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

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."