Chapter Three: Detailed Exegesis of the Six Line Statements of Da You

The six line statements of Da You each contain deep significance. Here they are explained one by one, striving to exhaust their principles.

Section 1: The Line Statement of Initial Nine

"Initial Nine: No harm in non-involvement. Not blameworthy. If one remains mindful of difficulty, there will be no blame."

I. Textual interpretation.

"No harm in non-involvement" (wu jiao hai) — "jiao" means intercourse, contact; "hai" means harm. "Wu jiao hai" means not becoming entangled with harmful situations. Initial Nine, at the beginning of Da You, is yang and firm in the lowest position; though in the time of Great Possession, it has not yet engaged with those above, and thus can avoid harm.

One interpretation holds that "jiao" is a phonetic loan for "jiao" (entanglement): "wu jiao hai" means having no entangling harm.

"Not blameworthy" (fei jiu) — "fei" equals "not"; "jiu" means fault or blame. "Fei jiu" means there is no fault. Though positioned at the beginning of Da You with low status and limited power, this is not a fault.

"If one remains mindful of difficulty, there will be no blame" (jian ze wu jiu) — "jian" means keeping mindful of hardship and difficulty. If one can maintain the attitude of hardship and self-restraint, neither arrogant nor complacent, one can avoid blame.

II. Analysis of line position.

Initial Nine, yang in a yang position, is properly placed. Yet it occupies the very bottom of the hexagram — the beginning of Great Possession.

At the beginning of Da You, what one possesses is still little — like the initial founding of an enterprise. This is the time to be most cautious; one must not become smug merely because one bears the name of Great Possession.

Initial Nine has no proper correlate above (it shares yang nature with Nine in the Fourth, so they do not correlate); hence "no involvement." Without involvement above, one is not drawn into the complications of affairs; hence "no harm."

III. Why "if one remains mindful of difficulty, there will be no blame"$20

This is the critical point. In the time of Da You, everyone takes delight in abundance — why must Initial Nine alone practice "difficulty"$21

Because at the beginning of Da You, the foundation is not yet firm. Though nominally Great Possession, the actual possessions are minimal. If at this point one already assumes the airs of Great Possession and becomes arrogant and complacent, disaster will certainly follow. Only by maintaining the attitude of difficulty and self-restraint — knowing that founding is not easy, knowing that preservation is harder still — can one lay a stable foundation at the beginning of Great Possession.

This resonates with the spirit of the Shangshu — Wu Yi (Against Idleness). The Duke of Zhou admonished King Cheng: "Alas! Let the noble person never be idle. First know the difficulty of farming, then take ease." One who takes ease without knowing difficulty will certainly fail; only one who knows difficulty may afterward take ease. Initial Nine's "if mindful of difficulty, no blame" is precisely this meaning.

IV. The Xiao Xiang Zhuan's explanation.

The Xiao Xiang Zhuan (Commentary on the Small Image) says: "Da You Initial Nine — no harm in non-involvement."

This states that Initial Nine avoids harm precisely because it is at the beginning of Da You and does not engage with those above. No engagement means no harm; no involvement means no disorder. This is the key to preserving oneself in the world.

V. Historical parallel.

Consider the Zhou people at the founding of their state. Gugong Danfu (the Ancient Duke) first dwelt in the land of Bin, then moved below Mount Qi — at the very beginning of founding, possessing little. Yet the Ancient Duke maintained the attitude of difficulty and self-restraint, diligently cultivating virtuous governance. The Shijing — Da Ya — Mian says: "The Ancient Duke Danfu, came at dawn on horseback. Along the western bank, down to the foot of Qi. Together with the Lady Jiang, they came to survey a dwelling place." Though the Ancient Duke harbored the ambition of founding a state, he acted with caution, not competing with powerful neighbors, managing his enterprise with the heart of hardship. This perfectly accords with Initial Nine's "no harm in non-involvement; mindful of difficulty, no blame."

Section 2: The Line Statement of Nine in the Second Place

"Nine in the Second: A great cart for loading. There is somewhere to go. No blame."

I. Textual interpretation.

"A great cart for loading" (da che yi zai) — "da che" is a great cart capable of bearing heavy loads. "Yi zai" means using it to load things. Nine in the Second, yang-firm and centrally placed, is like a great cart capable of bearing heavy loads — equal to great responsibilities.

