Da You indicates that, (under the circumstances which it implies), there will be great progress and success.彖传: 大有, 柔得尊位, 大中而上下应之, 曰大有. 其德刚健而文明, 应乎天而时行, 是以元亨. Tuàn zhuàn: Dà yǒu, róu de zūn wèi, dà zhōng ér shàng xià yìng zhī, yuēdà yǒu. qí dé gāng jiàn ér wén míng, yìng hū tiān ér shí xíng, shì yǐ yuán hēng.
In Da You the weak (line) has the place of honor, is grandly central, and (the strong lines) above and below respond to it. Hence comes its name of Da You (Having what is Great). The attributes (of its component trigrams) are strength and vigor with elegance and brightness. (The ruling line in it) responds to (the ruling line in the symbol of) heaven, and (consequently) its action is (all) at the proper times. In this way (it is said to) indicate great progress and success.象传: 火在天上, 大有; 君子以遏恶扬善, 顺天休命. Xiàng zhuàn: Huǒ zài tiān shàng, dà yǒu; jūn zǐ yǐ è è yáng shàn, shùn tiān xiū mìng.
(The trigram for) heaven and (that of) fire above it form Da You. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).
In the first ‘nine’, undivided, there is no approach to what is injurious, and there is no error. Let there be a realization of the difficulty (and danger of the position), and there will be no error (to the end).象传: 大有初九, 无交害也. Xiàng zhuàn: Dà yǒu chū jiǔ, wú jiāo hài yě.
This first ‘nine’, (undivided), of Da You shows no approach to what is injurious.
In the second ‘nine’, undivided, we have a large wagon with its load. In whatever direction advance is made, there will be no error.象传: 大车以载, 积中不败也. Xiàng zhuàn: Dà chē yǐ zài, jī zhōng bù bài yě.
'A large wagon with its load' refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs).
The third ‘nine’, undivided, shows us a feudal prince presenting his offerings to the Son of Heaven. A small man would be unequal (to such a duty).象传: 公用亨于天子, 小人害也. Xiàng zhuàn: Gōng yòng hēng yú tiān zǐ, xiǎo rén hài yě.
'A feudal prince presents his offerings to the son of Heaven:' - a small man (in such a position) does (himself) harm.
The fourth ‘nine’, undivided, shows its subject keeping his great resources under restraint. There will be no error.象传: 匪其彭, 无咎; 明辨晰也. Xiàng zhuàn: Fěi qí péng, wú jiù; míng biàn xī yě.
'He keeps his great resources under restraint:' - his wisdom discriminates clearly (what he ought to do).
The fifth ‘six’, divided, shows the sincerity of its subject reciprocated by that of all the others (represented in the hexagram). Let him display a proper majesty, and there will be good fortune.象传: 厥孚交如, 信以发志也. 威如之吉, 易而无备也. Xiàng zhuàn: Jué fú jiāo rú, xìn yǐ fā zhì yě. wēi rú zhī jí, yì ér wú bèi yě.
'His sincerity is reciprocated by all the others:' - his sincerity serves to stir and call out what is in their minds. 'The good fortune springing from a display of proper majesty' shows how they might (otherwise) feel too easy, and make no preparation (to serve him).
The topmost ‘nine’, undivided, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect.象传: 大有上吉, 自天佑也. Xiàng zhuàn: Dà yǒu shàng jí, zì tiān yòu yě.
'The good fortune attached to the topmost line of Da You' arises from the help of Heaven.
This translation of the YiJing classic text uses the original Chinese including the 象传 Xiàng zhuàn commentary converted to modern simplified characters and pinyin.
The English translation is based on William Legge (1899) ➚ which is now out of copyright. We have changed some wording and converted to American spelling.
We hope to replace this with a more modern translation.
In the first few paragraphs each gua is described. The name of the gua (hexagram) is followed by the two trigrams that make it up (lake, mountain, fire, water, earth, heaven, thunder and wind). Each gua has a controlling element (earth, fire, water, metal and wood). After this information there are three related guas. The Opposite gua is the one where all yang is changed to yin and yin to yang - it is usually opposite in meaning. The Inverse gua is the gua with the order inverted so first is last and vice versa. The mutual gua is a more complex combination and re-ordering of the internal trigrams making up the gua. Then the association of the gua to the annual cycle is shown - this is the Chinese lunar month number (not Western month). The controlling or host yao is considered the most important line in the gua and is highlighted in the hexagram.
The main description for the hexagram is then followed by a section for each of the six possible changing lines which indicate the transformation into another, related gua. The text uses ‘nine’ to refer to a yang line and ‘six’ for a yin line. The pure yin and yang hexagrams have, however, a different text structure as they are so important.
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