Chapter Two: A Deep Reading of the Hexagram Judgment of Da You

Section 1: The Original Text and Parsing

The hexagram judgment of Da You is extremely concise — merely four characters:

"Da You, yuan heng." (Great Possession. Supremely successful.)

Though only four characters, the philosophical implications are profound.

"Da You" is the hexagram name, already analyzed in the preceding chapter. "Yuan heng" is the divinatory statement — words of prognostication.

"Yuan heng" means great success, supreme penetration. Among the hexagram judgments of the sixty-four hexagrams, those receiving the verdict "yuan heng" are not numerous. Hexagram Qian says "yuan heng li zhen" (supremely successful, beneficial, correct); hexagram Kun says "yuan heng, beneficial for the correctness of the mare"; hexagram Da You says "yuan heng." That Da You can stand alongside Qian and Kun in receiving "yuan heng" attests to its exalted position among the sixty-four hexagrams.

Why can Da You achieve "yuan heng"$12 This question is critical.

Section 2: Philosophical Analysis of "Yuan Heng"

The two characters "yuan heng" admit of multiple interpretations in pre-Qin Yi studies.

First: "yuan" means great, "heng" means penetration. "Yuan heng" means "great success."

This is the most common interpretation. The state symbolized by Da You is the utmost greatness of flourishing success. All affairs proceed smoothly, all things communicate freely, nothing fails to penetrate — this is the "yuan heng" of Da You.

Second: "yuan" means beginning, "heng" means success. "Yuan heng" means "from the beginning, success."

The Wenyan Zhuan (Commentary on the Words of the Text) glosses hexagram Qian thus: "Yuan is the chief of all that is good; heng is the assembly of all that is beautiful." If we apply this to the "yuan heng" of Da You, then "yuan" is the beginning of all goodness, and "heng" is the convergence of beauty and excellence. In the time of Da You, there is a good beginning and a beautiful convergence; hence yuan heng.

Third: "yuan heng" read as a single complete divinatory phrase.

In pre-Qin divination language, "yuan heng" is a standard auspicious formula indicating the highest grade of success. That Da You receives this auspicious phrase indicates the hexagram's timing is supremely favorable.

Yet after "yuan heng," there is no mention of "li zhen" (beneficial, correct) — differing from hexagram Qian's complete four virtues of "yuan heng li zhen." Why does Da You state only "yuan heng" without "li zhen"$13

One explanation: In the time of Da You, yuan heng is self-sufficient; there is no need for the additional admonition of "li zhen," as the virtue of Da You already contains the meaning of li zhen within it.

Another explanation: In the time of Da You, though there is yuan heng, whether one attains li zhen depends on the practitioner's virtue. If one can guard it with the correct way, li zhen naturally inheres; if one becomes arrogant and dissolute, even yuan heng will ultimately be lost.

Yet another explanation: The meaning of "li zhen" is distributed among the individual line statements and need not be repeated in the hexagram judgment.

I believe the second explanation is most reasonable. Although Da You states "yuan heng," the spirit of the hexagram tacitly contains the admonition of "li zhen." For the time of Great Possession is when arrogance is most tempting, and when self-guarding through the correct way is most needed. Without li zhen, yuan heng cannot long endure. This is precisely why the hexagram Qian (Modesty) follows Da You — to demonstrate that at the peak of flourishing, modesty is due.

Section 3: The Hexagram Judgment Through the Lens of the Tuan Zhuan

The Tuan Zhuan explains the Da You hexagram judgment:

"Da You: the yielding has attained the place of honor, great and central, with above and below responding to it — hence 'Great Possession.' Its virtue is firm and strong yet cultured and bright; it responds to Heaven and acts in accordance with the time — therefore 'supremely successful.'"

This Tuan Zhuan explanation is penetrating and thorough. Let us analyze it phrase by phrase:

"The yielding has attained the place of honor" —

Six in the Fifth Place, a yin line of yielding nature, occupies the most exalted fifth position. This is "the yielding has attained the place of honor." The fifth position is the sovereign's seat, central in the upper trigram and master of the entire hexagram. A yielding line in a firm position — is this proper placement$14

By the general rule of the Yijing, odd-numbered positions are yang positions and even-numbered positions are yin positions: first, third, and fifth are yang positions; second and fourth are yin positions. Six in the Fifth, a yin line in a yang position, would seem improper. Yet the Tuan Zhuan does not speak of impropriety; instead it specifically praises "the yielding has attained the place of honor." Why$15

Because whether the place of honor is truly "attained" depends not on the matching of yin-yang positions but on the appropriateness to the time and situation. In the time of Da You, having one yielding line in the place of honor governing five firm lines is precisely the most fitting configuration. Were a firm line in the honored position, it would contend with the five firm lines below and fail to harmonize. A yielding line in that place can receive others with openness, accommodate the many with humility — the five firm lines each find their proper place and fully exercise their abilities. This is why it constitutes Great Possession.

