An Explication and Investigation of the Hexagram "Da You" (The Great Possession): A Study on the Dao of Great Possession—The Correspondence of Celestial Fire and the Zenith of Flourishing Virtue and Great Enterprise

Author: Xuanji Editorial Department

General Preface

The Zhou Yi (Book of Changes) is the treasured classic of the Three Dynasties and the essential teaching of the ancient Sages. From Fuxi drawing the trigrams, King Wen affixing the judgments, the Duke of Zhou changing the lines, to Confucius supplementing the commentary, its profound principles have been passed down through successive sages, and its depths cannot be fully fathomed by a single generation or a single person. Among the sixty-four hexagrams, each one is a microcosm of heaven and earth and a mirror reflecting human affairs. The hexagram "Da You" (䷍), occupying the fourteenth position, features Li (☲, Fire) above Qian (☰, Heaven)—Fire in the Sky—symbolizing light universally illuminating and all things flourishing. It truly represents an image of great abundance and maximal possession.

Why is it named "Da You" (Great Possession)$1 How can the union of Fire and Heaven culminate in the virtue of Great Possession$2 Why does a single yielding line occupy the position of honor, responded to by five firm lines$3 Why does the Judgment state, "Its virtue is firm and persistent, yet civilized and bright" (其德刚健而文明)$4 Why does the Image commentary state, "It stops evil and promotes good, thereby conforming to the mandate of Heaven and enjoying its blessing" (遏恶扬善，顺天休命)$5 These questions are precisely what scholars of the Yi must deeply investigate.

This article aims to conduct a comprehensive, in-depth, and systematic study of the hexagram "Fire over Heaven" (Da You) from the perspectives of the Pre-Qin and high antiquity. The primary sources cited are the Zhou Yi classics and commentaries, supplemented by Pre-Qin texts such as the Book of Documents (Shangshu), the Book of Odes (Shijing), the Zuo Zhuan, the Discourses of the States (Guoyu), the Book of Rites (Liji), the Rites of Zhou (Zhouli), the Analects of Confucius (Lunyu), the Mencius (Mengzi), the Laozi, the Zhuangzi, the Xunzi, the Han Feizi, the Guanzi, and the Lüshi Chunqiu. We also draw upon the interpretations of Han Dynasty classicists, striving for rigorous textual research, coherent interpretation of principles, and presentation that is both profound and accessible for the reader.

The entire text is divided into twelve major chapters, beginning with the structure of the hexagram image, gradually delving into the inherent principles, the line statements (Yaoci), the judgments of the Image and Judgment commentaries (Tuan and Xiang), historical case studies, philosophical contemplation, and applications for governance, ultimately concluding with the profound significance of the Dao of Da You for ancient political philosophy, ethical thought, and cosmological concepts.

Chapter 1: The Hexagram Image Structure and Origin of the Name of Da You

Section 1: The Trigram Drawing and Hexagram Body

The hexagram Da You (䷍), has the upper trigram Li (☲, Fire) and the lower trigram Qian (☰, Heaven). In terms of the six lines, counted from the bottom up, they are: Initial Nine (初九), Second Nine (九二), Third Nine (九三), Fourth Nine (九四), Sixth Five (六五), and Upper Nine (上九).

The greatest characteristic of this hexagram is that among the six lines, only the Sixth Line Five (六五) is Yin; the remaining five lines are all Yang. This constitutes the structure referred to as "one yielding line occupying the position of honor, responded to by five firm lines" (一柔居尊，五刚应之). The Sixth Line Five occupies the central position of the upper trigram and is the ruler’s position of the entire hexagram. By governing the five Yang lines with one Yin line, it perfectly mirrors a wise ruler presiding over the court, where all virtuous officials gather and the four quarters submit, hence its name, "Da You" (Great Possession).

Why can one Yin line holding the supreme position govern five Yang lines$6 This question must be addressed from the principle of Yin and Yang. Yang represents the virtue of firmness, strength, and advance; Yin represents the virtue of yieldingness, receptivity, and containment. If there were five Yang lines without a Yin line, pure firmness would lack restraint, leading to excessive arrogance and blame; if one Yin line occupies the supreme position, it can govern the multitude of Yang lines through the way of yieldingness, allowing the virtue of firmness to find attachment, regulation, and fulfillment. This is like the North Star remaining in its place while the multitude of stars circle around it, or a benevolent ruler governing by non-action (wuwei) while all officials diligently carry out their duties.

The Xi Ci Zhuan (Commentary on the Images, Part I) states: "One Yin and one Yang is called the Dao" (一阴一阳之谓道). And further: "That which is immeasurable by Yin and Yang is called the Mysterious" (阴阳不测之谓神). The Da You hexagram, with one Yin line among five Yang lines, perfectly accords with the principle of Yin and Yang complementing each other, and firmness and yieldingness completing each other.

Section 2: The Significance of Upper Li over Lower Qian

Qian is Heaven, Li is Fire; Fire in the Sky constitutes Da You.

Why is Fire in Heaven considered Great Possession$7 This requires discussion on several levels.

First, Heaven is supremely high, and Fire is supremely bright; high and bright, it illuminates everything without exception.

The Shuogua Zhuan (Commentary on the Trigrams) states: "Qian is Heaven." "Li is Adherence." "Li represents Fire, the Sun." Heaven presides above all things, and Fire illuminates brilliantly. Fire in Heaven is like the Sun suspended at the zenith, universally casting its light over all regions, leaving no darkness unexposed, no distance unreached. When all things receive its illumination, they can each realize their life and achieve their form; this is why it is called "Da You."

The Shangshu (Book of Documents), Yao Dian (Canon of Yao), records the virtue of Emperor Yao: "His radiance spreads over the four boundaries, reaching Heaven above and Earth below" (光被四表，格于上下). This precisely mirrors the image of Da You. When the Sun and Moon shine upon the world, all things receive their benevolent grace, thus they can greatly possess the world.

Second, Heaven’s movement is vigorous, and Fire’s nature is to blaze upwards; the two share a common direction and complement each other.

The virtue of Qian is vigor (jian); its image is Heaven, whose movement is ceaseless, constantly striving for self-improvement. The virtue of Li is brightness (ming); its image is Fire, whose nature is to blaze upwards and radiate light. When Heaven moves vigorously and Fire blazes upwards, the two virtues merge, resulting in vigorous strength coupled with civilization—self-striving endowed with radiance. This explains the source of Da You's virtue.

Third, Li represents the Sun, and Qian represents Heaven; the Sun being in the Heavens is the image of high noon.

The Sun moves across the sky, rising from the East, passing the South, and setting in the West. During the day, at high noon, the Sun is precisely at the center of the sky, its light most brilliant and its illumination widest. The image of the Da You hexagram is exactly like the scene of the Sun at noon: all things are fully illuminated, resulting in great fullness and possession.

However, when the Sun reaches its zenith, it begins to decline; when the Moon is full, it wanes. This also implies a caution required for Great Possession. Thus, although Da You is a hexagram of flourishing, its image inherently contains a sense of apprehension, which will be discussed in detail later.

Fourth, Fire’s nature is to move upward and align with Heaven, symbolizing the ascent of virtue.

Fire’s nature is to blaze upward, not downward. This symbolizes that human virtue should ascend toward Heaven’s Dao. Qian is the Dao of Heaven, and Li is the virtue of civilization. To align the virtue of civilization upward with the Dao of Heaven—this is the true meaning of Da You.

The Shijing, Da Ya, "Wen Wang" (King Wen) ode states: "King Wen is in the high place, making clear his virtue to Heaven. Though Zhou was an old state, its mandate has been renewed" (文王在上，於昭于天。周虽旧邦，其命维新). The civilization of King Wen's virtue ascended to Heaven, perfectly matching the image of Fire over Heaven in Da You.

Section 3: Discerning the Meaning of "Da You"

The term "Da You" (Great Possession), as the name of a hexagram in the Zhou Yi, carries rich implications, leading to varied interpretations throughout history. We shall analyze it from several perspectives.

First, what does "Da" (Great) mean$8

The character "Da" has multiple usages in the Zhou Yi. It can refer to the scale of something, as in Da Chu (Great Accumulation) and Da Zhuang (Great Might); it can refer to the greatness of character, as in Da Guo (Great Excess); and it can refer to the magnitude of effect, as in Da You.

Regarding the Da You hexagram, "Da" possesses at least three layers of meaning:

One, greatness of scale. Da You means possessing things that are numerous and vast. Like a sovereign possessing the realm, or someone owning boundless wealth—this is greatness of scale.

Two, greatness of quality. Da You is not small possession or partial possession, but the possession of great virtue and great enterprise. The Xi Ci Zhuan states: "The utmost of great virtue and great enterprise! Possessing abundance is called great enterprise; renewing daily is called flourishing virtue" (盛德大业至矣哉！富有之谓大业，日新之谓盛德). Interpreting "great enterprise" as "possessing abundance" aligns perfectly with the meaning of Da You.

Three, greatness of state or realm. Da You is not the possession of a single object or event, but a state where the entirety possesses, where nothing is lacking. Heaven covers all things without omission; the Sun shines upon all directions without selfishness. This is the state of Da You.

Second, what does "You" (Possess/Have) mean$9

The character "You" also has rich meanings in Pre-Qin texts.

The Erya, Shigu states: "You means to take" (有，取也). Shuowen Jiezi states: "You means something that one ought not to have" (有，不宜有也). Duan Yucai’s commentary suggests the original meaning of "You" is "to hold/possess."

However, in the Da You hexagram of the Zhou Yi, how should "You" be interpreted$10

One, occupation or possession. This is the most direct meaning. Da You means possessing greatly, having abundant possessions.

Two, maintenance or preservation. After possessing something, the key is whether one can maintain it long-term. The deeper meaning of Da You is not just "gaining possession," but "preserving possession."

Three, abundance or richness. "You" is synonymous with "Fu" (Rich). Da You means great richness. However, this "richness" refers not only to material wealth but also to richness in virtue, talent, and achievement.

Four, existence or manifestation. All things exist, each having its proper place and fulfilling its nature. All things under heaven find their proper station—this is the ultimate meaning of Da You.

Third, viewing "Da You" together.

When the two characters are combined, the meaning is: to possess the widest possible enterprise through the utmost virtue; to govern the greatest multitude of things through the highest position. All under heaven turn their hearts to it, and all things flourish—the ultimate state of richness and abundance.

The Xuguazhuan (Commentary on the Hexagram Sequence) states: "Those who are in accord with others will surely attract things to them, therefore it is followed by Da You" (与人同者，物必归焉，故受之以大有). This explains the origin of Da You. Tong Ren (Harming with Others) precedes Da You. Tong Ren means sharing the same heart and virtue with others. When one can share heart and virtue with others, all things under heaven will naturally come to rely upon him, thus achieving Da You. The logic of this sequence is extremely precise.

Why is it that "those who are in accord with others will surely attract things to them"$11 Because what people share in their hearts corresponds to the principle of Heaven. Those who share hearts with others will gladly submit; those who share virtue with others will be moved to respond. It is like water flowing downwards or fire seeking dryness—a principle of nature. The Lunyu, Yan Yuan, records Confucius saying: "The virtue of the superior man is like the wind; the virtue of the petty man is like the grass. When the wind blows over the grass, it must bend" (君子之德风，小人之德草。草上之风，必偃). The influence of moral cultivation is of this nature.

Therefore, the naming of Da You encompasses both the meaning of "possessing greatness" (You Qi Da) and "making great one's possessions" (Da Qi You). "Possessing greatness" means the things possessed are immense; "making great one's possessions" means the manner of possession is great. It is not taken by force, but achieved by virtue; not possessed privately, but shared publicly; not held exclusively, but embraced broadly. This is why Da You is Da You.

Section 4: The Position of the Da You Hexagram within the Sixty-Four Hexagrams

The placement of Da You as the fourteenth hexagram is by no means accidental.

Starting from Qian and Kun, passing through Tun (Difficulty at the Beginning), Meng (Obscurity), Xu (Waiting), Song (Conflict), Shi (The Army), Bi (Biting Through/Clinging to), Xiao Chu (Small Accumulation), Lü (Treading), Tai (Peace), Pi (Stagnation), and Tong Ren (Kith and Kin), we arrive at Da You, encompassing fourteen hexagrams. This sequence of fourteen hexagrams constitutes a complete process of development.

Qian and Kun are the beginning of heaven and earth, the root of all things. Tun is the difficulty of nascent life. Meng is the confusion of the early stage of life. Xu is the nourishment required for growth. Song is the rising of human conflict. Shi is the use of military forces. Bi is the way of clinging or allegiance. Xiao Chu is the accumulation of the small and yielding. Lü is the ritual of treading or putting into practice. Tai is the flourishing attained when Heaven and Earth communicate. Pi is the blockage when Heaven and Earth fail to communicate. Tong Ren is the harmony achieved when all people share the same heart.

The progression from Tong Ren to Da You is a process from "Harmony" to "Possession." Once people's hearts are united, all forces converge, all things submit, leading to Da You. This signifies: first gain the hearts of the people, then gain the realm.

The words in the Xuguazhuan are very clear: "Those who are in accord with others will surely attract things to them, therefore it is followed by Da You" (与人同者，物必归焉，故受之以大有). Furthermore: "One who possesses greatly cannot be complacent, therefore it is followed by Qian (Humility)" (有大者不可以盈，故受之以谦). The sequence linking Da You to Qian deeply reflects principle.

Observing the entire Upper Canon, the Tai and Pi hexagrams deal with the openness and blockage between Heaven and Earth, concerning the ebb and flow of cosmic momentum. The Tong Ren and Da You hexagrams concern human affairs of harmony and possession, relating to the rise and fall of human governance. Tai and Pi speak of the opening and closing of the Heavenly Dao; Tong Ren and Da You speak of the gains and losses of the Human Dao. These two pairs complement each other, forming a crucial link in the Upper Canon.

From the perspective of trigram transformation, the Complementary Hexagram (Zong Gua) of Da You (by inverting it) is Tong Ren. Da You is Li above Qian below; inverted, it becomes Qian above Li below, which is Tong Ren. This shows that Da You and Tong Ren are the front and back of the same object. Tong Ren is the foundation of Da You, and Da You is the achievement of Tong Ren. To attain Da You, one must first achieve Tong Ren; having attained Da You, one must not forget the way of Tong Ren.

Section 5: The Intersecting and Counter Hexagrams of Da You

Analysis of the Intersecting Hexagram (Hu Gua):

The Hu Gua of Da You is formed by taking the second, third, and fourth lines as the lower trigram, and the third, fourth, and fifth lines as the upper trigram. The six lines of Da You are: Initial Nine, Nine Two, Nine Three, Nine Four, Six Five, Upper Nine. The second, third, and fourth lines are all Yang (Nine Two, Nine Three, Nine Four), forming the lower intersecting trigram Qian (☰). The third, fourth, and fifth lines (Nine Three, Nine Four, Six Five) form the upper intersecting trigram Dui (☱, Lake).

Therefore, the Hu Gua of Da You is Guai (䅾, Lake over Heaven, ☱☰—Correction: It should be Dui over Qian, which forms Guai). Guai means to break through, sternly breaking the yielding. The inclusion of the Guai image within Da You implies that Da You secretly contains the meaning of firm decisiveness. Although Da You is abundant, it must be maintained and protected by the virtue of firm resolution; otherwise, great possession easily breeds complacency and leads to loss.

Analysis of the Counter Hexagram (Cuo Gua):

The Cuo Gua of Da You (by inverting the Yin/Yang nature of each line) is obtained by changing Initial Nine to Six Initial, Nine Two to Six Two, etc., resulting in: Upper Kan (☵, Water) and Lower Kun (☷, Earth), which is the hexagram Bi (比, Clinging to/Assisting, ☵☷).

Bi means to cling closely or to assist. Da You’s Cuo Gua is Bi, which is highly meaningful. Da You signifies that all things submit to one and possess abundance; Bi signifies attaching closely to others and assisting those above. These two are merely the two sides of the same entity: to attain Da You, one must first be able to attach closely to others and make them cling to oneself; and after attaining Da You, one must maintain the virtue of close attachment and not become arrogant toward others because of their great possessions.

This accords precisely with what is said in the Shangshu, Da Yu Mo: "Fullness invites loss, humility receives benefit; this is the way of Heaven" (满招损，谦受益，时乃天道). The flourishing of Da You, if not guarded by the virtue of humble attachment, will ultimately invite harm and result in loss.

Chapter 2: An In-Depth Interpretation of the Da You Hexagram Statement

Section 1: The Original Text and Its Reading

The Hexagram Statement (Guaci) of Da You is extremely concise, consisting of only four characters:

"Da You, Yuan Heng." (大有，元亨。)

These four characters, though brief, possess profound meaning.

