Here is the English version of the article, complete with supplemented metadata (Front Matter).

title: 'Fire over Heaven (Da You): Abundance, Kingship, and the Mandate of Heaven from a Pre-Qin Perspective' description: 'An in-depth analysis of the Da You hexagram through the lens of paleography and Zhou Dynasty history. Exploring the original theology of "Great Possessing," the political structure of the hexagram, and the philosophical ladder from commoner to the Son of Heaven.' date: '2026-01-29' authors: 'Xuanji Editorial Team' tags: 'I Ching', 'Pre-Qin', 'Da-You', 'Political'

Chapter 1. Etymology and Origins: The Primordial Theology of "Da You"

Before entering the text of the Zhouyi (Book of Changes), we must return to the linguistic environment of the Pre-Qin period. Through paleography (study of ancient writing) and archaeology, we can reconstruct the original imagery of the two characters "Da You" (大有).

1.1 Paleographic Analysis of "You" (有)

"You" (有) is the key to interpreting this hexagram. In modern Chinese, it simply denotes existence or possession. However, in the Shang Dynasty and early Western Zhou, the character carried strong connotations of sacrifice and agriculture.

Character Form: In Oracle Bone Script (e.g., Heji 2345) and Bronze Inscriptions (e.g., Da Yu Ding), the original form of "You" was written as "𠂇" (yòu), resembling a hand. Later, a symbol for "meat" or "moon" was added beneath it, forming "有". Xu Zhongshu points out in the Oracle Bone Dictionary that "You" originally depicted "holding meat with a hand," signifying offering food, urging someone to eat, or bestowing gifts. It extended to mean the meat (mince) used in sacrifices.
Harvest and Theocracy: In an agrarian society, meat is only available after a good harvest, and only with meat can one offer sacrifices to ancestors and the High God (Shangdi). Therefore, "You" is not merely "owning wealth"; its underlying logic is "acquiring the capacity to offer sacrifices to the gods through a bountiful harvest."
"You" (有) and "You" (又/佑): In unearthed bamboo and silk manuscripts (such as the Mawangdui Silk Texts), "You" is often interchangeable with "You" (又), meaning assistance or divine protection. This suggests that "Da You" implies not only human possession of objects but also Heaven's assistance to humanity.

1.2 The Pre-Qin Semantics of "Da" (大)

In Oracle Bone Script, "Da" (大) depicts the frontal view of a standing "Great Man." In the system of the Zhouyi, "Da" often specifically refers to Yang energy (Qi), the Noble Man (Junzi), and the Kingly Way.

Great Possession vs. Small Possession: There is no "Small Possession" hexagram in the I Ching, but there is "Small Taming" (Xiao Chu). Here, "Da" modifies "You," implying that this "possession" is not the private property of a single household, but the public wealth of the world, symbolizing royal power. The Sequence of the Hexagrams states: "He who possesses fellowship with men will find that things gather round him; hence there follows the hexagram of Da You." This indicates that "Da You" follows "Tong Ren" (Fellowship with Men) and represents a massive aggregation of political territory and resources resulting from the unification of people's hearts.

1.3 The Holistic Imagery of "Da You"

Combining the above evidence, "Da You" paints a specific picture in the subconscious of the Zhou people: On a crisp autumn day (Li/Fire above), with golden sunlight bathing the earth (Qian/Heaven below), the Son of Heaven stands in the ancestral temple, holding abundant sacrificial offerings (You), reporting the harvest and stability to the High God.

This is a moment representing the pinnacle of Sacred Kingship.

Chapter 2. Imagery and Structure: The Cosmic Schema of Li over Qian

The philosophy of the Zhouyi is a philosophy of images and numbers. The structural imagery of the Da You hexagram (䷍) is unique and contains profound political metaphors.

2.1 Li Above, Qian Below: The Sun in the Mid-Sky

The Upper Trigram (Outer) is Li (☲): Li represents fire, the sun, lightning, civilization, armor, and the middle daughter. In terms of timing, it represents summer or high noon.
The Lower Trigram (Inner) is Qian (☰): Qian represents heaven, vigor, the sovereign, the father, jade, and gold.
The Image (Da Xiang): "Fire in heaven above: The image of Great Possessing." This is a magnificent scene. The sun hangs high in the sky, illuminating all things. The sun's brilliance is unbiased; it shines on high mountains and deep valleys alike. This symbolizes that the ruler's virtue should be transparent, just, and far-reaching, like the sun.

