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

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:

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

Section 2: Comprehensive Evaluation Table

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:

1. Yao Lyric Judgment is "Yuan Ji" (元吉)—the highest level.
2. 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.
3. Achieves Centrality (得中)—occupies the center of the upper trigram.
4. 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).
5. Imagery of "Yellow Lower Garments" (黄裳)—perfect unification of centrality and humility.
6. Pre-Qin Practice: Cited and interpreted directly in the Zuo Zhuan (Twelfth Year of Duke Zhao).
7. 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:

1. "Auspiciousness Without Disadvantage" (吉无不利)—Its comprehensiveness surpasses "Yuan Ji," excluding all disadvantages.
2. "Heaven's Help Comes to Him" (自天祐之)—Receives Heaven's assistance, the highest external support obtainable by humans.
3. Xici Zhuan Specialized Interpretation—Receives exclusive and detailed interpretation in the Xici Zhuan, holding a unique status among the 384 yao.
4. Clear Conditions: "Tread in sincerity, contemplate compliance, and honor the worthy"—the causal relationship between virtue and reward is most clear.
5. 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:

1. 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.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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.
7. 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.
8. 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.

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 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