This is the way of the wise sovereign: not using rigid strength self-willedly, but accommodating the many with gentle harmony; not deciding alone by personal opinion, but accepting counsel with an open mind. Thus the worthy talents of all under heaven return to such a ruler, and all people submit — the enterprise of Great Possession is accomplished.

The Laozi, Chapter 78, says: "Nothing under heaven is softer and weaker than water, yet nothing surpasses it in attacking the hard and strong." And Chapter 36: "The soft and weak overcomes the hard and strong." That the yielding in the place of honor can achieve Great Possession perfectly accords with this principle.

"Great and central" —

Six in the Fifth occupies the central position of the upper trigram; hence "great and central." "Central" means neither biased nor partial, neither excessive nor deficient. Occupying the center enables one to attend to both above and below, finding advantage in every direction, neglecting nothing.

Why say "great and central" (da zhong) rather than merely "central" (zhong)$16 Because Six in the Fifth is not merely central but central in the place of sovereign honor; the influence of its middle way is vast, extending to the entire hexagram and all under heaven — hence "great and central."

The virtue of "centrality" holds an extremely important place in pre-Qin thought. The Shangshu — Da Yu Mo records Emperor Shun transmitting the heart-method to Yu: "The human mind is perilous; the mind of the Way is subtle. Be discerning, be unified; sincerely hold fast to the center." This way of "holding the center" was the heart-method transmitted among the sage-kings of high antiquity.

The Lunyu — Yao Yue records Yao's charge to Shun: "Ah! You, Shun! The orderly succession of Heaven now rests upon your person. Sincerely hold fast to the center. If the four seas fall into hardship, Heaven's bounty will end forever." And Shun's charge to Yu was likewise. "Holding the center" was thus the great virtue of emperors and kings.

That Six in the Fifth of Da You attains this position of "great centrality" accords precisely with the Way of holding the center; hence it can govern the many firm lines and accomplish the enterprise of Great Possession.

"With above and below responding to it" —

Six in the Fifth, yielding in the place of honor, acting by the middle way — therefore all five yang lines above and below respond to it and return to it. The phrase "above and below responding to it" expresses with utmost force the grandeur of all hearts returning in allegiance.

Why do all five yang lines respond to Six in the Fifth$17 From the perspective of line correlations: Initial Nine and Nine in the Fourth correspond; Nine in the Second and Six in the Fifth correspond; Nine in the Third and Top Nine correspond. Yet in Da You, the proper correspondence between Nine in the Second and Six in the Fifth is most central. Nine in the Second, firm and central; Six in the Fifth, yielding and central — second and fifth in correspondence, firmness and yielding complementing each other, above and below united in virtue. This is the key to Great Possession.

Yet it is not merely Nine in the Second that responds to Six in the Fifth. The Tuan Zhuan says "above and below responding to it" — all five yang lines respond. This is because Six in the Fifth, the single yielding line in the place of honor, is like the bright moon toward which all yang lines gaze upward, like the multitude of stars circling the Pole Star — the direction in which all hearts naturally turn.

The Lunyu — Wei Zheng records the Master's words: "To govern by virtue is like the Pole Star dwelling in its place while all the other stars revolve about it." Six in the Fifth of Da You is precisely like the Pole Star dwelling in its place while all stars circle it — through virtue holding the honored position while all under heaven return in allegiance.

"Hence 'Great Possession'" —

Combining the three above — the yielding has attained the place of honor, great and central, above and below responding to it — with all three virtues present, the name "Great Possession" is warranted. These three virtues are each indispensable:

Without "the yielding attaining the place of honor," rigidity and self-willedness prevent accommodation of others; Without "great centrality," bias and extremism prevent endurance; Without "above and below responding," isolation and helplessness prevent accomplishment.

Only when all three are present does the configuration of Great Possession materialize.

"Its virtue is firm and strong yet cultured and bright" —

This describes the inner quality of Da You. The lower trigram Qian is firm and strong; the upper trigram Li is cultured and bright. Firmness and strength is the virtue of ceaseless self-strengthening; cultured brightness is the virtue of radiant illumination.

These five characters "firm-and-strong yet cultured-and-bright" may be called the quintessence of Da You's virtue. Firmness without culture means martial valor in excess with insufficient civilizing influence — the way of the hegemon rather than the king. Culture without firmness means literary elegance in excess with insufficient force of character — empty refinement without real power. Only when firmness and culture are both present can the enterprise of Great Possession be accomplished.

