I Ching Hexagrams:Dà Xù Trigram

The term “畜” means “to accumulate” or “to store up.” It is associated with Yang, while “小” represents Yin. “大畜” refers to something that is greatly accumulated or stored. The Great Accumulation hexagram (大畜卦) is made up of two trigrams: Qián (乾) and Gèn (艮). Qián symbolizes Heaven and is placed in the lower position, while Gèn represents Mountain and is placed in the upper position. The Great Accumulation hexagram symbolizes Heaven (Qián) contained within the Mountain (Gèn), with Gèn storing Qián, which represents the idea of accumulating and growing vast amounts. This can be compared to the human heart, which may be small in size but can hold an endless wealth of knowledge, historical experience, and emotions.

From the perspective of the hexagram’s virtues, Gèn stands for “stopping,” and Qián represents “strength.” Gèn contains Qián’s strength, which is interpreted as the nurturing of talent and the accumulation of moral virtues. If a ruler can nurture more talented individuals and enable them to contribute to the nation, then the world will experience great peace and prosperity. Likewise, scholars who accumulate wisdom from past teachings and continually improve themselves will enhance their talents and virtues over time.

The Great Accumulation
Benefit from uprightness. It is auspicious not to rely on family food. It is beneficial to cross great rivers.

The hexagram of Great Accumulation, composed of Gèn and Qián, implies that the lower positions (the first and second lines) are stored or contained by the upper positions (the fourth and fifth lines), leading to the development of individuals who are both strong (Qián) and steadfast (Gèn). The third and ninth lines, which lie at the end of the inner and outer trigrams, represent a state of complete accumulation. When accumulation reaches its peak, it transforms into smooth progress. Therefore, these two lines do not emphasize accumulation in the same sense.

“Benefit from uprightness” stresses that only a gentleman who adheres to the right path can accumulate great achievements and hold a comprehensive vision. A person who is morally and intellectually virtuous should not remain at home, relying solely on their own means for sustenance, but should serve in public office, contributing their knowledge and skills for the betterment of the nation. This is why it is said, “It is auspicious not to rely on family food.” A person with rich and vast virtues should take action and make a significant impact in times of need, which is the practical application of Great Accumulation. Thus, it is said, “It is beneficial to cross great rivers.”

Example:
Xie An (320-385), a famous statesman of the Eastern Jin dynasty, spent his early years in seclusion on Mount Dong. Despite repeated calls from the imperial court, he refused to accept any official position. Later, he finally entered public service and rose to the position of Chancellor. In the Battle of Fei River, he decisively defeated the massive army of Fu Jian, saving the Eastern Jin from collapse. Xie An’s ability to shoulder the heavy responsibility of saving the nation earned him the admiration of all. As the saying goes, “It is auspicious not to rely on family food. It is beneficial to cross great rivers.” If Xie An had continued his life of seclusion, not only would he have failed to showcase his talents, but the survival of the Eastern Jin dynasty would also have been in jeopardy.

Initial Nine:

There is danger. Benefit comes from stopping.

The term “已” means “to stop.” In the Initial Nine line, a strong line is positioned in the Yang position, symbolizing courage and an eagerness to take action. This is used as a metaphor for a person whose talents and virtues are not yet fully accumulated, but who rushes to take action prematurely. The text warns that rashness and impatience will lead to danger, and that only by pausing and refraining from further action can one benefit. Thus, the Initial Nine line should heed the guidance of the Sixth Four line, which represents the concept of “stopping” and waiting for the right moment.

Example:
In the Warring States period, the strategist Su Qin (died 284 BCE), driven by a desire to persuade the rulers of various states and accomplish great things, initially rushed to offer his services. However, the rulers of these states ignored his advice, and Su Qin returned home in despair, ridiculed by his siblings. His premature eagerness for success resulted in a “dangerous” outcome. After this blow, Su Qin retreated, closed himself off to study, and diligently worked on his skills, even using a needle to prick himself to stay awake. In time, he succeeded in uniting the Six States and became a prominent figure. Su Qin’s story exemplifies the wisdom of the Initial Nine line—by pausing and accumulating wisdom, he was able to move forward with strength when the time was right, avoiding the regret of “having too little knowledge when it was needed.”

Nine Two:

The Carriage Loosens Its Axles

“说” means “to loosen” or “to detach.” The Nine Two line is a strong line in the middle position of the lower trigram. Although this line also desires action, it knows to proceed with caution and to wait for the right time. While there is an intention to move forward, the individual evaluates the circumstances and determines that the moment is not yet right for major action. Therefore, the line holds back and accepts the guidance of the Sixth Five line, which also advises restraint. The image here is of a carriage whose wheels have loosened from the axle—it cannot move forward until it is properly fixed.

Example:
In the Spring and Autumn period, the nobleman Wu Zixu (died 484 BCE) of Chu suffered a great personal tragedy when his father and elder brother were falsely accused and murdered by the King of Chu. He knew that rushing into revenge would only lead to failure, so he swallowed his anger and left Chu, fleeing to the state of Wu. There, he bided his time, waiting for an opportunity for revenge. This patience is a reflection of the Nine Two line’s principle of “loosening the axle”—Wu Zixu waited and carefully observed the situation. He eventually became a trusted advisor to Prince Guang (later King Helu of Wu), helping him seize the throne. Years later, when Wu led an army against Chu, Wu Zixu, as a general, led the charge and successfully captured the capital of Chu, Ying, finally avenging his family. This demonstrates how waiting and preparing can lead to success when the time is right.

