Structural Analysis, Meaning, and Philosophical Inquiry of the Hexagram Huotian Dayou (Fire Over Heaven)

Section 3: King Wu’s Conquest of Yin and the Realization of Da You

The conquest of Yin by King Wu can be seen as the historical process of realizing the ideal of the Dao of Da You.

I. King Wu Inheriting the Enterprise of Da You.

King Wen laid the foundation for the Dao of Da You; King Wu completed the enterprise of Da You. The Shangshu, Tai Shi Shang, records King Wu’s oath: "The sovereign is the parent of Heaven, Earth, and all creatures; man is the spiritual essence of all creatures. If the ruler is truly enlightened, he is the chief among men, the parent of the people" (惟天地万物父母，惟人万物之灵。亶聪明，作元后，元后作民父母).

King Wu regarded Heaven and Earth as the parents of all things, and man as the spiritual essence of all creatures, and the chief ruler as the parent of the people. This is the highest ideal of governance in Da You: the Son of Heaven acting as parent to the people, nurturing them with the virtue of Great Possession.

II. The Battle of Muye and the Decision of Da You.

The Shangshu, Mu Shi, records King Wu’s oath: "Now the King of Shang, Zhou, follows the words of his women, neglecting the sacrifices to his ancestors, refusing to answer the calls of his brethren; he honors and advances the culprits and fugitives from the four quarters, making them his high officials and great ministers. They are abusive to the common people and practice wickedness in the city of Shang. Now, I, Fa, am merely executing Heaven’s punishment with reverence" (今商王受，惟妇言是用，昏弃厥肆祀，弗答；昏弃厥遗王父母弟，不迪，乃惟四方之多罪逋逃是崇是长，是信是使，是以为大夫卿士。俾暴虐于百姓，以奸宄于商邑。今予发，惟恭行天之罚).

King Wu’s campaign against Zhou was not for selfish desire, but for "reverently executing Heaven’s punishment." This accords with the meaning of "responding to Heaven and acting timely" in Da You. The Dao of Heaven punishes the guilty, and King Wu followed this Dao in his punitive action—this is "responding to Heaven." Zhou’s tyranny reached its limit, and the Heavenly Mandate was due to shift; King Wu rising at this time is "acting timely."

Moreover, King Wu’s conquest of Yin aligns with the spirit of Da You’s "stopping evil and promoting good." Zhou’s wickedness was known to all; Zhou’s virtue was welcomed by the four quarters. King Wu stopped the evil of Zhou and promoted the good of the Zhou, this is the action of Da You.

III. The Structure of Da You after the Conquest of Yin.

After King Wu conquered Yin, the realm submitted to Zhou, and the House of Zhou attained great possession of the realm. This structure perfectly matches the entirety of the Da You hexagram.

The Shangshu, Wu Cheng, records King Wu’s policies: "There are five ranks of nobility, and three grades of territorial division. Officials are appointed according to worth, and positions according to ability. The five teachings are emphasized for the people, focusing on food, mourning, and sacrifice. Sincerity and righteousness are made prominent, virtue is exalted and merit rewarded" (列爵惟五，分土惟三。建官惟贤，位事惟能。重民五教，惟食丧祭。惇信明义，崇德报功).

"Five ranks of nobility" (列爵惟五)—establishing the five ranks of nobility creates order. "Officials are appointed according to worth" (建官惟贤)—employing the worthy aligns with the meaning of "honoring the worthy" (shang xian) in Upper Nine. "Sincerity and righteousness are made prominent" (惇信明义)—emphasizing sincerity and clarifying righteousness. This aligns with the meaning of "sincerity mutually felt" in Six Five. "Exalting virtue and rewarding merit" (崇德报功)—This is one aspect of "stopping evil and promoting good."

King Wu’s governance everywhere adhered to the spirit of the Da You hexagram. It can be called the historical practice of the Dao of Da You.