2.2 The Order of Hard and Soft: One Soft Ruling Five Hard

The auspicious nature of the Da You hexagram lies in its line structure.

** The Supreme Position of Six-in-the-Fifth**: The hexagram contains only one Yin line (the 5th line), occupying the ruler's position. The other five lines are all Yang.
Softness Controlling Hardness; Emptiness Receiving Fullness: The five Yang lines symbolize all the talented men, wealth, and power in the world. The single Yin line symbolizes the monarch.
- In Pre-Qin political philosophy, this represents the highest state of "Wu Wei" (Action through Inaction). The ruler does not need to be physically stronger (Yang) than his ministers; the ruler needs humility (Soft/Centered) to accept and contain all the rigid Yang talents.
- Correspondence: The Fifth Yin corresponds with the Second Yang. The Second Yang is strong and centered, representing powerful feudal lords or ministers in the realm. The Fifth Yin is receptive and humble, while the Second Yang is loyal. This represents the perfect meeting of ruler and minister.

2.3 Structural Relationships

Inverse Hexagram (Zong): Tong Ren (Heaven over Fire). Tong Ren is "going out to make friends and gather strength"; Da You is "enjoying the results after gathering." They are two sides of the same coin. Tong Ren is entrepreneurship; Da You is maintaining success.
Opposite Hexagram (Cuo): Bi (Water over Earth). The Bi hexagram emphasizes intimate attachment and union, while Da You emphasizes widespread illumination.

Chapter 3. Textual Interpretation: The Judgement

The Judgement: Da You (Great Possessing). Supreme success (Yuan Heng).

This is one of the few exceedingly concise and entirely auspicious judgements in the Zhouyi. The words "Yuan Heng" carry immense weight.

3.1 The Political Theology of "Yuan" (元)

Yuan: Origin, greatness, the head of goodness. In the Gongyang commentary of the Spring and Autumn Annals, "Yuan" represents the beginning of the Kingly Way.
The "Yuan" in Da You implies that this abundance possesses foundational legitimacy. It is not wealth obtained through plunder (like war), but accumulated naturally by following the Heavenly Dao.

3.2 The Sociological Meaning of "Heng" (亨)

Heng: Smooth passage, successful sacrifice receiving blessings.
Only when materials are extremely abundant, roads are unobstructed, and communication between superiors and inferiors is smooth can it be called "Heng."
Tuan Zhuan (Commentary on the Judgement): "His virtue is firm and strong, yet civilized. He responds to heaven and acts according to the time. Therefore, there is supreme success."
- Firm and Strong (Qian): Inner strength, not weak.
- Civilized (Li): Outer refinement and ritual, not barbaric.
- Responds to Heaven: The Fifth Yin occupies the honored position and follows the Dao of Heaven.
- Acts according to Time: Administering according to the seasons and agricultural calendar. These four points were the core standards for self-cultivation and governance for Zhou dynasty nobility. Pre-Qin Confucians particularly valued the balance of "Wen" (refinement) and "Zhi" (substance); Da You is the exemplar of being "well-mannered and substantial" (Wen Zhi Bin Bin).

Chapter 4. Line Analysis: The Ladder from Commoner to Son of Heaven

The six lines of Da You vividly depict the process of how a person (or a state) handles wealth, power, and reputation. This is not just a divination text, but a treatise on Zhou Dynasty aristocratic political ethics.

4.1 Nine at the Beginning: No interaction with what is harmful (No Jiao Hai). There is no blame. If one remains conscious of difficulty, one remains without blame.

Original Meaning:
- No Jiao Hai: There are several interpretations. One is that "Jiao" (interaction) connects to "Jiao" (arrogance), meaning no arrogance. Another is literal interaction. In the Pre-Qin context, the First Nine is at the bottom, just beginning to possess wealth. As long as one is not involved in harmful entanglements of interest, there is no disaster.
- Difficulty (Jian): Hardship, vigilance.
Pre-Qin Ethical Analysis: The Zhouyi places great emphasis on "beginnings." The First Nine is the start of Great Possession. Although there are signs of development, the status is humble. "Remaining conscious of difficulty" reflects the Zhou people's consciousness of anxiety/sorrow (You Huan). King Wen said in the Great Treatise: "Did the makers of the Yi have anxiety$1" At the inception of possession, one can only preserve wealth by maintaining the vigilance one had during hard times. If one starts with luxury and indulgence, ruin is certain.

