I Ching Hexagrams:Dà Zhuàng Trigram

Great Strength (Dà Zhuàng) – The Meaning and Interpretation.Dà Zhuàng (大壮) means “great strength” or “vigorous growth.” According to the structure of the I Ching (Book of Changes), yang (masculine energy) represents greatness, while yin (feminine energy) represents smallness. Therefore, “Dà Zhuàng” signifies a state of powerful yang energy—strong, progressive, and flourishing. This hexagram is composed of the Qián (乾) and Zhèn (震) trigrams.

Symbolic Interpretation

From the perspective of the hexagram imagery, Qián (乾) represents heaven and is in the lower trigram, while Zhèn (震) represents thunder and is in the upper trigram. Thunder in the sky spreads its sound far and wide, symbolizing a vigorous and expanding yang energy.

From the virtue of the trigrams, Qián embodies perseverance and strength, while Zhèn signifies movement and action. This suggests that if one remains as strong and unyielding as the heavens, they can sustain constant motion and progress without stopping.

From the line structure, the hexagram consists of four yang lines below and two yin lines above, showing a trend where yang is growing while yin is diminishing. The rising yang energy reaches the fourth line, crossing the middle position between the lower and upper trigrams, signifying a peak of strength and vigor. This is why “great strength” is associated with prosperity and growth.

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The Guiding Principle of Dà Zhuàng

“Dà Zhuàng. Lì Zhēn.” (大壮。利贞。)
“Great Strength. Favorable to remain steadfast.”

The core teaching of Dà Zhuàng lies in upholding righteousness. That is, during times of great strength, only by adhering to the correct path can one truly benefit. If one fails to uphold righteousness, excessive strength may lead to recklessness and aggression. When one possesses great power, it is crucial not to abuse it or act impulsively. True strength lies in balancing firmness with gentleness—choosing restraint over brute force ensures lasting prosperity.

Practical Example and Wisdom

Confucius once said:
“A gentleman has three things to be wary of… In his youth, when his energy is abundant, he must guard against recklessness and conflict.”

A love for conflict stems from an unchecked desire to display one’s strength. When a person is in their prime, both physically and intellectually, it is easy to become overconfident and combative. However, Confucius warns against engaging in unnecessary disputes, as such actions deplete physical energy, wear down mental sharpness, and ultimately lead to failure.

Instead, one should harness their physical vigor and intellectual maturity with discipline—steadfastly pursuing their ideals and striving for progress. True success does not come from recklessly charging ahead but from wisely channeling one’s strength, avoiding impulsiveness, and gradually unlocking one’s full potential.

Initial Nine (Chū Jiǔ):

Strength in the Toes, Advancing Brings Misfortune

“Zhǐ” (趾) refers to the toes, which are at the lower part of the body and responsible for movement. “Zhēng” (征) means to advance, while “Fú” (孚) signifies trust or conviction.

The Initial Nine (Chū Jiǔ) is a strong yang line in a yang position, marking the beginning of Dà Zhuàng (Great Strength). At this stage, there is an inclination toward excessive strength. Despite being in a lowly position, Chū Jiǔ attempts to act with force and vigor, hence “strength in the toes.” This represents an eagerness to move forward without considering the principle of restraint and balance that Dà Zhuàng advocates—using gentleness rather than brute force.

Even those in high positions should avoid reckless displays of strength in times of great power, let alone those in lower ranks. Chū Jiǔ, acting impulsively and forcefully despite its inferior position, is bound to invite disaster.

Example: The Boxer Rebellion (1899–1901)

During the late Qing Dynasty, the Boxer Rebellion was driven by widespread anti-imperialist sentiment and initially gained support from both the government and the public. However, the Qing court, instead of channeling this energy wisely, allowed the movement to spiral into blind violence. The result was catastrophic—an eight-nation alliance invaded and captured Beijing. This perfectly illustrates the warning of “strength in the toes, advancing brings misfortune.”

