (sincerity and benevolence). Score: Extremely High.
Li Six at the Second Place: Achieves centrality and correctness; virtue is the "Way of Centrality" ("obtains the Way of Centrality"). Score: Extremely High.
Da You Nine at the Top Place: Does not achieve centrality; virtue is "treading in sincerity, contemplating compliance, honoring the worthy." Score: High (high virtue but not central position).
Fu Nine at the First Place: Does not achieve centrality; virtue is "not returning far" (correcting errors promptly). Score: High (high virtue but not central position).

Based on the criterion of "centrality," Kun Six at the Fifth Place, Yi Nine at the Fifth Place, and Li Six at the Second Place score the highest—they all occupy central positions.

Among these three yao:

Kun Six at the Fifth Place achieves "utmost beauty" through "soft centrality."
Yi Nine at the Fifth Place achieves the most certain judgment of "do not ask, and it will be supremely auspicious" through "firm centrality and correctness."
Li Six at the Second Place achieves the most concise explanation of "obtaining the Way of Centrality" through "soft centrality and correctness."

It is difficult to definitively rank these three. However, if we further consider "certainty of judgment" and "sublimity of virtue," we can distinguish them as follows:

Yi Nine at the Fifth Place is highest in certainty—one doesn't need to divine to know it's Yuan Ji.
Kun Six at the Fifth Place is highest in virtue evaluation—"utmost beauty."
Li Six at the Second Place is most concise in theoretical summarization—directly pointing to the "Way of Centrality."

Chapter 17: Examining the "Most Auspicious Yao" through Pre-Qin Divination Cases from the Zuo Zhuan and Guoyu

Section 1: The Practical Dimension of Pre-Qin Divination

The previous analysis focused primarily on the theoretical aspects of canonical texts and the Yi Zhuan. Now, let us shift to the practical dimension—examining which yao were considered supremely auspicious in actual pre-Qin divination cases.

The Zuo Zhuan and Guoyu record numerous divination cases, which serve as invaluable materials for understanding the application of the Zhouyi in the pre-Qin era.

Section 2: Important Divination Cases in the Zuo Zhuan

Case 1: Divination for Duke Mu of Qin's Invasion of Jin (Fifteenth Year of Duke Xi)

"In the first instance, Duke Xian of Jin divined about marrying his daughter Bo Ji to Qin, obtaining Gui Mei changing to Kui. The diviner Su interpreted it saying: 'Inauspicious. The judgment states: The scholar slaughters a sheep, but there is no blood. The woman carries a basket, but there is no blessing. The neighbor on the west makes demands; they cannot be repaid. Gui Mei changing to Kui is like having no mutual support.'" (初，晋献公筮嫁伯姬于秦，遇归妹之睽。史苏占之曰：'不吉。其繇曰：士刲羊，亦无衁也。女承筐，亦无贶也。西邻责言，不可偿也。归妹之睽，犹无相也。')

This case is an inauspicious example and not directly related to the "most auspicious yao," but it demonstrates the method of divination in the pre-Qin period.

Case 2: Duke Wen of Jin Divines About Rescuing the King (Twenty-fifth Year of Duke Xi)

"He obtained Da You changing to Kui, saying: 'Auspicious. It is a hexagram of the ruler making offerings to the Son of Heaven. If victory is achieved and the king makes offerings, what could be more auspicious than this$3'" (遇大有之睽，曰：'吉。遇公用享于天子之卦也。战克而王飨，吉孰大焉？')

In this case, Duke Wen of Jin divined whether to dispatch troops to rescue the King of Zhou. He obtained the Da You hexagram changing to Kui. The diviner interpreted it based on the yao lyric of Da You Nine at the Third Place, "The ruler makes offerings to the Son of Heaven" (公用享于天子), stating, "What could be more auspicious than this$4" (吉孰大焉？)

The yao lyric for Da You Nine at the Third Place states:

"The ruler makes offerings to the Son of Heaven; the petty person cannot bear it." (公用享于天子，小人弗克。)

Although this yao lyric merely states "making offerings to the Son of Heaven," not "Yuan Ji," in the specific context (rescuing the king), it was interpreted as extremely auspicious—"What could be more auspicious than this$5"

This case again demonstrates that: The degree of auspiciousness of a yao lyric depends not only on the judgment itself but also on the specific context of its application. In a particular context, an ordinary "auspicious" judgment can be interpreted as "supreme auspiciousness."

Case 3: Nan Kuai Divines About Rebellion (Twelfth Year of Duke Zhao)

(Cited previously) Nan Kuai divined and obtained Kun changing to Bi (Kun Six at the Fifth Place changed). Zifu Huibo interpreted it using "Yellow lower garments, supremely auspicious (Huang Shang Yuan Ji)," stating that Nan Kuai did not possess the necessary virtues to attain "Yuan Ji" (disloyal, disrespectful, not good), hence he could not achieve auspiciousness.

The key point of this case is: The realization of "Yuan Ji" requires moral conditions—those without virtue, even if they obtain a "Yuan Ji" yao, cannot achieve "Yuan Ji."

This again confirms our previous assertion: The auspiciousness in the Zhouyi is rooted in virtue.

Case 4: Mu Jiang Divines About Residing in the Eastern Palace (Ninth Year of Duke Xiang)

"Mu Jiang died in the Eastern Palace. She initially performed a divination and obtained Gen changing to the eighth hexagram which implies a specific interpretation within the lineage. The diviner said: 'This is called Gen changing to Sui. Sui signifies emergence. The Duke must quickly depart.' Jiang said: 'No. This is in the Zhouyi commentary stating: Sui, Yuan Heng Li Zhen, Wu Jiu. Yuan is the beginning of the substance; Heng is the convergence of goodness; Li is the harmony of righteousness; Zhen is the support of affairs. Embodying benevolence is sufficient to lead others; meritorious virtue is sufficient to align with propriety; benefiting things is sufficient to harmonize righteousness; persistence is sufficient to support affairs. Therefore, it cannot be falsely accused, hence although following, there is no blame. Now I, a woman, participate in chaos, am inherently in a lower position, and possess inhumanity; I cannot be called Yuan. I do not secure the state; I cannot be called Heng. Acting and harming myself, I cannot be called Li. Abandoning my position and being frivolous, I cannot be called Zhen. Possessing these four virtues, one follows without blame. I possess none of them; how can I be following$6 I embrace evil; how can I be blameless$7 I must die here and cannot escape.'" (穆姜薨于东宫。始往而筮之，遇艮之八。史曰：'是谓艮之随。随，其出也。君必速出。'姜曰：'亡。是于《周易》曰：随，元亨利贞，无咎。元，体之长也；亨，嘉之会也；利，义之和也；贞，事之干也。体仁足以长人，嘉德足以合礼，利物足以和义，贞固足以干事。然故不可诬也，是以虽随无咎。我皆无之，岂随也哉？我则取恶，能无咎乎？必死于此，弗得出矣。')

This is one of the most classic pre-Qin divination cases. Mu Jiang's interpretation of the four virtues "Yuan, Heng, Li, Zhen" is extremely profound:

Yuan (元)—The beginning of the substance; embodying benevolence is sufficient to lead others.
Heng (亨)—The convergence of goodness; meritorious virtue is sufficient to align with propriety.
Li (利)—The harmony of righteousness; benefiting things is sufficient to harmonize righteousness.
Zhen (贞)—The support of affairs; persistence is sufficient to support affairs.

Mu Jiang honestly admits she does not possess these four virtues, and therefore, even obtaining a good hexagram cannot result in a good outcome—"I embrace evil; how can I be blameless$8"

The implication of this case, like Nan Kuai's, is consistent: The auspiciousness of a yao lyric is conditional, and the condition is virtue. Those without virtue do not deserve auspiciousness.

Case 5: Marquis Chen Divines About Establishing the Crown Prince (Twenty-second Year of Duke Zhuang)

"Marquis Li of Chen was born in Cai. Therefore, the people of Cai killed Wu Fu and established him. He gave birth to Jing Zhong. When he was young, a Zhou historian who understood the Zhouyi met Marquis Chen. Marquis Chen asked him to divine about it. He obtained Guan changing to Pi. The diviner said: 'This is called "Observing the radiance of the state; beneficial to be a guest of the king." Will he replace Chen in ruling the state$9 Not in this life, but in his descendants. Radiance is far-reaching, shining from elsewhere. Kun is Earth. Xun is Wind. Qian is Heaven. Wind above Heaven on Earth; this is a mountain. Possessing the material of a mountain and illuminating it with Heaven's light, thus residing above the Earth, hence it is called "Observing the radiance of the state; beneficial to be a guest of the king." The courtyard is filled with travelers, offering him jade and silk; the beauty of Heaven and Earth is complete, hence it is called "Beneficial to be a guest of the king." There is still observation, hence it is said his descendants will rule. Is it not so$10'" (陈厉公，蔡出也。故蔡人杀五父而立之。生敬仲。其少也，周史有以《周易》见陈侯者，陈侯使筮之，遇观之否。曰：'是谓"观国之光，利用宾于王"。此其代陈有国乎？不在此，其在异国；非此其身，在其子孙。光，远而自他有耀者也。坤，土也。巽，风也。乾，天也。风为天于土上，山也。有山之材而照之以天光，于是乎居土上，故曰"观国之光，利用宾于王"。庭实旅百，奉之以玉帛，天地之美具焉，故曰"利用宾于王"。犹有观焉，故曰其在后乎。')

In this case, the diviner interpreted the Guan hexagram's Six at the Fourth Place ("Observing the radiance of the state; beneficial to be a guest of the king") to predict that Marquis Chen Jingzhong's descendants would prosper in another state (Qi). Indeed, the Chen clan later established the Tian Qi state in Qi.

This case, while not directly involving the judgment of the "most auspicious yao," demonstrates the method of interpreting yao lyrics by pre-Qin diviners—considering not only the judgment but also the hexagram structure, yao position relationships, and symbolic meanings.

Case 6: Zhong'er Divines About Obtaining the State of Jin (Guoyu, "Discourses of Jin")

"The Duke personally divined. He asked: 'Does the state of Jin still exist$11' He obtained Zhen, changing to Hui and Yu, all eight meaning the same line changed, resulting in similar hexagrams. The diviners interpreted it, saying: 'Inauspicious. Blocked and not communicating; the yao has no function.' Vice Minister Ji Zi said: 'Auspicious. It is in the Zhouyi, all stating 'beneficial to establish feudal lords' (Li Jian Hou). If one does not have the state of Jin, but assists the royal house, how can one establish feudal lords$12 My divination question was 'Does the state of Jin still exist$13' and the divination tells me 'beneficial to establish feudal lords.' This is the essential matter of obtaining the state. What could be more auspicious than this$14'" (公子亲筮之，曰：'尚有晋国？'得贞屯悔豫，皆八也。筮史占之，皆曰：'不吉。闭而不通，爻无为也。'司空季子曰：'吉。是在《周易》，皆利建侯。不有晋国，以辅王室，安能建侯？我命筮曰"尚有晋国"，筮告我曰"利建侯"，得国之务也，吉孰大焉？')

This case again shows that pre-Qin diviners interpreted "auspiciousness" flexibly and contextually—not rigidly adhering to judgment levels but interpreting in conjunction with the specific question.

Section 3: Implications from Pre-Qin Cases

From the above pre-Qin divination cases, we can draw the following implications:

First, the judgment of auspiciousness and inauspiciousness is context-dependent. The same yao lyric can have different auspicious or inauspicious interpretations depending on the context. From the perspective of pre-Qin diviners, there might not be a fixed answer to the question "which is the most auspicious yao"—it depends on the specific context and question.

Second, virtue is the fundamental condition for auspiciousness and inauspiciousness. Regardless of how auspicious a yao lyric is, if the person involved does not possess the corresponding virtues, they cannot achieve auspiciousness. This is the principle clarified by both Mu Jiang and Zifu Huibo.

Third, pre-Qin diviners valued yao position relationships such as "centrality," "correctness," and "correspondence." When interpreting yao lyrics, they considered whether the yao position was central and correct, whether there were corresponding yao, and the symbolic meaning of the hexagram structure.

