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

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