The term "Da You" is the name of the hexagram, which we have analyzed in the previous chapter. The term "Yuan Heng" is the divinatory conclusion, an utterance used in divination.

"Yuan Heng" means great penetration, the utmost flourishing. Among the sixty-four hexagrams of the Zhou Yi, those that receive the judgment "Yuan Heng" are not numerous. Qian is "Yuan Heng Li Zhen"; Kun is "Yuan Heng, Li Ren Ma Zhi Zhen"; and Da You is "Yuan Heng." The fact that Da You shares the term "Yuan Heng" with Qian and Kun indicates its lofty status among the sixty-four hexagrams.

Why is Da You capable of achieving "Yuan Heng"$12 This question is crucial.

Section 2: Discerning the Meaning of "Yuan Heng"

The phrase "Yuan Heng" has various interpretations in Pre-Qin Yi studies.

First, "Yuan" means Great, and "Heng" means Penetration. Thus, "Yuan Heng" means "Great Penetration." (元为大，亨为通。"元亨"即"大通"。)

This is the most common interpretation. The state symbolized by Da You is one of supreme greatness and maximal flourishing and penetration. All affairs proceed smoothly, all things are open, and everything prospers—this is the "Yuan Heng" of Da You.

Second, "Yuan" means Beginning, and "Heng" means Penetration. Thus, "Yuan Heng" means "Prosperous from the Beginning." (元为始，亨为通。"元亨"即"始则亨通"。)

The Wenyan Zhuan (Commentary on Words) explains Qian: "'Yuan' is the chief of all goodness; 'Heng' is the gathering of all that is auspicious" (元者，善之长也；亨者，嘉之会也). If we apply this to Da You’s "Yuan Heng," then "Yuan" is the beginning of all goodness, and "Heng" is the auspicious gathering. When Da You occurs, goodness begins and auspiciousness gathers, thus achieving Yuan Heng.

Third, "Yuan Heng" read together forms a complete judgment phrase. (元亨连读，为一完整之占断辞。)

In Pre-Qin divination formulas, "Yuan Heng" is a commonly seen auspicious phrase indicating the highest degree of flourishing. When Da You receives this auspicious judgment, it shows that the situation symbolized by this hexagram is extremely fortunate.

However, following "Yuan Heng," there is no mention of "Li Zhen" (Perseverance for Benefit), unlike the four virtues of the Qian hexagram ("Yuan Heng Li Zhen"). Why does Da You only speak of "Yuan Heng" and omit "Li Zhen"$13

One explanation: In the time of Da You, "Yuan Heng" is self-sufficient, and there is no need to add "Li Zhen" as a warning, as the virtue of Da You already encompasses the meaning of "Li Zhen."

Another explanation: In the time of Da You, although there is "Yuan Heng," it may not necessarily be able to maintain "Li Zhen"; it depends on the virtue of the actor. If one adheres to the righteous path, "Li Zhen" will naturally be present; if one becomes arrogant and indulgent, even "Yuan Heng" will eventually be lost.

A third explanation: The meaning of "Li Zhen" is already dispersed across the six line statements and need not be reiterated in the hexagram statement.

We believe the second explanation is the most reasonable. Although Da You speaks of "Yuan Heng," its essential spirit secretly contains the warning of "Li Zhen." For it is precisely at the peak of abundance that one is most likely to become arrogant, and most in need of guarding oneself with the righteous path. If one fails to uphold "Li Zhen," even "Yuan Heng" cannot long endure. This is why Da You is followed by the hexagram Qian (Humility), signifying that at the peak of possession, one must humble oneself.

Section 3: Examining the Hexagram Statement through the Tuan Zhuan

The Tuan Zhuan interprets the Da You hexagram statement thus:

"Da You, the yielding obtains the position of honor, centered greatly, and is responded to above and below—this is called Da You. Its virtue is firm and persistent, yet civilized and bright; responding to Heaven and acting according to the times, therefore it is Yuan Heng." (大有，柔得尊位，大中，而上下应之，曰大有。其德刚健而文明，应乎天而时行，是以元亨。)

This passage from the Tuan Zhuan is concise and penetrating, analyzed sentence by sentence:

"The yielding obtains the position of honor" (柔得尊位)—

The Sixth Line Five, a Yin line, occupies the supremely honorable Fifth Position, which is "the yielding obtaining the position of honor." The Fifth Position is the ruler's position, the center of the upper trigram, the master of the entire hexagram. To hold a Yang position (odd positions are Yang positions) with a Yin line seems improper according to the general rules of the Zhou Yi. However, the Tuan Zhuan does not criticize it as improper, but specially praises it as "obtaining the position of honor." Why$14

Because the "obtaining" of the position of honor depends not on whether the Yin/Yang nature aligns with the position, but on whether it is appropriate for the time and situation. In the time of Da You, one yielding line governing five firm lines is precisely the most appropriate configuration. If a firm line occupied the position of honor, it would contend with the five firm lines below; by having a yielding line in the position of honor, it can embrace others with emptiness and accommodate the multitude with humility, allowing the five Yang lines to find their place and exert their abilities. This is why it is called Da You.

This is akin to a wise ruler who does not rely on his own firmness but accommodates the masses with yieldingness; who does not decide everything by his own view but accepts counsel with an open mind. Thus, all talented men of the realm gravitate toward him, all the people obey him, and the enterprise of Da You is accomplished.

Laozi, in Chapter 78, states: "Nothing in the world is softer and weaker than water, yet in attacking what is firm and strong, nothing can surpass it" (天下莫柔弱于水，而攻坚强者莫之能胜). And in Chapter 36: "The soft overcomes the hard" (柔弱胜刚强). To occupy the supreme position with yieldingness and achieve great possession accords precisely with this principle.

"Greatly Centered" (大中)—

The Sixth Line Five occupies the central position of the upper trigram, hence it is called "Greatly Centered." "Zhong" (Center) is the position that is neither biased nor excessive. To be centered allows one to attend to both above and below, connecting sources from all directions, leaving nothing neglected.

Why is it called "Greatly Centered" (Da Zhong) and not merely "Centered" (Zhong)$15 Because the Sixth Line Five not only occupies the central position, but it is the center of the position of honor. Its influence through the central path extends to the entire hexagram and the entire world, thus it is called "Greatly Centered."

The virtue of "Zhong" (Center) is extremely important in Pre-Qin thought. The Shangshu, Da Yu Mo, records Emperor Shun imparting his core teaching to Yu: "The human heart is perilously subtle; the Dao heart is minutely hidden. Be penetrating, be singular, and firmly hold the Center" (人心惟危，道心惟微，惟精惟一，允执厥中). This path of "holding the Center" was the core teaching passed down among the ancient Sage Kings.

The Lunyu, Yao Yue, records Emperor Yao instructing Shun: "Alas! You, Shun! The mandate of Heaven rests upon your person; firmly hold the Center. If the four seas are in distress, your heavenly emolument will end forever" (咨！尔舜！天之历数在尔躬，允执其中。四海困穷，天禄永终). And it records Shun similarly instructing Yu. This shows that "holding the Center" is a great virtue of monarchs.

Since the Sixth Line Five of the Da You hexagram obtains this position of "Great Center," it aligns precisely with the Way of holding the Center, enabling it to govern the collective firmness and accomplish the enterprise of Da You.

"And is responded to above and below" (而上下应之)—

Because the Sixth Line Five maintains its position of honor through yieldingness and acts according to the Central Path, the five Yang lines above and below respond to it and submit to it. This phrase emphasizes the magnificence of the submission of all hearts.

Why do the five Yang lines respond to the Sixth Line Five$16 In terms of line relationships, Initial Nine corresponds with Fourth Nine, Second Nine corresponds with Sixth Five, and Third Nine corresponds with Upper Nine. However, in Da You, the direct correspondence between Second Nine and Sixth Five is the most central. Second Nine, Yang, occupies the central position below; Sixth Five, Yin, occupies the central position above. The two correspond, firmness and yieldingness temper each other, and above and below share virtue, which is the key to Da You.

But it is not just Second Nine that responds to Sixth Five; the Tuan Zhuan says "responded to above and below," implying all five Yang lines respond. This is because the Sixth Line Five, a single yielding line in the position of honor, is like the bright moon admired by the multitude of Yangs, or the Pole Star encircled by all the stars; wherever the people’s hearts turn, they naturally submit.

The Lunyu, Wei Zheng, records Confucius saying: "To govern by virtue is like the North Star, which keeps its place and all the stars turn towards it" (为政以德，譬如北辰，居其所而众星共之). The Sixth Line Five in Da You is like the North Star in its place with the stars orbiting it; by governing with virtue in the position of honor, the hearts of the realm converge upon it.

"This is called Da You" (曰大有)—

In summary, these three virtues—yielding obtaining the position of honor, great centering, and being responded to above and below—when possessed simultaneously, constitute the structure of "Da You." If one is missing, the structure fails:

Without "yielding obtaining the position of honor," one relies on personal assertiveness and cannot accommodate others. Without "Great Center," one becomes extreme and loses correctness, unable to endure. Without "being responded to above and below," one is isolated and unsupported, unable to accomplish things.

Only when these three virtues are present can the structure of Da You be realized.

"Its virtue is firm and persistent, yet civilized and bright" (其德刚健而文明)—

This describes the inherent moral quality of the Da You hexagram. The lower trigram Qian represents vigor (gangjian); the upper trigram Li represents civilization (wenming). Vigor is the virtue of unceasing self-strengthening; civilization is the virtue of illuminating and shining forth.

The five characters "Firm, Vigorous, Yet Civilized and Bright" can be called the essence of Da You's virtue. If there is vigor without civilization, there is excessive martial spirit but insufficient cultivation, like the Way of Hegemony rather than the Way of Kingship. If there is civilization without vigor, there is excessive refinement but insufficient spirit, like empty rhetoric without substance. Only by combining vigor and civilization can the enterprise of Da You be achieved.

The combination of lower Qian (inner) and upper Li (outer) forming "vigorous and civilized" implies that the inner essence must be firm and centered, while the outer expression must be radiant and refined. This is like human cultivation: the inner core must be upright and centered, while the outward appearance must be accomplished and brilliant.

The Shangshu, Shun Dian, records Shun’s virtue: "Deeply wise and civilized, gentle, respectful, and trustworthy" (濬哲文明，温恭允塞). The virtue of civilization has always been essential for Sage Kings.

The Shijing, Da Ya, "Wen Wang" states: "Majestic, majestic King Wen, how diligently he reverently dwells in virtue" (穆穆文王，於缉熙敬止). King Wen's "Wen" (civilization) perfectly matches the virtue of civilization represented by Li. And King Wen was able simultaneously to "exercise caution in all things, diligently serving the High God"—this is the virtue of reverence coupled with firmness. King Wen’s virtue, vigorous yet civilized, perfectly matches the image of Da You.

"Responding to Heaven and acting according to the times" (应乎天而时行)—

These words describe the principle of action for Da You. "Responding to Heaven" means aligning human actions with the Dao of Heaven. Li is the Sun, and the Sun moves in Heaven, hence "responding to Heaven." Furthermore, the Sixth Line Five occupies the position of honor, and all its actions accord with Heavenly principle, hence "responding to Heaven."

"Acting according to the times" (shixing) means acting in accordance with the opportune time. The Zhou Yi places great importance on the concept of "time" (shi). In explaining various hexagrams, the Tuan Zhuan often speaks of the meaning of "time," such as "The meaning of timing for Yu Precipitation is great indeed!" and "The meaning of timing for Yu Joy/Excitement is great indeed!" The action of the Da You hexagram must also conform to temporal appropriateness. In the time of Da You, one acts when action is due and stops when stopping is due, taking time as the measure for all things.

The six characters "Responding to Heaven and acting according to the times" summarize the guiding principle for action in Da You without omission. Action should not be arbitrary, but should respond to the Dao of Heaven; it should not be rigidly unchanging, but should proceed according to the opportune time. This is why Da You can achieve "Yuan Heng."

"Therefore, it is Yuan Heng" (是以元亨)—

Because it possesses the aforementioned virtues—yielding obtaining the position of honor, great centering, being responded to above and below, being vigorous yet civilized, and responding to Heaven and acting timely—it can reach the state of "Yuan Heng." "Yuan Heng" is not accidental fortune, but the inevitable result of possessing these virtues.

Section 4: Examining the Hexagram Statement through the Xiang Zhuan

The Xiang Zhuan (Commentary on the Image) states:

"Fire in the Sky is Da You. The superior man, therefore, stops evil and promotes good, conforming to Heaven and enjoying its mandate." (火在天上，大有。君子以遏恶扬善，顺天休命。)

This passage from the Xiang Zhuan, while seemingly plain, carries profound meaning.

"Fire in the Sky is Da You" (火在天上，大有)—

This reiterates the image: Upper Li is Fire, Lower Qian is Heaven; Fire in the Sky is Da You.

The most direct image of Fire in the Sky is the Sun at the zenith. The Sun is the great luminosity of Heaven, shining upon all regions without leaving any corner dark. The Sun in Heaven causes all things to be illuminated and find their proper place; this is the natural image of Da You.

However, "Fire in the Sky" refers not only to the natural illumination of the Sun but also to the bright governance of the human realm. When the Sage King is in the high position, his moral influence spreads widely, his teachings are clear, the world is greatly ordered, the people are prosperous—this is the human "Fire in the Sky."

"The superior man, therefore, stops evil and promotes good" (君子以遏恶扬善)—

This provides an injunction for the superior man based on the Da You image.

When sunlight shines, both good and evil become visible. The good are enhanced by the light, while the evil cannot hide due to the illumination. Therefore, the superior man models this image of Da You: he must restrain evil deeds and promote good ones.

"Stopping evil" (e'e) means suppressing wickedness. If evil exists in the world, it cannot be tolerated; it must be stopped and arrested by the righteous path.

"Promoting good" (yangshan) means distinguishing and honoring good deeds. If good exists in the world, it cannot be concealed; it must be revealed and publicized through impartial justice.

The four characters "stopping evil and promoting good" seem simple but constitute the main outline for governing the world. The order or chaos of the world lies in the waxing or waning of good and evil. When good flourishes, there is order; when evil flourishes, there is chaos. Therefore, the essential task of a wise ruler and sage minister is to ensure that the good are rewarded and the evil are punished, so that good and evil each receive their due.

The Shangshu, Gao Yao Mo, records Gao Yao’s words: "The mandate of Heaven favors the virtuous; let there be five grades of attire and five grades of rites! Heaven punishes the guilty; let there be five kinds of punishment and five kinds of application!" (天命有德，五服五章哉！天讨有罪，五刑五用哉！) This is the classical model for "stopping evil and promoting good." Those who possess virtue by Heaven’s mandate occupy the high position and are distinguished by five grades of vestments; those guilty by Heaven’s punishment receive penalties according to five grades of law. Rewarding good and punishing evil is the eternal principle of Heaven.

The Zuo Zhuan, Xuan Gong 12, records King Zhuang of Chu saying: "Martial prowess consists of restraining violence, stopping warfare, protecting the great, establishing achievements, pacifying the people, harmonizing the masses, and enriching wealth" (夫武，禁暴、戢兵、保大、定功、安民、和众、丰财者也). "Restraining violence" (jinbao) is the meaning of "stopping evil," and "enriching wealth" (fengcai) is the effect of "promoting good."

Why is "stopping evil and promoting good" especially necessary at the time of Da You$17

This question has deep significance. In the time of Da You, the world is flourishing and all things are abundant. However, it is precisely in times of plenty that both good and evil coexist. In times of great peace, people are easily complacent, and the wicked easily arise. If evil is not stopped and good not promoted in time, the virtuous will become disheartened, the wicked will run rampant, and the enterprise of Da You will eventually collapse.

The Guanzi, Mu Min, states: "When the granaries are full, people know courtesy and propriety; when clothing and food are sufficient, people know honor and shame" (仓廪实则知礼节，衣食足则知荣辱). This suggests that when there is abundance, people might attain propriety due to material security. Conversely, in times of abundance, people might also indulge in luxury due to comfort. The Guanzi, Quan Xiu, further states: "Those who manage the people must ensure that the men have no deviant conduct, and the women have no licentious deeds. Men’s lack of deviant conduct comes from teaching; women’s lack of licentious deeds comes from instruction. When teaching and instruction form custom, then punishments can be reduced" (凡牧民者，使士无邪行，女无淫事。士无邪行，教也；女无淫事，训也。教训成俗，而刑罚省). This suggests that the way to govern the people is to lead with moral instruction, so that the good become numerous and the evil few.

Therefore, stopping evil and promoting good in the time of Da You is not merely a passive defense but an active construction. By ensuring that people know what good deeds are worth doing and what evil deeds must be avoided, the enterprise of Da You can be long-lasting.