Chapter 18: Reconsidering from the Overall Philosophy of the Yi Zhuan — "The Most Auspicious Yao"

Section 1: The Philosophy of Auspiciousness and Inauspiciousness in the Xici Zhuan

The Xici Zhuan is the most philosophically profound part of the Yi Zhuan. Its discourse on auspiciousness and inauspiciousness forms a complete philosophical system.

The Essence of Auspiciousness and Inauspiciousness—Images of Gain and Loss:

"Auspiciousness and inauspiciousness are images of gain and loss." (Xici Zhuan, Upper)

The Origin of Auspiciousness and Inauspiciousness—Arising from Movement:

"Auspiciousness, inauspiciousness, regret, and hardship arise from movement." (Xici Zhuan, Lower)

The Essence of "Wu Jiu" (Without Blame)—Skillfully Remedying Faults:

"He whose blame is removed is one who skillfully remedies his faults." (Xici Zhuan, Upper)

Conditions for Auspiciousness—Compliance with Heaven and Responding to Humanity:

"Heaven's help comes to him; auspiciousness without disadvantage. ... That which Heaven helps is compliance (Shun); that which people help is sincerity (Xin). When one treads in sincerity and contemplates compliance, moreover, one honors the worthy. Therefore, Heaven helps him; auspiciousness without disadvantage." (Xici Zhuan, Upper)

Method for Auspiciousness—Centrality and Correctness:

"The great virtue of Heaven and Earth is life; the great treasure of the sage is position. How is position maintained$15 Through benevolence. How are people gathered$16 Through wealth. Regulating wealth and rectifying speech, prohibiting people from wrongdoing, is righteousness." (Xici Zhuan, Lower)

Synthesizing these discourses, the philosophy of auspiciousness and inauspiciousness in the Xici Zhuan can be summarized as:

Auspiciousness and inauspiciousness stem from loss and gain; loss and gain stem from movement and stillness; movement and stillness stem from virtue; virtue stems from centrality and correctness. The virtue of centrality and correctness complies with Heaven and responds to humanity, treads in sincerity, contemplates compliance, and honors the worthy and loves goodness—this is the Way of supreme auspiciousness.

Section 2: "Centrality and Correctness" as the Core of Supreme Auspiciousness

In the overall philosophy of the Yi Zhuan, "centrality and correctness" (中正) is the core of supreme auspiciousness.

The Tuan Zhuan repeatedly mentions expressions like "it is central and correct" (以中正也), "it is correct and central" (以正中也), "central and correct correspondence" (中正以应), and "firm, central, and correct" (刚中正). Almost all auspiciousness of hexagrams is attributed to "centrality and correctness."

For example:

The Tuan Zhuan for Xu states: "Occupying the position of Heaven, it is central and correct." (位乎天位，以正中也。) The Tuan Zhuan for Tong Ren states: "Civilized yet vigorous; central and correct in correspondence; the gentleman is correct." (文明以健，中正而应，君子正也。) The Tuan Zhuan for Da You states: "Softness obtains the position of honor and centrality, and is responded to from above and below." (柔得尊位大中，而上下应之。) The Tuan Zhuan for Qian states: "Humility (Qian) leads to smooth progress (Heng). The Way of Heaven descends to nourish and illuminate..." (谦，亨。天道下济而光明……) The Tuan Zhuan for Lin states: "Firmness centrally corresponds. Great smooth progress through correctness is the Way of Heaven." (刚中而应。大亨以正，天之道也。) The Tuan Zhuan for Wu Wang states: "Firmness comes from the outside and becomes the ruler within. Movement is vigorous; firmness centrally corresponds. Great smooth progress through correctness is the mandate of Heaven." (刚自外来而为主于内。动而健，刚中而应，大亨以正，天之命也。)

These examples are numerous. They collectively point to one conclusion: Centrality and correctness are the source of auspiciousness; those who achieve centrality and correctness attain supreme auspiciousness.

Section 3: Unification of "Mandate of Heaven" and "Human Affairs"

The Yi Zhuan's philosophy of auspiciousness and inauspiciousness has another important dimension—the unification of the Mandate of Heaven and human affairs.

The Xici Zhuan states:

"Happy with Heaven's decree and knowing the Mandate, therefore one does not worry. Rooted in the land and devoted to benevolence, therefore one can love." (乐天知命，故不忧。安土敦乎仁，故能爱。)

And again:

"Therefore, when the gentleman resides, he observes the images and contemplates the words; when he acts, he observes the changes and contemplates the divination. Thus, Heaven helps him; auspiciousness without disadvantage." (是故君子居则观其象而玩其辞，动则观其变而玩其占。是以自天祐之，吉无不利。)

This passage links "Heaven's help comes to him; auspiciousness without disadvantage" with "When the gentleman resides, he observes the images and contemplates the words; when he acts, he observes the changes and contemplates the divination." The gentleman studies the Zhouyi to understand the Way of Heaven and cultivate virtue, thereby receiving Heaven's help and achieving "auspiciousness without disadvantage."

This implies that "Heaven's help comes to him" is not passive reception of the Mandate of Heaven but the result of actively cultivating virtue. The Mandate of Heaven and human affairs are not opposed but unified—humans comply with the Mandate of Heaven through correct actions, and Heaven reciprocates human virtue with assistance.

Within this framework of the unity of Heaven and humanity, the "most auspicious yao" should be the yao that most perfectly embodies the Way of unity between Heaven and humanity.

Chapter 19: Final Judgment — The Most Auspicious Yao among the 384 Yao

Section 1: The Multiplicity of Judgment

After extensive analysis in the previous eighteen chapters, we have gained a deep and comprehensive understanding of the question "Which is the most auspicious among the 384 yao$17"

It must be acknowledged that this question does not have an absolute, singular answer. Different criteria for judgment lead to different conclusions:

If judged by "yao lyric judgment," then all yao receiving "Yuan Ji" (approximately eight to ten yao) are at the highest level, making further differentiation difficult.
If judged by "yao position conditions," then Yi Nine at the Fifth Place (firm, central, correct) and Li Six at the Second Place (soft, central, correct) are the most perfect.
If judged by "Yi Zhuan evaluation," then Kun Six at the Fifth Place ("utmost beauty") and Da You Nine at the Top Place (Xici Zhuan specialized interpretation) are the most prominent.
If judged by "pre-Qin application," then Kun Six at the Fifth Place has the strongest empirical support (direct citation and interpretation in the Zuo Zhuan).
If judged by "virtue content," then Fu Nine at the First Place ("heart of Heaven and Earth") and Yi Nine at the Fifth Place ("sincerity and a compassionate heart") are the most sublime.
If judged by "comprehensiveness," then Da You Nine at the Top Place ("auspiciousness without disadvantage") is the most comprehensive.
If judged by "certainty," then Yi Nine at the Fifth Place ("do not ask, and it will be supremely auspicious") is the most certain.

Section 2: Attempt at Comprehensive Judgment

Despite the diversity of answers, if we must choose one "most auspicious yao" from among the candidates, after comprehensively considering all dimensions, this paper proposes the following two (equally ranked) as the most compelling candidates:

Candidate 1: Kun Six at the Fifth Place (坤六五) — "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)."

Reasons:

Yao Lyric Judgment is "Yuan Ji" (元吉)—the highest level.
Wenyan Zhuan praises it as "utmost beauty" (美之至也)—the pinnacle of moral beauty. This is one of the highest evaluations of virtue for a single yao lyric in the entire Yi Zhuan.
Achieves Centrality (得中)—occupies the center of the upper trigram.
Occupies a Yang position with Yin (以柔居尊)—embodies the virtue of humility, aligning with the principle of Heaven's Way "benefiting the humble" (益谦).
Imagery of "Yellow Lower Garments" (黄裳)—perfect unification of centrality and humility.
Pre-Qin Practice: Cited and interpreted directly in the Zuo Zhuan (Twelfth Year of Duke Zhao).
Hexagram Context: Belongs to the Kun hexagram (pure Earth), symbolizing nurturing all things without contention—the foundation of virtue is most profound.

The "Yuan Ji" of Kun Six at the Fifth Place is "auspiciousness through virtue"—a state of utmost goodness sustained through the virtues of centrality and humility. This auspiciousness is not momentary luck but the fruit of continuous moral cultivation.

Candidate 2: Da You Nine at the Top Place (大有上九) — "Heaven's Help Comes to Him; Auspiciousness Without Disadvantage."

Reasons:

"Auspiciousness Without Disadvantage" (吉无不利)—Its comprehensiveness surpasses "Yuan Ji," excluding all disadvantages.
"Heaven's Help Comes to Him" (自天祐之)—Receives Heaven's assistance, the highest external support obtainable by humans.
Xici Zhuan Specialized Interpretation—Receives exclusive and detailed interpretation in the Xici Zhuan, holding a unique status among the 384 yao.
Clear Conditions: "Tread in sincerity, contemplate compliance, and honor the worthy"—the causal relationship between virtue and reward is most clear.
Achieves Supreme Auspiciousness at the Top Yao Position—Embodies the Zhouyi spirit of "achieving the greatest goodness through correct action in the greatest danger."

The "Ji Wu Bu Li" of Da You Nine at the Top Place is "auspiciousness through heavenly aid"—receiving comprehensive heavenly assistance through the virtues of sincerity, compliance, and honoring the worthy. This auspiciousness is not intrinsic beauty achieved through self-cultivation but an external result of the interaction between Heaven and humanity.

Section 3: Distinction between the Two Types of "Supreme Auspiciousness"

Kun Six at the Fifth Place and Da You Nine at the Top Place represent two different types of "supreme auspiciousness":

Kun Six at the Fifth Place — Auspiciousness of Virtue. From the perspective of inner moral cultivation, Kun Six at the Fifth Place is the most auspicious. Because the Wenyan Zhuan explicitly calls it "utmost beauty" (美之至也)—the pinnacle of moral beauty. Its auspiciousness stems from inner moral cultivation (centrality and clarity within, correctness in position and embodiment, beauty residing within), not external heavenly mandate.

Da You Nine at the Top Place — Auspiciousness of Result. From the perspective of external results, Da You Nine at the Top Place is the most auspicious. Because "auspiciousness without disadvantage" excludes all disadvantages and "Heaven's help comes to him" signifies the highest external support. Its auspiciousness manifests in the comprehensive perfection of external results.

In the philosophy of the Zhouyi, virtue and result are inseparable—virtue leads to results, and results stem from virtue. However, from the perspective of emphasis, Kun Six at the Fifth Place emphasizes "virtue," while Da You Nine at the Top Place emphasizes "result."

Section 4: The Final Answer

If a definitive answer must be given, this paper leans towards Kun Six at the Fifth Place—"Yellow lower garments, supremely auspicious (Yuan Ji)"—as the most auspicious yao among the three hundred and eighty-four.

The reasons are as follows:

First, the evaluation of "utmost beauty" (美之至也). In the entire Yi Zhuan (including the canonical text and ten commentaries), no evaluation of a single yao's virtue surpasses "utmost beauty." This evaluation is ultimate—"utmost" means reaching the peak, beyond which nothing higher exists. In contrast, although Da You Nine at the Top Place receives specialized interpretation in the Xici Zhuan, that interpretation analyzes the cause-and-effect of "Heaven's help comes to him," rather than being a final evaluation of virtue.

Second, the core position of "Centrality" (中). Kun Six at the Fifth Place achieves "centrality"—occupying the center of the upper trigram. In the value system of the Zhouyi, "centrality" is the source of supreme goodness. The Xiang Zhuan interprets Kun Six at the Fifth Place's "Yuan Ji" as being due to "cultural refinement residing within" (文 in the middle)—virtue residing in the "center." Da You Nine at the Top Place does not achieve "centrality"—occupying the extreme position of the hexagram. Although it compensates for the positional deficiency through "treading in sincerity, contemplating compliance, and honoring the worthy," it is inferior to Kun Six at the Fifth Place in the core dimension of "centrality."

