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.