"Conforming to Heaven and enjoying its mandate" (顺天休命)—

These four characters are particularly profound.

"Conforming to Heaven" (shun tian) means aligning with the Dao of Heaven. The Dao of Heaven is constant: it rewards the good and punishes the evil; one must not defy it. The ruler’s governance must follow Heaven’s Dao, not move against it.

"Enjoying its mandate" (xiu ming): "Xiu" means auspiciousness or goodness, and "Ming" means Heaven's Mandate. "Xiu Ming" means the auspicious mandate of Heaven. When one follows Heaven’s Dao, the Heavenly Mandate becomes auspicious and blessings naturally descend.

The interpretation of "Xiu Ming" has varied throughout history.

One view: "Xiu Ming" means "resting in the Heavenly Mandate," i.e., enjoying the auspiciousness of the Heavenly Mandate. Following Heaven’s Dao, the Heavenly Mandate is auspicious, and blessings naturally arrive.

Another view: "Xiu Ming" means "auspicious Heavenly Mandate," implying that human action makes the Heavenly Mandate even more auspicious. When people act to stop evil and promote good in conformity with Heaven, the Heavenly Mandate becomes more benevolent due to human virtue. This view implies the resonance between Heaven and humanity.

A third view: "Xiu" is synonymous with "Xiu" (庥, protection). "Shun Tian Xiu Ming" means conforming to Heaven's Dao to receive Heaven's protection.

We believe the meaning of "Shun Tian Xiu Ming" should be understood by synthesizing these views. In the time of Da You, the superior man should conform to the natural course of Heaven’s Dao, stop evil and promote good, causing all under heaven to turn toward auspiciousness, so that the Heavenly Mandate remains renewed and eternally auspicious. This concept aligns with the meaning in the Shangshu, Kang Gao: "Heaven dreads the sincere effort of the ruler" (天畏棐忱), and "The Mandate is not permanent" (惟命不于常). The Heavenly Mandate is not permanent; it aids only virtue. If one uses virtue to align with Heaven, the auspicious mandate endures; if one fails to use virtue to align with Heaven, the mandate will shift.

In summary, the eight characters of the Xiang Zhuan, "Stopping evil and promoting good, conforming to Heaven and enjoying its mandate," constitute the core action guideline of the Da You hexagram, and indeed the essence of ancient political philosophy. As Fire is in the Sky, illuminating all regions, the superior man models this image to distinguish good from evil, promote the good and admonish the wicked, follow the constant principle of Heaven’s Dao, and thus enjoy the auspicious Heavenly Mandate. This is the Dao of Governance in Da You.

Chapter 3: A Line-by-Line Detailed Explication of the Da You Hexagram Line Statements

The line statements (Yaoci) of the six lines of Da You each possess profound meaning. We shall explain each line sequentially, striving to exhaust its principles.

Section 1: Initial Nine (初九)

"Initial Nine: Without connection, there is no harm. If one is strenuous, there is no blame." (初九，无交害，匪咎。艰则无咎。)

I. Interpretation of the Line Statement Terms.

"Without connection, there is no harm" (无交害): "Jiao" means connection or contact; "Hai" means harm or calamity. "Wu Jiao Hai" means not coming into contact with harm. Initial Nine occupies the beginning of Da You, a firm Yang line in a low position. Although in the time of Da You, it has not yet connected with those above, thus avoiding harm.

One interpretation suggests "Jiao" is a variant of "Jiao" (绞, to twist/entangle), meaning "without entanglement harm."

Another reading connects "Wu Jiao" (No connection) with the next phrase: "No connection, harm is not blame" (无交，害匪咎), meaning without connection to those above, though there might be harm, it is not blameworthy.

"Not blame" (匪咎): "Fei" is equivalent to "Fei" (非, not). "Jiu" means fault or transgression. "Fei Jiu" means not at fault. Although at the beginning of Da You and weak in influence, it is not its fault.

"If strenuous, there is no blame" (艰则无咎): "Jian" means being arduous and guarding oneself diligently. If one maintains an arduous spirit, not becoming arrogant or complacent, then there will be no blame.

II. Analysis of the Line Position.

Initial Nine, a Yang line in a Yang position, is appropriately situated (dangwei). However, it is at the very bottom of the hexagram, the beginning of Da You.

At the start of Da You, possessions are still few; it is the nascent stage of an enterprise. At this point, one must be most cautious, not presuming arrogance simply because of the name "Da You."

Initial Nine has no direct counterpart above it (Fourth Nine is also Yang, so they do not correspond), hence "without connection" (wu jiao). By not connecting with those above, it avoids involvement in the complexities of human affairs, thus achieving "no harm."

III. Why "If strenuous, there is no blame"$18

This question is the most critical. In the time of Da You, everyone enjoys the abundance. Why must Initial Nine alone be "strenuous"$19

Because at the beginning of Da You, the foundation is not yet firm. Although named Da You, the actual possession is meager. If one presumes the status of Da You at this stage, becoming arrogant and indulgent, calamity will certainly ensue. Only by maintaining oneself with an arduous spirit, recognizing the difficulty of starting an enterprise and the greater difficulty of preserving achievements, can one lay a stable foundation at the beginning of Da You.

This aligns with the meaning in the Shangshu, Wu Yi: "Alas! The superior man must not be indulgent. Those who know the hardship of sowing and reaping will then enjoy leisure" (呜呼！君子所其无逸。先知稼穑之艰难，乃逸). Indulging without knowing hardship will surely lead to ruin; only after knowing hardship can leisure be enjoyed. The "strenuousness" of Initial Nine embodies this idea.

Also, the Zuo Zhuan, Xi Gong 11, records when the King’s envoy summoned Duke Wu of Jin and bestowed a mandate; upon returning, the envoy said: "The Marquis of Jin will have no heir! The King bestowed the mandate upon him, yet he was lazy in accepting the auspicious gift. He abandons himself first, so how can he succeed$20" (晋侯其无后乎！王赐之命，而惰于受瑞，先自弃也已，又何能济？) Being lazy upon receiving a mandate leads to the loss of the mandate. If the beginning of Da You is not handled with an arduous and cautious spirit, the Great Possession will ultimately be lost.

IV. The Interpretation by the Xiao Xiang Zhuan.

The Xiao Xiang Zhuan states: "Initial Nine of Da You, because there is no connection, there is no harm" (大有初九，无交害也).

This means the reason Initial Nine avoids harm is precisely because, at the start of Da You, it does not engage in intercourse with those above. No connection means no harm; no entanglement means no chaos. This is the key to preserving oneself in society.

V. Historical Reference.

Let us take the early days of the Zhou people establishing their state as an example. Duke Danfu (Gu Gong) initially resided in Bin, later moving to the area of Qi. In the beginning, possessions were very few. However, Duke Danfu maintained himself with arduousness, diligently cultivating virtuous governance. The Shijing, Da Ya, "Mian" states: "Duke Danfu came, driving his horses towards the morning. He followed the western banks of the water, until he reached the foot of Mount Qi. There he met Jiang Nü, and they came to establish their dwelling" (古公亶父，来朝走马。率西水浒，至于岐下。爰及姜女，聿来胥宇). Although Duke Danfu harbored the ambition to found a state, he acted cautiously, not contending with strong neighbors, but building his foundation with an arduous spirit. This perfectly accords with Initial Nine’s "without connection, there is no harm; if strenuous, there is no blame."

Section 2: Nine Two (九二)

"Nine Two: A great cart carries the load. If there is a place to go, there is no blame." (九二，大车以载，有攸往，无咎。)

I. Interpretation of the Line Statement Terms.

"A great cart carries the load" (大车以载): "Great cart" is a large cart capable of carrying heavy loads. "Yi Zai" means using it for loading. Nine Two, a firm Yang line in the central position, is like a great cart capable of bearing heavy burdens, fit for great responsibilities.

The Shuowen Jiezi states: "Che (cart) is the general name for carriages and wheels." Ancient great carts required sturdy and heavy construction to bear heavy loads. Nine Two, with the nature of firm and resolute Yang, occupies the central position, perfectly matching the image of a "great cart" that is solid and capable of bearing loads.

"If there is a place to go" (有攸往): "You" means place. "You You Wang" means there is a place to go, that is, there is action to be taken.

"No blame" (无咎): Action is appropriate, and there will be no fault.

II. Analysis of the Line Position.

Nine Two, a Yang line in a Yin position, is not correctly situated (bu dangwei), but it occupies the center of the lower trigram, possessing the virtue of the center. Moreover, Nine Two corresponds directly with Sixth Five, forming the most crucial correspondence in the Da You hexagram.

Nine Two is the central line of the lower trigram Qian, possessing the virtue of firm vigor and central uprightness. Qian represents the image of a great cart (Qian is metal, round, and symbolizes a great vehicle). Nine Two residing in the center of Qian perfectly matches the image of a "great cart."

III. Why can Nine Two "carry the load of a great cart"$21

The reasons Nine Two can be like a great cart bearing heavy loads are several:

One, it possesses vigorous strength. Nine Two is a Yang line, possessing the quality of firm Yang, thus having the capacity to bear.

Two, it holds the center with moderation. Nine Two is in the center of the lower trigram, neither biased nor partial, possessing the virtue of central uprightness. Carrying loads requires centrality; if biased, it will overturn.

Three, it corresponds above to Sixth Five. Nine Two corresponds exactly with Sixth Five; there is trust from the wise ruler above, and talent that is firm below. When ruler and minister are in accord, one can undertake great responsibilities without obstruction.

This is like a virtuous minister receiving a commission from a wise ruler, having great responsibility on his shoulders, and carrying it out with firm, central virtue, succeeding in everything.

IV. Meaning of "If there is a place to go, there is no blame."

Since Nine Two is capable of bearing the heavy responsibility of a great cart, any action taken will not result in blame. This indicates that Nine Two is not only capable of guarding but also capable of acting. It combines being active within stillness and dynamic within repose—this is the virtue of Nine Two.

But why is the result stated as "no blame" rather than "auspicious" (ji)$22 Because Nine Two, despite its talent and virtue, occupies the position of a minister, not a ruler. What a minister does, achieving "no blame" is considered superior; one should not overstep one's bounds seeking "auspiciousness." Fulfilling one's proper role and completing the task assigned is "no blame." This reflects the proper relationship between ruler and minister in the Pre-Qin era.

V. Interpretation by the Xiao Xiang Zhuan.

The Xiao Xiang Zhuan states: "A great cart carries the load, meaning accumulation in the center leads to not failing" (大车以载，积中不败也).

The four characters "accumulation in the center leads to not failing" are extremely precise. "Accumulating in the center" means accumulating the virtue of centrality and uprightness. Because its inner core is filled with the virtue of centrality, it does not fail even when carrying heavy responsibilities. This means the internal fulfillment determines the external capacity to bear.

Why does "accumulation in the center" lead to "not failing"$23 Because the virtue of centrality is like the axle of a cart; if the axle is firm, the cart does not fail. If the virtue of centrality is full, one does not yield even under heavy burdens.

VI. Historical Reference.

Take the example of Yi Yin assisting King Tang of Shang. Yi Yin was a captive bridegroom from Youxin, who persuaded Tang through the art of cooking. Tang recognized his worth and entrusted him with great policies. Yi Yin, with his firm and central virtue, assisted King Tang in conquering Jie and establishing Shang—a model of "a great cart carrying the load."

The Mengzi, Wan Zhang Shang, records the story of Yi Yin: "Yi Yin tilled the fields in the wilderness of Youxin, delighting in the Dao of Yao and Shun... Tang sent people with gifts to invite him... Yi Yin said: 'When Heaven brings forth this people, it makes the first to awaken enlighten those who follow, and the first awakened to awaken those who follow. I am one of Heaven’s first awakened people; I shall use this Dao to awaken these people.'" (伊尹耕于有莘之野，而乐尧舜之道焉。……汤使人以币聘之。……伊尹曰：'天之生此民也，使先知觉后知，使先觉觉后觉也。予，天民之先觉者也；予将以斯道觉斯民也。') Yi Yin took it upon himself to be the first awakened, like a great cart bearing a heavy load—this is precisely the image of Nine Two.

Also, consider the Duke of Zhou assisting King Cheng. He acted as regent for seven years, leading campaigns south and suppressing revolts, bearing a weight of responsibility unparalleled by anyone else in the realm. Yet, the Duke of Zhou consistently acted with a central and upright heart, never becoming arrogant or presumptuous, ultimately achieving great enterprise and returning governance to King Cheng. This is also clear evidence of "a great cart carrying the load, accumulation in the center leading to not failing."

Section 3: Nine Three (九三)

"Nine Three: The nobles universally enjoy favor with the Son of Heaven; the petty man cannot do this." (九三，公用亨于天子，小人弗克。)

I. Interpretation of the Line Statement Terms.

"Gong" (公) is an honorable title for feudal lords. Among the five ranks of nobility (Duke, Marquis, Earl, Viscount, Baron) in antiquity, "Gong" was the highest. However, "Gong" here broadly refers to officials who hold rank and virtue.

"Yong Heng Yu Tianzi" (用亨于天子): The character "Heng" has two interpretations: one is "Xiang" (享, to feast or present offerings); the other is "Heng" (to penetrate/prosper). Most Pre-Qin classicists believe this "Heng" should be read as "Xiang," meaning the feudal lords feast or present offerings to the Son of Heaven. "Yong Heng Yu Tianzi" means presenting offerings to the Son of Heaven, sharing the fruits of great possession with the Son of Heaven.

"Petty man cannot" (小人弗克): "Fu Ke" means cannot do it. "Xiao Ren" refers to those of shallow virtue and low position. The petty man cannot perform this act of the noble lord feasting with the Son of Heaven.

II. Analysis of the Line Position.

Nine Three, a Yang line in a Yang position, is correctly situated (dangwei). It is at the peak of the lower trigram Qian, the utmost of the lower trigram. Nine Three stands at the junction of upper and lower, like a feudal lord situated between the Son of Heaven and the common people.

Nine Three relies on the ruler Sixth Five above, and governs the masses of Initial Nine and Nine Two below. Its position is precisely that of a high minister or noble, serving the Son of Heaven above and managing the common people below.

III. Why can Nine Three "feast with the Son of Heaven"$24

In the time of Da You, the realm is abundant. Nine Three, with its firm and upright virtue, occupies the highest position in the lower trigram, possessing abundant resources and achievements. However, what Nine Three possesses is not private property; it must be used to "Heng (Xiang) the Son of Heaven," meaning its possessions must be dedicated to the public good and shared with the sovereign.

This accords with Pre-Qin institutions. The Rites of Zhou (Zhouli) describes the ritual of feudal lords having audiences with the Son of Heaven, presenting contributions from their lands periodically. The Liji, Wang Zhi, states: "The feudal lords, in relation to the Son of Heaven, present minor tributes annually, major tributes every three years, and have an audience every five years" (诸侯之于天子也，比年一小聘，三年一大聘，五年一朝). At the audience, the lords presented their local produce to the Son of Heaven, who in turn offered rewards. This is the institutional background for "the noble lord feasts with the Son of Heaven."

IV. Why "the petty man cannot do this"$25

This statement carries profound meaning. Why can the petty man not perform this act$26

One, the petty man lacks virtue. Feasting with the Son of Heaven is not merely a material contribution but also a spiritual demonstration of reverence. One must possess utmost sincerity and respectful virtue to perform this great ritual. The petty man harbors selfish motives and lacks a sense of public righteousness, thus unable to perform it.

Two, the petty man lacks measure. In the time of Da You, possessions are abundant. The petty man sees profit and forgets righteousness, unwilling to dedicate his possessions to the public, thus unable to perform it.

Three, the petty man lacks position. Presenting offerings to the Son of Heaven is the duty of high ministers. A petty man of low rank has no qualification to perform this great ritual.

However, the "petty man" here has a deeper meaning: anyone whose mind is narrow and unable to prioritize the realm’s public good is a "petty man." Even if occupying the position of Nine Three, if one’s mind is that of a petty man, one "cannot" feast with the Son of Heaven. This is not necessarily related to high or low rank; the key lies in the breadth of one's spirit.

V. Political Philosophy of this Line.

The political philosophy revealed by the Nine Three statement is extremely profound. In the time of Da You, when wealth is abundant, how should the possessor dispose of his holdings$27 The answer is: dedicate them to public service; do not hoard them privately.

This aligns with the instruction in the Shangshu, Hong Fan: "Do not be biased or leaning, follow the righteousness of the King" (无偏无陂，遵王之义). The wealth of the realm is not the private property of one person but the public wealth of the entire realm. The possessor merely holds it on behalf of the Son of Heaven and must ultimately dedicate it to public service.