Why does the combination of Qian below and Li above produce "firm and strong yet cultured and bright"$18 Because Qian is internal and Li is external. Internal firmness provides a solid foundation; external brightness provides a radiant manifestation. Like personal cultivation: internally one must be firm, upright, and centered; externally one must be refined and resplendent.

The Shangshu — Shun Dian records Shun's virtue: "Profoundly wise, cultured and bright, warm and respectful, genuinely sincere." The virtue of cultured brightness has been indispensable to sage-kings since antiquity.

The Shijing — Da Ya — Wen Wang says: "Solemn, solemn was King Wen; oh, ceaselessly bright and reverent!" King Wen's "wen" (culture/pattern) perfectly accords with the virtue of cultured brightness belonging to the Li trigram. At the same time, King Wen was able to "carefully, carefully, serve the High God with reverence" — the virtue of firm reverence. King Wen's virtue, firm and strong yet cultured and bright, perfectly matches the image of Da You.

"Responds to Heaven and acts in accordance with the time" —

This states the principle of action for Da You. "Responds to Heaven" means being in accord with the Way of Heaven. Li is the sun; the sun moves through the sky — hence "responds to Heaven." Further, Six in the Fifth occupies the honored position and all its actions accord with heavenly principle — hence "responds to Heaven."

"Acts in accordance with the time" means acting as the time requires. The Yijing places extreme importance on the concept of "time." The Tuan Zhuan in its explanations of various hexagrams frequently speaks of the meaning of "time": "How great is the timely meaning of Yu (Enthusiasm)!" "How great is the timely meaning of Sui (Following)!" The actions appropriate to Da You must likewise accord with temporal fitness. In the time of Great Possession — act when action is due, halt when halting is due — all measured by the time.

The six characters "responds to Heaven and acts in accordance with the time" comprehensively summarize the action principle of Da You. Not acting arbitrarily, but moving in response to the Way of Heaven; not rigidly adhering to one pattern, but acting as the time requires. This is why Da You achieves "supreme success."

"Therefore 'supremely successful'" —

Because it possesses all the above virtues — the yielding in the place of honor, great centrality, above and below responding, firm and bright, responding to Heaven and acting with the time — it attains the state of "supreme success." Yuan heng is not accidental good fortune but the inevitable result of all virtues being present.

Section 4: The Hexagram Judgment Through the Lens of the Da Xiang Zhuan

The Da Xiang Zhuan (Commentary on the Great Image) says:

"Fire above Heaven: Great Possession. The noble person thereby curbs evil and promotes good, compliant with Heaven's beneficent mandate."

These words of the Da Xiang Zhuan appear simple but are in fact extremely profound in their implications.

"Fire above Heaven: Great Possession" —

This restates the hexagram image: the upper trigram Li is fire, the lower trigram Qian is heaven; fire above heaven constitutes Great Possession.

Fire above heaven — the most intuitive image is the sun above the sky. The sun is heaven's great illumination, shining over all quarters, leaving no darkness unlit. Sun above sky, all things fully illuminated, each finding its place — this is the natural image of Great Possession.

Yet "fire above heaven" refers not only to the natural phenomenon of sunlight but also to a world of brilliant governance among humans. When a sage-king rules above, with virtue spreading far and education shining clearly, the realm is well-ordered and all people enjoy abundance — this is "fire above heaven" in the human world.

"The noble person thereby curbs evil and promotes good" —

This is the action guidance that Da You provides to the noble person.

When sunlight illuminates, both good and evil become visible. Good receives the sun's aid and becomes more manifest; evil is exposed by the sun's light and can no longer hide. Therefore the noble person, modeling the image of Da You, should curb evil and promote good.

"Curbing evil" means suppressing wickedness. When evil exists in the world, it must not be left unchecked but should be blocked and halted through the correct way.

"Promoting good" means commending virtuous deeds. When good exists in the world, it must not be buried but should be elevated and made manifest through public justice.

The four characters "curb evil, promote good" appear simple but are in fact the great guiding principle for governing all under heaven. The order or chaos of the world depends on the waxing or waning of good and evil. When good waxes, there is order; when evil waxes, there is chaos. Therefore the primary task of wise sovereigns and worthy ministers is to ensure that the good receive their rewards and the evil receive their punishments — approving the good and condemning the evil, each finding its proper measure.