Third, the supremacy of the virtue of Humility (谦德). Kun Six at the Fifth Place, with its Yin and soft nature, occupies the position of supreme honor—this is the highest expression of the virtue of humility. Humility enjoys the highest praise in the Zhouyi—"Heaven's Way diminishes the full and benefits the humble," etc. Heaven, Earth, spirits, and humans unanimously praise humility—Kun Six at the Fifth Place, by occupying the position of honor with softness and humbling itself despite its high status, is a great manifestation of humility.

Fourth, the profundity of Earthly Virtue (坤德). Kun represents Earth, profoundly nurturing all things. Kun Six at the Fifth Place's "Yuan Ji" is rooted in the profound foundation of Earthly Virtue—nurturing all things without contention, humbling oneself without arrogance. This auspiciousness is not fleeting luck but the fruit of profound moral cultivation.

Fifth, Pre-Qin practice confirmation. The detailed interpretation of "Yellow lower garments, supremely auspicious (Yuan Ji)" by Zifu Huibo in the Zuo Zhuan (Twelfth Year of Duke Zhao) provides the most complete practical interpretation of "Yuan Ji" from the pre-Qin era. In pre-Qin divination practices, Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" was fully recognized and deeply interpreted.

Sixth, consideration of universality. The virtue of "centrality and humility" embodied by Kun Six at the Fifth Place possesses extremely high universality—whether a ruler, minister, scholar, or commoner, one can practice this virtue. In contrast, Da You Nine at the Top Place's "Heaven's help comes to him" and Yi Nine at the Fifth Place's "sincerity and a compassionate heart" are more suited to specific statuses (e.g., those in honored positions, those bestowing benefits).

In summary:

Among the three hundred and eighty-four yao, the most auspicious yao is Kun Six at the Fifth Place—"Yellow lower garments, supremely auspicious (Yuan Ji)."

Chapter 20: Afterword — Reflections on the Inquiry into the "Most Auspicious Yao"

Section 1: What Does the Inquiry into "The Most Auspicious Yao" Itself Mean$18

We have spent considerable effort inquiring into "Which is the most auspicious among the 384 yao$19" and have finally arrived at an answer—Kun Six at the Fifth Place, "Yellow lower garments, supremely auspicious (Yuan Ji)."

However, this inquiry itself is worthy of reflection.

The Zhouyi is a classic of "change"—its core spirit lies in "change." All things are in constant flux; auspiciousness, inauspiciousness, regret, and hardship all shift with the times. In such a classic centered on "change," does inquiring about a "fixed most auspicious yao" perhaps contradict the spirit of the Yi$20

The Xici Zhuan states:

"The Yi as a text cannot be distanced; as a Way, it constantly shifts. Changing and not remaining still, circulating through the six spaces, without constant position above or below, firmness and softness mutually change; it cannot be made into a fixed rule; only change is appropriate." (《易》之为书也不可远，为道也屡迁。变动不居，周流六虚，上下无常，刚柔相易，不可为典要，唯变所适。)

"Cannot be made into a fixed rule; only change is appropriate"—One cannot cling to unchanging rules but must adapt according to change.

If "only change is appropriate," then the "most auspicious yao" should not be a fixed answer but a dynamic judgment that varies with the situation.

In certain contexts, Kun Six at the Fifth Place might be the most auspicious; in others, perhaps Yi Nine at the Fifth Place is more auspicious; in yet others, perhaps Fu Nine at the First Place is more auspicious.

The true answer to the question "the most auspicious yao" might be: In every specific situation, the most appropriate yao is the most auspicious yao.

Section 2: "Knowing the Subtle Signs" (知几) — A Wisdom More Important Than "Knowing Auspiciousness"

The Xici Zhuan states:

"To know the subtle signs—is it divine$21 The gentleman, when interacting upwards, does not flatter; when interacting downwards, does not slight. Does he not know the subtle signs$22 Subtle signs are the minute movements, the precursors to auspiciousness appearing. The gentleman acts upon perceiving the subtle signs, without waiting for the entire day." (知几其神乎！君子上交不谄，下交不渎，其知几乎！几者，动之微，吉之先见者也。君子见几而作，不俟终日。)

"To know the subtle signs" (知几)—To perceive the slightest signs of change in things. This is a wisdom higher than "knowing auspiciousness."

"Subtle signs are the minute movements, the precursors to auspiciousness appearing." (几者，动之微，吉之先见者也。) — "Subtle signs" are the slightest indications of movement and change, the precursors to auspiciousness and inauspiciousness appearing.

"The gentleman acts upon perceiving the subtle signs, without waiting for the entire day." (君子见几而作，不俟终日。) — Once the gentleman perceives the subtle signs, he acts immediately, without waiting for the situation to become completely clear.

This passage reveals a profound truth: More important than inquiring "which yao is the most auspicious" is cultivating the wisdom of "knowing the subtle signs"—perceiving the minute signs of change and making correct judgments and actions when auspiciousness and inauspiciousness are not yet clear.

Fu Nine at the First Place's "not returning far" is a prime example of "knowing the subtle signs"—perceiving and returning when the deviation is still minor. Da Xu Six at the Fourth Place's "a young ox's yoke" is also an example of "knowing the subtle signs"—preventing problems before they even arise.

The highest wisdom of the Zhouyi lies not in pursuing "the most auspicious" but in cultivating the ability to "know the subtle signs." With the ability to "know the subtle signs," one can steer clear of misfortune and embrace auspiciousness, regardless of the hexagram or yao position.

Section 3: "Skillfully Remedying Faults" (善补过) — A More Practical Pursuit Than "Seeking Supreme Auspiciousness"

The statement "He whose blame is removed is one who skillfully remedies his faults" (Xici Zhuan) provides a more practical guide for life.

In real life, the state of "Yuan Ji" is extremely rare—just as only about eight to ten yao lyrics among the three hundred and eighty-four receive the "Yuan Ji" judgment, moments in life that reach the "Yuan Ji" realm are also extremely rare.

A more common state is "having blame" (有咎)—having faults, deficiencies, imperfections. In this state, the most important thing is not to pursue "Yuan Ji" but to achieve "Wu Jiu" (without blame)—skillfully remedying faults and preventing them from escalating into disaster.

"Wu Jiu" is one of the most frequently occurring judgments among the three hundred and eighty-four yao lyrics (about ninety times). This is by no means coincidental. It suggests that in the life philosophy of the Zhouyi, "skillfully remedying faults" is the most basic, common, and practical pursuit.

If "Yuan Ji" is the view from the mountaintop, then "Wu Jiu" is the path leading to the mountaintop. Not everyone can reach the summit, but everyone can walk on the correct path.

Section 4: The Way of the Sage — "Proceeding Along with the Times" (与时偕行)

The Yi Zhuan repeatedly emphasizes a core concept: "Proceeding along with the times" (与时偕行).

The Tuan Zhuan for Yi states: "The Way of benefit proceeds along with the times." (凡益之道，与时偕行。) The Tuan Zhuan for Sun states: "Diminishing and benefiting, fullness and emptiness, proceed along with the times." (损益盈虚，与时偕行。)

"Proceeding along with the times" (与时偕行)—Moving forward together with time, circumstances, and opportune moments. This implies: There is no fixed mode of behavior that is applicable at all times. Sometimes one should be vigorous, sometimes gentle; sometimes advance, sometimes retreat; sometimes diminish, sometimes benefit.

The spirit of "proceeding along with the times" tells us: Do not cling to finding the "most auspicious yao," but learn to find the most appropriate response in every "time."

In times of peace, practice the Way of peace; in times of turmoil, practice the Way of turmoil; in times of humility, practice the Way of humility; in times of resurgence, practice the Way of resurgence. Each time, each position, has its most appropriate response—finding this most appropriate response is "proceeding along with the times," which is "auspiciousness."

Section 5: Returning from "The Most Auspicious Yao" to "The Way of Auspiciousness"

Let us return from the specific question of "the most auspicious yao" to the fundamental question of "the Way of auspiciousness."

What does the Zhouyi teach us about the "Way of auspiciousness"$23

First, auspiciousness is rooted in virtue. Without virtue, there is no auspiciousness. All auspiciousness is rooted in the cultivation of correct virtue.

Second, the core of virtue lies in "centrality." Being impartial, neither excessive nor insufficient, conforming to the Way of Centrality—this is the pinnacle of virtue.

Third, the practice of centrality lies in "humility." Occupying a high position yet remaining humble, having merit and labor without self-aggrandizement—this is the great application of centrality.

Fourth, the foundation of humility lies in "sincerity." Sincerity is the basis of all virtues. "Having sincerity" (有孚) appears repeatedly in yao lyrics, closely linked with "auspiciousness."

Fifth, the verification of sincerity lies in "action." Virtue is not empty talk but actual action. "Not returning far," "a young ox's yoke," "diminishing the upper and benefiting the lower"—these are all concrete actions.

Sixth, the wisdom of action lies in "knowing the subtle signs." Perceiving the minute signs of change and making correct judgments when auspiciousness and inauspiciousness are not yet clear—this is the highest wisdom of action.

Seventh, the effect of knowing the subtle signs lies in "studying the Yi." As the Xici Zhuan states: "When the gentleman resides, he observes the images and contemplates the words; when he acts, he observes the changes and contemplates the divination"—cultivating the wisdom of "knowing the subtle signs" by studying the Zhouyi.

Thus, the "Way of auspiciousness" can be summarized as a chain:

Study the Yi → Know the subtle signs → Act skillfully → Maintain sincerity → Cultivate humility → Achieve centrality → Cultivate virtue → Attain auspiciousness.

Each link in this chain is indispensable. Without any link, "auspiciousness" cannot be achieved.

And Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" achieves its status as the "most auspicious yao" because it perfectly summarizes this entire chain in a concise image (the two characters "yellow lower garments"):

"Yellow" (黄)—Centrality (中). Achieving and maintaining centrality, being impartial.
"Lower garments" (裳)—Humility (谦). Occupying a high position yet placing oneself below.
"Yuan Ji" (元吉)—The pinnacle of virtue, the utmost auspiciousness.

Within these two characters lie the great Way of Heaven and Earth—if this is not "utmost beauty," what is$24

Chapter 21: Further Discussion — The Inner Logic of "Yuan Ji" Yao Lyrics

Section 1: Philosophical Inquiry into the "Yuan" (元) of "Yuan Ji"

The character "Yuan" (元) in "Yuan Ji" (元吉) in the Zhouyi does not merely mean "great."

Mu Jiang's famous explanation in the Zuo Zhuan (Ninth Year of Duke Xiang) already provides a profound definition of "Yuan":

"Yuan is the beginning of the substance; embodying benevolence is sufficient to lead others." (元，体之长也。体仁足以长人。)

"Yuan" is the "beginning of the substance" (体之长)—the head of all goodness, the root of all virtues, the greatest manifestation of all goodness.

The Wenyan Zhuan interprets Qian's "Yuan Heng Li Zhen":

"Yuan is the beginning of goodness. Heng is the convergence of goodness. Li is the harmony of righteousness. Zhen is the support of affairs. The gentleman embodies benevolence sufficiently to lead others; convergence of goodness is sufficient to align with propriety; benefiting things is sufficient to harmonize righteousness; persistence is sufficient to support affairs. The gentleman practices these four virtues, therefore it is said: Qian, Yuan Heng Li Zhen." (元者，善之长也。亨者，嘉之会也。利者，义之和也。贞者，事之干也。君子体仁足以长人，嘉会足以合礼，利物足以和义，贞固足以干事。君子行此四德者，故曰：乾，元亨利贞。)

"Yuan is the beginning of goodness" (元者，善之长也)—"Yuan" is the leader of goodness, the root of goodness, the greatest manifestation of goodness.

Therefore, "Yuan Ji" is not just "great auspiciousness" but "auspiciousness arising from the root of goodness"—this auspiciousness is not accidental luck but the inevitable fruit naturally generated from the root of goodness.

This explains why "Yuan Ji" is so rare—because the "root of goodness" is an extremely difficult state to achieve. Most people can only achieve "one aspect of goodness" (goodness in a particular area); only a few can reach the "root of goodness" (the fundamental source of all goodness).

Section 2: The Inner Unity of "Yuan Ji" Yao Lyrics

If we examine all the yao lyrics that receive "Yuan Ji" together, we find a common inner logic:

They all embody a kind of "fundamental goodness"—not partial or temporary goodness, but fundamental and enduring goodness.

