Philosophy
易經
I Ching
XIV. 大有 The Tâ Yû Hexagram
Tâ Yû indicates that, (under the circumstances which it implies), there will be great progress and success.
1. In the first NINE, undivided, there is no approach to what is injurious, and there is no error. Let there be a realisation of the difficulty (and danger of the position), and there will be no error (to the end).
2. In the second NINE, undivided, we have a large waggon with its load. In whatever direction advance is made, there will be no error.
3. 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).
4. The fourth NINE, undivided, shows its subject keeping his great resources under restraint. There will be no error.
5. 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.
6. The topmost NINE, undivided, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect.
大有 – Da You
元亨。
彖曰：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。
象曰：火在天上，大有；君子以竭恶扬善，顺天休命。
初九：无交害，匪咎，艰则无咎。
象曰：大有初九，无交害也。
九二：大车以载，有攸往，无咎。
象曰：大车以载，积中不败也。
九三：公用亨于天子，小人弗克。
象曰：公用亨于天子，小人害也。
九四：匪其彭，无咎。
象曰：匪其彭，无咎；明辨晰也。
六五：厥孚交如，威如；吉。
象曰：厥孚交如，信以发志也。
{威如之吉，易而无备也。
上九：自天佑之，吉无不利。
象曰：大有上吉，自天佑也。
Appendix 1
1. In Tâ Yû the weak (line) has the place of honour, is grandly central, and (the strong lines) above and below respond to it. Hence comes its name of Tâ Yû (Having what is Great).
2. The attributes (of its component trigrams) are strength and vigour 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.
Appendix 2
(The trigram for) heaven and (that of) fire above it form Tâ Yû 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).
1. This first NINE, (undivided),of Tâ Yû shows no approach to what is injurious.
2. 'A large waggon 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).
3. 'A feudal prince presents his offerings to the son of Heaven:'—a small man (in such a position) does (himself) harm.
4. 'He keeps his great resources under restraint:'—his wisdom discriminates clearly (what he ought to do).
5. '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).
6. 'The good fortune attached to the topmost line of Tâ Yû' arises from the help of Heaven.
Footnotes
XIV Tâ Yû means 'Great Havings;' denoting in a kingdom a state of prosperity and abundance, and in a, family or individual, a state of opulence. The danger threatening such a condition arises from the pride which it is likely to engender. But everything here is against that issue. Apart from the symbolism of the trigrams, we have the place of honour occupied by a weak line, so that its subject will be humble; and all the other lines, strong as they are, will act in obedient sympathy. There will be great progress and success.
Line 2, though strong, is at the lowest part of the figure, and has no correlate above. No external influences have as yet acted injuriously on its subject. Let him do as directed, and no hurtful influence will ever affect him.
The strong line 2 has its proper correlate in line 5, the ruler of the figure, and will use its strength in subordination to his humility. Hence the symbolism.
Line 3 is strong, and in the right (an odd) place. The topmost line of the lower trigram is the proper place for a feudal lord. The subject of this will humbly serve the condescending ruler in line 5. A small man, having the place without the virtue, would give himself airs.
Line 4 is strong, but the strength is tempered by the position, which is that of a weak line. Hence he will do no injury to the mild ruler, to whom he is so near.
Line 5 symbolises the ruler. Mild sincerity is good in him, and affects his ministers and others. But a ruler must not be without an awe-inspiring majesty.
Even the topmost line takes its character from 5. The strength of its subject is still tempered, and Heaven gives its approval.
App-1-1:XIV The position in the fifth place indicates the dignity, and its being central, in the centre of the upper trigram, indicates the virtue, of the lord of the figure.
The strength of the lord, moreover, is directed by intelligence and his actions are always at the proper time, like the seasons of heaven.
App-2-1:XIV 'Fire above the sky' will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness.
All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text.