#Zhou Yi #Line Statements #Divination Ethics #Yuan Ji #I Ching Studies

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

This article deeply investigates the system of fortune and misfortune within the 384 line statements of the *Zhou Yi* (*I Ching*), focusing on analyzing the profound meaning of 'Auspiciousness' (Ji). By systematically examining and comparing 'Yuan Ji' (Primal Auspiciousness) and other high-level auspicious statements, the study aims to discern the most felicitous line in the *Zhou Yi* and reveal the underlying philosophical wisdom and practical guidance it offers.

Tianwen Editorial Team February 7, 2026 126 min read PDF Markdown

Appendix: Supplementary Discussion

Chapter 26: A Study of the Regularities in the Distribution of Auspiciousness and Inauspiciousness among the 384 Yao

Section 1: Statistical Analysis of Auspiciousness and Inauspiciousness by Yao Position

To more precisely understand the Zhouyi's system of auspiciousness and inauspiciousness, this chapter statistically analyzes the distribution of auspicious and inauspicious judgments among the three hundred and eighty-four yao lyrics according to their positions.

Distribution of Auspiciousness and Inauspiciousness in the First Yao (64 Yao):

As the beginning of a hexagram, the First yao often mentions "Wu Jiu" (without blame) or conditional "Ji" (auspicious) (e.g., "Zheng Ji," "Zheng Ji"). It rarely mentions "Yuan Ji." The number of First yao achieving "Yuan Ji" is only one instance: Fu Nine at the First Place. Inauspicious judgments for the First yao are also relatively few, as affairs are just beginning and there is still room for maneuver.

Typical auspicious judgments for the First Yao:

Qian Nine at the First Place: "Hidden dragon; do not act." (潜龙勿用。) — No judgment of auspiciousness or inauspiciousness, a warning.
Fu Nine at the First Place: "Not returning far; no great regret. Supremely auspicious (Yuan Ji)." (不远复，无祗悔，元吉。) — The sole "Yuan Ji" for the First yao.
Qian Six at the First Place: "Humble, humble gentleman. To cross the great river is auspicious (Ji)." (谦谦君子，用涉大川，吉。) — "Ji."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Second Yao (64 Yao):

The Second yao is a "central position" and "the second often receives praise," thus it has the most auspicious judgments. The Second yao achieving "Yuan Ji" includes one instance: Li Six at the Second Place. Inauspicious judgments for the Second yao are extremely rare.

Typical auspicious judgments for the Second Yao:

Qian Nine at the Second Place: "Dragon appears in the field; beneficial to see the great person." (见龙在田，利见大人。) — "Li."
Kun Six at the Second Place: "Straight, centered, and great. Without practice, all is beneficial." (直方大，不习无不利。) — "Wu Bu Li."
Li Six at the Second Place: "Yellow adherence. Supremely auspicious (Yuan Ji)." (黄离，元吉。) — "Yuan Ji."
Shi Nine at the Second Place: "In the midst of the army, auspiciousness (Ji), without blame. The king bestows three honors." (在师中，吉，无咎。王三锡命。) — "Ji, Wu Jiu."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Third Yao (64 Yao):

The Third yao is "the third often encounters misfortune," with the most inauspicious and perilous judgments. However, there are exceptions, such as Qian Nine at the Third Place: "Toiling humility; the gentleman has completion. Auspiciousness (Ji)."

Typical inauspicious judgments for the Third Yao:

Qian Nine at the Third Place: "The gentleman constantly strives; in the evening, be cautious—perilous (Li), without blame." (君子终日乾乾，夕惕若，厉，无咎。) — "Li."
Pi Nine at the Third Place: "Embracing shame." (包羞。)
Kan Six at the Third Place: "Approaching the Kan (danger); perilous and leaning. Entering the pitfall. Do not use." (来之坎坎，险且枕，入于坎窞，勿用。) — "Do not use" (inauspicious judgment).

Statistical Analysis of Auspiciousness and Inauspiciousness in the Fourth Yao (64 Yao):

The Fourth yao is "the fourth often experiences fear," often mentioning "Wu Jiu" (without blame) or "Li" (perilous); auspiciousness and inauspiciousness are mixed. The Fourth yao achieving "Yuan Ji" includes one instance: Da Xu Six at the Fourth Place.