"There is somewhere to go" (you you wang) — "you" means "a place." One has somewhere to proceed, something to accomplish.

"No blame" — one's actions being proper, there will be no fault.

II. Analysis of line position.

Nine in the Second, yang in a yin position, is not properly placed in terms of line-position correspondence. Yet it occupies the center of the lower trigram, possessing the virtue of centrality. Moreover, Nine in the Second corresponds with Six in the Fifth — the most important correlative relationship in the Da You hexagram.

Nine in the Second is the central line of the lower trigram Qian, possessing the virtue of firmness and centrality. Qian symbolizes the great cart (Qian represents metal, roundness, and the great cart); Nine in the Second at the center of Qian perfectly matches the "great cart" image.

III. Why can Nine in the Second be "a great cart for loading"$22

Nine in the Second's ability to bear heavy loads like a great cart rests on several factors:

First, firmness and strength. Nine in the Second is a yang line — with the substance of yang firmness comes the power to bear loads.

Second, central position and measure. Nine in the Second occupies the center of the lower trigram — neither biased nor partial, possessing the virtue of upright centrality. Loading a cart requires balance; imbalance causes toppling.

Third, correspondence with Six in the Fifth above. With a wise sovereign's trust above and firmness of talent below, ruler and minister are well-matched — hence great responsibility can be borne without hindrance.

This is like a worthy minister receiving a mandate from a wise sovereign, bearing great responsibility, executing it with firm and centered virtue — nothing beyond one's capacity.

IV. What does "there is somewhere to go; no blame" mean$23

Since Nine in the Second is like a great cart able to bear heavy responsibility, having somewhere to proceed carries no blame. This says Nine in the Second is not merely capable of guarding but also of acting. Guarding that contains initiative, stillness that contains movement — this is the virtue of Nine in the Second.

Yet why does it not say "auspicious" (ji) but merely "no blame" (wu jiu)$24 Because Nine in the Second, though combining talent and virtue, occupies the minister's position, not the sovereign's. For a minister, the highest standard is "no blame" — one must not exceed one's station in seeking fortune. Fulfilling one's appointed duty, completing the task one was loaded with — this is "no blame." Such was the righteousness of sovereign and minister in pre-Qin times.

V. The Xiao Xiang Zhuan's explanation.

The Xiao Xiang Zhuan says: "A great cart for loading — accumulated centrality prevents ruin."

The four characters "accumulated centrality prevents ruin" (ji zhong bu bai) are supremely apt. "Accumulated centrality" means the accumulation of centered, upright virtue. Because one has inwardly accumulated the virtue of centered uprightness, one can bear heavy responsibility without breaking. This is to say that inner fullness determines outer load-bearing capacity.

Why does "accumulated centrality" prevent "ruin"$25 Because centered virtue is like a cart's axle — when the axle is firm, the cart does not break. When centered virtue is full, heavy burdens cannot bend one.

VI. Historical parallel.

Consider Yi Yin assisting King Tang of Shang. Yi Yin was a servant-escort from the state of You Shen, who spoke to Tang through the analogy of cooking. Tang recognized his worthiness and entrusted him with governance. Yi Yin, with his firm and centered virtue, assisted King Tang in conquering Jie and establishing the Shang — a paradigm of "a great cart for loading."

The Mengzi — Wan Zhang Shang relates Yi Yin's words: "Heaven, in giving birth to these people, causes those who know first to awaken those who know later, and those who are first awakened to awaken those who are later awakened. I am one among Heaven's people who has awakened first; I shall use this Way to awaken these people." Yi Yin took upon himself the responsibility of being the first to awaken — like a great cart assuming its great load. This is precisely the image of Nine in the Second.

Likewise the Duke of Zhou assisting King Cheng, serving as regent for seven years, campaigning in the south and north, creating the rites and music — none under heaven bore a heavier burden. Yet the Duke of Zhou always acted with a centered heart, never arrogant or self-important, ultimately accomplishing the great enterprise and returning governance to King Cheng. This too is a clear proof of "a great cart for loading; accumulated centrality prevents ruin."

Section 3: The Line Statement of Nine in the Third Place

"Nine in the Third: A duke makes offering to the Son of Heaven. A petty person cannot do this."

I. Textual interpretation.

"Duke" (gong) — the honorific title of a feudal lord. Among the five ranks of ancient nobility — duke, marquis, earl, viscount, baron — "duke" is the most honored. Here "duke" broadly refers to any high-ranking, virtuous minister or lord.