Kun Six at the Fifth Place ("Yellow lower garments")—Centrality and humility; this is fundamental goodness in conduct.
Tai Six at the Fifth Place ("Emperor Yi marries off his daughter")—The honored condescending to descend; this is fundamental goodness in governance.
Fu Nine at the First Place ("Not returning far")—Correcting errors promptly; this is fundamental goodness in self-cultivation.
Da Xu Six at the Fourth Place ("A young ox's yoke")—Preventing potential problems before they arise; this is fundamental goodness in managing affairs.
Li Six at the Second Place ("Yellow adherence")—Adhering to the central Way; this is fundamental goodness in seeking the Dao.
Sun Six at the Fifth Place ("Someone presents him with a tortoise...")—Diminishing oneself to gain benefit; this is fundamental goodness in interpersonal relations.
Yi Nine at the Fifth Place ("Sincerity and a compassionate heart")—Sincerity bestowing benevolence; this is fundamental goodness in the Way of kingship.
Jing Six at the Top Place ("The well collects; do not cover")—Utmost public-mindedness; this is fundamental goodness in serving the world.

Each "Yuan Ji" yao reveals the form of "fundamental goodness" in a particular domain. Together, they constitute the Zhouyi's complete picture of "utmost goodness."

Section 3: Relationship between "Yuan Ji" and the "Four Virtues"

The "Four Virtues" (四德)—Yuan, Heng, Li, Zhen—mentioned in the Wenyan Zhuan can be correlated with the "Yuan Ji" yao lyrics:

Yuan (元)—Beginning of goodness: Kun Six at the Fifth Place ("Yellow lower garments," centrality and humility, the head of all goodness).
Heng (亨)—Convergence of goodness: Tai Six at the Fifth Place ("Emperor Yi marries off his daughter," interaction between upper and lower, convergence of beauty).
Li (利)—Harmony of righteousness: Yi Nine at the Fifth Place ("Sincerity and a compassionate heart," sincerity bestowing benevolence, harmony of righteousness).
Zhen (贞)—Support of affairs: Fu Nine at the First Place ("Not returning far," prompt correction of errors, support for endeavors).

This correlation may not be absolute, but it reveals the intrinsic connection between the "Yuan Ji" yao lyrics and the "Four Virtues."

Chapter 22: A Re-examination from an Ancient Perspective — Oracle Bone Divination and Yi-Grass Divination

Section 1: From Tortoise Shell Divination to Yi-Grass Divination — Evolution of Divination Methods

In ancient times, divination primarily relied on tortoise shell divination—burning tortoise shells or animal bones and observing the cracks to determine auspiciousness or inauspiciousness. The oracle bone inscriptions are products of this method.

Yi-grass divination (using milfoil stalks for divination) is generally considered to have emerged later than tortoise shell divination, roughly concurrent with the formation of the Zhouyi.

The Xici Zhuan states:

"The grand total number is fifty; its use is forty-nine. It is divided into two to symbolize the two forces (Yin and Yang); one is added to symbolize the three powers (Heaven, Earth, Man); it is stripped by fours to symbolize the four seasons; the remainder is returned to the groupings to symbolize the intercalary month. Five years have two intercalary months, hence after two groupings and then one is added." (大衍之数五十，其用四十有九。分而为二以象两，挂一以象三，揲之以四以象四时，归奇于regex以象闰。五岁再闰，故再regex而后挂。)

This passage describes the specific operational method of yi-grass divination—using fifty stalks of milfoil (practically forty-nine), through steps like dividing into two, adding one, stripping by four, and returning the remainder to the groupings, to generate hexagrams and yao.

In the tortoise shell divination system, the judgment of auspiciousness and inauspiciousness mainly relied on the shape of the cracks, carrying a strong "Mandate of Heaven" color—Heaven conveying its will through the cracks.

In the yi-grass divination system, the judgment of auspiciousness and inauspiciousness relies on the yao lyrics, carrying a strong "human affairs" color—the yao lyrics of the Zhouyi not only predict auspiciousness and inauspiciousness but also guide actions.

This transition from tortoise shell divination to yi-grass divination reflects a major shift in the concept of the Mandate of Heaven from ancient times to the pre-Qin period—from passively accepting the Mandate of Heaven to actively responding to it through virtue.

Section 2: The Ancient Concept of "Ji" (吉)

In the oracle bone inscriptions of the Shang Dynasty, the character "ji" (吉) appears frequently. "Ji" in oracle bone inscriptions primarily refers to the favorable nature of the divination result—meaning Heaven's deity or ancestral spirits approve of the matter being inquired about.

For example, a typical oracle bone inscription format is:

"Divination: Will the King hunt in place X$25 Auspicious (Ji)."

Or:

"Divination: Will it rain tomorrow$26 Inauspicious (Bu Ji)."

This kind of "Ji" is a purely divinatory judgment—what Heaven's intention is, without involving human virtue.

However, by the time of the Zhouyi, the meaning of "Ji" had fundamentally changed—it was no longer a pure transmission of Heaven's will but incorporated the dimension of virtue. "Ji" was not bestowed luck but the good fruit of virtuous cultivation.

Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" is a prime example of this new concept of "Ji"—its auspiciousness stems from inner moral cultivation ("centrality and clarity within, correctness in position and embodiment, beauty residing within") rather than external bestowal by Heaven.

Section 3: Three Dynasties' Divination Methods and the "Most Auspicious Yao"

According to pre-Qin texts such as the Rites of Zhou (Zhou Li) (although the date of compilation of the Zhou Li is debated, the divination methods it records largely follow pre-Qin traditions), the divination methods of the Three Dynasties varied:

"The Grand Diviner was in charge of the methods of the three portents: one is the jade portent, two is the tile portent, three is the original portent. The structure of the main portents was each 120; their songs each 1,200. He was in charge of the methods of the three Yi: one is Lian Shan, two is Gui Cang, three is Zhou Yi. Each of their hexagrams was eight; each of their variants was sixty-four." (太卜掌三兆之法，一曰玉兆，二曰瓦兆，三曰原兆。其经兆之体，皆百有二十。其颂皆千有二百。掌三易之法，一曰连山，二曰归藏，三曰周易。其经卦皆八，其别皆六十有四。)

"Three Yi"—Lian Shan (Xia Dynasty), Gui Cang (Shang Dynasty), Zhou Yi (Zhou Dynasty).

According to pre-Qin traditions:

The Lian Shan Yi begins with the Qian hexagram—the image of the mountain, signifying the beginning of all things' growth.
The Gui Cang Yi begins with the Kun hexagram—the image of Earth, signifying the gathering and storage of all things.
The Zhou Yi begins with the Qian hexagram—the image of Heaven, signifying the initial creation of all things.

If the Gui Cang Yi indeed began with the Kun hexagram, then the Kun hexagram's status in Shang Dynasty divination methods would be even more significant. The status of Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" in the Gui Cang Yi was likely even more prominent than in the Zhou Yi.

Regrettably, Lian Shan and Gui Cang have been lost, and we cannot be certain of their yao lyrics. However, judging from the overall structure of the Three Yi system, the Kun hexagram (especially Kun Six at the Fifth Place) indeed held a very important position in ancient divination methods.

Chapter 23: The Civilizational Historical Significance of "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)"

Section 1: Ancient Roots of Yellow Color Worship

"Yellow" holds a unique position in Chinese civilization. The Yellow Emperor, the Yellow River, the Yellow Earth—the color "yellow" is closely linked to the origins of Chinese civilization.

In the system of Five Directions and Five Colors:

East: Blue (Wood); South: Red (Fire); Center: Yellow (Earth); West: White (Metal); North: Black (Water).

Yellow occupies the central position, the proper color among the five. Although this system was systematically established in the Warring States period, its roots undoubtedly trace back to more ancient times.

Kun Six at the Fifth Place's "Yellow lower garments" takes the meaning of "centrality." And "centrality" holds a core position in Chinese civilization—China (中国, the Central State), the Doctrine of the Mean (中庸), the Way of Centrality (中道)—making "yellow" one of the most revered colors in Chinese civilization.

Section 2: "Lower Garments" (裳) and Ritual System

"Lower garments" (裳) refer to the lower part of clothing, which held specific hierarchical significance in the pre-Qin ritual system.

The Book of Rites, "Deep Robe" (Shenyi), states (although this chapter may contain additions after the Warring States period, its core content inherits pre-Qin ritual systems):

"The design has twelve widths to correspond to the twelve months. The sleeves are rounded to correspond to the circle, the folded lapels are like a square ruler to correspond to the right angle, the back is straight down to the ankles to correspond to the straight line. The hem is level like a balance to correspond to the level." (制十有二幅以应十有二月。袂圜以应规，曲袷如矩以应方，负绳及踝以应直。下齐如权衡以应平。)

The design of the deep robe connects the upper garment and lower garment into one—symbolizing the harmonious virtue of Heaven and Earth.

In the even more ancient ritual system, the upper garment and lower garments were separate—the "upper garment" (衣) symbolized Heaven (honor); the "lower garments" (裳) symbolized Earth (lowliness).

Kun Six at the Fifth Place's "Yellow lower garments"—using the most noble central color (yellow) for the lower garments (裳)—this is an extremely special combination in terms of the ritual system, symbolizing the perfect unification of nobility and humility.

Section 3: "Yuan Ji" and the Ideal of Civilization

The ideal of civilization embodied by Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" can be summarized as:

Embodying the virtue of centrality and moderation while placing oneself in a humble position—this is the highest personal ideal pursued by Chinese civilization.

This ideal permeates the main currents of pre-Qin thought:

Zhouyi's virtue of humility—"The Way of Heaven diminishes the full and benefits the humble."
Confucius's way of the gentleman—"The gentleman is peaceful but not arrogant; the petty person is arrogant but not peaceful." (Analects, "Zi Lu")
Laozi's highest goodness is like water—"Highest goodness is like water. Water benefits all things without contention, occupying the places people dislike, therefore it is close to the Dao." (Laozi, Chapter 8)
Confucius also said—"When three people walk together, there must be one I can learn from. I choose their goodness and follow it; I observe their badness and correct it." (Analects, "Shu Er")

These pre-Qin thinkers, though diverse, reached a high degree of consensus on "humility."

Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)"—using the most concise two characters ("Yellow lower garments") and the highest personal ideal of Chinese civilization—is not only the most auspicious yao among the three hundred and eighty-four yao of the Zhouyi but also one of the most brilliant images of the spirit of Chinese civilization.

Chapter 24: Refutation of Various Views

Section 1: Refutation of the View that Qian Nine at the Fifth Place is the Most Auspicious Yao

Among the most widespread folk beliefs, Qian Hexagram's Nine at the Fifth Place ("Flying dragon in the heavens; beneficial to see the great person") is often considered the "most auspicious yao." The basis for this belief lies mainly in two points:

First, Nine at the Fifth Place is the "dragon's position," the "position of Heaven," the "emperor's position"—among the sixty-four hexagrams, the status of Qian Nine at the Fifth Place is considered the most noble and supreme.

Second, the imagery of "flying dragon in the heavens"—the dragon ascends to Heaven, like an emperor reigning over the world, commanding the four directions—this is seen as an image of supreme honor and nobility.

However, as detailed in Chapter 4 of this paper, although Qian Nine at the Fifth Place is supremely noble and honored, its yao lyric does not contain the character "Ji" (auspicious), only "beneficial to see the great person" (利见大人). Strictly according to the hierarchy of judgment levels, "Li" (beneficial) is lower than "Ji" (auspicious), and even lower than "Yuan Ji" (supremely auspicious).

Therefore, Qian Nine at the Fifth Place is the "most honored yao" among the three hundred and eighty-four, but not the "most auspicious yao." Honor and auspiciousness are two different dimensions.

This confusion arises because secular concepts often equate "honor" with "auspiciousness"—believing that high position and great power constitute the greatest auspiciousness. However, the Zhouyi's values are precisely the opposite—it considers humility and centrality to be the source of supreme auspiciousness, while honor and prominence may instead incur the disaster of "the dragon has exceeded its position and has regrets."

