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.