"Makes offering to the Son of Heaven" (yong heng yu tianzi) — The character "heng" has two readings: one as "xiang," meaning to feast or make offerings at an audience; one as "heng," meaning success or penetration. Most pre-Qin classical scholars consider this "heng" should be read as "xiang" — a feudal lord making offerings at audience with the Son of Heaven.

"Makes offering to the Son of Heaven" means presenting tribute to the Son of Heaven at audience. Lords and ministers present their possessions to the Son of Heaven, sharing the fruits of Great Possession together.

"A petty person cannot do this" (xiao ren fu ke) — "fu ke" means "cannot." "Xiao ren" refers to persons of meager virtue and low station. A petty person cannot perform this act of a duke offering to the Son of Heaven.

II. Analysis of line position.

Nine in the Third, yang in a yang position, is properly placed. It occupies the topmost line of the lower trigram Qian, the extreme of the lower trigram. Nine in the Third stands at the boundary of upper and lower, like a feudal lord positioned between the Son of Heaven and the common people.

III. Why does Nine in the Third "make offering to the Son of Heaven"$26

In the time of Da You, the world is flourishing. Nine in the Third, with firm and correct virtue at the top of the lower trigram, possesses abundant resources and achievements. Yet what Nine in the Third possesses is not private — it should be presented "in offering to the Son of Heaven," shared with the state and offered upward.

This accords with pre-Qin institutions. The Zhouli records that feudal lords had the ritual of court audience, attending the Son of Heaven annually or every few years to present regional tribute. The Liji — Wang Zhi says: "The feudal lords' duty to the Son of Heaven: every year a minor embassy, every three years a major embassy, every five years a court audience." During audience, feudal lords presented products of their lands to the Son of Heaven, and the Son of Heaven reciprocated with gifts. This is the institutional background of "a duke makes offering to the Son of Heaven."

IV. Why "a petty person cannot do this"$27

This statement carries deep significance. Why can a petty person not perform this$28

First, the petty person lacks virtue. Offering to the Son of Heaven is not merely material tribute but spiritual submission. It requires utmost sincerity and reverent virtue. The petty person, harboring selfish motives and ignorant of public duty, cannot perform this.

Second, the petty person lacks magnanimity. In the time of Great Possession, with abundance everywhere, the petty person sees profit and forgets duty, unwilling to offer possessions to the public — hence cannot perform this.

Third, the petty person lacks standing. "Offering to the Son of Heaven" is the affair of dukes and ministers; the petty person's station is too low for such a great rite.

Yet the deeper meaning of "petty person" here is: anyone whose heart is narrow and who cannot take all-under-heaven as public concern is a "petty person." Even if one occupies Nine in the Third's position, if one's heart is that of a petty person, one still "cannot" make offering to the Son of Heaven. This has no necessary relation to the height of one's position; the key lies in the breadth of one's heart.

V. The Xiao Xiang Zhuan's explanation.

The Xiao Xiang Zhuan says: "A duke makes offering to the Son of Heaven — a petty person would bring harm."

"A petty person would bring harm" — if a petty person occupies this position and cannot offer to the Son of Heaven, but instead uses a selfish heart to hoard possessions, this becomes harmful. The warning is most urgent. Throughout history, how many powerful ministers possessed great authority and wealth yet failed to serve the public and observe the law, ultimately falling to ruin — all clear lessons of "a petty person cannot do this."

VI. Historical parallel.

Consider the initial enfeoffment of the early Zhou. After King Wu conquered Yin, he enfeoffed lords on a grand scale. The Duke of Zhou was enfeoffed in Lu, Grand Duke Tai in Qi, the Duke of Shao in Yan, and Viscount Kang in Wei. Each lord had his state, his land and people, yet all honored the Son of Heaven as supreme, regularly attending court and presenting tribute. This was precisely the institutional practice of "a duke makes offering to the Son of Heaven."

The Zuozhuan — Duke Zhao Year 13 records Shu Xiang's words: "When the lords were enfeoffed, they all received their emblems of authority from the royal house, to stabilize their altars of soil and grain." The lords' "possession" originally came from the Son of Heaven's "granting." Therefore the lords' Great Possession should be repaid by offering to the Son of Heaven. Such was the moral reasoning of pre-Qin feudalism.