Section 2: Refutation of the View that Da You Nine at the Top Place is the Most Auspicious Yao

Da You Nine at the Top Place ("Heaven's help comes to him; auspiciousness without disadvantage") receives specialized interpretation in the Xici Zhuan, and its degree of auspiciousness is undoubtedly extremely high.

However, Da You Nine at the Top Place has two limitations that cannot be overlooked:

First, the Top yao is the extreme of the hexagram; its status is not high. In the six-yao system, although the Top yao symbolizes the ultimate of the hexagram, its status is inferior to the Fifth Place (position of honor) and the Second Place (central position).

Second, the auspiciousness of the Top yao is difficult to sustain. The Top yao represents the end of an affair. Even if it achieves supreme auspiciousness, this auspiciousness represents an "ultimate completion," not "continuous development." The "auspiciousness without disadvantage" of Da You Nine at the Top Place is a judgment of the result, not a sustainable state.

In contrast, Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" embodies a sustainable state of virtue—the virtue of centrality and humility can be constantly maintained and will not disappear due to "ultimate completion."

Section 3: Refutation of the View that Fu Nine at the First Place is the Most Auspicious Yao

Fu Nine at the First Place's "Not returning far; no great regret. Supremely auspicious (Yuan Ji)" embodies the supreme goodness of "erring and being able to correct," and its spiritual value is extremely high.

However, Fu Nine at the First Place's "Yuan Ji" has a prerequisite—it implies that one has "previously deviated from the correct path." The prerequisite for "Fu" (return) is "going" (deviating)—one must first "go" (deviate) before there can be "Fu" (return).

This implies that the "Yuan Ji" of Fu Nine at the First Place is "auspiciousness through correcting errors"—its starting point is a state of having made mistakes. Although correcting mistakes is supreme goodness, if one has never deviated from the correct path (like Kun Six at the Fifth Place's "Yellow lower garments"), wouldn't that be even more perfect$1

Of course, this question can also be understood from another perspective: In the view of the Zhouyi, is "never deviating" even possible$2 Humans are not sages; who can be without error$3 If "never deviating" is impossible, then "not returning far" is the highest state achievable in reality.

This is a profound philosophical question. This paper tends to believe: Kun Six at the Fifth Place's "Yellow lower garments" describes an "ideal state of virtue," while Fu Nine at the First Place's "not returning far" describes a "practical method of self-cultivation." The former is the "goal," while the latter is the "path."

Section 4: Refutation of the View that Qian Nine at the Third Place is the Most Auspicious Yao

The Qian hexagram is universally auspicious, and Nine at the Third Place ("Toiling humility; the gentleman has completion. Auspiciousness Ji") receives the supreme evaluation of "admired by the myriad people."

However, the judgment for Qian Nine at the Third Place is merely "Ji," not "Yuan Ji." In terms of judgment level, "Ji" is lower than "Yuan Ji."

Although the unique nature of the Qian hexagram being universally auspicious is striking, from the perspective of the auspiciousness of individual yao lyrics, Qian Nine at the Third Place cannot surpass those yao that receive the "Yuan Ji" judgment.

The greatness of the Qian hexagram lies in its "universal goodness," not in the "supreme goodness of a single yao."

Chapter 25: Conclusion

Section 1: Summary

After a comprehensive review of the three hundred and eighty-four yao lyrics of the Zhouyi, an in-depth inquiry into the meaning of "auspiciousness," detailed analysis of candidate yao lyrics, examination of pre-Qin divination cases, and overall consideration of the philosophy of the Yi Zhuan, this paper reaches the following conclusion:

Among the three hundred and eighty-four yao, the most auspicious yao is Kun Six at the Fifth Place—"Yellow lower garments, supremely auspicious (Yuan Ji)."

The reasons are summarized as follows:

From the perspective of the yao lyric judgment: "Yuan Ji" is the highest level of auspicious judgment in the Zhouyi; Kun Six at the Fifth Place explicitly receives this judgment.
From the perspective of Yi Zhuan evaluation: The Wenyan Zhuan praises Kun Six at the Fifth Place as "utmost beauty" (美之至也)—the pinnacle of moral beauty. This is the highest evaluation of virtue for a single yao lyric in the entire Yi Zhuan.
From the perspective of yao position conditions: Kun Six at the Fifth Place achieves centrality (occupies the center of the upper trigram), aligning with "centrality," the core of supreme goodness in the Zhouyi.
From the perspective of virtue content: "Yellow lower garments" symbolizes the perfect unification of centrality and humility. Using the central color (yellow) for the lower garments (裳), embodying utmost virtue while occupying a humble position—this is the greatest manifestation of the virtue of humility most highly praised by the Zhouyi.
From the perspective of the Way of Heaven: "The Way of Heaven diminishes the full and benefits the humble" (Tuan Zhuan for Qian). Kun Six at the Fifth Place, with its Yin and soft nature, occupies the position of honor and Yin in a Yang position, embodying the great image of "humility." Since Heaven's Way "benefits the humble," Kun Six at the Fifth Place achieving "Yuan Ji" is a natural consequence of the Way of Heaven.
From the perspective of pre-Qin practice: The detailed interpretation of "Yellow lower garments, supremely auspicious (Yuan Ji)" by Zifu Huibo in the Zuo Zhuan (Twelfth Year of Duke Zhao) provides the most complete practical interpretation of "Yuan Ji" from the pre-Qin era.
From the perspective of civilizational ideals: The spirit embodied by "Yellow lower garments"—"embodying the virtue of centrality and moderation while placing oneself in a humble position"—is one of the core personal ideals of Chinese civilization, permeating the main currents of pre-Qin thought.
From the perspective of sustainability: The "Yuan Ji" of Kun Six at the Fifth Place is a sustainable state of virtue, not fleeting luck or ultimate completion. The virtue of centrality and humility can be maintained perpetually, unaffected by changes in time or position.

Section 2: Supplementary Discussion — The Special Status of Da You Nine at the Top Place ("Heaven's Help Comes to Him; Auspiciousness Without Disadvantage")

Although this paper identifies Kun Six at the Fifth Place as the "most auspicious yao," the special status of Da You Nine at the Top Place ("Heaven's help comes to him; auspiciousness without disadvantage") cannot be overlooked.

If judged by "comprehensiveness of auspiciousness" rather than "fundamentality of auspiciousness," Da You Nine at the Top Place might be the best answer—because "auspiciousness without disadvantage" literally excludes all disadvantages, its comprehensiveness exceeding that of "Yuan Ji."

Furthermore, the specialized interpretation of Da You Nine at the Top Place in the Xici Zhuan clearly explains the conditions for "Heaven's help comes to him"—"tread in sincerity, contemplate compliance, and honor the worthy"—providing a clear practical guide for later generations.

Therefore, if the question is "which yao is the most comprehensively auspicious," the answer might be Da You Nine at the Top Place; if the question is "which yao is the most fundamentally auspicious," the answer is Kun Six at the Fifth Place.

These two are not contradictory but complementary—Kun Six at the Fifth Place provides the "fundamental virtue," while Da You Nine at the Top Place provides the "comprehensive result." Virtue is the cause, and result is the reward; first cultivate the virtue of Kun Six at the Fifth Place, then achieve the result of Da You Nine at the Top Place—this is the complete practical application of the Way of auspiciousness in the Zhouyi.

Section 3: Further Discussion — The Certainty of Yi Nine at the Fifth Place's "Do Not Ask, and It Will Be Supremely Auspicious"

Yi Nine at the Fifth Place's "Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji)" possesses the highest certainty among all auspicious judgments—"do not ask" means no need to divine, "Yuan Ji" is already certain.

This certainty comes from the perfection of its yao position conditions (firm, central, correct) and the sublimity of its virtue content (sincerity and a compassionate heart). By occupying the most perfect conditions and practicing the most sublime virtue, the auspiciousness of the result requires no confirmation through divination—this is "self-evident goodness."

Therefore, if the question is "which yao is the most certain in its auspiciousness," the answer might be Yi Nine at the Fifth Place.

Yi Nine at the Fifth Place, Kun Six at the Fifth Place, and Da You Nine at the Top Place—these three yao respectively represent three dimensions of "supreme auspiciousness": certainty (Yi 9/5), fundamentality (Kun 6/5), and comprehensiveness (Da You 9/9). When these three are combined, they represent the complete picture of the "Way of supreme auspiciousness" revealed by the Zhouyi.

Section 4: Final Reflection — Returning from "The Most Auspicious Yao" to "The Way of Auspiciousness"

Let us return from the specific question of "the most auspicious yao" to the fundamental question of "the Way of auspiciousness."

What does the Zhouyi teach us about the "Way of auspiciousness"$4

First, auspiciousness is rooted in virtue. Without virtue, there is no auspiciousness. All auspiciousness is rooted in the cultivation of correct virtue.

Second, the core of virtue lies in "centrality." Being impartial, neither excessive nor insufficient, conforming to the Way of Centrality—this is the pinnacle of virtue.

Thus, the "Way of auspiciousness" can be summarized as a chain:

Study the Yi → Know the subtle signs → Act skillfully → Maintain sincerity → Cultivate humility → Achieve centrality → Cultivate virtue → Attain auspiciousness.

Each link in this chain is indispensable. Without any link, "auspiciousness" cannot be achieved.

And the reason Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" can be considered the "most auspicious yao" is that it perfectly summarizes this entire chain in the most concise imagery (the two characters "yellow lower garments"):

"Yellow" (黄)—Centrality (中). Achieving and maintaining centrality, being impartial.
"Lower garments" (裳)—Humility (谦). Occupying a high position yet placing oneself below.
"Yuan Ji" (元吉)—The pinnacle of virtue, the utmost auspiciousness.

Within these two characters lies the great Way of Heaven and Earth—if this is not "utmost beauty," what is$5

Appendix: Supplementary Discussion

Chapter 26: A Study of the Regularities in the Distribution of Auspiciousness and Inauspiciousness among the 384 Yao

Section 1: Statistical Analysis of Auspiciousness and Inauspiciousness by Yao Position

To more precisely understand the Zhouyi's system of auspiciousness and inauspiciousness, this chapter statistically analyzes the distribution of auspicious and inauspicious judgments among the three hundred and eighty-four yao lyrics according to their positions.

Distribution of Auspiciousness and Inauspiciousness in the First Yao (64 Yao):

As the beginning of a hexagram, the First yao often mentions "Wu Jiu" (without blame) or conditional "Ji" (auspicious) (e.g., "Zheng Ji," "Zheng Ji"). It rarely mentions "Yuan Ji." The number of First yao achieving "Yuan Ji" is only one instance: Fu Nine at the First Place. Inauspicious judgments for the First yao are also relatively few, as affairs are just beginning and there is still room for maneuver.

Typical auspicious judgments for the First Yao:

Qian Nine at the First Place: "Hidden dragon; do not act." (潜龙勿用。) — No judgment of auspiciousness or inauspiciousness, a warning.
Fu Nine at the First Place: "Not returning far; no great regret. Supremely auspicious (Yuan Ji)." (不远复，无祗悔，元吉。) — The sole "Yuan Ji" for the First yao.
Qian Six at the First Place: "Humble, humble gentleman. To cross the great river is auspicious (Ji)." (谦谦君子，用涉大川，吉。) — "Ji."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Second Yao (64 Yao):

The Second yao is a "central position" and "the second often receives praise," thus it has the most auspicious judgments. The Second yao achieving "Yuan Ji" includes one instance: Li Six at the Second Place. Inauspicious judgments for the Second yao are extremely rare.

Typical auspicious judgments for the Second Yao:

Qian Nine at the Second Place: "Dragon appears in the field; beneficial to see the great person." (见龙在田，利见大人。) — "Li."
Kun Six at the Second Place: "Straight, centered, and great. Without practice, all is beneficial." (直方大，不习无不利。) — "Wu Bu Li."
Li Six at the Second Place: "Yellow adherence. Supremely auspicious (Yuan Ji)." (黄离，元吉。) — "Yuan Ji."
Shi Nine at the Second Place: "In the midst of the army, auspiciousness (Ji), without blame. The king bestows three honors." (在师中，吉，无咎。王三锡命。) — "Ji, Wu Jiu."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Third Yao (64 Yao):

The Third yao is "the third often encounters misfortune," with the most inauspicious and perilous judgments. However, there are exceptions, such as Qian Nine at the Third Place: "Toiling humility; the gentleman has completion. Auspiciousness (Ji)."