Nine Three:

The Good Horse Gallops. It is beneficial to face difficulties with determination. The day is spent in practicing military skills. It is advantageous to go somewhere.

The Nine Three line, like the upper Nine, is at the extreme of its position. According to the principle “when things reach their extreme, they transform,” when accumulation (畜) reaches its limit, it turns into smooth progress. Nine Three and the upper Nine are both strong lines (Yang), and they do not restrain each other; instead, they cooperate, moving forward together like two fine horses galloping ahead. However, Nine Three, as a strong line in the Yang position, is overly ambitious and eager to advance. The hexagram advises that one should approach difficulties with caution and a serious attitude, adhering strictly to principles. Nine Three should spend time daily practicing skills such as chariot driving and military defense to ensure that progress will lead to significant achievements.

Example:
When learning new skills, it’s common to set lofty goals from the start. However, the principle “to climb high, start low; to travel far, take small steps” is key. Only by mastering the basics, building a solid foundation, and gradually progressing, while periodically revisiting what has been learned, can one expect to achieve great things. This is the essence of “利艰贞，日闲舆卫，利有攸往” (it is beneficial to face difficulties with determination, to spend time practicing military skills, and to move forward wisely).

Six Four:

The Wooden Yoke for the Calf. Great luck.

The term “牿” refers to a wooden yoke placed on the horns of a young bull to prevent it from causing harm. The Six Four line, being a soft line in the Yin position, is in the correct place and next to the Five line, representing the ruler. This placement makes Six Four a high-ranking and virtuous minister, responsible for nurturing talent for the nation. Six Four’s position is aligned with the First Nine, which is at the very bottom of the hexagram. The First Nine is weak, and its Yang energy is minimal, so it is prone to restraint. Six Four’s ability to restrain the First Nine is like using a yoke on a young bull before its wild nature has fully developed, preventing it from causing harm. The restraint is both timely and appropriate, leading to good fortune.

Example:
Zhang Zai (1020–1077), a philosopher of the Northern Song Dynasty, was passionate about studying military strategies and harbored ambitions of serving in the military. He once petitioned to meet Fan Zhongyan, presenting his military plans and strategies. Fan Zhongyan recognized Zhang Zai’s exceptional talents and believed he could achieve greater things in Confucianism. He guided Zhang Zai to focus on studying the Doctrine of the Mean (中庸), which became pivotal in Zhang Zai’s later contributions to Neo-Confucianism. Fan Zhongyan’s guidance was like the yoke on the young bull, helping Zhang Zai focus on intellectual growth. Zhang Zai later became a prominent figure in Song Dynasty philosophy. This story illustrates how education and careful guidance, like “ten years to grow a tree, a hundred years to grow a person,” can have a profound impact on the fate of a nation. Education is truly a long-term enterprise and must be approached with care and attention.

Six Five:

The Tuskless Pig. Good fortune.

The term “豕” refers to a pig, specifically one that has been castrated, rendering its tusks dull and harmless. The Six Five line, being a soft line in the middle of the upper trigram, is properly aligned and can effectively tame the Nine Two line. This is symbolized by the act of castrating a wild boar to prevent its sharp tusks from causing harm, which leads to good fortune.

Example:
When Emperor Taizong of the Tang Dynasty, Li Shimin (599-649), was still Prince of Qin, he was engaged in numerous military campaigns to secure the empire. During one such campaign, he fought against the general Liu Wuzhou, who led the Turkic forces. In order to minimize unnecessary bloodshed, Li Shimin employed a strategy of persuasion, causing Liu Wuzhou’s subordinates, Wei Chigong and Xun Xiang, to defect to the Tang. Li Shimin, pleased with their loyalty, made Wei Chigong the commander of his elite troops and entrusted him with eight thousand soldiers. However, when Xun Xiang later betrayed him, there was concern that Wei Chigong might also rebel. Despite this, Li Shimin ordered that Wei Chigong be brought before him, and he immediately released his bonds and rewarded him with gold and silver. Wei Chigong, deeply moved, swore loyalty to Li Shimin. Li Shimin’s ability to reform Wei Chigong and quell any rebellious thoughts exemplifies the principle of “the tuskless pig,” symbolizing effective taming that leads to good fortune.

Upper Nine:

The Thoroughfare of Heaven. Success.

The term “何” (hé) is associated with “荷” (hé), meaning to bear a load or carry a burden. As the Great Accumulation hexagram reaches the Upper Nine, the process of accumulation is complete, and the path for talented individuals to progress is now clear and smooth. In other words, after a long period of accumulating talent and virtue, persistent effort in learning, the time will come when things will fall into place. “何天之衢” metaphorically refers to a broad road with many connections, where all directions are open and prosperous. This illustrates that a true gentleman should worry not about a lack of opportunity to showcase his talents, but rather about insufficient accumulation of virtue. When the time is right and the accumulation is sufficient, success will naturally follow, and every endeavor will meet with success.

Example:
In the early Northern Song Dynasty, two scholars, Hu Yuan and Sun Fu, studied together on Mount Tai, dedicating ten years to a simple and tranquil life of studying. Whenever Hu Yuan received letters from his family, he would focus only on the word “peace” in the greeting, then throw the letter into a mountain stream without reading the rest, so as not to disturb his peace of mind and commitment to learning. Their devotion and discipline eventually led them to become leading figures in Confucian philosophy, paving the way for the revival of Confucianism in the Northern Song Dynasty. This story exemplifies the idea that, through persistent learning and accumulation of virtue, one can eventually reach a point where success is inevitable, much like “the thoroughfare of heaven,” where everything opens up and prospers.