Nine Two (Jiǔ Èr):

Steadfastness Brings Good Fortune

Nine Two (Jiǔ Èr) is a strong yang line in a yin position, achieving a balance of strength and flexibility. It also occupies the central position of the lower trigram, symbolizing a wise and measured approach to power. In times of great strength, Nine Two understands the importance of moderation, avoiding reckless aggression, which leads to good fortune. Among all six lines of Dà Zhuàng, Nine Two best embodies the hexagram’s core teaching: maintaining righteousness and balancing strength with restraint.

Example: Otto von Bismarck and the Unification of Germany

In the mid-19th century, Germany was still fragmented. Prussian Prime Minister Otto von Bismarck recognized that unification required eliminating Austrian and French influence. In 1866, Prussia defeated Austria at the Battle of Sadowa. However, instead of pressing forward to seize Vienna, Bismarck chose an extraordinarily restrained approach—he imposed no territorial annexations, no war reparations, and even allowed Austria to dictate its own peace terms. The only condition was Austria’s withdrawal from Southern Germany.

Bismarck foresaw that humiliating Austria excessively would drive it into an alliance with France, creating a future two-front war against Prussia. By exercising restraint rather than indulging in excessive strength, Bismarck ensured that Austria remained neutral when Prussia later clashed with France in the Franco-Prussian War. This strategic moderation ultimately enabled him to complete the unification of Germany.

Nine Two’s wisdom—tempering strength with balance—was the key to long-term success.

Nine Three (Jiǔ Sān):

The Small Man Uses Strength, The Gentleman Uses Restraint – Danger in Excessive Force

“Wǎng” (罔) means “no” or “nothing.” “Dī yáng” (羝羊) refers to a ram; rams are known for their strong and aggressive nature, often using their horns to charge at things. “Fān” (藩) refers to a barrier or fence, and “yíng” (赢) means entangled or trapped.

Nine Three (Jiǔ Sān) is a strong yang line in a yang position, but it is in the upper part of the hexagram, making it excessively forceful and unbalanced. It represents a situation where power has become too dominant. The “small man” (a person of low character) favors brute force and takes pride in defeating others, while the “gentleman” (a person of noble character) values virtue and strives to overcome their own flaws, avoiding unnecessary aggression.

This is the meaning of “The small man uses strength; the gentleman uses restraint.” A small man misuses power, much like a ram that, when confronted with a barrier, stubbornly charges at it with its horns. Such use of strength only leads to entanglement, as the ram’s horns become stuck in the barrier. Even when one’s actions align with righteousness, excessive force can still bring harm, let alone when the actions themselves are wrong.

Example: Guan Yu and the Pursuit of Victory

During the Three Kingdoms period, Guan Yu (died 219) was known for his bravery and military prowess. When he defended Jingzhou, he defeated the advancing forces of Cao Cao in a decisive battle. This victory emboldened him, and he pressed on with a series of successful campaigns. However, his pursuit of victory left his rear guard exposed, and his forces were ambushed by Lu Xun of Eastern Wu. Surrounded on two fronts, Guan Yu’s situation mirrored the “ram charging the barrier” described in the hexagram. His overconfidence and impulsive use of strength led to his downfall, ultimately resulting in his defeat and death. Even though Guan Yu was loyal and brave, his failure to moderate his strength and aggression led to tragic consequences. How much more dangerous it would be for those who act recklessly without the noble qualities of a gentleman?

Nine Four (Jiǔ Sì):

Steadfastness Brings Good Fortune, Regret Disappears – Breaking Free from Restraints

“Juè” (决) means “to open” or “to break through.”

Nine Four (Jiǔ Sì) is a strong yang line in a yin position, symbolizing a balance between strength and flexibility. In this case, the hexagram advises that if Nine Four adheres to the correct path, it will bring good fortune without regret. Nine Four is located above Nine Three, which creates a barrier that prevents progress. However, above Nine Four are the two yin lines, Six Five and Six Six, which represent softer forces. These two lines act like a “broken fence,” removing obstacles and allowing Nine Four to move forward.

