Part Two: In-Depth Analysis of Candidate Lines

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

Section 1: Line Statement and Basic Interpretation

The line statement for Qian Nine in the Fifth reads:

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

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

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

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

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

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

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

Section 2: The Wenyanzhuan's In-Depth Interpretation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Angle One: The Special Nature of Qian.

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

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

The Xici Shangzhuan states:

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

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

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

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

The Xici Shangzhuan states:

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

And:

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

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

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

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

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

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

Section 4: Summary

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

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

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

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

Section 1: Line Statement and Basic Interpretation

The line statement for Kun Six in the Fifth reads:

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

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

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

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

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

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

Section 2: The Wenyanzhuan's In-Depth Interpretation

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

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

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

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

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

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

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

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

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

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

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

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

The Xiangzhuan interprets Kun Six in the Fifth:

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

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

The Tuan of hexagram Qian (Humility) states:

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

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

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

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

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

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

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

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

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

Zuozhuan, Duke Zhao year 12:

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

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

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

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

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

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

Section 1: Line Statement and Basic Interpretation

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

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

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

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

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

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

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

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

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

Section 6-7: The Case and a Deeper Question

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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