The Zuo Zhuan, Xi Gong 33, records Ji Zi’s words: "I have heard: when going out, treat others as guests; when serving, treat it as a sacrifice" (出门如宾，承事如祭). Serving the Son of Heaven is like sacrificing to Heaven—the utmost reverence. The "Heng" of Nine Three is precisely this image of respectful public service.

VI. Interpretation by the Xiao Xiang Zhuan.

The Xiao Xiang Zhuan states: "The noble lord universally enjoys favor with the Son of Heaven; the petty man causes harm" (公用亨于天子，小人害也).

"The petty man causes harm"—if a petty man occupies this position but fails to feast with the Son of Heaven, instead appropriating resources selfishly, he becomes a source of harm. This indicates that when the petty man occupies a position of Da You but fails to follow the Way of Da You, he becomes a detriment.

This warning is extremely incisive. Historically, how many powerful ministers possessed great authority and wealth but failed to adhere to law and propriety, ultimately leading to ruin$28 This is the clear lesson of "the petty man cannot."

VII. Historical Reference.

A prime example is the feudal system established in the early Zhou. After King Wu conquered Yin, he enfeoffed many feudal lords. The Duke of Zhou was enfeoffed in Lu, the Grand Tutor in Qi, Shao Gong in Yan, and Kang Shu in Wei. Each lord had his own state and territory, but all respected the Son of Heaven as sovereign and came to periodic audiences and offered tribute. This is precisely the institution of "the noble lord feasts with the Son of Heaven."

The Zuo Zhuan, Zhao Gong 13, records the words of Shu Xiang: "When the feudal lords were enfeoffed, they all received ritual vessels from the royal house to pacify their own states" (诸侯之封也，皆受明器于王室，以镇抚其社稷). The lords' "possession" originated from the "gift" of the Son of Heaven. Therefore, the great possession of the lords must be repaid by feasting/presenting to the Son of Heaven. This is the principle of Pre-Qin feudalism.

Conversely, during the time of King Zhou of Yin, Hou Chonghu and others did not serve the Son of Heaven with virtue but assisted Zhou in tyranny; this is the harm caused by the petty man occupying a position of power.

Section 4: Nine Four (九四)

"Nine Four: Not puffed up, no blame." (九四，匪其彭，无咎。)

I. Interpretation of the Line Statement Terms.

"Not puffed up" (匪其彭): This phrase is the most difficult to decipher, with interpretations widely debated historically.

"Fei" is equivalent to "Fei" (非, not). The meaning of "Peng" is highly contentious:

One view: "Peng" is a variant for "Pang" (旁, side/auxiliary). "Fei Qi Peng" means "not relying on auxiliaries," i.e., not depending on others.

Another view: "Peng" means "grand/vast." "Peng Peng" suggests a grand appearance. "Fei Qi Peng" means not displaying one's greatness, not considering oneself grand.

A third view: "Peng" is synonymous with "Peng" (膨, swelling/expanding). "Fei Qi Peng" means not swelling or becoming arrogant.

A fourth view: "Peng" refers to the sound of drums. "Peng Peng" suggests the sound of drums. "Fei Qi Peng" means not sounding the drums in self-advertisement.

Synthesizing these views, we believe the meaning of "Fei Qi Peng" is best understood as "not considering oneself grand due to great achievements, and not acting arrogantly or ostentatiously." Nine Four is in a high position and close to the ruler during the time of Da You; if one acts arrogantly and overbearingly, one will surely attract jealousy and disaster. Only by being "Fei Qi Peng"—by restraining one's sharpness and humbly maintaining oneself—can one avoid blame.

"No blame" (无咎): Acting in this manner results in no fault.

II. Analysis of the Line Position.

Nine Four, a Yang line in a Yin position, is not correctly situated (bu dangwei). It is located at the bottom of the upper trigram Li, occupying the Fourth Position. The Fourth Position is the position closest to the ruler, the ultimate position for a minister.

Nine Four’s situation is extremely subtle. Above it is the ruler Sixth Five, who is yielding in the position of honor. Below it are the three Yang lines of Initial Nine, Nine Two, and Nine Three. Nine Four, being firm and strong, is close to the yielding ruler. If Nine Four acts arrogantly due to its strength, it risks appearing to pressure the ruler, which will certainly bring disaster. Therefore, the key for Nine Four is "Fei Qi Peng"—to restrain one's brilliance, remain humble, and avoid vying for authority, allowing the ruler and minister to coexist peacefully, thus preserving the Great Possession long-lasting.

This is somewhat like the situation of Huo Guang assisting the Han dynasty—but that is a matter of the Two Han, so it should not be cited.

Taking a Pre-Qin example: When the Duke of Zhou acted as regent, he held immense power and authority, yet he would "bathe three times and thrice shake out his hair, eat three times and thrice spit out the food," fearing he might miss an opportunity to meet a worthy man. The reason the Duke of Zhou could successfully return power to King Cheng was precisely because he could be "Fei Qi Peng"—not arrogant due to his power, not boastful due to his talent.

The Lunyu, Xian Jin, records Confucius’s judgment on Guan Zhong: "If Guan Zhong had not possessed the talent and virtue of a Duke of Zhou, he would have ended up being arrogant and miserly, and the rest of his accomplishments would be not worth observing" (管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣). This shows that even great talent, if accompanied by arrogance and stinginess, is worthless. The warning for Nine Four lies precisely here.

Furthermore, the Shangshu, Shuo Ming, records the words of Fu Yue: "Only Yue does not speak of his achievements as having faults" (惟说不言有厥咎). Fu Yue occupied the position of minister yet remained humble, daring not to claim credit for his accomplishments. This also aligns with the meaning of "Fei Qi Peng."

V. Interpretation by the Xiao Xiang Zhuan.

The Xiao Xiang Zhuan states: "Not puffed up, no blame; this is because one clearly discerns the situation" (匪其彭，无咎，明辨晰也).

"Clearly discerning the situation" (ming bian xi)—this means the reason Nine Four can be "Fei Qi Peng" and incur no blame is that it clearly recognizes the situation and precisely understands its own position.

These three characters, "clear discernment," are extremely precise. Nine Four is situated in the middle of the upper trigram Li, which represents brightness. Thus, it possesses the virtue of "clear discernment." Being able to clearly discern the subtleties of one's position, knowing when to advance and when to retreat, when to be firm and when to be yielding—this is wisdom that only the truly great possess.

VI. Historical Reference.

The best example is Guan Zhong serving Duke Huan of Qi. Guan Zhong assisted Duke Huan in bringing the feudal lords together nine times and unifying the realm under one hegemony—a state of great flourishing during the Spring and Autumn period. However, Guan Zhong always maintained the proper bounds of a minister and never became arrogant due to his achievements.

The Lunyu, Xian Wen, records Confucius’s praise for Guan Zhong: "If Guan Zhong had not assisted Duke Huan, uniting the feudal lords and unifying the realm, the people even now would be receiving his benefits. Without Guan Zhong, I would be wearing my hair unbound and my coat with the lapel on the left" (管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣). Guan Zhong's achievements were immense, yet he never overstepped the bounds of a minister—this is an excellent illustration of "Fei Qi Peng."

Conversely, Cui Zhu assassinating Duke Zhuang of Qi is an example of the opposite. Cui Zhu, holding great power and authority, could not restrain his arrogance, ultimately leading to the crime of regicide. The Zuo Zhuan, Xiang Gong 25, details this incident, which serves as a warning for Nine Four.

Section 5: Six Five (六五)

"Six Five: Its sincerity is mutually felt, and its dignity is imposing; auspicious." (六五，厥孚交如，威如，吉。)

I. Interpretation of the Line Statement Terms.

"Its sincerity" (厥孚): "Jue" means its/his/her; "Fu" means trustworthiness or sincerity. "Jue Fu" means its sincerity. The Sixth Line Five transforms the world through its virtue of sincerity.

"Mutually felt" (交如): "Ru" is a particle. "Jiao Ru" means mutual interchange or feeling. The Sixth Line Five interacts with all under Heaven through its virtue of sincerity, so that above and below mutually connect, heart to heart.

"Imposing dignity" (威如): "Wei Ru" means having an imposing presence. Although the Sixth Line Five holds the position of honor through yieldingness, it possesses its own dignity. This dignity is not the dignity of coercion, but the dignity born of virtue. When people are moved by sincerity, they naturally feel a sense of awe; this is dignity without anger.

"Auspicious" (吉): Greatly auspicious.

II. Analysis of the Line Position.

Six Five, a Yin line in a Yang position, is not correctly situated (bu dangwei). However, it is the sovereign line of the entire hexagram, the ruler’s position.

Six Five is the core of the Da You hexagram; the success or failure of the entire enterprise depends on this line. Six Five, a single yielding line, governs the five firm lines; this aligns perfectly with the Tuan Zhuan statement: "The yielding obtains the position of honor, centered greatly, and is responded to above and below—this is called Da You."

Six Five corresponds directly with Nine Two, tempering firmness with yieldingness. Ruler and minister are in accord, and above and below share virtue; this is the key to Da You.

III. How is "sincerity mutually felt" achieved$1

The Sixth Line Five, occupying the supreme position through yieldingness, governs the five firm lines not through force, but by moving them through sincerity. This is the core wisdom of the Sixth Line Five.

How can sincerity move those above and below$2

The Lunyu, Wei Zheng, records Confucius saying: "If a person has no trustworthiness, I do not know what else he can be capable of. A great cart without a linchpin, a small cart without a pole—how can they move$3" (人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉？). Trustworthiness is the foundation of personal conduct and the basis of governance. When the Sixth Line Five treats all under heaven with utmost sincerity, the people are moved by that sincerity and dedicate their hearts to him.

The Zhongyong (Doctrine of the Mean) states: "Sincerity is the Way of Heaven; making oneself sincere is the Way of man. Being sincere means hitting the mark without effort, grasping the truth without reflection, moving naturally according to the Dao—this is the Sage" (诚者，天之道也；诚之者，人之道也。诚者，不勉而中，不思而得，从容中道，圣人也). The "sincerity" of the Sixth Line Five aligns precisely with the Sage’s state of "moving naturally according to the Dao."

Furthermore, the Mengzi, Li Lou Shang, states: "Sincerity is the Way of Heaven; striving for sincerity is the Way of man. If one is completely sincere yet fails to move others, it has never happened; if one is not sincere, no one can be moved" (诚者，天之道也；思诚者，人之道也。至诚而不动者，未之有也；不诚，未有能动者也). Utmost sincerity can move others, thus the Sixth Line Five achieves "sincerity mutually felt," moving the five Yang lines above and below to connect their hearts and submit.

IV. Where does the "Imposing Dignity" come from$4

The Sixth Line Five achieves honor through yieldingness; from where does its "imposing dignity" arise$5

This question is very important. A ruler who is yielding yet lacks dignity will find his commands ignored and discipline relaxed. However, the dignity of the Sixth Line Five does not stem from harsh penalties but from the inspirational effect of sincerity.

The Lunyu, Yao Yue, records Confucius saying: "To execute people without prior instruction is called cruelty" (不教而杀谓之虐). And in Lunyu, Zi Lu: "If the superior man’s person is correct, his government is effective without issuing orders. If his person is not correct, his orders will not be followed even if issued" (其身正，不令而行；其身不正，虽令不从). The Sixth Line Five rectifies his person with utmost sincerity, so his actions are followed without command, and dignity is established without anger.

Why does sincerity generate dignity$6 Because sincerity implies trustworthiness—one cannot be deceived. When people know their ruler is utterly sincere and cannot be deceived, they naturally feel awe. Awe establishes dignity. This is entirely different from the dignity derived from threats and coercion; it is the dignity that naturally arises from moral influence.

The Zuo Zhuan, Xi Gong 27, records the words of Zhao Ci: "To refine rites and music, and deeply study poetry and documents. Poetry and documents are the repository of righteousness; rites and music are the models of virtue. Virtue and righteousness are the root of benefit" (说礼乐而敦诗书。诗书，义之府也；礼乐，德之则也。德义，利之本也). Based on virtue and righteousness, dignity naturally follows. The "imposing dignity" of the Sixth Line Five is precisely the result of virtue and righteousness.

Furthermore, the Shijing, Da Ya, "Huang Yi," praises King Wen’s virtue: "The High God said to King Wen: Do not lean aside, do not yearn excessively, but be the first to reach the shore" (帝谓文王：无然畔援，无然歆羡，诞先登于岸). King Wen did not rely on his own strength but moved the world with virtue, so the realm submitted to him. This is the image of the Sixth Line Five.

V. The Inevitability of "Auspiciousness."

The Sixth Line Five is called "Auspicious" (ji); this is not accidental but the inevitable result of possessing these virtues.

One, possessing the position of honor through yieldingness and occupying the center, embodying the virtue of Great Center.

Two, achieving mutual connection above and below through sincerity, attaining the effect of "sincerity mutually felt."

Three, establishing dignity through moral conduct, achieving the respect of "imposing dignity."

With these three elements present, the hearts above and below are united, the interior and exterior are harmonious, and the enterprise of Da You will endure, hence it is called "Auspicious."

Among the six lines, only the Sixth Line Five is called "Auspicious." Other lines are called "no blame," "not blameworthy," or "nothing unfavorable." Only the Sixth Line Five receives the pure designation of "Auspicious." This is because the Sixth Line Five is the master of the entire hexagram, the core of Da You; its auspiciousness is the auspiciousness of the entire hexagram.

VI. Interpretation by the Xiao Xiang Zhuan.

The Xiao Xiang Zhuan states: "Sincerity mutually felt; this means using sincerity to manifest one’s will. Auspicious dignity comes from ease and lack of precaution" (厥孚交如，信以发志也。威如之吉，易而无备也).

"Using sincerity to manifest one’s will" (xin yi fa zhi ye): The sincerity of the Sixth Line Five is not a false performance but the natural expression of its true will.

"Auspicious dignity comes from ease and lack of precaution" (yi er wu bei ye): "Yi" means easy-going or harmonious. "Wu Bei" means without the need for defense or precaution. The dignity of the Sixth Line Five arises from a gentle nature, not from a mindset of defense. When one treats others with an easy heart, there is no need for precaution, yet dignity naturally arises. This is the highest level of "dignity."

Why does "ease and lack of precaution" lead to "dignity"$7 Because if one is guarded, one's heart is not relaxed, and if one's heart is not relaxed, others will not treat one with candor. In such a state, suspicion reigns between superior and subordinate; how can dignity exist$8 Only when the heart is relaxed, actions are easy-going, and there is no need for defense, do people perceive the sincerity and naturally feel awe—this is true dignity.

This aligns with Laozi in Chapter 17: "The best rulers are those the people merely know to exist; the next best are those they love and praise; the next, those they fear; and the worst are those they despise. When the ruler’s trustworthiness is insufficient, there will be untrustworthiness. The great ones rarely speak; when their work is done, their objectives achieved, the people all say, 'We did it ourselves'" (太上，下知有之；其次，亲而誉之；其次，畏之；其次，侮之。信不足焉，有不信焉。悠兮其贵言，功成事遂，百姓皆谓我自然). The dignity of the Sixth Line Five, arising from "ease and lack of precaution," matches the state of "the people merely know to exist."

VII. Historical Reference.

The best example is Emperor Shun. The Shangshu, Shun Dian, records Shun’s virtue: "Deeply wise and civilized, gentle, respectful, and trustworthy" (濬哲文明，温恭允塞). Shun occupied the position of Son of Heaven with the virtue of gentleness and respect, and all under heaven willingly submitted to him.

Also, the Lunyu, Yao Yue, records Confucius saying: "Who among rulers achieved governance by non-action$9 It was Shun! What did he do$10 He merely sat facing South with reverence" (无为而治者，其舜也与？夫何为哉？恭己正南面而已矣). Shun's governance of the realm was by non-action; by reverently rectifying his own bearing, the people naturally transformed and submitted, establishing an imposing dignity. This is the ultimate model of the Sixth Line Five’s "sincerity mutually felt, dignity imposing."

Also, consider the virtue of King Wen. The Shijing, Da Ya, "Wen Wang" states: "King Wen is in the high place, making clear his virtue to Heaven" (文王在上，於昭于天). And further: "Majestic, majestic King Wen, how diligently he reverently dwells in virtue" (穆穆文王，於缉熙敬止). King Wen was gentle, modest, and respectful, yet two-thirds of the realm submitted to him—all due to his virtue. This is also the image of the Sixth Line Five.

Section 6: Upper Nine (上九)

"Upper Nine: Heaven itself assists him; auspicious and without anything unfavorable." (上九，自天祐之，吉无不利。)

I. Interpretation of the Line Statement Terms.

"Heaven itself assists him" (自天祐之): "Zi Tian" means from Heaven. "You" means to help or protect. "Zhi" refers to the person of Upper Nine or the entire hexagram. It means receiving assistance from Heaven.