Section 4: The Line Statement of Nine in the Fourth Place

"Nine in the Fourth: It is not overbearing. No blame."

I. Textual interpretation.

"It is not overbearing" (fei qi peng) — This phrase is the most debated, with long-standing disagreements.

"Fei" equals "not." The character "peng" has been interpreted variously:

One view holds "peng" is a loan for "pang" (side/partisan): "fei qi peng" means "not taking sides," not relying on others.

Another holds "peng" means "grand/imposing": "fei qi peng" means not displaying one's grandness, not presuming upon one's imposing stature.

Another holds "peng" is cognate with "peng" (to swell): "fei qi peng" means not swelling up, not becoming arrogant.

Yet another holds "peng" is the sound of drums. "Fei qi peng" means not beating drums to attract attention.

Synthesizing these views, I believe "fei qi peng" most fittingly means "not presuming upon one's grandness, not being arrogant or showy." Nine in the Fourth, in the time of Da You, holds a high position close to the sovereign. If it were arrogant and self-aggrandizing, it would inevitably attract envy and disaster. Only by being able to "not be overbearing" — not boasting of one's imposing status — can one avoid blame.

II. Analysis of line position.

Nine in the Fourth, yang in a yin position, is not properly placed. It occupies the lowest line of the upper trigram Li, in the fourth position — the position closest to the sovereign, the extreme of the minister's station.

Nine in the Fourth's situation is most delicate. Above is Six in the Fifth, the sovereign — yielding in the place of honor; below are three yang lines: Initial Nine, Nine in the Second, and Nine in the Third. Nine in the Fourth, a firm minister close to a yielding sovereign — if arrogant and overbearing, there is the suspicion of pressuring the sovereign, and disaster must follow.

Therefore Nine in the Fourth's essential principle is "not overbearing": restraining one's edge, maintaining self-effacing humility, not using one's firmness to dominate the yielding sovereign.

III. The Xiao Xiang Zhuan's explanation.

The Xiao Xiang Zhuan says: "Not overbearing, no blame — through clear discernment."

"Through clear discernment" — Nine in the Fourth's ability to be "not overbearing" and avoid blame comes from its capacity for clear discernment of the situation. Nine in the Fourth sits within the upper trigram Li; Li means brightness — hence the virtue of "clear discernment." To clearly discern the delicacy of one's circumstances, knowing when to advance and when to retreat, when to be firm and when to yield — this requires great wisdom.

IV. Historical parallel.

The finest example is Guan Zhong serving as chancellor of Qi. Guan Zhong assisted Duke Huan of Qi, uniting the lords nine times, rectifying all under heaven — his achievements were immense. Yet Guan Zhong consistently stayed within the bounds of a minister's duty, never becoming arrogant on account of his great merit.

The Lunyu — Xian Wen records the Master's assessment of Guan Zhong: "Guan Zhong served as chancellor to Duke Huan, hegemon over the feudal lords, uniting and rectifying all under heaven — the people to this day receive his benefactions. Were it not for Guan Zhong, we would be wearing our hair loose and folding our robes to the left." Guan Zhong's merit was enormous, yet he was able not to exceed the bounds of a minister's propriety — a fine example of "not overbearing."

However, Guan Zhong also had the extravagances of "three households," "the raised platform," and "the screened gate" — this being the "overbearing" side that later generations criticized. From this one can see how difficult "not overbearing" truly is.

Section 5: The Line Statement of Six in the Fifth Place

"Six in the Fifth: Its sincerity reaches out to all, awe-inspiring. Auspicious."

I. Textual interpretation.

"Its sincerity" (jue fu) — "jue" means "its"; "fu" means sincerity and trustworthiness. Six in the Fifth transforms all under heaven through the virtue of sincerity.

"Reaches out to all" (jiao ru) — describes the appearance of mutual interaction and communication. Six in the Fifth uses the virtue of sincerity to interact with all people under heaven — above and below communing, hearts meeting hearts.

"Awe-inspiring" (wei ru) — describes the appearance of having dignity. Though Six in the Fifth rules with yielding gentleness, it naturally possesses its own authority. This is not the authority of coercion but the authority of virtue. When one moves others through sincerity, they naturally develop a sense of reverence — dignified without anger.

"Auspicious" (ji) — greatly fortunate.

II. Analysis of line position.

Six in the Fifth, yin in a yang position, is not properly placed by correspondence. Yet it is the master line of the entire hexagram — the sovereign's line.