4.2 Nine in the Second Place: A big wagon for loading. One may undertake something. No blame.

Original Meaning:
- Big Wagon: In the Zhou vehicle system, ox carts were "big wagons" used for carrying goods; horse-drawn chariots were "small wagons" for people or war. The Rites of Zhou has strict regulations on this. "Big wagon for loading" symbolizes immense carrying capacity.
- Undertake something (You You Wang): Having a direction to go, implying a plan can be executed.
Political Metaphor: The Second Nine is a Yang line, dwelling in the center of the lower trigram (Central and Correct), corresponding to the Fifth Yin ruler. This symbolizes a minister of outstanding ability bearing a heavy burden. He is like a sturdy wagon capable of carrying the weight of the state (taxes, supplies, public will). In the Pre-Qin clan system, this is the image of a high minister receiving a mandate from the Son of Heaven to govern a fief and transport resources. Because he is centered and unbiased, despite the heavy load, he will encounter no blame wherever he goes.

4.3 Nine in the Third Place: A Prince offers it to the Son of Heaven. A small man cannot do this.

Original Meaning:
- Gong (Prince): Feudal lords, Dukes.
- Heng: Interchangeable with "Xiang" (享), meaning to offer sacrifice, pay tribute, or feast.
- Son of Heaven: The Zhou King.
- Small man cannot do this: A commoner or a person of low moral character is incapable (or would be harmed if they tried).
Ritual Archaeology: This line has immense historical value, directly reflecting the Western Zhou feudal tribute system. The Third Nine is at the top of the lower trigram (Qian), symbolizing the position of a feudal lord. He possesses vast wealth. What should he do$2 He cannot hoard it privately; he must "Offer it to the Son of Heaven." The Book of Rites (Wang Zhi) records the rituals of lords appearing before the King. This "Great Possession" must gain political legitimacy through circulation and tribute. Why can't a "small man" do this$3
1. Status: A commoner (small man) is not qualified to perform sacrifices or tributes of this level.
2. Virtue: A small man has a narrow capacity. If he possesses huge wealth, he will be crushed by it, or bring disaster upon himself due to stinginess (as the saying goes: "An innocent man gets into trouble because of the jade he carries").

4.4 Nine in the Fourth Place: He makes no display of his fullness (Fei Qi Peng). No blame.

Exegetical Difficulties:
- Fei: No, not.
- Peng: Interpretations vary.
  - Theory 1: Flourishing, domineering, arrogant (Wang Bi).
  - Theory 2: "Pang," meaning side/beside (ignoring others).
  - Theory 3 (Gao Heng): "Wang," meaning lame.
- Combining Pre-Qin contexts, we adopt the mainstream view: "Peng" refers to a state of being grand, ostentatious, and powerful.
Political Wisdom: The position of the Fourth Nine is dangerous ("Being close to the sovereign is like sleeping with a tiger"). He has entered the upper trigram and is right next to the Fifth Yin (the Ruler). Furthermore, the Fourth line is Yang, implying strength. If the Fourth Nine relies on his achievements to overshadow the master and acts arrogantly (Peng), he will surely die. "Makes no display of his fullness" means: Although he possesses great power, he does not act overbearingly and deliberately conceals his brilliance. This aligns with the Laozi concept of "retiring when the work is done" or "softening the glare" (He Guang Tong Chen). As a close minister, only through self-restraint can there be "no blame."

4.5 Six in the Fifth Place: His sincerity acts in interaction. He is full of dignity. Good fortune.

Original Meaning:
- Jue: His/Her.
- Fu (Sincerity): Trust, credibility (pictograph of a bird hatching an egg with its claws, implying certainty/faith).
- Jiao Ru: Interacting, heart-to-heart communication.
- Wei Ru: Dignified, majestic.
The Art of Kingship: This is the governing line of the hexagram, depicting the image of the ideal monarch.
1. Sincerity in interaction: The ruler governs not just by power, but by "trust/faith" connecting with subjects. Being a Yin line, the Fifth is humble, allowing it to "connect hearts" with the Second Nine and the other Yang lines.
2. Dignity: Although humble, the ruler is not weak or easily bullied. The monarch maintains their own dignity and majesty. Pre-Qin Dialectics: The application of Grace and Authority. "Interaction" is grace; "Dignity" is authority. Interaction without authority leads to disorder; authority without interaction leads to tyranny. The Fifth Six achieves balance, hence "Good Fortune."