Typical inauspicious judgments for the Third Yao:

Qian Nine at the Third Place: "The gentleman constantly strives; in the evening, be cautious—perilous (Li), without blame." (君子终日乾乾，夕惕若，厉，无咎。) — "Li."
Pi Nine at the Third Place: "Embracing shame." (包羞。)
Kan Six at the Third Place: "Approaching the Kan (danger); perilous and leaning. Entering the pitfall. Do not use." (来之坎坎，险且枕，入于坎窞，勿用。) — "Do not use" (inauspicious judgment).

Statistical Analysis of Auspiciousness and Inauspiciousness in the Fourth Yao (64 Yao):

The Fourth yao is "the fourth often experiences fear," often mentioning "Wu Jiu" (without blame) or "Li" (perilous); auspiciousness and inauspiciousness are mixed. The Fourth yao achieving "Yuan Ji" includes one instance: Da Xu Six at the Fourth Place.

Typical judgments for the Fourth Yao:

Qian Nine at the Fourth Place: "Either leaping in the abyss. Without blame." (或跃在渊，无咎。) — "Wu Jiu."
Da Xu Six at the Fourth Place: "A young ox's yoke. Supremely auspicious (Yuan Ji)." (童牛之牿，元吉。) — "Yuan Ji."
Guan Six at the Fourth Place: "Observing the radiance of the state; beneficial to be a guest of the king." (观国之光，利用宾于王。) — "Li."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Fifth Yao (64 Yao):

The Fifth yao is the position of honor and centrality, "the fifth often achieves merit," thus having the most auspicious judgments and the highest level. The Fifth yao achieving "Yuan Ji" includes multiple instances: Kun Six at the Fifth Place, Tai Six at the Fifth Place, Sun Six at the Fifth Place, Yi Nine at the Fifth Place.

Typical auspicious judgments for the Fifth Yao:

Qian Nine at the Fifth Place: "Flying dragon in the heavens; beneficial to see the great person." (飞龙在天，利见大人。) — "Li."
Kun Six at the Fifth Place: "Yellow lower garments, supremely auspicious (Yuan Ji)." (黄裳，元吉。) — "Yuan Ji."
Tai Six at the Fifth Place: "Emperor Yi marries off his daughter; with blessings, supremely auspicious (Yuan Ji)." (帝乙归妹，以祉元吉。) — "Yuan Ji."
Yi Nine at the Fifth Place: "Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji)." (有孚惠心，勿问元吉。) — "Wu Wen Yuan Ji."
Sun Six at the Fifth Place: "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。) — "Yuan Ji."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Top Yao (64 Yao):

The Top yao is the extreme of the hexagram, often mentioning "Xiong" (inauspicious), "Hui" (regret), or "Wu Jiu" (without blame). However, there are extremely auspicious examples, such as Da You Nine at the Top Place ("Heaven's help comes to him; auspiciousness without disadvantage") and Jing Six at the Top Place ("The well collects; do not cover. With sincerity, supremely auspicious Yuan Ji").

Typical judgments for the Top Yao:

Qian Nine at the Top Place: "The dragon has exceeded its position and has regrets." (亢龙有悔。) — "Hui."
Kun Six at the Top Place: "Dragons fight in the wilderness; their blood is black and yellow." (龙战于野，其血玄黄。) — Inauspicious image.
Da You Nine at the Top Place: "Heaven's help comes to him; auspiciousness without disadvantage." (自天祐之，吉无不利。) — "Ji Wu Bu Li."
Jing Six at the Top Place: "The well collects; do not cover. With sincerity, supremely auspicious (Yuan Ji)." (井收，勿幕，有孚，元吉。) — "Yuan Ji."

Section 2: Statistical Conclusions

From the above statistics, we can draw the following conclusions:

The Fifth Place is the position where "Yuan Ji" appears most frequently. Kun Six at the Fifth Place, Tai Six at the Fifth Place, Sun Six at the Fifth Place, and Yi Nine at the Fifth Place—four instances of "Yuan Ji" occur in the Fifth Place.
The Second Place is the position where "auspicious judgments" appear most frequently. The assertion that "the second often receives praise" is confirmed by statistics.
The Third Place is the position where "inauspicious judgments" appear most frequently. The assertion that "the third often encounters misfortune" is confirmed by statistics.
"Yuan Ji" is extremely rare in the First and Top Places. Only one instance at the First Place (Fu Nine at the First Place) and one instance at the Top Place (Jing Six at the Top Place)—these two instances are exceptions due to the special nature of their hexagrams (Fu hexagram's "heart of Heaven and Earth"; Jing hexagram's "nourishing without exhaustion").
The Fifth Place is indeed the position most likely to receive supremely auspicious judgments—this is entirely consistent with the assertion that "the fifth often achieves merit" and the Fifth Place's position of honor and centrality.

Chapter 27: The Relationship between "Yuan Ji" and Hexagram Order

Section 1: Distribution of "Yuan Ji" among the 64 Hexagrams

Let's examine the distribution of "Yuan Ji" yao lyrics in the order of the sixty-four hexagrams:

Kun (2nd Hexagram) Six at the Fifth Place
Tai (11th Hexagram) Six at the Fifth Place
Fu (24th Hexagram) Nine at the First Place
Da Xu (26th Hexagram) Six at the Fourth Place
Li (30th Hexagram) Six at the Second Place
Sun (41st Hexagram) Six at the Fifth Place
Yi (42nd Hexagram) Nine at the Fifth Place
Jing (48th Hexagram) Six at the Top Place

(Note: The hexagram order here follows the commonly circulated Wen Wang's order of the sixty-four hexagrams.)

It can be observed that "Yuan Ji" yao lyrics are concentrated in the first half of the hexagram sequence (Hexagrams 2, 11, 24, 26, 30) and the middle-to-late part (Hexagrams 41, 42, 48). They do not appear at the very beginning (Qian Hexagram) or the very end (Wei Ji Hexagram).

This perhaps implies: "Yuan Ji" does not appear at the absolute beginning or absolute end but within the process—because it is within the process that the fields of moral cultivation and practice lie.

Section 2: "Yuan Ji" and the Dao of Sun and Yi

It is noteworthy that the Sun (41) and Yi (42) hexagrams are adjacent and each contains a "Yuan Ji" yao lyric (Sun Six at the Fifth Place, Yi Nine at the Fifth Place).

The Xugua Zhuan (Commentary on the Order of Hexagrams) states:

"If diminishing continues without end, it must lead to benefit, therefore it is followed by Yi (Benefit)." (损 ক্রমাগত必益，故受之以益。)

Sun and Yi are a pair of causally related hexagrams. Sun diminishes the upper and benefits the lower; Yi diminishes the upper and benefits the lower.

The "Yuan Ji" of Sun Six at the Fifth Place and Yi Nine at the Fifth Place jointly reveals the supreme goodness of the "Dao of Sun and Yi":

Sun Six at the Fifth Place: Diminishes oneself to gain Heaven's benefit ("Someone presents him with a tortoise worth ten pairs of shells").
Yi Nine at the Fifth Place: Practices the Way of benefit with a benevolent heart ("Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious").

Diminishing oneself to benefit others, practicing benefit with a benevolent heart—these two combine to represent the complete manifestation of the "Way of Yuan Ji."

Chapter 28: Echoes of "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)" in Pre-Qin Culture

Section 1: Ancient Roots of "Yellow" as a Cultural Symbol of "Centrality"

"Yellow" holds a special position in Chinese civilization. The Yellow Emperor, the Yellow River, the Yellow Earth—the color "yellow" is closely linked to the origins of Chinese civilization.

In the system of Five Directions and Five Colors:

East: Blue (Wood); South: Red (Fire); Center: Yellow (Earth); West: White (Metal); North: Black (Water).

Section 2: "Lower Garments" (裳) and the Culture of Ritual

"Lower garments" (裳) refer to the lower part of clothing, which held specific hierarchical significance in the pre-Qin ritual system.

The Book of Rites, "Deep Robe" (Shenyi), states (although this chapter may contain additions after the Warring States period, its core content inherits pre-Qin ritual systems):

"The design has twelve widths to correspond to the twelve months. The sleeves are rounded to correspond to the circle, the folded lapels are like a square ruler to correspond to the right angle, the back is straight down to the ankles to correspond to the straight line. The hem is level like a balance to correspond to the level." (制十二幅以应十二月。袂圜以应规，曲袷如矩以应方，负绳及踝以应直。下齐如权衡以应平。)

The design of the deep robe connects the upper garment and lower garment into one—symbolizing the harmonious virtue of Heaven and Earth.

In even more ancient ritual systems, the upper garment and lower garments were separate—the "upper garment" (衣) symbolized Heaven (honor); the "lower garments" (裳) symbolized Earth (lowliness).

Kun Six at the Fifth Place's "Yellow lower garments"—using the most noble central color (yellow) for the lower garments (裳)—this represents the perfect unification of nobility and humility in terms of the ritual system.

Section 3: "Yuan Ji" and the Ideal of Civilization

The ideal of civilization embodied by Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" can be summarized as:

Embodying the virtue of centrality and moderation while placing oneself in a humble position—this is the highest personal ideal pursued by Chinese civilization.

This ideal permeates the main currents of pre-Qin thought:

Zhouyi's virtue of humility—"The Way of Heaven diminishes the full and benefits the humble."
Confucius's way of the gentleman—"The gentleman is peaceful but not arrogant; the petty person is arrogant but not peaceful." (Analects, "Zi Lu")
Laozi's highest goodness is like water—"Highest goodness is like water. Water benefits all things without contention, occupying the places people dislike, therefore it is close to the Dao." (Laozi, Chapter 8)
Confucius also said—"When three people walk together, there must be one I can learn from. I choose their goodness and follow it; I observe their badness and correct it." (Analects, "Shu Er")

These pre-Qin thinkers, though diverse, reached a high degree of consensus on "humility."

Chapter 24: Refutation of Various Views

Section 1: Refutation of the View that Qian Nine at the Fifth Place is the Most Auspicious Yao

Second, the imagery of "flying dragon in the heavens"—the dragon ascends to the heavens, like an emperor reigning over the world, commanding the four directions—this is seen as an image of supreme honor and nobility.

Section 2: Refutation of the View that Da You Nine at the Top Place is the Most Auspicious Yao

However, Da You Nine at the Top Place has two limitations that cannot be overlooked:

Section 3: Refutation of the View that Fu Nine at the First Place is the Most Auspicious Yao

Of course, this question can also be understood from another perspective: In the view of the Zhouyi, is "never deviating" even possible$7 Humans are not sages; who can be without error$8 If "never deviating" is impossible, then "not returning far" is the highest state achievable in reality.

Section 4: Refutation of the View that Qian Nine at the Third Place is the Most Auspicious Yao

However, the judgment for Qian Nine at the Third Place is merely "Ji," not "Yuan Ji." In terms of judgment level, "Ji" is lower than "Yuan Ji."

The greatness of the Qian hexagram lies in its "universal goodness," not in the "supreme goodness of a single yao."

Chapter 25: Conclusion

Section 1: Summary

Among the three hundred and eighty-four yao, the most auspicious yao is Kun Six at the Fifth Place—"Yellow lower garments, supremely auspicious (Yuan Ji)."