Six in the Fifth is the core of hexagram Da You; the success or failure of the entire hexagram depends on this line. Six in the Fifth, a single yielding line among five firm ones, yin in the place of honor — perfectly matches the Tuan Zhuan's description: "the yielding has attained the place of honor, great and central, with above and below responding to it."

Six in the Fifth properly corresponds with Nine in the Second — firmness and yielding complementing each other, sovereign and minister well-matched. This is the key to Great Possession.

III. "Its sincerity reaches out to all" — how is this achieved$29

Six in the Fifth, yielding in the place of honor, governs the five firm lines not by force but through the power of sincere trust. This is the crucial wisdom of Six in the Fifth.

The Lunyu — Wei Zheng records the Master's words: "A person without trustworthiness — I do not know how that is possible. A great cart without a yoke-bar, a small cart without a collar-bar — how could it go anywhere$30" Trust is the foundation of one's standing among people and the basis of governing a state.

The Zhongyong (Doctrine of the Mean) says: "Sincerity is the Way of Heaven; making oneself sincere is the Way of humanity. The sincere person hits the center without effort, apprehends without deliberation, and naturally embodies the middle way — this is the sage."

And Master Meng (Mengzi — Li Lou Shang) says: "Sincerity is the Way of Heaven; striving for sincerity is the Way of humanity. One who is perfectly sincere and yet fails to move others — that has never happened; one who is insincere and yet moves others — that too has never happened." Perfect sincerity moves people; thus Six in the Fifth's "sincerity reaching out to all" moves the five yang lines through perfect sincerity, causing them to open their hearts and return in allegiance.

IV. Whence comes "awe-inspiring"$31

The Lunyu — Zi Lu: "If his own person is correct, things proceed without commands being issued; if his own person is not correct, though commands be issued, they are not followed." Six in the Fifth, through the virtue of utmost sincerity, sets its own person right — then things proceed without commands, and dignity arises without anger.

Why can sincerity generate dignity$32 Because the sincere person cannot be deceived. When people know their sovereign is utterly sincere and cannot be deceived, they naturally develop a sense of awe. From this awe comes dignity. This is entirely different from the "authority" of intimidation — it is the natural "authority" that arises from virtuous influence.

This resonates with the Laozi, Chapter 17: "The best (tai shang) — the people below merely know they exist. Next best — they love and praise them. Next — they fear them. Next — they revile them. Where trust is insufficient, there will be distrust. How sparing were their words! When the work was done and affairs complete, the hundred surnames all said: 'We did it ourselves naturally.'" Six in the Fifth's authority of "ease without defensiveness" perfectly matches the level of "the best — the people below merely know they exist."

V. The inevitability of "auspicious."

Among the six lines, only Six in the Fifth is declared "auspicious." Other lines speak of "no blame," "not blameworthy," or "nothing unfavorable" — only Six in the Fifth receives the pure "auspicious." This is because Six in the Fifth is the master of the entire hexagram, the core of Great Possession; its auspiciousness is the auspiciousness of the whole.

VI. The Xiao Xiang Zhuan's explanation.

The Xiao Xiang Zhuan says: "Its sincerity reaching out to all — trust reveals the will. The auspiciousness of being awe-inspiring — ease without defensiveness."

"Trust reveals the will" — Through the virtue of trust, the inner will is revealed and expressed. Six in the Fifth's sincerity is not a false performance but the natural expression of a true heart.

"Ease without defensiveness" — Six in the Fifth's authority comes from a character of ease and affability, not from a mind of vigilance and suspicion. Treating people with an easy heart, needing no defensiveness, yet naturally possessing dignity — this is the highest level of "authority."

VII. Historical parallel.

The finest example is Emperor Shun. The Shangshu — Shun Dian records Shun's virtue: "Profoundly wise, cultured and bright, warm and respectful, genuinely sincere." Shun, with his warm and respectful virtue, occupied the Son of Heaven's position, and all under heaven returned in allegiance.

And the Lunyu — Wei Ling Gong records the Master's words: "Was not Shun one who governed by non-action$1 What did he do$2 He simply composed himself reverently, facing south." Shun's governing of the world was through non-action — composing himself reverently and facing south. This is the supreme paradigm of Six in the Fifth's "sincerity reaching out to all, awe-inspiring."