The Shangshu — Gao Yao Mo records Gao Yao's words: "Heaven mandates those of virtue and distinguishes them with the five grades of vestment! Heaven punishes those of guilt and applies them to the five grades of punishment!" This is the ancient paradigm of "curbing evil and promoting good." Heaven commands the virtuous to occupy honored positions, manifesting this through five grades of ceremonial attire; Heaven punishes the guilty, chastising through five grades of law. Rewarding good and punishing evil — this is the constant principle of Heaven and Earth.

The Zuozhuan — Duke Xuan Year 12 records King Zhuang of Chu's words: "The martial (wu) means: prohibiting violence, ceasing weapons, preserving what is great, establishing merit, securing the people, harmonizing the multitude, and enriching resources." "Prohibiting violence" is the meaning of "curbing evil"; "preserving what is great" and "enriching resources" are the effects of "promoting good."

Why is "curbing evil and promoting good" especially necessary in the time of Da You$19

This question has deep significance. In the time of Da You, the world flourishes and all things abound. Yet flourishing times are precisely when good and evil both proliferate. In ages of peace, hearts easily grow arrogant and treachery readily sprouts. If one fails to curb evil and promote good in time, the virtuous lose heart, the wicked grow brazen, and the enterprise of Great Possession will ultimately be ruined.

The Guanzi — Mu Min says: "When granaries are full, people learn propriety; when they have sufficient clothing and food, they learn honor and shame." This speaks of how, in times of plenty, people may learn ritual propriety because they lack material anxiety. But the reverse is also true: in times of plenty, people may also become licentious from satiety. The Guanzi — Quan Xiu further says: "In governing the people, the key is to ensure that men have no deviant conduct and women no licentious behavior. That men have no deviant conduct is due to education; that women have no licentious behavior is due to instruction. When education and instruction become custom, punishments decrease." The way of governing people places education first, ensuring that the good are many and the evil few.

Therefore curbing evil and promoting good in the time of Da You is not merely passive prevention but active construction. When all under heaven learn that good can be done and evil must not be done, the enterprise of Great Possession can endure.

"Compliant with Heaven's beneficent mandate" —

These four characters are especially profound.

"Compliant with Heaven" means being obedient to the Way of Heaven. The Way of Heaven has its constants — rewarding good and punishing evil — which must not be defied. The governance of a sovereign should follow the Way of Heaven, never acting contrary to it.

"Beneficent mandate" — "xiu" means beautiful and good; "ming" means the mandate of Heaven. "Xiu ming" is the beautiful and good mandate of Heaven.

"Compliant with Heaven's beneficent mandate" taken together means: following the operation of the Way of Heaven and accomplishing the beautiful mandate of Heaven.

However, interpretations of "xiu ming" have historically varied.

One view: "xiu ming" means "resting in the mandate of Heaven" — enjoying the goodness of Heaven's mandate. When one follows the Way of Heaven, the mandate of Heaven is beautiful, and blessings naturally descend.

Another view: "xiu ming" means "beautifying the mandate" — making Heaven's mandate even more beautiful. When people follow Heaven in curbing evil and promoting good, Heaven's mandate becomes more beautiful through human virtue. This view implies the mutual resonance of Heaven and humanity.

Yet another view: "xiu" is borrowed for "xiu" (shelter/protection). "Compliant with Heaven's beneficent mandate" means following the Way of Heaven to receive Heaven's shelter.

I believe the meaning of "compliant with Heaven's beneficent mandate" should synthesize these views. In the time of Da You, the noble person should follow the natural course of Heaven's Way, curb evil and promote good, and bring all under heaven to goodness. Thus the mandate of Heaven will remain ever new and ever beautiful. This resonates with the Shangshu — Kang Gao's "Heaven's awe is truly in sincerity" and "The mandate is not constant." The mandate of Heaven is not fixed; it assists only where virtue resides. Those who can accord with Heaven through virtue will preserve the beneficent mandate forever; those who cannot will see the mandate transfer elsewhere.

The Shangshu — Shao Gao says: "The August High God transferred the mandate of the former great state of Yin." Yin lost the mandate of Heaven precisely because it could not "comply with Heaven's beneficent mandate" or "curb evil and promote good." Zhou received the mandate of Heaven precisely because Kings Wen and Wu could "comply with Heaven's beneficent mandate" and "curb evil and promote good."

In summary, the eight characters of the Da Xiang Zhuan — "curb evil and promote good, comply with Heaven's beneficent mandate" — constitute the core action program of hexagram Da You and the essence of ancient political philosophy. Fire above heaven illuminates all quarters; the noble person models this image by distinguishing good from evil, praising good and condemning wickedness, following the constants of the Way of Heaven while enjoying the beautiful mandate of Heaven. Such is the governing Way of Great Possession.