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

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.