4.6 Nine at the Top: He is blessed by Heaven. Good fortune. Nothing that is not advantageous.

Original Meaning:
- Blessing comes from Heaven; auspicious; everything goes smoothly.
Philosophical Elevation: This is one of the rare completely positive praises in the Zhouyi. Usually, the "Top Nine" implies a dragon that has flown too high and will have regrets (arrogance leads to falls). Why is the Top Nine of Da You so perfect$4 Confucius' explanation in the Great Treatise is the core: "To bless means to help. Heaven helps the one who is compliant (Shun); men help the one who is sincere (Xin). He walks in sincerity and thinks of compliance, and also respects the worthy. Hence: He is blessed by Heaven, good fortune, nothing that is not advantageous."
- Although at the extreme position, the Top Nine does not claim credit but respects the Fifth Six ruler ("respects the worthy").
- He complies with the Dao of Heaven (Shun) and keeps faith with people (Xin).
- At the peak of Great Possession, instead of falling into luxury and debauchery, one returns to the protection of the Mandate of Heaven. This represents the highest realm of "Unity of Heaven and Man."

Chapter 5. Historical Divination: "Da You" in Pre-Qin History

In Pre-Qin classics like the Zuo Zhuan and Guoyu, the appearance of the Da You hexagram is often linked to war, restoration of states, and the transition of royal power.

5.1 Case Study: Zuo Zhuan · 25th Year of Duke Xi

Context: After Duke Wen of Jin (Chong'er) returned from exile to take the throne, the army of Duke Mu of Qin was stationed by the Yellow River. At this time, King Xiang of Zhou had fled due to the "Rebellion of Shu Dai." Duke Wen faced a major decision: Should he first "Revere the King and Expel the Barbarians" (Save the King), or handle domestic affairs first$5 Divination: Received "Da You" changing to "Kuei" (Opposite). That is, the Third Nine changes. Original Text:

"He encountered the Da You hexagram becoming Kuei. The diviner said: 'Auspicious. This is the hexagram of the Prince offering to the Son of Heaven. To win the battle and be feasted by the King—what auspiciousness is greater than this$6'"

Deep Analysis:

Base Hexagram Da You: Symbolizes that the State of Jin is currently powerful and possesses the capital of "Great Possession."
Changing Line Third Nine: The text says, "A Prince offers it to the Son of Heaven." This was practically a divine oracle designed for the situation! It explicitly directed the Marquis of Jin (Prince) to go and pay homage/tribute to the Zhou King (Son of Heaven).
Diviner's Interpretation: "Win the battle and be feasted by the King." Predicted that if he sent troops to save the King, he would not only defeat the rebels but also receive a feast (political recognition) from the Zhou King.
Historical Outcome: Duke Wen adopted the advice, marched out, killed Shu Dai, and escorted King Xiang back to the capital. The Zhou King bestowed land and the title of "Lord of Lords" (Hegemon) upon Duke Wen, establishing the Hegemony of Jin.

Significance: This case perfectly illustrates the political function of the Third Nine line text. In the Pre-Qin era, "Great Possession" had to be transformed through "Revering the King." If Duke Wen had hoarded his troops without saving the King, he would have been the "small man incapable," likely inviting a siege by other lords; but he chose to "Offer to the Son of Heaven," thereby gaining the legitimacy of a Hegemon.

Chapter 6. Philosophical Conclusion: The Political Philosophy and Self-Cultivation of Da You

Synthesizing the above analysis, we can summarize the unique status of the "Da You Hexagram" in Pre-Qin intellectual history.

6.1 View of Wealth: From "Private" to "Public"

Da You is not merely about getting rich; it is about the ethics and distribution of wealth.

The First Nine teaches us to acquire cleanly.
The Second Nine teaches us to transport efficiently.
The Third Nine teaches us to give back to the political core (Tribute).
The Fourth Nine teaches us to curb greed and arrogance. This constitutes a complete Zhou aristocratic wealth ethic: The ultimate purpose of wealth is to maintain the order of Ritual (Li), not for personal enjoyment.

6.2 View of Politics: The Soft Way and Kingship

The Da You hexagram effectively overturns the singular logic that "political power grows out of the barrel of a gun." The Fifth Six, ruling five Yang lines with one Yin, proves that "Civilization" can rule "Barbarism," and "Soft Virtue" can harness "Brute Force." This has profound roots in later Confucian "Rule by Virtue" and Daoist "Softness overcoming Hardness." Da You displays an ideal kingdom where "Civilization" (Li) illuminates "Power" (Qian).