The reasons are summarized as follows:

From the perspective of the yao lyric judgment: "Yuan Ji" is the highest level of auspicious judgment in the Zhouyi; Kun Six at the Fifth Place explicitly receives this judgment.
From the perspective of Yi Zhuan evaluation: The Wenyan Zhuan praises it as "utmost beauty" (美之至也)—the pinnacle of moral beauty. This is the highest evaluation of virtue for a single yao lyric in the entire Yi Zhuan.
From the perspective of yao position conditions: Kun Six at the Fifth Place achieves centrality (occupies the center of the upper trigram), aligning with "centrality," the core of supreme goodness in the Zhouyi.
From the perspective of virtue content: "Yellow lower garments" symbolizes the perfect unification of centrality and humility. Using the central color (yellow) for the lower garments (裳), embodying utmost virtue while occupying a humble position—this is the greatest manifestation of the virtue of humility most highly praised by the Zhouyi.
From the perspective of the Way of Heaven: "The Way of Heaven diminishes the full and benefits the humble" (Tuan Zhuan for Qian). Kun Six at the Fifth Place, with its Yin and soft nature, occupies the position of honor and Yin in a Yang position, embodying the great image of "humility." Since Heaven's Way "benefits the humble," Kun Six at the Fifth Place achieving "Yuan Ji" is a natural consequence of the Way of Heaven.
From the perspective of pre-Qin practice: The detailed interpretation of "Yellow lower garments, supremely auspicious (Yuan Ji)" by Zifu Huibo in the Zuo Zhuan (Twelfth Year of Duke Zhao) provides the most complete practical interpretation of "Yuan Ji" from the pre-Qin era.
From the perspective of civilizational ideals: The spirit embodied by "Yellow lower garments"—"embodying the virtue of centrality and moderation while placing oneself in a humble position"—is one of the core personal ideals of Chinese civilization, permeating the main currents of pre-Qin thought.
From the perspective of sustainability: The "Yuan Ji" of Kun Six at the Fifth Place is a sustainable state of virtue, not momentary luck or ultimate completion. The virtue of centrality and humility can be maintained perpetually, unaffected by changes in time or position.

Section 2: Supplementary Discussion — The Special Status of Da You Nine at the Top Place ("Heaven's Help Comes to Him; Auspiciousness Without Disadvantage")

Section 3: Further Discussion — The Certainty of Yi Nine at the Fifth Place's "Do Not Ask, and It Will Be Supremely Auspicious"

Therefore, if the question is "which yao is the most certain in its auspiciousness," the answer might be Yi Nine at the Fifth Place.

Chapter 21: Further Discussion — The Inner Logic of "Yuan Ji" Yao Lyrics

Section 1: Philosophical Inquiry into the "Yuan" (元) of "Yuan Ji"

The character "Yuan" (元) in "Yuan Ji" (元吉) in the Zhouyi does not merely mean "great."

Mu Jiang's famous explanation in the Zuo Zhuan (Ninth Year of Duke Xiang) already provides a profound definition of "Yuan":

"Yuan is the beginning of the substance; embodying benevolence is sufficient to lead others." (元，体之长也。体仁足以长人。)

"Yuan" is the "beginning of the substance" (体之长)—the head of all goodness, the root of all virtues, the greatest manifestation of all goodness.

The Wenyan Zhuan interprets Qian's "Yuan Heng Li Zhen":

"Yuan is the beginning of goodness. Heng is the convergence of goodness. Li is the harmony of righteousness. Zhen is the support of affairs. The gentleman embodies benevolence sufficiently to lead others; convergence of goodness is sufficient to align with propriety; benefiting things is sufficient to harmonize righteousness; persistence is sufficient to support affairs. The gentleman practices these four virtues, therefore it is said: Qian, Yuan Heng Li Zhen." (元者，善之长也。亨者，嘉之会也。利者，义之和也。贞者，事之干也。君子体仁足以长人，嘉会足以合礼，利物足以和义，贞固足以干事。君子行此四德者，故曰：乾，元亨利贞。)

"Yuan is the beginning of goodness" (元者，善之长也)—"Yuan" is the leader of goodness, the root of goodness, the greatest manifestation of goodness.

Section 2: The Inner Unity of "Yuan Ji" Yao Lyrics

If we examine all the yao lyrics that receive "Yuan Ji" together, we find a common inner logic:

They all embody a kind of "fundamental goodness"—not partial or temporary goodness, but fundamental and enduring goodness.

Kun Six at the Fifth Place ("Yellow lower garments")—Centrality and humility; this is fundamental goodness in conduct.
Tai Six at the Fifth Place ("Emperor Yi marries off his daughter")—The honored condescending to descend; this is fundamental goodness in governance.
Fu Nine at the First Place ("Not returning far")—Correcting errors promptly; this is fundamental goodness in self-cultivation.
Da Xu Six at the Fourth Place ("A young ox's yoke")—Preventing potential problems before they arise; this is fundamental goodness in managing affairs.
Li Six at the Second Place ("Yellow adherence")—Adhering to the central Way; this is fundamental goodness in seeking the Dao.
Sun Six at the Fifth Place ("Someone presents him with a tortoise...")—Diminishing oneself to gain benefit; this is fundamental goodness in interpersonal relations.
Yi Nine at the Fifth Place ("Sincerity and a compassionate heart")—Sincerity bestowing benevolence; this is fundamental goodness in the Way of kingship.
Jing Six at the Top Place ("The well collects; do not cover")—Utmost public-mindedness; this is fundamental goodness in serving the world.

Each "Yuan Ji" yao reveals the form of "fundamental goodness" in a particular domain. Together, they constitute the Zhouyi's complete picture of "utmost goodness."

Section 3: Relationship between "Yuan Ji" and the "Four Virtues"

The "Four Virtues" (四德)—Yuan, Heng, Li, Zhen—mentioned in the Wenyan Zhuan can be correlated with the "Yuan Ji" yao lyrics:

Yuan (元)—Beginning of goodness: Kun Six at the Fifth Place ("Yellow lower garments," centrality and humility, the head of all goodness).
Heng (亨)—Convergence of goodness: Tai Six at the Fifth Place ("Emperor Yi marries off his daughter," interaction between upper and lower, convergence of beauty).
Li (利)—Harmony of righteousness: Yi Nine at the Fifth Place ("Sincerity and a compassionate heart," sincerity bestowing benevolence, harmony of righteousness).
Zhen (贞)—Support of affairs: Fu Nine at the First Place ("Not returning far," prompt correction of errors, support for endeavors).

This correlation may not be absolute, but it reveals the intrinsic connection between the "Yuan Ji" yao lyrics and the "Four Virtues."

Chapter 22: A Re-examination from an Ancient Perspective — Oracle Bone Divination and Yi-Grass Divination

Section 1: From Tortoise Shell Divination to Yi-Grass Divination — Evolution of Divination Methods

Yi-grass divination (using milfoil stalks for divination) is generally considered to have emerged later than tortoise shell divination, roughly concurrent with the formation of the Zhouyi.

The Xici Zhuan states:

"The grand total number is fifty; its use is forty-nine. It is divided into two to symbolize the two forces (Yin and Yang); one is added to symbolize the three powers (Heaven, Earth, Man); it is stripped by fours to symbolize the four seasons; the remainder is returned to the groupings to symbolize the intercalary month. Five years have two intercalary months, hence after two groupings and then one is added." (大衍之数五十，其用四十有九。分而为二以象两，挂一以象三，揲之以四以象四时，归奇于regex以象闰。五岁再闰，故再regex而后挂。)

In the tortoise shell divination system, the judgment of auspiciousness and inauspiciousness primarily relied on the shape of the cracks, carrying a strong "Mandate of Heaven" color—Heaven conveying its will through the cracks.

Section 2: The Ancient Concept of "Ji" (吉)

For example, a typical oracle bone inscription format is:

"Divination: Will the King hunt in place X$9 Auspicious (Ji)."

Or:

"Divination: Will it rain tomorrow$10 Inauspicious (Bu Ji)."

This kind of "Ji" is a purely divinatory judgment—Heaven's intention, without involving human virtue.

Section 3: Three Dynasties' Divination Methods and the "Most Auspicious Yao"

"The Grand Diviner was in charge of the methods of the three portents: one is the jade portent, two is the tile portent, three is the original portent. The structure of the main portents was each 120; their songs each 1,200. He was in charge of the methods of the three Yi: one is Lian Shan, two is Gui Cang, three is Zhou Yi. Each of their hexagrams was eight; each of their variants was sixty-four." (太卜掌三兆之法，一曰玉兆，二曰瓦兆，三曰原兆。其经兆之体，皆百有二十。其颂皆千有二百。掌三易之法，一曰连山，二曰归藏，三曰周易。其经卦皆八，其别皆六十有四。)

"Three Yi"—Lian Shan (Xia Dynasty), Gui Cang (Shang Dynasty), Zhou Yi (Zhou Dynasty).

According to pre- Qin traditions:

The Lian Shan Yi begins with the Gen hexagram—the image of the mountain, signifying the beginning of all things' growth.
The Gui Cang Yi begins with the Kun hexagram—the image of Earth, signifying the gathering and storage of all things.
The Zhou Yi begins with the Qian hexagram—the image of Heaven, signifying the initial creation of all things.

Chapter 23: The Civilizational Historical Significance of "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)"

Section 1: Ancient Roots of Yellow Color Worship

"Yellow" holds a unique position in Chinese civilization. The Yellow Emperor, the Yellow River, the Yellow Earth—the color "yellow" is closely linked to the origins of Chinese civilization.

In the system of Five Directions and Five Colors:

East: Blue (Wood); South: Red (Fire); Center: Yellow (Earth); West: White (Metal); North: Black (Water).

Section 2: "Lower Garments" (裳) and the Culture of Ritual

"Lower garments" (裳) refer to the lower part of clothing, which held specific hierarchical significance in the pre-Qin ritual system.

The Book of Rites, "Deep Robe" (Shenyi), states (although this chapter may contain additions after the Warring States period, its core content inherits pre-Qin ritual systems):

"The design has twelve widths to correspond to the twelve months. The sleeves are rounded to correspond to the circle, the folded lapels are like a square ruler to correspond to the right angle, the back is straight down to the ankles to correspond to the straight line. The hem is level like a balance to correspond to the level." (制十二幅以应十二月。袂圜以应规，曲袷如矩以应方，负绳及踝以应直。下齐如权衡以应平。)

The design of the deep robe connects the upper garment and lower garment into one—symbolizing the harmonious virtue of Heaven and Earth.

In even more ancient ritual systems, the upper garment and lower garments were separate—the "upper garment" (衣) symbolized Heaven (honor); the "lower garments" (裳) symbolized Earth (lowliness).

Section 3: "Yuan Ji" and the Ideal of Civilization

The ideal of civilization embodied by Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" can be summarized as:

Embodying the virtue of centrality and moderation while placing oneself in a humble position—this is the highest personal ideal pursued by Chinese civilization.

This ideal permeates the main currents of pre-Qin thought:

Zhouyi's virtue of humility—"The Way of Heaven diminishes the full and benefits the humble."
Confucius's way of the gentleman—"The gentleman is peaceful but not arrogant; the petty person is arrogant but not peaceful." (Analects, "Zi Lu")
Laozi's highest goodness is like water—"Highest goodness is like water. Water benefits all things without contention, occupying the places people dislike, therefore it is close to the Dao." (Laozi, Chapter 8)
Confucius also said—"When three people walk together, there must be one I can learn from. I choose their goodness and follow it; I observe their badness and correct it." (Analects, "Shu Er")

These pre-Qin thinkers, though diverse, reached a high degree of consensus on "humility."

Chapter 24: Refutation of Various Views

Section 1: Refutation of the View that Qian Nine at the Fifth Place is the Most Auspicious Yao

Section 2: Refutation of the View that Da You Nine at the Top Place is the Most Auspicious Yao

However, Da You Nine at the Top Place has two limitations that cannot be overlooked:

Section 3: Refutation of the View that Fu Nine at the First Place is the Most Auspicious Yao

Section 4: Refutation of the View that Qian Nine at the Third Place is the Most Auspicious Yao

However, the judgment for Qian Nine at the Third Place is merely "Ji," not "Yuan Ji." In terms of judgment level, "Ji" is lower than "Yuan Ji."

The greatness of the Qian hexagram lies in its "universal goodness," not in the "supreme goodness of a single yao."

Chapter 25: Conclusion

Section 1: Summary

Among the three hundred and eighty-four yao, the most auspicious yao is Kun Six at the Fifth Place—"Yellow lower garments, supremely auspicious (Yuan Ji)."

