A Study of the Structure, Philosophical Principles, and Philosophy of Hexagram Huo Tian Da You (Fire over Heaven, Great Possession)
This article systematically investigates the fourteenth hexagram of the Yijing, 'Fire over Heaven — Great Possession' (Huo Tian Da You), analyzing its trigram structure of Li above Qian below, elucidating the rich connotations of 'Great Possession,' and drawing upon pre-Qin literature to expound the principle of 'one yielding line in the place of honor, five firm lines responding to it' — the way of grand virtue and great enterprise — revealing its profound significance in ancient political philosophy.
Chapter Six: A Comparative Study of Hexagram Da You and Pre-Qin History
Section 1: Emperor Yao's Governance and the Image of Da You
Emperor Yao's governance perfectly accords with Da You: "yielding attaining the place of honor" (reverent, bright, cultured, capable of yielding), "great centrality" (from harmonizing kinship to concording the myriad states), "above and below responding" (the people transformed to concordance), "firm and bright" (combining cultured wisdom with decisive action), "responding to Heaven and acting with the time" (reverently giving the people their seasons), and "curbing evil and promoting good" (raising Shun, banishing the Four Criminals).
Section 2: King Wen's Virtue and the Way of Da You
King Wen embodied "yielding attaining the place of honor" (careful and reverent, possessing two-thirds yet serving Yin), "great centrality" (not using loud voice or fierce look), "sincerity reaching out to all, awe-inspiring" (solemn and reverent, all under heaven returning through virtue), and "from Heaven it is blessed" (King Wen on high, shining in Heaven, the mandate made new).
Section 3: King Wu's Conquest of Yin and the Realization of Da You
King Wu completed the enterprise of Great Possession. His campaign was "reverently executing Heaven's punishment" — responding to Heaven and acting with the time. After conquest, his governance — establishing ranks by worthiness, being sincere in trust, honoring virtue — everywhere accorded with Da You's spirit.
Section 4: The Duke of Zhou's Regency and the Preservation of Da You
The Duke of Zhou exemplified "not overbearing" (calling himself "the little one"), created rites and music (institutionalizing "curbing evil and promoting good"), and returned governance to King Cheng (not claiming Great Possession as private). Great Possession is not private possession but public possession.
Section 5: The Rise and Fall in the Spring and Autumn Period
Duke Huan of Qi achieved hegemony by according with Da You's way (trusting Guan Zhong, honoring the Zhou king), but failed to preserve it by employing three petty men. Duke Wen of Jin's nineteen-year exile matched "mindful of difficulty, no blame." King Zhuang of Chu's three years of silence matched "no harm in non-involvement."
Section 6: Divination Examples in the Zuozhuan and Guoyu
The Zuozhuan — Duke Xi Year 25 records "Da You changing to Kui" — the Nine in the Third line moving. Diviner Yan interpreted: "A duke makes offering to the Son of Heaven. Victorious in battle and then feasted by the king — what greater fortune!" Duke Wen subsequently restored King Xiang and defeated Chu — perfectly verifying the divination.