6.3 View of the Mandate of Heaven: Those who follow Heaven Prosper

The "Help from Heaven" in the Top Nine is the summary of the entire hexagram. The Pre-Qin people believed that true "Great Possession" is not about how much you grab, but whether the Mandate of Heaven is on your side. The locus of the Mandate depends on "Trust" (Xin) and "Compliance" (Shun). This is not just a conclusion of divination, but a historical summary of the Zhou people overthrowing the Shang Dynasty (Small State Zhou conquering Great City Shang): Only by respecting virtue and protecting the people can one enjoy the Mandate and realize true "Great Possession."

Epilogue

"Da You" is Fire in the Heaven, the ultimate extremity of light. In that age of bronze casting, the sages of the Pre-Qin era used these six lines to warn future generations: Grandeur is not the end goal; how to preserve grandeur is wisdom. Only through Caution (Line 1), Responsibility (Line 2), Respect for Superiors (Line 3), Humility (Line 4), and Sincerity (Line 5) can one ultimately obtain Heaven's Blessing (Line 6).

This is the full esoteric meaning of the Zhouyi Da You hexagram within the Pre-Qin context.

Here is the translation of the provided text.

In official dynastic histories and Pre-Qin literature, recorded divination cases regarding the "Da You hexagram" are rare. This is primarily because "Da You" represents a grand narrative of extreme prosperity, bountiful harvest, and the protection of the Mandate of Heaven; the trivial inquiries of ordinary people rarely align with such magnificent imagery.

However, the Zuo Zhuan (Commentary of Zuo) records a case of immense historical significance. It is not only the standard footnote for the "Da You hexagram" but also an event that directly shaped the political landscape of the Spring and Autumn period.

Below is an analysis of history's most famous "Da You" divination case, as well as a peculiar historical instance where it was used as a regnal era name.

Case 1: Duke Wen of Jin Aids the King — The Perfect Fulfillment of "A Prince Offers to the Son of Heaven"

This is a textbook case in the history of Zhouyi divination, occurring in the Spring and Autumn Period (635 BC). It perfectly illustrates the political implications of the Nine in the Third Place of the Da You hexagram.

1. Historical Background

Duke Wen of Jin (Chong'er), after nineteen years of exile, returned to his country to take the throne, and the national power of Jin began to rise. At this time, internal strife broke out within the Zhou royal family. Shu Dai, the younger brother of King Xiang of Zhou, launched a rebellion and led the Di people to attack the capital. King Xiang was forced to flee to Fan (in present-day Henan).

King Xiang sought help from various feudal lords. Duke Mu of Qin had already gathered an army to save the King. At this juncture, Duke Wen of Jin faced a major strategic choice:

Option A: Send troops to aid the King ("勤王," Qin Wang). The benefit was gaining the political moral high ground of "Revering the King" and establishing status as a Hegemon; the downside was the cost to national strength and the uncertain risk.
Option B: Do nothing, rest the people, and focus on domestic affairs.

2. The Divination Process

In his hesitation, Duke Wen ordered the Royal Diviner Guo Yan (Bu Yan) to perform a divination.

The Hexagram: The base hexagram was Fire over Heaven (Da You ䷍), with the moving line at the third position (Nine in the Third), changing into Fire over Lake (Kuei ䷥). This is known as "Da You changing to Kuei."

3. Analysis of the Text

Base Hexagram: Da You. Symbolizing that the State of Jin currently had a full treasury and strong national power, possessing the capital for "Great Possession."
The Moving Line (Nine at the Third): "A Prince offers it to the Son of Heaven. A small man cannot do this."
- Prince (Gong): Feudal lords (Duke Wen was the Marquis of Jin at the time).
- Offers (Heng): Interchangeable with "Xiang" (享), meaning sacrifice, tribute, or a royal feast.
- Son of Heaven: King Xiang of Zhou.
- Meaning: This represents a line specifically written for feudal lords, meaning "The lord pays homage to the Son of Heaven and receives a royal feast."

4. The Diviner's Interpretation

Based on the line text, Bu Yan gave an extremely precise political interpretation:

"Auspicious. This is the hexagram of 'A Prince offers to the Son of Heaven.' You will win the battle and be feasted by the King. What auspiciousness could be greater than this$7"

Bu Yan further explained the meaning of the "Kuei" hexagram (The Resulting Hexagram):

Da You is the harvest; Kuei is separation or the setting sun.
The Son of Heaven is in exile, like the sun deviating from the meridian (Kuei), and needs the Marquis of Jin to correct the course.
Furthermore, the Zuo Zhuan records: "In this hexagram, Heaven becomes a Lake to face the Sun. The Son of Heaven lowers his mind to welcome the Duke. Is this not doable$8" (Heaven Qian changes to Lake Dui, and the Sun Li shines upon the Lake. This implies the King lowering his status to welcome the Duke).