"Auspicious and without anything unfavorable" (吉无不利): Greatly auspicious with nothing unfavorable. This is one of the most auspicious line statements among the sixty-four hexagrams.

II. Analysis of the Line Position.

Upper Nine, a Yang line in a Yin position, is not correctly situated (bu dangwei). It occupies the highest position of the entire hexagram, the ultimate point of Da You.

Upper Nine is at the apex of Da You, where possession has reached its extreme. According to common logic, when things reach their extreme, they reverse, and abundance leads to decline. Why does Upper Nine instead receive the utmost auspiciousness of "auspicious and without anything unfavorable"$11

This is the most surprising aspect of the Da You hexagram, and one that scholars of the Yi must investigate deeply.

III. Why can Upper Nine receive Heaven's assistance$12

This question is one of the most central to the Da You hexagram.

The Xi Ci Zhuan, Part I, records Confucius’s explanation of this line:

"The Master said: 'You' means assistance. What Heaven assists is that which accords with its Way; what men assist is that which is trustworthy. To practice trustworthiness while contemplating accord, and further, to honor the worthy—therefore Heaven assists him, making it auspicious and without anything unfavorable.'" (子曰：“祐者，助也。天之所助者，顺也；人之所助者，信也。履信思乎顺，又以尚贤也。是以自天祐之，吉无不利也。”)

This passage from Confucius is extremely important, explained sentence by sentence:

"'You' means assistance"—explains the meaning of "You."

"What Heaven assists is that which accords with its Way"—What Heaven assists is the person who conforms to the Dao of Heaven. If one conforms to Heaven’s Dao, Heaven will assist him.

"What men assist is that which is trustworthy"—What men assist is the trustworthy person. If one treats others with sincerity, everyone will assist him.

"To practice trustworthiness while contemplating accord" (lü xin si hu shun)—To practice trustworthiness in action, and to constantly contemplate aligning with Heavenly principles. "Lü" means to practice; "Si" means to hold in mind. To practice trustworthiness through action and contemplate accord in thought, achieving unity between external action and internal thought.

"And further, to honor the worthy" (you yi shang xian ya)—And also to respect and promote the worthy. Not harboring jealousy towards the talented and capable, but regarding the worthy as superior.

"Therefore Heaven assists him, making it auspicious and without anything unfavorable"—Because he possesses the aforementioned virtues—trustworthiness, accord, and honoring the worthy—he receives Heaven's assistance, achieving auspiciousness without unfavorable outcomes.

Confucius’s explanation dissects the reasons for the "assistance from Heaven" in Upper Nine with extreme thoroughness. Heavenly assistance is not an unconditional gift but a conditional response. The conditions are three: first, trustworthiness (xin); second, accord (shun); third, honoring the worthy (shang xian). Possessing these three virtues, both Heaven and man will assist, resulting in auspiciousness without unfavorable outcomes.

IV. Why does it not decline at the peak of abundance$13

According to the general logic of the Zhou Yi, when things reach their extreme, they reverse. Yet, why does Upper Nine achieve great auspiciousness without decline$14

This is because, although Upper Nine is at the extreme of Da You, it guards itself with the virtues of trustworthiness, accord, and honoring the worthy. The extreme of Da You is not the extreme of fullness, but the extreme of moral conduct. When moral conduct reaches its peak, Heaven assists it, and there is no limit to it.

This is not contradictory to the teaching in the Xi Ci Zhuan, Part II: "When one is full, he invites loss; when one benefits through humility, he receives benefit—this is the Way of Heaven." The "possession" of Upper Nine is not "fullness," but "fullness without overflowing," "having without arrogance"—the state of "You." By being filled with the virtues of trustworthiness, accord, and honoring the worthy, it is not considered "full" even at the highest position, thus it receives Heaven's assistance and is auspicious without unfavorable outcomes.

This is similar to Laozi in Chapter 9: "Holding onto what is full is not as good as letting it go. Sharpening what is pointed cannot be maintained long. If gold and jade fill the hall, no one can guard them. Wealth and honor coupled with arrogance invite disaster upon oneself. When achievement is complete and one retires, that is the Way of Heaven." However, the difference for Upper Nine is that its "possession" is not "fullness," and its "flourishing" is not "arrogance." Possessing without overfilling, flourishing without being conceited, and guarding it with trustworthiness, accord, and honoring the worthy—this is why achievement is complete and one retires safely, with Heaven assisting him.

V. "Assistance from Heaven" and the relationship between Heaven and Humanity.

The Upper Nine statement directly raises a crucial proposition in Pre-Qin thought regarding the relationship between Heaven and humanity: Can Heaven truly assist man$15 Which kind of person receives Heaven’s assistance$16 What is the mechanism of Heaven’s assistance$17

The Shangshu, Tang Shi, states: "The Way of Heaven blesses the good and punishes the wicked" (天道福善祸淫). The essence of Heaven’s Way is to bless the good and punish the wicked. Those who do good receive Heaven’s blessing; those who do evil suffer Heaven’s punishment. This forms the basic framework of the Pre-Qin view of Heaven’s Mandate.

The Zuo Zhuan, Xi Gong 5, records Gong Zhiqi’s advice: "Spirits and gods are not personally befriended by man; they rely only on virtue. Therefore, the Zhou Shu says: 'Heaven has no favorites; it only assists virtue.'" (鬼神非人实亲，惟德是依。故《周书》曰：“皇天无亲，惟德是辅。”). This means Heaven's assistance does not depend on kinship but solely on virtue. With virtue, Heaven assists; without virtue, Heaven abandons.

The "Assistance from Heaven" in Da You Upper Nine aligns precisely with the principle that "Heaven has no favorites; it only assists virtue." Upper Nine, at the extreme of Da You, possesses the virtues of trustworthiness, accord, and honoring the worthy—its virtue is supreme, therefore Heaven assists it.

However, some Pre-Qin thinkers held different views on "Heaven’s assistance." For instance, Xunzi advocated: "The movement of Heaven has its constants; it does not cease for Yao, nor does it perish for Jie" (天行有常，不为尧存，不为桀亡). He believed the Dao of Heaven operates naturally and does not change based on human goodness or evil. From this perspective, "Assistance from Heaven" does not mean a willful Heaven is assisting man, but rather that by acting in conformity with the natural principles of Heaven, one will naturally achieve auspiciousness without unfavorable outcomes.

Although the interpretations differ, the conclusion is the same: those who act in accordance with the Dao of Heaven and cultivate themselves through virtue will attain an auspicious result. This is a consensus in Pre-Qin thought.

VI. Interpretation by the Xiao Xiang Zhuan.

The Xiao Xiang Zhuan states: "Upper Nine of Da You is supremely auspicious; it is due to Heaven’s assistance" (大有上吉，自天祐也).

The Xiao Xiang Zhuan is brief, perhaps assuming that Confucius’s explanation in the Xi Ci Zhuan has already been sufficiently detailed and requires no further elaboration.

VII. Historical Reference.

The best example is King Wen. King Wen accumulated virtue and benevolence, treated people with trustworthiness, acted in accord with Heaven, and employed the worthy. The Shangshu, Wu Yi, records the Duke of Zhou's words: "King Wen was humbly dressed, attending to the affairs of the palace and the fields. Gentle, mild, and respectful, he cherished and protected the small folk, helping the widowed and orphaned. From dawn till dusk he hardly found time to eat, thus harmonizing all the people. King Wen dared not indulge in leisure hunting, focusing instead on providing justly for his numerous states" (文王卑服，即康功田功。徽柔懿恭，怀保小民，惠鲜鳏寡。自朝至于日中昃，不遑暇食，用咸和万民。文王不敢盘于游田，以庶邦惟正之供).

King Wen’s virtue accumulated so much that he received the mandate of Heaven and possessed two-thirds of the realm. This is the clear proof of "Heaven itself assists him; auspicious and without anything unfavorable."

Also, Emperor Yao. The Shangshu, Yao Dian, records Yao's virtue: "He was reverent, wise, civilized, thoughtful, and accomplished; sincerely respectful and supremely yielding, his radiance spread over the four boundaries, reaching Heaven above and Earth below. He clearly understood superior virtue, connecting intimately with the Nine Relations. When the Nine Relations were harmonious, he brought clarity to the hundred surnames. When the hundred surnames were enlightened, he harmonized the myriad states" (曰若稽古帝尧，曰放勋，钦明文思安安，允恭克让，光被四表，格于上下。克明俊德，以亲九族。九族既睦，平章百姓。百姓昭明，协和万邦). Yao’s virtues encompassed trustworthiness, accord, and honoring the worthy. Therefore, his radiance spread everywhere, reaching Heaven and Earth—this is the ultimate manifestation of Heaven’s assistance.

Chapter 4: Comprehensive Study of the Tuan Zhuan and Xiang Zhuan of Da You

Section 1: The Ideological Structure of the Tuan Zhuan

The Tuan Zhuan interprets the Da You hexagram thus:

"Da You, the yielding obtains the position of honor, centered greatly, and is responded to above and below—this is called Da You. Its virtue is firm and persistent, yet civilized and bright; responding to Heaven and acting according to the times, therefore it is Yuan Heng." (大有，柔得尊位，大中，而上下应之，曰大有。其德刚健而文明，应乎天而时行，是以元亨。)

This passage can be divided into three layers of logic:

First Layer: Explanation of the Hexagram Name. "The yielding obtains the position of honor, centered greatly, and is responded to above and below—this is called Da You." These three clauses explain why this hexagram is named "Da You."

Second Layer: Description of the Hexagram Virtue. "Its virtue is firm and persistent, yet civilized and bright." This summarizes the inherent moral quality of Da You.

Third Layer: Explanation of the Hexagram Statement. "Responding to Heaven and acting according to the times, therefore it is Yuan Heng." These two clauses explain why Da You can achieve "Yuan Heng."

The relationship between these three layers is tightly logical, progressing step-by-step: Because it possesses yielding obtaining the position of honor, great centering, and being responded to above and below, it achieves the structure of Da You (Layer 1); the structure of Da You contains the virtue of firmness and civilization (Layer 2); by acting according to Heaven and time with this virtue, it achieves Yuan Heng (Layer 3).

This structure of argumentation is extremely rigorous.

Section 2: The Political Philosophy of "Yielding Obtaining the Position of Honor"

The four characters "Yielding obtaining the position of honor" (柔得尊位) embody a crucial proposition in Pre-Qin political philosophy.

How can yieldingness obtain the position of honor$18 Why is obtaining the position of honor through yieldingness considered excellent$19

Pre-Qin political thought involves debates on the virtues required of a ruler:

One school advocates that the ruler must be firm and decisive. For example, the Shangshu, Da Yu Mo, records Gao Yao’s words: "Day by day proclaim the three virtues: one, uprightness; two, stern constraint; three, gentle constraint" (日宣三德：一曰正直，二曰刚克，三曰柔克). Among the three virtues, "stern constraint" holds a vital position. Legalists further argue that the ruler must control his ministers through assertive power. The Han Feizi, Zhu Dao, states: "The wise ruler acts through non-action above, and his ministers tremble in fear below" (明君无为于上，群臣竦惧乎下).

The other school advocates that the ruler must be yielding and humble. For example, the Laozi, Chapter 76, states: "Man is born soft and weak; in death he is rigid and hard. Plants are born tender and fragile; in death they are withered and dry. Therefore, the rigid and hard are followers of death; the soft and weak are followers of life. Hence, an army that is strong will be defeated; a tree that is strong will break. The strong and great remain below; the soft and weak remain above" (人之生也柔弱，其死也坚强。草木之生也柔脆，其死也枯槁。故坚强者死之徒，柔弱者生之徒。是以兵强则灭，木强则折。强大处下，柔弱处上).

The saying "Yielding obtaining the position of honor" in Da You is closer to the latter view, yet it does not entirely reject firmness. The marvel of Da You lies in "yielding occupying the supreme position" while "firmness assists below"—firmness and yieldingness temper each other, not leaning toward one extreme. The yieldingness of the Sixth Line Five is not weakness or incompetence, but the yieldingness of an open mind that accepts the worthy, the yieldingness that contains firmness within.

This aligns with the instruction in the Shangshu, Hong Fan: "High and luminous, yet gently constrained" (高明柔克). To rule what is high and supreme through the way of yieldingness—this is the ultimate virtue.

Why should the ruler be yielding rather than firm$20

This question can be considered from the perspective of game theory. If the ruler above is firm, then the firm lines below will all contend with him. When above is firm and below is firm, conflict arises, and something must break. But if the yielding line occupies the position of honor, the firm lines below each remain in their own place, exerting their abilities without contention. This is like water in a container: if the container is square, the water is square; if the container is round, the water is round. Water, through its yielding nature, can conform to all shapes. When the yielding is above and the firm is below, each finds its proper place—this is why it is Da You.

The Zhuangzi, Tian Xia chapter, records Laozi's learning: "He took softness, weakness, and humility as his outward expression" (以柔弱谦下为表). And: "Everyone seeks to be first; he alone seeks to be last, saying: 'I bear the disgrace of the world.' Everyone seeks substance; he alone seeks emptiness, saying: 'I possess nothing, therefore I have surplus'" (人皆取先，己独取后，曰受天下之垢；人皆取实，己独取虚，无藏也故有余). This is the principle of the yielding occupying the higher position while the firm submits below.

Section 3: The Thought of the Central Path in "Great Center"

The term "Great Center" (Da Zhong) involves the core concept of the Central Path in Pre-Qin thought.

The concept of "Zhong" (Center) holds an extremely important position in Pre-Qin thought.

First, "Center" in Politics.

The Shangshu, Da Yu Mo's "Firmly hold the Center" (允执厥中) is the holding of the Center in governance. The Way of governing is neither biased nor leaning, neither excessive nor insufficient—this is the Middle Way.

The Lunyu, Yong Ye, records Confucius saying: "The Middle Way is indeed the utmost virtue! It has been rare among people for long" (中庸之为德也，其至矣乎！民鲜久矣). The Middle Way is acting centrally and uprightly, and maintaining it constantly.

Second, "Center" in Cosmology.

The "Center" is the heart of Heaven and Earth. The Liji, Zhong Yong, states: "When joy, anger, sorrow, and delight are not yet manifested, this is called the Center; when they are manifested and all are in harmony with the proper degree, this is called Harmony. The Center is the great root of the world; Harmony is the universal Way of the world. When the Center and Harmony are achieved, Heaven and Earth find their proper positions, and the myriad things are nourished" (喜怒哀乐之未发，谓之中；发而皆中节，谓之和。中也者，天下之大本也；和也者，天下之达道也。致中和，天地位焉，万物育焉).

The Center is the great root of the world. The Sixth Line Five of Da You obtains this "Great Center," meaning it has grasped the great root of the world. With the great root in hand, all things are naturally nourished, and all affairs naturally accomplished—this is the fundamental reason for Da You.

Third, the distinction between "Great Center" and "Center."

Calling it "Great Center" rather than just "Center" has deep implications.

Ordinary "Center" might refer to the center of a single event or a single moment; "Great Center," however, refers to the center of all things under heaven, across all ages. The Sixth Line Five, occupying the position of honor and practicing the Middle Way, has an influence that is not limited to one person or one event, but extends to all regions under heaven and across all ages, hence it is called "Great Center."

Section 4: The Concept of Heaven-Humanity Unification in "Responding to Heaven and Acting According to the Times"

The six characters "Responding to Heaven and acting according to the times" (应乎天而时行) represent the highest realm of the Da You hexagram's underlying principle.

"Responding to Heaven" (ying hu tian) means echoing the Dao of Heaven. When human actions align with the Dao of Heaven, the Dao of Heaven responds to humanity. This is the core of the Pre-Qin thought on the relationship between Heaven and humanity.

The Shangshu, Tai Shi Shang, records King Wu’s words: "What Heaven sees, we see; what Heaven hears, we hear" (天视自我民视，天听自我民听). What Heaven sees and hears is what the people see and hear. If a ruler can win the hearts of the people, he can respond to Heaven.

The Shijing, Da Ya, "Wen Wang" states: "The deeds of the High God are without sound or smell. Follow the pattern of King Wen, and the myriad states will trust in you" (上天之载，无声无臭。仪刑文王，万邦作孚). The Dao of Heaven is omnipresent without sound or smell, and King Wen followed this Dao, so all states trusted him. This is the state of "responding to Heaven."

"Acting according to the times" (shixing) means acting in accordance with the opportune time. The operation of Heaven’s Dao follows a temporal order: spring for birth, summer for growth, autumn for harvest, winter for storage—each has its proper time. Human actions must also conform to temporal suitability: advance when appropriate, retreat when appropriate, be firm when appropriate, be yielding when appropriate.

