Chapter 25: Conclusion

Section 1: Summary

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

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

The reasons are summarized as follows:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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