Typical judgments for the Fourth Yao:

Qian Nine at the Fourth Place: "Either leaping in the abyss. Without blame." (或跃在渊，无咎。) — "Wu Jiu."
Da Xu Six at the Fourth Place: "A young ox's yoke. Supremely auspicious (Yuan Ji)." (童牛之牿，元吉。) — "Yuan Ji."
Guan Six at the Fourth Place: "Observing the radiance of the state; beneficial to be a guest of the king." (观国之光，利用宾于王。) — "Li."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Fifth Yao (64 Yao):

The Fifth yao is the position of honor and centrality, "the fifth often achieves merit," thus having the most auspicious judgments and the highest level. The Fifth yao achieving "Yuan Ji" includes multiple instances: Kun Six at the Fifth Place, Tai Six at the Fifth Place, Sun Six at the Fifth Place, Yi Nine at the Fifth Place.

Typical auspicious judgments for the Fifth Yao:

Qian Nine at the Fifth Place: "Flying dragon in the heavens; beneficial to see the great person." (飞龙在天，利见大人。) — "Li."
Kun Six at the Fifth Place: "Yellow lower garments, supremely auspicious (Yuan Ji)." (黄裳，元吉。) — "Yuan Ji."
Tai Six at the Fifth Place: "Emperor Yi marries off his daughter; with blessings, supremely auspicious (Yuan Ji)." (帝乙归妹，以祉元吉。) — "Yuan Ji."
Yi Nine at the Fifth Place: "Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious (Yuan Ji)." (有孚惠心，勿问元吉。) — "Wu Wen Yuan Ji."
Sun Six at the Fifth Place: "Someone presents him with a tortoise worth ten pairs of shells; he cannot refuse. Supremely auspicious (Yuan Ji)." (或益之十朋之龟，弗克违，元吉。) — "Yuan Ji."

Statistical Analysis of Auspiciousness and Inauspiciousness in the Top Yao (64 Yao):

The Top yao is the extreme of the hexagram, often mentioning "Xiong" (inauspicious), "Hui" (regret), or "Wu Jiu" (without blame). However, there are extremely auspicious examples, such as Da You Nine at the Top Place ("Heaven's help comes to him; auspiciousness without disadvantage") and Jing Six at the Top Place ("The well collects; do not cover. With sincerity, supremely auspicious Yuan Ji").

Typical judgments for the Top Yao:

Qian Nine at the Top Place: "The dragon has exceeded its position and has regrets." (亢龙有悔。) — "Hui."
Kun Six at the Top Place: "Dragons fight in the wilderness; their blood is black and yellow." (龙战于野，其血玄黄。) — Inauspicious image.
Da You Nine at the Top Place: "Heaven's help comes to him; auspiciousness without disadvantage." (自天祐之，吉无不利。) — "Ji Wu Bu Li."
Jing Six at the Top Place: "The well collects; do not cover. With sincerity, supremely auspicious (Yuan Ji)." (井收，勿幕，有孚，元吉。) — "Yuan Ji."

Section 2: Statistical Conclusions

From the above statistics, we can draw the following conclusions:

The Fifth Place is the position where "Yuan Ji" appears most frequently. Kun Six at the Fifth Place, Tai Six at the Fifth Place, Sun Six at the Fifth Place, and Yi Nine at the Fifth Place—four instances of "Yuan Ji" occur in the Fifth Place.
The Second Place is the position where "auspicious judgments" appear most frequently. The assertion that "the second often receives praise" is confirmed by statistics.
The Third Place is the position where "inauspicious judgments" appear most frequently. The assertion that "the third often encounters misfortune" is confirmed by statistics.
"Yuan Ji" is extremely rare in the First and Top Places. Only one instance at the First Place (Fu Nine at the First Place) and one instance at the Top Place (Jing Six at the Top Place)—these two instances are exceptions due to the special nature of their hexagrams (Fu hexagram's "heart of Heaven and Earth"; Jing hexagram's "nourishing without exhaustion").
The Fifth Place is indeed the position most likely to receive supremely auspicious judgments—this is entirely consistent with the assertion that "the fifth often achieves merit" and the Fifth Place's position of honor and centrality.

Chapter 27: The Relationship between "Yuan Ji" and Hexagram Order

Section 1: Distribution of "Yuan Ji" among the 64 Hexagrams

Let's examine the distribution of "Yuan Ji" yao lyrics in the order of the sixty-four hexagrams:

Kun (2nd Hexagram) Six at the Fifth Place
Tai (11th Hexagram) Six at the Fifth Place
Fu (24th Hexagram) Nine at the First Place
Da Xu (26th Hexagram) Six at the Fourth Place
Li (30th Hexagram) Six at the Second Place
Sun (41st Hexagram) Six at the Fifth Place
Yi (42nd Hexagram) Nine at the Fifth Place
Jing (48th Hexagram) Six at the Top Place

(Note: The hexagram order here follows the commonly circulated Wen Wang's order of the sixty-four hexagrams.)