The Zhou Yi greatly emphasizes the concept of "time" (shi). In interpreting various hexagrams, the Tuan Zhuan often praises the "meaning of time." For instance, in the Sui hexagram (Following): "The meaning of adapting to the times is great indeed!" In the Yu hexagram (Joy/Excitement): "The meaning of timing for Yu is great indeed!" The "acting timely" of the Da You hexagram also embodies this spirit of "meaning of time."

Combining "Responding to Heaven and acting according to the times" means: aligning with Heaven's Dao and acting according to the trend of the times. This is not passive submission but active correspondence. Humanity responds to the Dao of Heaven with virtue, and the Dao of Heaven responds to human affairs with temporal trends. A virtuous interaction is formed between Heaven and humanity.

Section 5: Deeper Interpretation of the Xiang Zhuan's "Stopping Evil and Promoting Good, Conforming to Heaven and Enjoying its Mandate"

While the Xiang Zhuan was analyzed previously, here we delve further into its deeper implications.

The Philosophical Basis of "Stopping Evil and Promoting Good."

The premise of "stopping evil and promoting good" is the ability to distinguish between good and evil. How is this distinction made$21 What is the standard$22

Pre-Qin thought discusses this extensively.

Confucianism takes benevolence (ren) and righteousness (yi) as the standard for good. The Lunyu, Li Ren, records Confucius saying: "Only the benevolent can love others and hate others" (唯仁者能好人，能恶人). Only the benevolent can correctly love good and hate evil.

Mohism takes benefiting the world as the standard for good. The Mozi, Fei Ming Shang, states: "The superior takes as basis the deeds of the Sage Kings of old, and examines the reality known by the ears and eyes of the common people... observe the benefit to the state, the territory, and the people" (上本之于古者圣王之事，下原察百姓耳目之实，……观其中国家百姓人民之利).

Legalism takes laws and decrees as the standard for good and evil. The Han Feizi, Ding Fa, advocates defining good and evil through clear laws, rewarding the good and punishing the evil without ambiguity.

Daoism expresses skepticism toward fixed standards of good and evil. The Laozi, Chapter 2, states: "When all under heaven know beauty as beauty, ugliness then arises; when all know good as good, evil then arises" (天下皆知美之为美，斯恶已；皆知善之为善，斯不善已).

The "stopping evil and promoting good" in the Da You hexagram, viewed from the trigram image, is like Fire (Li) illuminating the vastness of Heaven (Qian), making good and evil distinct, and allowing each to find its proper place. This aligns more closely with the Confucian position: using the light of clear virtue to distinguish good from evil, suppressing wickedness, and promoting goodness.

The Theological Implications of "Conforming to Heaven and Enjoying its Mandate."

"Conforming to Heaven and enjoying its mandate" touches upon the core of Pre-Qin views on the Heavenly Mandate.

The core of Pre-Qin Heaven's Mandate theory is: the Heavenly Mandate is not fixed, but shifts according to human virtue. The Shangshu, Tang Shi, records Tang's words: "Xia has committed many crimes; Heaven has ordered its destruction... The house of Xia has sinned; I fear the High God, and dare not fail to rectify matters" (有夏多罪，天命殛之。……夏氏有罪，予畏上帝，不敢不正). Because Xia committed many crimes, Heaven ordered its destruction, and he felt compelled to rectify things.

The Shangshu, Tai Shi Shang, records King Wu's words: "The crimes of Shang have overflowed; Heaven has commanded their extermination" (商罪贯盈，天命诛之). Zhou rose because Shang’s sins were full and Heaven commanded their execution.

From this, we see that the core of Pre-Qin Heaven’s Mandate theory is: the Mandate is not permanent; it aids only virtue.

The attainment of Da You originates from the Heavenly Mandate. That those who possess virtue attain the world is a basic conviction of the Pre-Qin era.

However, receiving the Heavenly Mandate is not passive waiting but actively cultivating virtue to respond to it. The "acting timely" in "Responding to Heaven and acting timely" is the method of cultivating virtue to respond to the Mandate. One actively responds to Heaven’s call with virtuous conduct, and Heaven’s Mandate responds with assistance.

The phrase "Xiu Ming" (Auspicious Mandate) means the mandate is good. If one stops evil and promotes good, the Heavenly Mandate remains auspicious and long-lasting; if one fails to do so, the mandate shifts and does not abide.

This is consistent with the warning in the Shangshu, Shao Gao: "I must take warning from the Xia, and I must also take warning from the Yin" (我不可不监于有夏，亦不可不监于有殷). The reason Xia and Yin lost the Heavenly Mandate was precisely because they failed to stop evil and promote good, failing to conform to Heaven and enjoy its mandate. The reason Zhou received the Mandate was because Kings Wen and Wu were able to conform to Heaven and enjoy its mandate, stopping evil and promoting good.

The Zuo Zhuan, Xi Gong 5, records Gong Zhiqi’s advice to Duke Wu of Yu: "Spirits and gods are not personally befriended by man; they rely only on virtue. Therefore the Zhou Shu says: 'Heaven has no favorites; it only assists virtue.' It also says: 'Millet and sacrificial grain are not fragrant; bright virtue is fragrant.' It also says: 'The people do not change their reverence except for virtue.'" Thus, without virtue, the people will not be harmonious, and the spirits will not accept the sacrifices. This passage, quoting three lines from the Zhou Shu, emphasizes the central role of virtue. Heaven does not favor people but favors virtue. This is the essence of the Pre-Qin view of the Heavenly Mandate and the deep rationale behind the "Assistance from Heaven" in Da You.

Chapter 5: Comparative Study of Hexagram Transformations, Counterparts, Intersections, and Complements of Da You

Section 1: The Principles of Hexagram Transformation

From which hexagrams can Da You be transformed$23 This question involves the principles of transformation.

First, transformation from Qian (☰). The Qian hexagram consists of six Yang lines. If five lines change to Yin, it becomes Da You. This explains that the source of Da You is pure Yang Qian, which transforms into Da You’s structure of Yang with one Yin through the transformation of one line. The pure firmness of Qian transforms into the balanced mix of firmness and yielding in Da You—this is evolution.

Second, transformation from Bi (☷☵). The Bi hexagram (Kun above Kan below) is the Counter Hexagram (Cuo Gua) of Da You; a complete inversion of Yin/Yang results in Da You. The transformation from attachment/clinging in Bi to great possession in Da You signifies a transformation from clinging below to great possession above—a transformation of principle.

Third, transformation from Tong Ren (☲☰). Tong Ren (Qian above Li below) when inverted becomes Da You (Li above Qian below). Tong Ren is the Complementary Hexagram (Zong Gua) of Da You; inversion of up and down results in the transformation. The shift is from the harmony of Tong Ren to the abundance of Da You—this is the logic of the hexagram sequence.

Fourth, transformation from Da Zhuang (☳☰). Da Zhuang (Zhen above Qian below) requires four lines to change to approximate Da You. This is merely a theoretical derivation; actual hexagram transformations are not always so direct.

Section 2: The Principle of the Complementary Hexagram—Da You and Tong Ren

The Complementary Hexagram (Zong Gua) of Da You is Tong Ren. Da You (Li above Qian below) inverted becomes Qian above Li below, which is Tong Ren.

These two hexagrams are mutually complementary, and their relationship is extremely close.

Tong Ren means sharing the same heart and virtue with others. Li is below and Qian is above. The virtue of civilization is internal, and the action of firmness is external. It means sharing the same heart and virtue with the world through a civilized mind.

Da You means achieving great possession through the virtue of Tong Ren. Li is above and Qian is below. The virtue of civilization is external, and the action of firmness is internal. By carrying out the function of civilization with a firm structure, one can greatly possess the realm.

The relationship between the two hexagrams is like an inside and outside: Tong Ren is the inside, Da You is the outside; Tong Ren is the cause, Da You is the result. Without the virtue of Tong Ren, the enterprise of Da You cannot be achieved.

This is like the saying in the Shangshu, Tai Shi Zhong: "Those who share strength examine virtue; those who share virtue examine righteousness" (同力度德，同德度义). Those who share strength assess virtue; those who share virtue assess righteousness. One must first have the virtue of Tong Ren, then achieve the enterprise of Da You.

Section 3: The Principle of the Counter Hexagram—Da You and Bi

The Counter Hexagram (Cuo Gua) of Da You is Bi.

Da You: Initial Nine, Nine Two, Nine Three, Nine Four, Six Five, Upper Nine. Bi: Six Initial, Six Two, Six Three, Six Four, Nine Five, Upper Six.

The Yin/Yang nature of the two hexagrams is completely opposite. Da You has one Yin line among five Yangs; Bi has one Yang line among five Yins.

The ruler line of Da You is Six Five (Yin); the ruler line of Bi is Nine Five (Yang). Da You governs the firm with yieldingness; Bi governs the yielding with firmness. Both are structures of one Yin among five Yangs or one Yang among five Yins, but their positions are reversed, so their Dao is also different.

Yet, they share a commonality: both feature one ruling five, one controlling the many, and both acting according to the Middle Way. The Sixth Line Five of Da You achieves "sincerity mutually felt" (jue fu jiao ru), and the Nine Five of Bi achieves "manifest attachment" (xian bi); both rely on sincerity to govern the masses. This shows that although Yin and Yang are counterposed, the principles are interconnected.

Section 4: The Principle of the Intersecting Hexagram—Da You Intersects with Guai

The Intersecting Hexagram (Hu Gua) of Da You is Guai (☱☰, Dui over Qian).

Guai means to break through, sternly breaking the yielding. Five Yangs break through one Yin.

The inclusion of the Guai image within Da You implies that Da You secretly contains the potential for decisive action. The flourishing of Da You cannot lack the power of decision. If faced with treachery or wickedness, one must decisively eliminate it to maintain the state of Da You.

This aligns with the purport of the Xiang Zhuan's "stopping evil and promoting good"—"stopping evil" requires the power of decision; one cannot be irresolute. The presence of Guai within Da You precisely provides this power of decision.

Furthermore, the upper trigram of Guai is Dui (☱), which means delight or satisfaction. The inclusion of Dui in Da You indicates that in the time of Da You, the people are joyful. In times of great abundance, the populace is harmonious and joyful, which is the image of Dui.

Chapter 6: Comparative Study of the Da You Hexagram with Pre-Qin History

Section 1: The Governance of Emperor Yao and the Image of Da You

The era of Emperor Yao is considered the most ideal period of governance in Pre-Qin legends. Examining Yao’s virtues and achievements, we find they consistently align with the image of Da You.

I. Yao’s "Yielding Obtaining the Position of Honor."

The Shangshu, Yao Dian, states: "Let us examine the past, Emperor Yao: He was called Fang Xun, reverent, wise, civilized, thoughtful, and accomplished; sincerely respectful and supremely yielding" (曰若稽古帝尧，曰放勋，钦明文思安安，允恭克让).

"Reverent, wise, civilized, thoughtful, and accomplished" (钦明文思安安) — Reverent yet bright, civilized yet deep in thought, calm and composed. These virtues are not those of fierce strength but of yielding culture. Yao occupied the position of Son of Heaven with this yielding and cultured virtue, perfectly matching the image of "yielding obtaining the position of honor."

"Sincerely respectful and supremely yielding" (允恭克让) — Sincere and respectful, capable of yielding. The virtue of respect and yielding is especially a manifestation of the yielding way.

II. Yao’s "Great Center."

The Shangshu, Yao Dian, records Yao’s governance: "He clearly understood superior virtue, connecting intimately with the Nine Relations. When the Nine Relations were harmonious, he brought clarity to the hundred surnames. When the hundred surnames were enlightened, he harmonized the myriad states" (克明俊德，以亲九族。九族既睦，平章百姓。百姓昭明，协和万邦).

From connecting the Nine Relations to bringing clarity to the hundred surnames, and from the enlightenment of the surnames to the harmonization of the myriad states, his expansion was layered, without bias or partiality—this is the Way of the "Great Center."

III. Yao’s "Responded to Above and Below."

Yao’s governance resulted in harmony throughout the world and accord among the myriad states—this is the image of "responded to above and below." The Shangshu, Yao Dian, further states: "The common people were transformed into harmony and peace" (黎民于变时雍). People’s hearts united, and the four directions submitted.

IV. Yao’s "Firm and Persistent, Yet Civilized and Bright."

Yao’s virtues of "reverent wisdom and civilized thought" (qin ming wen si) represent the virtue of civilization. Yet Yao was also decisive in action: he appointed Xi He to manage the calendar, appointed Gun to control the floods (though Gun failed later), and passed the throne to Shun rather than his son Danzhu—all of these were acts of firm resolution. Combining firmness with civilization perfectly matches the virtue of Da You.

V. Yao’s "Responding to Heaven and Acting According to the Times."

The Shangshu, Yao Dian, records Yao instructing Xi He: "He then commanded Xi He: 'Be reverent towards the vast Heaven, observe the movements of the Sun, Moon, and stars, and respectfully deliver the proper times to the people'" (乃命羲和，钦若昊天，历象日月星辰，敬授人时). Yao’s governance began with "respectfully delivering the proper times," ensuring the people understood the seasonal sequence and did not violate Heaven’s Dao. This is the concrete practice of "responding to Heaven and acting according to the times."

VI. Yao’s "Stopping Evil and Promoting Good, Conforming to Heaven and Enjoying its Mandate."

Yao knew how to employ the worthy: he promoted Shun from the fields—this is "promoting good." He banished the Four Evils (Hun Dun, Qiong Qi, Tao Wu, Tao Tie)—this is "stopping evil." By promoting good and stopping evil simultaneously, the world achieved great order.

The Shangshu, Shun Dian, records Shun continuing Yao’s governance: "Gong Gong was exiled to You Province, Huan Dou was banished to Mount Chong, the San Miao were exiled to San Wei, and Gun was executed at Mount Yu. With these four punishments, the whole world submitted" (流共工于幽州，放驩兜于崇山，窜三苗于三危，殛鲧于羽山。四罪而天下咸服). Although this relates to Shun’s actions, it followed Yao’s will. The thoroughness of stopping evil ensured the world submitted—this is the model for Da You’s "stopping evil and promoting good."

In summary, the governance of Emperor Yao completely accords with the spirit of the Da You hexagram. Yao, with the soft virtue of culture, occupied the position of honor; he governed the realm using the Way of the Great Center, causing all above and below to submit their hearts; he acted with firmness and civilization, responding to Heaven and acting timely, stopping evil and promoting good, thus conforming to Heaven and enjoying its auspicious mandate, culminating in the great governance of Da You praised throughout generations.

Section 2: The Virtue of King Wen and the Dao of Da You

King Wen of Zhou (Ji Chang) is one of the most important Sage Kings in Pre-Qin history, and his virtue and achievements particularly match the image of the Da You hexagram.

I. King Wen’s "Yielding Obtaining the Position of Honor."

King Wen was the Western Earl under the Shang Dynasty, tasked with guarding the feudal lords of the West. King Wen’s nature was gentle and humble. The Shijing, Da Ya, "Da Ming," states: "In this King Wen, cautious and careful in all things. Diligently serving the High God, he accumulated much fortune" (维此文王，小心翼翼。昭事上帝，聿怀多福).

The four characters "cautious and careful in all things" (xiaoxin yiyi) perfectly capture King Wen’s virtue of yielding caution. Occupying the position of Western Earl with utmost yielding and cautious virtue, he governed the western lords—this is the image of "yielding obtaining the position of honor."

Furthermore, the Lunyu, Tai Bo, records Confucius saying: "He possessed two-thirds of the realm and used it to serve Yin. The virtue of Zhou, it can be called the ultimate virtue!" (三分天下有其二，以服事殷。周之德，其可谓至德已矣). King Wen held two-thirds of the realm but still served the Shang Dynasty with the way of yieldingness, not relying on force for self-assertion. This is the ultimate expression of the yielding way.

II. King Wen’s "Great Center."

King Wen’s governance adhered to the Middle Way. The Shijing, Da Ya, "Huang Yi," states: "He did not raise his voice or alter his expression, nor did he prolong the summer with violent measures" (不大声以色，不长夏以革). King Wen did not intimidate people with loud voice or stern looks, nor did he use violence to change them, cultivating the masses with the Way of moderation.

