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

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

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.