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.