Section 6: The Line Statement of Top Nine

"Top Nine: From Heaven it is blessed. Auspicious, nothing unfavorable."

I. Textual interpretation.

"From Heaven it is blessed" (zi tian you zhi) — Assistance coming from Heaven.

"Auspicious, nothing unfavorable" (ji wu bu li) — greatly auspicious with nothing unfavorable. This is one of the most fortunate line statements among the sixty-four hexagrams.

II. Why can Top Nine receive Heaven's blessing$3

The Xici Shangzhuan records the Master's words explaining this line:

"The Master said: 'You (blessed) means aided. What Heaven aids is compliance. What people aid is trustworthiness. One treads the path of trust and thinks of compliance, and moreover esteems the worthy. Therefore from Heaven it is blessed — auspicious, nothing unfavorable.'"

"What Heaven aids is compliance" — what Heaven assists are those who comply with the Way of Heaven.

"What people aid is trustworthiness" — what people assist are those who have sincerity and trust.

"One treads the path of trust and thinks of compliance" — one physically practices the way of trust, and in one's heart constantly contemplates compliance with heavenly principle.

"And moreover esteems the worthy" — and additionally one reveres and honors the worthy and capable.

The Master's words dissect the reason for Top Nine's blessing with supreme thoroughness. Heaven's blessing is not an unconditional gift but a conditioned response. The conditions are three: first, trust; second, compliance; third, esteeming the worthy.

III. Why does the extreme of flourishing not decline$4

Because Top Nine, though at the extreme of Da You, guards itself through the three virtues of trust, compliance, and esteeming the worthy. The extreme of Da You is not the extreme of overflowing fullness but the extreme of virtuous conduct. When virtuous conduct reaches its extreme, the Way of Heaven aids it — there is no limit.

This resembles what the Laozi, Chapter 9, says: "To hold and fill to the brim — better to have stopped in time. ... Wealth and honor with arrogance — this brings its own calamity. When the work is done and fame achieved, to withdraw — this is the Way of Heaven." Yet Top Nine differs in that its "possession" is not "fullness," its "flourishing" is not "arrogance." Possessing without being full, flourishing without being arrogant, guarding with trust, compliance, and esteeming the worthy — this is why the Way of Heaven blesses.

IV. "From Heaven it is blessed" and the Heaven-humanity relationship.

The Shangshu — Tang Gao says: "The Way of Heaven blesses the good and brings calamity upon the profligate." The Zuozhuan — Duke Xi Year 5 records Gong Zhiqi's words: "Ghosts and spirits do not simply favor people — they depend only upon virtue." And quotes the Zhou Shu: "August Heaven has no favorites; it assists only the virtuous."

Da You Top Nine's "from Heaven it is blessed" perfectly accords with "August Heaven has no favorites; it assists only the virtuous."

However, Master Xun maintained: "The operations of Heaven proceed with constancy — they do not exist for Yao, nor do they perish for Jie" (Xunzi — Tian Lun), arguing that the Way of Heaven operates naturally without favoring based on human conduct. From this perspective, "from Heaven it is blessed" means that by acting in accordance with the natural principles of the Way of Heaven, one naturally achieves auspicious outcomes.

Though the two understandings differ, their conclusion is the same: those who follow the Way of Heaven and cultivate virtue achieve favorable results. This is the consensus of pre-Qin thought.

V. Historical parallel.

The finest example is King Wen. The Shangshu — Wu Yi records the Duke of Zhou's words: "King Wen dressed humbly, devoting himself to the works of peace and the works of the field. Gentle, kind, reverential, and respectful, he cherished and protected the small people, showing kindness to widowers and widows. From dawn until past midday, he did not have leisure to eat — using all this to harmonize all the people."

King Wen accumulated virtue in this way and ultimately received Heaven's mandate — two-thirds of the realm were his. This is clear evidence of "from Heaven it is blessed — auspicious, nothing unfavorable."

Also Emperor Yao. The Shangshu — Yao Dian says: "Examining antiquity, we find Emperor Yao ... reverential, bright, cultured and thoughtful, sincerely calm; truly respectful and capable of yielding. His radiance covered the four quarters and reached to heaven above and earth below." Emperor Yao's virtue combined all three — trust, compliance, and esteeming the worthy — hence he could "cover the four quarters and reach to heaven above and earth below." This is Heaven's blessing at its utmost.