It can be observed that "Yuan Ji" yao lyrics are concentrated in the first half of the hexagram sequence (Hexagrams 2, 11, 24, 26, 30) and the middle-to-late part (Hexagrams 41, 42, 48). They do not appear at the very beginning (Qian Hexagram) or the very end (Wei Ji Hexagram).

This perhaps implies: "Yuan Ji" does not appear at the absolute beginning or absolute end but within the process—because it is within the process that the fields of moral cultivation and practice lie.

Section 2: "Yuan Ji" and the Dao of Sun and Yi

It is noteworthy that the Sun (41) and Yi (42) hexagrams are adjacent and each contains a "Yuan Ji" yao lyric (Sun Six at the Fifth Place, Yi Nine at the Fifth Place).

The Xugua Zhuan (Commentary on the Order of Hexagrams) states:

"If diminishing continues without end, it must lead to benefit, therefore it is followed by Yi (Benefit)." (损 ক্রমাগত必益，故受之以益。)

Sun and Yi are a pair of causally related hexagrams. Sun diminishes the upper and benefits the lower; Yi diminishes the upper and benefits the lower.

The "Yuan Ji" of Sun Six at the Fifth Place and Yi Nine at the Fifth Place jointly reveals the supreme goodness of the "Dao of Sun and Yi":

Sun Six at the Fifth Place: Diminishes oneself to gain Heaven's benefit ("Someone presents him with a tortoise worth ten pairs of shells").
Yi Nine at the Fifth Place: Practices the Way of benefit with a benevolent heart ("Sincerity and a compassionate heart; do not ask, and it will be supremely auspicious").

Diminishing oneself to benefit others, practicing benefit with a benevolent heart—these two combine to represent the complete manifestation of the "Way of Yuan Ji."

Chapter 28: Echoes of "Yellow Lower Garments, Supremely Auspicious (Yuan Ji)" in Pre-Qin Culture

Section 1: Ancient Roots of "Yellow" as a Cultural Symbol of "Centrality"

"Yellow" holds a special 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 the Culture of Ritual

"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." (制十二幅以应十二月。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 even more ancient ritual systems, 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 represents the perfect unification of nobility and humility in terms of the ritual system.

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 the heavens, 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$6

Of course, this question can also be understood from another perspective: In the view of the Zhouyi, is "never deviating" even possible$7 Humans are not sages; who can be without error$8 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:

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 it 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 momentary 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.

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 primarily 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$9 Auspicious (Ji)."

Or:

"Divination: Will it rain tomorrow$10 Inauspicious (Bu Ji)."

This kind of "Ji" is a purely divinatory judgment—Heaven's intention, 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 Gen 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).

Section 2: "Lower Garments" (裳) and the Culture of Ritual

"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." (制十二幅以应十二月。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 even more ancient ritual systems, the upper garment and lower garments were separate—the "upper garment" (衣) symbolized Heaven (honor); the "lower garments" (裳) symbolized Earth (lowliness).

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."

Chapter 24: Refutation of Various Views

Section 1: Refutation of the View that Qian Nine at the Fifth Place is the Most Auspicious Yao

Section 2: Refutation of the View that Da You Nine at the Top Place is the Most Auspicious Yao

However, Da You Nine at the Top Place has two limitations that cannot be overlooked:

Section 3: Refutation of the View that Fu Nine at the First Place is the Most Auspicious Yao

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.

Section 4: Refutation of the View that Qian Nine at the Third Place is the Most Auspicious Yao

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."

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

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 it 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 momentary 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")

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

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

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.

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

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。)

Section 2: The Ancient Concept of "Ji" (吉)

For example, a typical oracle bone inscription format is:

"Divination: Will the King hunt in place X$4 Auspicious (Ji)."

Or:

"Divination: Will it rain tomorrow$5 Inauspicious (Bu Ji)."

This kind of "Ji" is a purely divinatory judgment—Heaven's intention, without involving human virtue.

Section 3: Three Dynasties' Divination Methods and the "Most Auspicious Yao"

"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 Gen 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.

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).

Section 2: "Lower Garments" (裳) and the Culture of Ritual

"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." (制十二幅以应十二月。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 even more ancient ritual systems, the upper garment and lower garments were separate—the "upper garment" (衣) symbolized Heaven (honor); the "lower garments" (裳) symbolized Earth (lowliness).

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."

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 it 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