Also, the Shangshu, Wu Yi, records the Duke of Zhou’s words: "King Wen was humbly dressed, attending to the affairs of the palace and the fields. Gentle, mild, and respectful, he cherished and protected the small folk, helping the widowed and orphaned. From dawn till dusk he hardly found time to eat, thus harmonizing all the people. King Wen dared not indulge in leisure hunting, focusing instead on providing justly for his numerous states" (文王卑服，即康功田功。徽柔懿恭，怀保小民，惠鲜鳏寡。自朝至于日中昃，不遑暇食，用咸和万民。文王不敢盘于游田，以庶邦惟正之供). King Wen diligently served the people, from dawn till dusk without rest. This is not the inactivity of the Center, but the Center of diligence—diligent but not excessive, striving but not forced—this is the ultimate of the Middle Way.

III. King Wen’s "Sincerity Mutually Felt, Dignity Imposing."

King Wen connected with the realm through the virtue of sincerity. The Shijing, Da Ya, "Wen Wang," states: "Majestic, majestic King Wen, how diligently he reverently dwells in virtue" (穆穆文王，於缉熙敬止). Mu Mu describes a demeanor of harmony and reverence. King Wen treated all under heaven with harmony and reverence, so the realm was moved by his sincerity and submitted to him.

Moreover, the Zuo Zhuan, Xi Gong 24, records Fu Chen’s words: "In the past, the Duke of Zhou settled the discord between the two younger brothers of King Wu, so he enfeoffed his relatives to expand the perimeter of Zhou" (昔周公吊二叔之不咸，故封建亲戚以蕃屏周). The enfeoffment by the Duke of Zhou was rooted in the benevolent grace of King Wen. King Wen connected with the feudal lords through sincerity, and the lords submitted because they were moved by his virtue—this is the image of "sincerity mutually felt."

Although King Wen was gentle and humble, he possessed inherent dignity. The Shijing, Da Ya, "Huang Yi," states: "The High God said to King Wen: Do not lean aside, do not yearn excessively, but be the first to reach the shore" (帝谓文王：无然畔援，无然歆羡，诞先登于岸). King Wen did not rely on strong force but moved the world with virtue. This is the ultimate state of "imposing dignity"—dignity without anger, credibility without speech.

IV. King Wen’s "Assisted by Heaven, Auspicious and Without Anything Unfavorable."

The Shijing, Da Ya, "Wen Wang," states: "King Wen is in the high place, making clear his virtue to Heaven. Though Zhou was an old state, its mandate has been renewed. If Zhou did not shine brightly, the mandate of the High God would not arrive in time. King Wen ascended and descended, by the side of the High God" (文王在上，於昭于天。周虽旧邦，其命维新。有周不显，帝命不时。文王陟降，在帝左右). This poem states that King Wen’s virtue ascended to Heaven, and the Heavenly Mandate was renewed, arriving timely due to the High God. King Wen ascending and descending by the side of the High God is akin to saying the High God constantly assisted King Wen. This is the clear proof of "assisted by Heaven, auspicious and without anything unfavorable."

The Shijing, Da Ya, "Da Ming," also states: "In this King Wen, cautious and careful in all things. Diligently serving the High God, he accumulated much fortune. His virtue was not crooked, so he received the peripheral states" (维此文王，小心翼翼。昭事上帝，聿怀多福。厥德不回，以受方国). Because King Wen diligently served the High God, he received much fortune. His virtue was not crooked, so he received the states in the four directions. This is the effect of Heaven's assistance.

V. King Wen’s Special Relationship with the Da You Hexagram.

Tradition holds that King Wen was responsible for affixing the hexagram statements to the sixty-four hexagrams. If this is true, when King Wen affixed the statement "Yuan Heng" to Da You, he might have infused it with his own experience and realization. King Wen, imprisoned at Youli, composed the Zhou Yi, harboring the aspiration of Great Possession for the entire realm despite being a captive—what a lofty spiritual state!

When King Wen was at Youli, though in distress (aligning with the image of the Kun hexagram, Distress), his heart maintained the aspiration of Da You. Not losing his aspiration in distress, not forgetting the Dao while in lowliness—this is why King Wen was able to finally achieve Da You.

Section 3: King Wu’s Conquest of Yin and the Realization of Da You

The conquest of Yin by King Wu can be seen as the historical process of realizing the ideal of the Dao of Da You.

I. King Wu Inheriting the Enterprise of Da You.

King Wen laid the foundation for the Dao of Da You; King Wu completed the enterprise of Da You. The Shangshu, Tai Shi Shang, records King Wu’s oath: "The sovereign is the parent of Heaven, Earth, and all creatures; man is the spiritual essence of all creatures. If the ruler is truly enlightened, he is the chief among men, the parent of the people" (惟天地万物父母，惟人万物之灵。亶聪明，作元后，元后作民父母).

King Wu regarded Heaven and Earth as the parents of all things, and man as the spiritual essence of all creatures, and the chief ruler as the parent of the people. This is the highest ideal of governance in Da You: the Son of Heaven acting as parent to the people, nurturing them with the virtue of Great Possession.

II. The Battle of Muye and the Decision of Da You.

The Shangshu, Mu Shi, records King Wu’s oath: "Now the King of Shang, Zhou, follows the words of his women, neglecting the sacrifices to his ancestors, refusing to answer the calls of his brethren; he honors and advances the culprits and fugitives from the four quarters, making them his high officials and great ministers. They are abusive to the common people and practice wickedness in the city of Shang. Now, I, Fa, am merely executing Heaven’s punishment with reverence" (今商王受，惟妇言是用，昏弃厥肆祀，弗答；昏弃厥遗王父母弟，不迪，乃惟四方之多罪逋逃是崇是长，是信是使，是以为大夫卿士。俾暴虐于百姓，以奸宄于商邑。今予发，惟恭行天之罚).

King Wu’s campaign against Zhou was not for selfish desire, but for "reverently executing Heaven’s punishment." This accords with the meaning of "responding to Heaven and acting timely" in Da You. The Dao of Heaven punishes the guilty, and King Wu followed this Dao in his punitive action—this is "responding to Heaven." Zhou’s tyranny reached its limit, and the Heavenly Mandate was due to shift; King Wu rising at this time is "acting timely."

Moreover, King Wu’s conquest of Yin aligns with the spirit of Da You’s "stopping evil and promoting good." Zhou’s wickedness was known to all; Zhou’s virtue was welcomed by the four quarters. King Wu stopped the evil of Zhou and promoted the good of the Zhou, this is the action of Da You.

III. The Structure of Da You after the Conquest of Yin.

After King Wu conquered Yin, the realm submitted to Zhou, and the House of Zhou attained great possession of the realm. This structure perfectly matches the entirety of the Da You hexagram.

The Shangshu, Wu Cheng, records King Wu’s policies: "There are five ranks of nobility, and three grades of territorial division. Officials are appointed according to worth, and positions according to ability. The five teachings are emphasized for the people, focusing on food, mourning, and sacrifice. Sincerity and righteousness are made prominent, virtue is exalted and merit rewarded" (列爵惟五，分土惟三。建官惟贤，位事惟能。重民五教，惟食丧祭。惇信明义，崇德报功).

"Five ranks of nobility" (列爵惟五)—establishing the five ranks of nobility creates order. "Officials are appointed according to worth" (建官惟贤)—employing the worthy aligns with the meaning of "honoring the worthy" (shang xian) in Upper Nine. "Sincerity and righteousness are made prominent" (惇信明义)—emphasizing sincerity and clarifying righteousness. This aligns with the meaning of "sincerity mutually felt" in Six Five. "Exalting virtue and rewarding merit" (崇德报功)—This is one aspect of "stopping evil and promoting good."

King Wu’s governance everywhere adhered to the spirit of the Da You hexagram. It can be called the historical practice of the Dao of Da You.

Section 4: The Duke of Zhou’s Regency and the Preservation of Da You

After King Wu’s death, King Cheng was young, and the Duke of Zhou served as regent. The Duke of Zhou’s regency can be seen as the model for preserving the enterprise of Da You.

I. The Duke of Zhou’s "Not Puffed Up."

The Duke of Zhou held supreme power as regent, yet he never became arrogant due to his authority. This perfectly accords with the line statement of Nine Four: "Not puffed up, no blame."

The Shangshu, Jin Teng, records the Duke of Zhou’s words: "My virtue is not equal to that of my father; I possess many talents and abilities, and I can serve the spirits. Yet my grandson King Cheng is not as talented or able as Dan myself, and cannot serve the spirits" (予仁若考，能多材多艺，能事鬼神。乃元孙不若旦多材多艺，不能事鬼神). The Duke of Zhou spoke of his many talents but did not boast of them, instead facing the Heavenly Mandate with humility.

Also, the Shangshu, Da Gao, records the Duke of Zhou’s words: "I am but a young child, I dare not neglect the mandate of the High God" (予惟小子，不敢替上帝命). The Duke of Zhou referred to himself as a "young child," daring not to become arrogant—this is the ultimate manifestation of "not puffed up."

II. The Duke of Zhou’s Establishment of Rites and Music.

The Duke of Zhou acted as regent for seven years, establishing the rituals and musical institutions of the Zhou Dynasty. This was the institutional realization of Da You’s "stopping evil and promoting good."

Rites distinguish the high from the low, and clarify differences, ensuring everyone remains in their proper station—this is the institutional guarantee for "stopping evil." Music harmonizes human hearts and regulates temperaments, causing people to delight in goodness—this is the spiritual tool for "promoting good."

The Liji, Yue Ji, states: "Music is the harmony of Heaven and Earth; Rites are the order of Heaven and Earth. Because of Harmony, all things transform; because of Order, all things are distinguished. Music is made by Heaven; Rites are established by Earth" (乐者，天地之和也；礼者，天地之序也。和故百物皆化；序故群物皆别。乐由天作，礼以地制). The parallel functioning of Rites and Music, order and harmony combined, forms the institutional foundation for governance in Da You.

III. The Duke of Zhou’s Return of Power.

After seven years as regent, the Duke of Zhou returned power to King Cheng. This act was praised by later generations for ages.

The reason the Duke of Zhou could return power lies precisely in his refusal to privatize the enterprise of Da You. The enterprise of Da You is not the private property of one person, but the public enterprise of the entire realm. The Duke of Zhou acted in place of the ruler, and when King Cheng grew up, he returned governance. This spirit of public ownership aligns with the great meaning of Da You.

The Mengzi, Wan Zhang Shang, records: "The Duke of Zhou not taking the realm is like Yi and Tai Jia returning power to Qi" (周公之不有天下，犹益之于启与太甲也). The Duke of Zhou did not treat the realm as his private possession; this is the very meaning of Da You. Da You is not private possession; it is public possession.

Section 5: The Rise and Fall in the Spring and Autumn Period as Verification of Da You

The rise and fall of the feudal states during the Spring and Autumn Period can serve as positive and negative verification of the Da You hexagram.

I. Duke Huan of Qi’s Hegemony—The Zenith of Da You.

Duke Huan of Qi appointed Guan Zhong as his minister; he brought the feudal lords together nine times and unified the realm under one hegemony—this was the image of Da You during the Spring and Autumn period.

The reason Duke Huan could achieve hegemony was precisely his alignment with the Dao of Da You:

He appointed the worthy Guan Zhong as minister—this is a variation of "yielding obtaining the position of honor"—although Duke Huan himself was not "yielding," he could employ the worthy in a yielding manner, not imposing his own will—this is a form of yieldingness.

Guan Zhong's governance of Qi resulted in: "When the granaries were full, people knew courtesy and propriety; when clothing and food were sufficient, people knew honor and shame" (Guanzi, Mu Min), making Qi rich and strong—this is the realization of "Da You."

Duke Huan respected the Son of Heaven and expelled the "barbarians," honoring the Son of Heaven above the feudal lords, and leading the lords to audience at the Zhou court—this accords with the meaning of "the noble lord feasts with the Son of Heaven."

However, in his later years, Duke Huan ignored Guan Zhong’s advice and relied on the three petty men: Zidiao, Yiyi, and Kaifang, violating the principle of "stopping evil and promoting good," eventually dying without proper burial, and his five sons fighting for the throne, causing Qi to fall into chaos. This serves as a warning against failing to maintain the state of Da You.

II. Duke Wen of Jin’s Hegemony—Verification of Da You.

Duke Wen of Jin was in exile for nineteen years and suffered many hardships. This aligns with the meaning of the Initial Nine statement: "If strenuous, there is no blame." Duke Wen maintained himself with arduousness, never forgetting his ultimate goal, and finally returned to his state to assume the throne.

After ascending, Duke Wen employed worthy ministers like Zhao Ci, Hu Yan, and Xian Zhen as his aides. In the Battle of Chengpu, he decisively defeated the Chu army, and subsequently held an audience with the Son of Heaven at Jian Tu, leading the realm to rally to him—this was the flourishing of Da You.

The Zuo Zhuan, Xi Gong 28, records Duke Wen’s strategy: "Chu has just taken Cao, and is newly allied with Wei; if we attack Cao and Wei, Chu will surely come to their rescue, and Qi and Song will be spared" (楚始得曹，而新昏于卫；若伐曹、卫，楚必救之，则齐、宋免矣). Duke Wen’s planning was firm and decisive, matching the meaning of Da You’s virtue being "firm and persistent, yet civilized and bright."

Furthermore, Duke Wen’s audience with the Son of Heaven, where he received the bow, arrows, and axe as a reward, is an instance of "the noble lord feasts with the Son of Heaven." The Zuo Zhuan, Xi Gong 28, records: "The King hunted at Heyang." In reality, it was Duke Wen who summoned the King, but they used the pretext of the King hunting, so as not to show the minister’s presumption. This is Duke Wen’s "not puffed up"—despite his great achievements, he did not consider himself supreme but still respected the authority of the Son of Heaven.

III. King Zhuang of Chu’s Hegemony—An Alternate Interpretation of Da You.

In the early years of his reign, King Zhuang of Chu remained silent and inactive for three years. The Han Feizi, Yu Lao, records: "King Zhuang of Chu governed for three years without issuing an edict, without making a policy decision... The Right Minister of Cavalry sat by the throne and said to the King in jest: 'A bird lands on a southern mound. For three years it has neither flapped its wings nor sung, silent and without sound. What is this called$24' The King replied: 'For three years it has not flapped its wings so it can grow its wings; for three years it has not sung so it can observe the people's conduct. Though it does not fly now, when it flies, it will soar to the heavens; though it does not sing now, when it sings, it will startle men'" (楚庄王莅政三年，无令发，无政为也。右司马御座而与王隐曰：“有鸟止南方之阜，三年不翅，不飞不鸣，嘿然无声，此为何名？”王曰：“三年不翅，将以长羽翼；不飞不鸣，将以观民则。虽无飞，飞必冲天；虽无鸣，鸣必惊人。”). King Zhuang’s three years of inaction mirrors the Initial Nine's "without connection, there is no harm"—avoiding external engagement to accumulate inner strength. Later, he soared to the heavens in one flight and achieved hegemony.

King Zhuang’s questioning of the cauldrons in the central plain ("questioning the cauldrons" mentioned in Zuo Zhuan, Xuan Gong 3) shows the ambition of Da You, although it carried a hint of presumption.

The Zuo Zhuan, Xuan Gong 12, records King Zhuang saying after conquering Zheng: "If the ruler is capable of humbling himself, he will surely be trusted by his people. How could we refuse him$1" (其君能下人，必能信用其民矣。庸可乎？). King Zhuang’s ability to retreat the army shows one aspect of "not puffed up"—despite having the momentum of great victory, he was able to restrain himself and yield.

Section 6: Divination Examples in Zuo Zhuan and Guoyu Involving Da You

The Zuo Zhuan and Guoyu record many divination instances, though not all directly involve the Da You hexagram. However, the divination thoughts and methods reflected therein provide important reference points for understanding Da You.

I. The Divination Example in Zuo Zhuan, Xi Gong 25—"Guai of Da You."

This passage is a precious record of the direct application of the Da You hexagram in Pre-Qin divination.

The text states: "The Duke of Qin was drilling his army by the river, about to escort the King back to the capital. Hu Yan said to the Duke of Jin: 'Seeking the allegiance of the feudal lords, nothing is as effective as diligently serving the King. If the lords trust him, it will also be a great righteousness. Following the achievements of Wen Duke Wen of Jin, manifesting trust among the lords, this is the time!' He sent the diviner Yan to divine, who said: 'Auspicious. It portends the sign of the Yellow Emperor battling at Banquan.' He performed the stalks, and obtained the Guai of Da You. He said: 'Auspicious. It is the hexagram of the noble lord feasting with the Son of Heaven. After a successful battle, the King grants a feast—what could be more auspicious$2 Moreover, this hexagram means Heaven transforms into a lake to face the Sun; the Son of Heaven lowers his heart to welcome the Duke. Is this not acceptable$3'" (秦伯师于河上，将纳王。狐偃言于晋侯曰：“求诸侯，莫如勤王。诸侯信之，且大义也。继文之业而信宣于诸侯，今其可矣。”使卜偃卜之，曰：“吉。遇黄帝战于阪泉之兆。”筮之，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？且是卦也，天为泽以当日，天子降心以逆公，不亦可乎？”)

This record is crucial. Duke Wen of Jin wished to serve the King (restore King Xiang of Zhou) and first performed divination. He obtained the Guai of Da You—meaning the Da You hexagram transformed into the Guai hexagram.