5. Historical Outcome and Fulfillment

Duke Wen followed the guidance of the hexagram, declined the Qin army's help, and dispatched his own troops alone.

Militarily: The Jin army was unstoppable, killing the rebel Shu Dai and suppressing the Di rebellion.
Politically: Duke Wen escorted King Xiang back to the royal city. To repay him, King Xiang indeed held a grand ceremonial feast for Duke Wen (fulfilling the "royal feast"), and granted him lands including Yangfan, Wen, and Yuan, formally appointing Duke Wen as "Houbo" (Leader of the Feudal Lords).

Deep Commentary This case is classic because it fits perfectly with the textual meaning of the Third Line of Da You. If an ordinary person drew this line, it might imply "spending money to avoid disaster" or "treating guests to dinner." But for Duke Wen, a feudal lord, it directly pointed the path to Hegemony via "Revering the King and Expelling the Barbarians." Da You here reveals the core logic of Pre-Qin politics: After possessing immense wealth and force (Da You), one must obtain legitimacy (Good Fortune) by serving the highest divine/royal authority (Son of Heaven).

Case 2: Liu Yan of Southern Han — The Usurpation and Irony of "Da You" as an Era Name

Although not a specific act of divination, this is a famous historical case of applying "Da You" to political reality, serving as a cautionary tale.

1. Historical Background

During the Five Dynasties and Ten Kingdoms period, the Southern Han regime was located in Lingnan. Its founding emperor, Liu Yan, was an extremely superstitious and extravagant monarch. He knew well that "Da You" in the Zhouyi represented extreme wealth and possession.

2. The Event

To pray for Heaven to bless his country with abundant produce and wealth, in 928 AD, he changed his regnal era name to "Da You" (Great Possession Year One). He attempted to use the "naming" as a form of sorcery to force the auspicious omens of the hexagram upon his state.

3. Actual Result

During his reign, Liu Yan did achieve the appearance of "Da You":

He amassed countless rare treasures, and his palace was decorated with gold and jade, extremely luxurious (fitting the imagery of "Jade and Gold" in Da You).
However, he completely violated the warnings of the Fifth Line ("Sincerity in interaction") and the Fourth Line ("Making no display of fullness").
He implemented cruel tortures and was tyrannical by nature, exploiting the people to the bone.

The Ending: The Southern Han regime lost the hearts of the people due to excessive luxury and tyranny. Although it maintained prosperity for a time due to Lingnan's geographical isolation, shortly after his death, Southern Han was destroyed by the Northern Song.

Deep Commentary Liu Yan only saw the "Supreme Success" (Yuan Heng) of Da You but ignored that the condition for maintaining abundance is "Following Heaven and Responding to Man."

He took the name "Da You," but enacted the reality of "A small man cannot do this" (the second half of the Third Line).
The Great Image states: "The Superior Man curbs evil and promotes good, and thereby obeys the benevolent will of Heaven." Liu Yan not only failed to curb evil but committed it. Historians and I Ching scholars often use this case to warn rulers: Without the support of virtue, the era name "Da You" only accelerates destruction, because "When a small man carries a burden he is not equal to, he invites robbers" — too much wealth without matching virtue attracts disaster.

Summary: Why are historical records of "Da You" so scarce$9

Browsing through the Twenty-Four Histories, one finds many recorded cases of hexagrams like "Zhun" (Difficulty at the Beginning), "Bi" (Holding Together), "Guan" (Contemplation), or "Fu" (Return), but very few of "Da You." The reasons are:

Extremely High Threshold: Da You describes a state of "The Sun in the Mid-Sky." Usually, only the fate of a King or an extremely high-ranking minister (like Duke Wen) can sustain such imagery. Divination for ordinary people hardly triggers such a grand political narrative.
Stringent Conditions: Da You appears to be entirely auspicious, but it is fraught with hidden dangers. It requires the diviner to possess virtues of "gentleness, sincerity, and the curbing of evil." In feudal history filled with power struggles, moments that truly align with the virtue of Da You (like the moment Duke Wen chose to aid the King) were rare.

The case of Duke Wen of Jin has been passed down through the ages precisely because, at that critical historical moment, he made a political choice that aligned perfectly with the text of the Third Line of Da You, thereby achieving the leap from "Feudal Lord" to "Hegemon."