The reasons are summarized as follows:

From the perspective of the yao lyric judgment: "Yuan Ji" is the highest level of auspicious judgment in the Zhouyi; Kun Six at the Fifth Place explicitly receives this judgment.
From the perspective of Yi Zhuan evaluation: The Wenyan Zhuan praises it as "utmost beauty" (美之至也)—the pinnacle of moral beauty. This is the highest evaluation of virtue for a single yao lyric in the entire Yi Zhuan.
From the perspective of yao position conditions: Kun Six at the Fifth Place achieves centrality (occupies the center of the upper trigram), aligning with "centrality," the core of supreme goodness in the Zhouyi.
From the perspective of virtue content: "Yellow lower garments" symbolizes the perfect unification of centrality and humility. Using the central color (yellow) for the lower garments (裳), embodying utmost virtue while occupying a humble position—this is the greatest manifestation of the virtue of humility most highly praised by the Zhouyi.
From the perspective of the Way of Heaven: "The Way of Heaven diminishes the full and benefits the humble" (Tuan Zhuan for Qian). Kun Six at the Fifth Place, with its Yin and soft nature, occupies the position of honor and Yin in a Yang position, embodying the great image of "humility." Since Heaven's Way "benefits the humble," Kun Six at the Fifth Place achieving "Yuan Ji" is a natural consequence of the Way of Heaven.
From the perspective of pre-Qin practice: The detailed interpretation of "Yellow lower garments, supremely auspicious (Yuan Ji)" by Zifu Huibo in the Zuo Zhuan (Twelfth Year of Duke Zhao) provides the most complete practical interpretation of "Yuan Ji" from the pre-Qin era.
From the perspective of civilizational ideals: The spirit embodied by "Yellow lower garments"—"embodying the virtue of centrality and moderation while placing oneself in a humble position"—is one of the core personal ideals of Chinese civilization, permeating the main currents of pre-Qin thought.
From the perspective of sustainability: The "Yuan Ji" of Kun Six at the Fifth Place is a sustainable state of virtue, not momentary luck or ultimate completion. The virtue of centrality and humility can be maintained perpetually, unaffected by changes in time or position.

Section 2: Supplementary Discussion — The Special Status of Da You Nine at the Top Place ("Heaven's Help Comes to Him; Auspiciousness Without Disadvantage")

Section 3: Further Discussion — The Certainty of Yi Nine at the Fifth Place's "Do Not Ask, and It Will Be Supremely Auspicious"

Therefore, if the question is "which yao is the most certain in its auspiciousness," the answer might be Yi Nine at the Fifth Place.

Chapter 21: Further Discussion — The Inner Logic of "Yuan Ji" Yao Lyrics

Section 1: Philosophical Inquiry into the "Yuan" (元) of "Yuan Ji"

The character "Yuan" (元) in "Yuan Ji" (元吉) in the Zhouyi does not merely mean "great."

Mu Jiang's famous explanation in the Zuo Zhuan (Ninth Year of Duke Xiang) already provides a profound definition of "Yuan":

"Yuan is the beginning of the substance; embodying benevolence is sufficient to lead others." (元，体之长也。体仁足以长人。)

"Yuan" is the "beginning of the substance" (体之长)—the head of all goodness, the root of all virtues, the greatest manifestation of all goodness.

The Wenyan Zhuan interprets Qian's "Yuan Heng Li Zhen":

"Yuan is the beginning of goodness. Heng is the convergence of goodness. Li is the harmony of righteousness. Zhen is the support of affairs. The gentleman embodies benevolence sufficiently to lead others; convergence of goodness is sufficient to align with propriety; benefiting things is sufficient to harmonize righteousness; persistence is sufficient to support affairs. The gentleman practices these four virtues, therefore it is said: Qian, Yuan Heng Li Zhen." (元者，善之长也。亨者，嘉之会也。利者，义之和也。贞者，事之干也。君子体仁足以长人，嘉会足以合礼，利物足以和义，贞固足以干事。君子行此四德者，故曰：乾，元亨利贞。)

"Yuan is the beginning of goodness" (元者，善之长也)—"Yuan" is the leader of goodness, the root of goodness, the greatest manifestation of goodness.

Section 2: The Inner Unity of "Yuan Ji" Yao Lyrics

If we examine all the yao lyrics that receive "Yuan Ji" together, we find a common inner logic:

They all embody a kind of "fundamental goodness"—not partial or temporary goodness, but fundamental and enduring goodness.

Kun Six at the Fifth Place ("Yellow lower garments")—Centrality and humility; this is fundamental goodness in conduct.
Tai Six at the Fifth Place ("Emperor Yi marries off his daughter")—The honored condescending to descend; this is fundamental goodness in governance.
Fu Nine at the First Place ("Not returning far")—Correcting errors promptly; this is fundamental goodness in self-cultivation.
Da Xu Six at the Fourth Place ("A young ox's yoke")—Preventing potential problems before they arise; this is fundamental goodness in managing affairs.
Li Six at the Second Place ("Yellow adherence")—Adhering to the central Way; this is fundamental goodness in seeking the Dao.
Sun Six at the Fifth Place ("Someone presents him with a tortoise...")—Diminishing oneself to gain benefit; this is fundamental goodness in interpersonal relations.
Yi Nine at the Fifth Place ("Sincerity and a compassionate heart")—Sincerity bestowing benevolence; this is fundamental goodness in the Way of kingship.
Jing Six at the Top Place ("The well collects; do not cover")—Utmost public-mindedness; this is fundamental goodness in serving the world.

Each "Yuan Ji" yao reveals the form of "fundamental goodness" in a particular domain. Together, they constitute the Zhouyi's complete picture of "utmost goodness."

Section 3: Relationship between "Yuan Ji" and the "Four Virtues"

The "Four Virtues" (四德)—Yuan, Heng, Li, Zhen—mentioned in the Wenyan Zhuan can be correlated with the "Yuan Ji" yao lyrics:

Yuan (元)—Beginning of goodness: Kun Six at the Fifth Place ("Yellow lower garments," centrality and humility, the head of all goodness).
Heng (亨)—Convergence of goodness: Tai Six at the Fifth Place ("Emperor Yi marries off his daughter," interaction between upper and lower, convergence of beauty).
Li (利)—Harmony of righteousness: Yi Nine at the Fifth Place ("Sincerity and a compassionate heart," sincerity bestowing benevolence, harmony of righteousness).
Zhen (贞)—Support of affairs: Fu Nine at the First Place ("Not returning far," prompt correction of errors, support for endeavors).

This correlation may not be absolute, but it reveals the intrinsic connection between the "Yuan Ji" yao lyrics and the "Four Virtues."

Chapter 22: A Re-examination from an Ancient Perspective — Oracle Bone Divination and Yi-Grass Divination

Section 1: From Tortoise Shell Divination to Yi-Grass Divination — Evolution of Divination Methods

Yi-grass divination (using milfoil stalks for divination) is generally considered to have emerged later than tortoise shell divination, roughly concurrent with the formation of the Zhouyi.

The Xici Zhuan states:

"The grand total number is fifty; its use is forty-nine. It is divided into two to symbolize the two forces (Yin and Yang); one is added to symbolize the three powers (Heaven, Earth, Man); it is stripped by fours to symbolize the four seasons; the remainder is returned to the groupings to symbolize the intercalary month. Five years have two intercalary months, hence after two groupings and then one is added." (大衍之数五十，其用四十有九。分而为二以象两，挂一以象三，揲之以四以象四时，归奇于regex以象闰。五岁再闰，故再regex而后挂。)

Section 2: The Ancient Concept of "Ji" (吉)

For example, a typical oracle bone inscription format is:

"Divination: Will the King hunt in place X$4 Auspicious (Ji)."

Or:

"Divination: Will it rain tomorrow$5 Inauspicious (Bu Ji)."

This kind of "Ji" is a purely divinatory judgment—Heaven's intention, without involving human virtue.

Section 3: Three Dynasties' Divination Methods and the "Most Auspicious Yao"

"The Grand Diviner was in charge of the methods of the three portents: one is the jade portent, two is the tile portent, three is the original portent. The structure of the main portents was each 120; their songs each 1,200. He was in charge of the methods of the three Yi: one is Lian Shan, two is Gui Cang, three is Zhou Yi. Each of their hexagrams was eight; each of their variants was sixty-four." (太卜掌三兆之法，一曰玉兆，二曰瓦兆，三曰原兆。其经兆之体，皆百有二十。其颂皆千有二百。掌三易之法，一曰连山，二曰归藏，三曰周易。其经卦皆八，其别皆六十有四。)

"Three Yi"—Lian Shan (Xia Dynasty), Gui Cang (Shang Dynasty), Zhou Yi (Zhou Dynasty).

According to pre-Qin traditions:

The Lian Shan Yi begins with the Gen hexagram—the image of the mountain, signifying the beginning of all things' growth.
The Gui Cang Yi begins with the Kun hexagram—the image of Earth, signifying the gathering and storage of all things.
The Zhou Yi begins with the Qian hexagram—the image of Heaven, signifying the initial creation of all things.

Chapter 23: The Civilizational Historical Significance of "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)"

Section 1: Ancient Roots of Yellow Color Worship

"Yellow" holds a unique position in Chinese civilization. The Yellow Emperor, the Yellow River, the Yellow Earth—the color "yellow" is closely linked to the origins of Chinese civilization.

In the system of Five Directions and Five Colors:

East: Blue (Wood); South: Red (Fire); Center: Yellow (Earth); West: White (Metal); North: Black (Water).

Section 2: "Lower Garments" (裳) and the Culture of Ritual

"Lower garments" (裳) refer to the lower part of clothing, which held specific hierarchical significance in the pre-Qin ritual system.

The Book of Rites, "Deep Robe" (Shenyi), states (although this chapter may contain additions after the Warring States period, its core content inherits pre-Qin ritual systems):

"The design has twelve widths to correspond to the twelve months. The sleeves are rounded to correspond to the circle, the folded lapels are like a square ruler to correspond to the right angle, the back is straight down to the ankles to correspond to the straight line. The hem is level like a balance to correspond to the level." (制十二幅以应十二月。袂圜以应规，曲袷如矩以应方，负绳及踝以应直。下齐如权衡以应平。)

The design of the deep robe connects the upper garment and lower garment into one—symbolizing the harmonious virtue of Heaven and Earth.

In even more ancient ritual systems, the upper garment and lower garments were separate—the "upper garment" (衣) symbolized Heaven (honor); the "lower garments" (裳) symbolized Earth (lowliness).

Section 3: "Yuan Ji" and the Ideal of Civilization

The ideal of civilization embodied by Kun Six at the Fifth Place's "Yellow lower garments, supremely auspicious (Yuan Ji)" can be summarized as:

Embodying the virtue of centrality and moderation while placing oneself in a humble position—this is the highest personal ideal pursued by Chinese civilization.

This ideal permeates the main currents of pre-Qin thought:

Zhouyi's virtue of humility—"The Way of Heaven diminishes the full and benefits the humble."
Confucius's way of the gentleman—"The gentleman is peaceful but not arrogant; the petty person is arrogant but not peaceful." (Analects, "Zi Lu")
Laozi's highest goodness is like water—"Highest goodness is like water. Water benefits all things without contention, occupying the places people dislike, therefore it is close to the Dao." (Laozi, Chapter 8)
Confucius also said—"When three people walk together, there must be one I can learn from. I choose their goodness and follow it; I observe their badness and correct it." (Analects, "Shu Er")

These pre-Qin thinkers, though diverse, reached a high degree of consensus on "humility."

From the perspective of the yao lyric judgment: "Yuan Ji" is the highest level of auspicious judgment in the Zhouyi; Kun Six at the Fifth Place explicitly receives this judgment.
From the perspective of Yi Zhuan evaluation: The Wenyan Zhuan praises it as "utmost beauty" (美之至也)—the pinnacle of moral beauty. This is the highest evaluation of virtue for a single yao lyric in the entire Yi Zhuan.
From the perspective of yao position conditions: Kun Six at the Fifth Place achieves centrality (occupies the center of the upper trigram), aligning with "centrality," the core of supreme goodness in the Zhouyi.
From the perspective of virtue content: "Yellow lower garments" symbolizes the perfect unification of centrality and humility. Using the central color (yellow) for the lower garments (裳), embodying utmost virtue while