What is the "Guai of Da You"$4 This means one line of Da You changed to produce the Guai hexagram. Da You is Li above Qian below. Guai is Li above Dui below. Transforming Da You into Guai requires the lower trigram Qian to change into Dui, meaning one of the three lines in the lower trigram changed from Yang to Yin. Specifically, if Nine Three changes to Six Three, the lower trigram changes from Qian to Dui, while the upper trigram Li remains unchanged, resulting in Li above Dui below, the Guai hexagram.

Thus, the "Guai of Da You" signifies the transformation of Nine Three. The statement for Nine Three is precisely "The noble lord feasts with the Son of Heaven." The diviner Yan interpreted: "It is the hexagram where the noble lord feasts with the Son of Heaven. After a successful battle, the King grants a feast—what greater auspiciousness is there$5" (遇公用享于天子之卦也。战克而王飨，吉孰大焉？). This directly uses the Nine Three line statement of Da You for prognostication. The feudal lord (the "Gong") will make a presentation to the Son of Heaven (feasting), which is exactly what happened.

The diviner also said: "Moreover, in this hexagram, Heaven transforms into a lake to face the Sun" (且是卦也，天为泽以当日). This interprets the hexagram image: the transformation from Da You to Guai involves the lower trigram changing from Qian (Heaven) to Dui (Lake), while the upper trigram remains Li (Sun). "Heaven transforms into a lake to face the Sun"—symbolizing that the Son of Heaven (Heaven) lowers his disposition like water in a lake to face the brilliance of the Duke of Jin (Sun). "Is it not acceptable for the Son of Heaven to lower his heart to welcome the Duke$6" (天子降心以逆公，不亦可乎？). Is this not a good thing$7

This divination perfectly illustrates the practical application of the Da You hexagram in Pre-Qin divination. The diviner used the statement of the changing line as the primary basis for judgment, supplemented by the image of the resulting hexagram, combining them to conclude "auspicious."

The outcome$8 Duke Wen of Jin successfully escorted King Xiang of Zhou back to the capital and was rewarded by the King with land. Subsequently, Duke Wen defeated Chu at Chengpu and held an audience with the Son of Heaven at Jian Tu, leading the realm to rally to him. This completely verified the divination of "the noble lord feasts with the Son of Heaven."

This example provides immense insight into the principles of the Da You hexagram. The "feasting with the Son of Heaven" of Nine Three found a concrete and vivid historical interpretation in this divination: the feudal lord, through his merit in serving the King, is received by the Son of Heaven—this is the best practice of the Nine Three line statement.

II. The Status of the Da You Hexagram in the Divination System.

From the above example, it is clear that in Pre-Qin divination, the Da You hexagram was regarded as extremely auspicious, second only to Qian and Kun. The phrase "After a successful battle, the King grants a feast—what greater auspiciousness is there$9" shows the high evaluation given to Da You by the diviner Yan.

However, the auspiciousness of Da You is not unconditional. For example, Initial Nine requires "if strenuous, no blame"; Nine Four requires "not puffed up." These indicate that "no blame" is obtained only if preconditions are met. If one fails to be "strenuous" or "not puffed up," "no blame" will turn into blame. This shows that the auspiciousness of Da You varies according to the line position and the time, and cannot be generalized across the board.

III. Related Records in Guoyu.

The Guoyu, Jin Yu IV, records some divination events during Chong'er’s (Duke Wen of Jin) exile. Although not directly involving Da You, the underlying principles of Yi thought referenced can serve as a reference point.

The Guoyu, Jin Yu IV, records: "The Young Lord performed divination himself, saying: 'There is still the state of Jin.' He obtained the divination for Zhen (Stagnation) and Yu (Joy/Excitement), both resulting in eight changes. The diviner judged them all, saying: 'Inauspicious. Closed and blocked; the lines have no action.'" (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。”)

Although this example does not involve Da You, the method of judgment—relying on the changing lines—is the same as in the Da You Guai example. The fundamental principle of Pre-Qin divination: use the encountered hexagram as the basis, use the statement of the changing line as the primary judgment, and use the resulting hexagram as a reference. This principle applied to all sixty-four hexagrams, including Da You.

Appendix 1: Divination Methods and Applications of the Da You Hexagram

Pre-Qin divination was centered on the Zhou Yi. The application of the Da You hexagram in actual divination can be discussed from several aspects.

I. The General Meaning of Obtaining the Da You Hexagram

Whenever the Da You hexagram is obtained (with no changing lines, or six changing lines), the general meaning is: extremely auspicious and beneficial, all affairs will flourish. However, one must guard it with virtue and not become arrogant.

II. Divinatory Meanings of Each Line Change

Initial Nine changes: Da You transforms into Qian (☰, Heaven) which is the counter change for Kun. The text states: "If strenuous, there is no blame" (艰则无咎). The change results in Lu (䷏, Mountain over Heaven, ☶☰). At the initial stage, one must be humble and self-guarding, like a traveler abroad, dealing with matters arduously and cautiously.

Nine Two changes: Da You transforms into Li (☲, Fire) over Li (☲, Fire), the hexagram Li (䷍→☲☲). The brightness above is added to the brightness below, resulting in extreme radiance. When there is a place to go (action), it is appropriate as a great cart carrying loads.

Nine Three changes: Da You transforms into Kua (䅾, Lake over Heaven, ☱☰). This is the example cited in the Zuo Zhuan, Xi Gong 25. "The noble lord feasts with the Son of Heaven"—auspicious.

Nine Four changes: If Nine Four changes from Yang to Yin, the upper trigram Li changes to Xun (☴, Wind). The resulting hexagram is Xiao Chu (䷁, Wind over Heaven, ☴☰). One should restrain arrogance and accumulate small resources.

Six Five changes: If Six Five changes from Yin to Yang, it becomes Nine Five. The resulting hexagram is Qian (☰, Heaven) over Qian (☰, Heaven), the hexagram Qian. Extreme firmness is achieved; one must guard against the danger of overreaching.

Upper Nine changes: If Upper Nine changes from Yang to Yin, the upper trigram Li changes to Zhen (☳, Thunder). The resulting hexagram is Da Zhuang (䷁, Thunder over Heaven, ☳☰). Having received Heaven's assistance, one’s prestige and power greatly increase, but one must guard against the drawbacks of excessive firmness.

III. Inspiration from Pre-Qin Divination Examples

The divination example "Guai of Da You" in the Zuo Zhuan, Xi Gong 25, inspires several principles for Pre-Qin divination:

One, the line statement of the changing line serves as the core basis for judgment. Two, the image of the resulting hexagram serves as auxiliary reference. Three, comprehensive judgment must be integrated with the matter being divined.

These principles of divination can be extended to other scenarios involving changing lines in the Da You hexagram.

Appendix 2: The Numerology of the Da You Hexagram

I. The Numbers of the Da You Hexagram

In the Earlier Heaven (Xiantian) Trigram sequence, Da You (Upper Li, Lower Qian) corresponds to Li (Number Three) above Qian (Number One).

In the Later Heaven (Houtian) Trigram sequence, Upper Li is in the South, and Lower Qian is in the Northwest. South represents Fire, and Northwest represents Heaven.

II. The Line Count of the Da You Hexagram

The total number of Yang lines in Da You: Initial Nine (9), Nine Two (9), Nine Three (9), Nine Four (9), Upper Nine (9)—five nines. The Yin line is Six Five (6). The sum is $5 \times 9 + 6 = 51$.

The Xi Ci Zhuan, Part I, states: "The Great Elaboration number is fifty, and its application is forty-nine" (大衍之数五十，其用四十有九). The Great Elaboration number fifty is close to the total line count of 51 for Da You; this might not be coincidental.

III. Numerical Characteristics of Da You

The configuration of five Yang lines and one Yin line makes Da You a hexagram where Yang is predominant. Hexagrams with one Yin line among five Yangs total six: Da You, Gou, Xiao Chu, Kuai, Tong Ren, and Lü (Treading). (In fact, there are exactly six hexagrams with one Yin among five Yangs, corresponding to the six possible positions where the Yin line can reside.)

These six hexagrams of one Yin among five Yangs have different natures, and Da You, with its Yin line occupying the Fifth Position (the position of honor), is among the most revered of these. This also explains the high status of Da You from a numerological perspective.

Appendix 3: Compilation of Texts Related to "Da You" in Pre-Qin Classics

I. Related Phrases in the Shangshu

The Shangshu, Pan Geng Shang, states: "If you have internal harm, it lies in your heart" (汝有戕则在乃心). This refers to the dissatisfaction among the Yin people. This usage of "You" (to have) is not the specific name "Da You," but it can serve as a comparison.

The Shangshu, Hong Fan, states: "If you have great doubts" (汝则有大疑). This connects "Da" (Great) and "You" (to have), although it is not the specific term "Da You," the grammatical structure is similar.

II. Related Phrases in the Shijing

The Shijing, Da Ya, "Da Ming," states: "There is a mandate from Heaven, which appointed this King Wen" (有命自天，命此文王). The Heavenly Mandate descends upon King Wen, which is the poetic expression of Upper Nine in Da You, "assisted by Heaven."

The Shijing, Da Ya, "Wen Wang," states: "King Wen is in the high place, making clear his virtue to Heaven" (文王在上，於昭于天). King Wen's virtue shines to Heaven, which is the personified expression of Fire in the Sky.

III. Usage of "Da You" in the Zuo Zhuan

The Zuo Zhuan, Xi Gong 25, mentions "Obtaining the Guai of Da You" (遇大有之睽), which is a direct appearance of the Da You hexagram in Pre-Qin literature, discussed in detail previously.

Although there are no other examples in the Zuo Zhuan directly naming the Da You hexagram, many passages discuss the underlying principles of the Da You hexagram, such as discussions on loyalty and trustworthiness, honoring the worthy, the Heavenly Mandate, and stopping evil and promoting good, all of which can be considered indirect elucidations of the Dao of Da You.

IV. Related Sayings in the Lunyu

The Lunyu, Wei Zheng: "To govern by virtue is like the North Star, which keeps its place and all the stars turn towards it" (为政以德，譬如北辰，居其所而众星共之). This aligns with the image of Six Five in Da You, yieldingly occupying the position of honor while all above and below respond to it.

The Lunyu, Tai Bo: "How towering was the virtue of Shun and Yu, who possessed the realm but did not claim it!" (巍巍乎，舜禹之有天下也而不与焉). Possessing the realm but not claiming it as private—this is the spirit of public justice in Da You.

V. Dedicated Explication of Upper Nine of Da You in the Xi Ci Zhuan

The Xi Ci Zhuan, Part I, Chapter 12, contains Confucius's detailed philosophical elaboration on the Upper Nine statement of Da You. The full text is:

"The Master said: 'You means assistance. What Heaven assists is that which accords with its Way; what men assist is that which is trustworthy. To practice trustworthiness while contemplating accord, and further, to honor the worthy—therefore Heaven assists him, making it auspicious and without anything unfavorable.'" (子曰：“祐者，助也。天之所助者，顺也；人之所助者，信也。履信思乎顺，又以尚贤也。是以自天祐之，吉无不利也。”)

This passage was analyzed in detail in the preceding chapters and is not repeated here.

Conclusion

The hexagram Da You, Fire over Heaven, light universally shining, all things flourishing. This hexagram symbolizes one yielding line occupying the position of honor, governing five firm lines; it acts according to the times with the virtue of firmness and civilization; it conforms to the Heavenly Mandate and enjoys its blessing through the governance of stopping evil and promoting good; and it receives Heaven’s assistance through the practice of trustworthiness and accord. Its Dao is grand yet subtle, its meaning profound and enduring.

Since Fuxi drew the hexagrams, the image of Da You has been embedded between Heaven and Earth. The Sun in the sky illuminates all directions—this is the Da You of the natural world. When the Sage King is in the high position, his moral influence spreads widely—this is the Da You of the human world. The Da You of nature and the Da You of humanity originate from the same Dao—the Dao of Heaven.

King Wen’s statement of the hexagram judgment, "Da You, Yuan Heng," is concise yet rich in meaning. Yuan Heng means great penetration. Why can Da You achieve great penetration$10 Because its virtue is complete. Yielding obtaining the position of honor, great centering, being responded to above and below, being firm yet civilized, responding to Heaven and acting timely—possessing these five virtues, it can achieve Yuan Heng. Lacking even one virtue prevents full flourishing—this is the caution of Da You.

Confucius’s supplementary transmission further developed the implications of Da You. "Stopping evil and promoting good, conforming to Heaven and enjoying its mandate" is the outline of governance; "practicing trustworthiness while contemplating accord, and further, honoring the worthy" is the essence of self-cultivation. The words of the Sages are eternally valid.

Examining the history of the Pre-Qin period, the governance of Emperor Yao, the virtue of Emperor Shun, the enterprise of King Wen, the achievements of King Wu, and the policies of the Duke of Zhou—all align with the Dao of Da You. Da You is not an empty theory; it has concrete historical evidence. Da You is not an abstract principle; it has clear verification.

However, after achieving Da You, one must guard it with humility—this is the instruction of the Xuguazhuan and also the lesson of history. The fall of the Yin Dynasty precisely resulted from its inability to maintain the humility after great possession. The longevity of the Zhou Dynasty resulted precisely from its ability to guard Da You with humility. To flourish and remain humble ensures longevity; to flourish without humility leads to ruin—this is a truth immutable throughout ages.

My study of the Da You hexagram has taken a long time, and I have benefited greatly. I deeply feel that the wisdom of the ancient Sages is vast and profound, far beyond what later scholars can fully attain. However, the task of a scholar is to elucidate the teachings of the Sages and transmit the Dao of the ancient worthies. Though my efforts may fall short, I dare not slacken in my aspiration.

I conclude with a quote from the Xi Ci Zhuan, Part I: "The Yi has four ways of the Sage’s Dao: in words, one honors the utterance; in action, one honors the transformation; in making artifacts, one honors the image; in divination, one honors the interpretation." The Da You hexagram possesses the beauty of the "Yuan Heng" utterance, the wonder of the six lines in transformation, the brightness of the Fire over Heaven image, and the auspiciousness of the divination. Possessing all four ways, this is why Da You is Da You.

The Dao of Da You shines brightly like the Sun in the sky; I hope to share this pursuit with all aspiring scholars under Heaven.

Respectfully compiled by the Xuanji Editorial Department

A List of Major Cited Texts

1. Zhou Yi (Including the Text and the Ten Wings)
2. Shangshu (Yao Dian, Shun Dian, Da Yu Mo, Gao Yao Mo, Tang Shi, Tang Gao, Pan Geng, Hong Fan, Mu Shi, Jin Teng, Da Gao, Duo Shi, Wu Yi, Shao Gao, Kang Gao, Tai Shi, Wu Cheng, Shuo Ming, Xian You De, Wu Zi Zhi Ge, Wu Yi)
3. Shijing (Da Ya: Wen Wang, Da Ming, Huang Yi, Mian, Jia Le; Bei Feng: Ri Yue; Zhou Song: Wei Tian Zhi Ming)
4. Zuo Zhuan (Xi Gong 5, 11, 14, 24, 25, 27, 28, 33; Cheng Gong 9; Xiang Gong 24, 25, 31; Zhao Gong 1, 13; Zhuang Gong 10)
5. Guoyu (Jin Yu IV, Zheng Yu)
6. Lunyu (Xue Er, Wei Zheng, Li Ren, Yong Ye, Tai Bo, Zi Han, Zi Lu, Xian Wen, Wei Ling Gong, Yang Huo, Yao Yue, Yan Yuan)
7. Mengzi (Liang Hui Wang Shang, Gongsun Chou Shang, Teng Wen Gong Shang, Li Lou Shang, Gao Zi Shang, Wan Zhang Shang)
8. Laozi (Chapters 2, 7, 8, 9, 17, 36, 40, 42, 61, 76, 78)
9. Zhuangzi (Tian Xia chapter)
10. Xunzi (Tian Lun)
11. Han Feizi (Zhu Dao, Yu Lao, Ding Fa)
12. Guanzi (Mu Min, Xiao Kuang, Quan Xiu)
13. Mozi (Shang Xian Shang, Fei Ming Shang)
14. Liji (Qu Li Shang, Wang Zhi, Zhong Yong, Yue Ji)
15. Zhouli
16. Erya (Shigu)
17. Shuowen Jiezi

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