شش خطی 14
دارایی بزرگ (دا یو Da You)

NOTES
1. This and all subsequent text set off in this manner is commentary by Wang Bi.
2. “As one is in resonance with Heaven, he emulates its greatness” translates ying tian ze da. This reading follows the gloss of Lou Yulie, who interprets ze as faze or xiaofa (emulate); see Wang Bi ji jiaoshi, 1: 292 n. 4. However, it is also possible to take ze as a function word, “thus,” which would result in “if one is in resonance with Heaven, he will thus achieve greatness.”
3. See Hexagram 13, Tongren (Fellowship), note 4. Kong Yingda comments: “In substance Heaven is high and bright. The nature of fire is such that it burns upward. As a thing that casts light here, fire takes a position above in Heaven. This indicates the utmost brilliance, something that brings absolutely everything to light. Here we also have the sense of encompassing everything, and this is the principle underlying the promulgation of goodness.” See Zhouyi zhengyi, 2: 29b.
4. “He obeys the will of Heaven and so brings out the beauty inherent in life” translates shun tian xiu ming, which follows the gloss provided in Wang Bi’s commentary in Lou, Wang Bi ji jiaoshi. 1: 290 (see also 1: 292 n. 6). However, Cheng Yi interprets the same passage as fengxun tian xiumei zhi ming (he obeys the excellent will of Heaven). See Zhovyi zhezhong, 11: 32a. Kong Yingda’s gloss supports Wang’s interpretation but the text of Wang’s commentary in Zhouyi zhengyi (2: 29b) differs from the critical text in Wang Bi ji jiaoshi, reading: “Such a one brings out all the potential in the nature of things. ‘He obeys the will of Heaven and so brings out the beauty inherent in life’ means that his actions are commensurate with [or “he is one with”] the lives of all things.” Lou Yulie’s version, based on good textual evidence of its own, seems to make more sense.
5. This paraphrases section nine of the Commentary on the Appended Phrases, Part Two: “The third and the fifth lines involve the same kind of merit [about which Han Kangbo comments: “Their yang merit is identical”] but differ as to position” (about which Han observes: “There is the difference between nobility and servility”).
6. Wang’s comments here are based upon reading heng (prevalence) as heng and not as xiang (to offer), an almost identical character with which it was used interchangeably in antiquity. Zhu Xi notes that citations of this and other similar passages in the Changes that occur in the Zuozhuan (Zuo’s commentary on the Spring and Autumn Annals) write xiang for heng, and he glosses xiang as chaoxian (to make a court [sacrificial] offering) and xiangxian (to make a sacrificial offering). Therefore Zhu’s reading of Third Yang would be: “A duke uses this opportunity to make offerings to the Son of Heaven.” However, Cheng Yi, like Wang and Kong Yingda (see Zhouyi zhengyi, 2: 30a), reads heng as heng but interprets Third Yang differently:
When this Third Yang finds itself at a time of Dayou, it occupies a position appropriate for one of the feudal lords, and, as it has such an abundance of riches, it must put them entirely at the disposal of the Son of Heaven. This means that one takes all he has and gives it over to the Son of Heaven, something that is a constant principle governing the relationship between sovereign and subject. If a petty man occupies this position, he will maintain exclusive control of his wealth for his own personal use, because he does not understand the Dao that has a duke take it and present it to his sovereign, and this is why the text says: “A petty man is not equal to it.”
For Cheng’s and Zhu’s comments, see Zhouyi zhezhong, 2: 37b.
7. Kong Yingda glosses peng (plenitude) as pang (side) and says that it refers to the line “at the side” of Fourth Yang: i.e., Third Yang. See Zhouyi zhengyi, 2: 30b. In his commentary, Wang Bi also glosses peng as pang, but it seems obvious from what he says that pang does not simply mean “side.” Note that both Cheng Yi and Zhu Xi also interpret peng as “plenitude”; see Zhouyi zhezhong, 2: 38a. The sense of “plenitude” for peng or pang is derived from pengpeng and pangpang: the sound of a drum roll, i.e., a “swelling,” “overwhelming” sound. See Lou, Wang Bi ji jiaoshi, 1: 293–294 n. 17.
8. Cf. Wang’s commentary to Laozi, section 17: “When a great man reigns as sovereign above, he occupies himself with things toward which he takes no purposeful action and practices a teaching that does not use words.” See Lou, Wang Bi ji jiaoshi, 1: 40.
9. Kong Yingda lists them: “treading the way of trustworthiness,” “keeping one’s thoughts in accord [with Heaven],” and “admiring and longing for worthiness.” See Zhouyi zhengyi, 2: 31a.
10. The quotations are from section twelve of the Commentary on the Appended Phrases, Part One, which reads:
The Changes says: “Heaven will help him as a matter of course; this is good fortune, and nothing will be to his disadvantage.” The Master said: “You [numinous help] means ‘help.’ “One whom Heaven helps is someone who is in accord with it. One whom people help is someone who is trustworthy. Such a one treads the Dao of trust-worthiness, keeps his thoughts in accord [with Heaven], and also thereby holds the worthy in esteem. This is why “Heaven will help him as a matter of course; this is good fortune, and nothing will be to his disadvantage.”