The phrase “Strength in the axle of a great cart” symbolizes the power of Nine Four—like the axle of a cart, it provides support for movement and progress. This represents the balance of yang and yin, where strength is used not recklessly, but in harmony with gentleness to achieve success.

Example: Zhuge Liang and the Subjugation of the Southern Tribes

During the Three Kingdoms period, the southwestern border of Shu Han was frequently attacked by the local tribes, led by the chieftain Meng Huo. Zhuge Liang (181–234), the prime minister of Shu, was determined to pacify the southern tribes to secure the rear of his kingdom. Although military force could swiftly defeat the tribes, Zhuge Liang understood that such a victory would not win their loyalty.

Instead, he captured and released Meng Huo seven times, showing great mercy and sincerity, ultimately winning over Meng Huo and the southern tribes. This exemplifies the principle of “strength in the axle of a great cart”—Zhuge Liang used force, but he also employed kindness and flexibility, gaining the trust and respect of the people. This strategy ultimately solidified Shu Han’s rule over the southwestern border.

Six Five (Liù Wǔ):

Losing the Ram in the Field – No Regret

Nine Three (Jiǔ Sān) and Nine Four (Jiǔ Sì) both represent strong, yang lines, symbolized by the ram, which is known for its vigorous and aggressive nature. However, Six Five (Liù Wǔ) is a yin line, not a yang one, so it is symbolized by the “lost ram.” The “field” (易) refers to a battlefield or the terrain of change, implying a shift in circumstances.

Six Five occupies a position in the hexagram where yang is reaching its peak and yin is starting to diminish. This is a place where strength and softness are in balance. The phrase “losing the ram in the field” suggests that Six Five does not fall into the pitfall of excessive force, as it resides in a more flexible, yielding position, free from the errors of blind aggression. As a result, there are no regrets or negative consequences.

Example: Emperor Guangwu of the Eastern Han Dynasty

Emperor Guangwu of the Eastern Han, Liu Xiu (6 BCE–57 CE), overthrew the usurper Wang Mang and restored the Han dynasty. After regaining control, he adopted the policy of “restraining military force and promoting culture” (偃武修文), which focused on calming the people and allowing them to recover without further military action. His wisdom in avoiding the temptation of aggressive force helped establish a stable foundation for the Eastern Han Dynasty, which lasted for over two centuries. This aligns with the idea of Six Five’s balanced use of power, avoiding overreach, and steering clear of regret.

Upper Six (Shàng Liù):

The Rebel Ram Touches the Barrier – Unable to Retreat or Advance, No Benefit

“Suí” (遂) means to advance or proceed. “Jiān” (艰) refers to difficulty or hardship.

Upper Six (Shàng Liù) is the final line in the hexagram and represents the extreme point of a situation, much like the tip of a ram’s horn. Despite being a yin line, Upper Six still faces the challenge of excessive force. When a ram reaches the barrier, it cannot go back, nor can it advance—it is stuck. Upper Six, while inherently soft and flexible, becomes trapped by its own excessive use of strength. It must recognize the extreme difficulty of its situation and abandon forceful approaches, instead embracing gentleness and yielding to find success.

Example: Ye Mingchen and the Opium Wars

During the late Qing Dynasty, Ye Mingchen (1807–1859) served as the Governor of Guangdong. Initially, his mishandling of foreign relations led to the First Opium War, when Britain and France invaded China under the pretext of trade disputes. During the war, Ye relied on superstitions, consulting the spirits of Daoist immortals like Lü Dongbin and Li Bai to guide military decisions. He failed to comprehend the power of Western military technology—specifically the superiority of European ships and artillery—leading to inevitable defeat.

When Guangzhou fell to the British, Ye was captured. Instead of negotiating or accepting defeat, he stubbornly declared himself “the Su Wu of the Sea,” refusing to surrender, negotiate, or retreat. He remained defiant, proclaiming, “No peace, no war, no retreat, no surrender.” Eventually, he was imprisoned in Kolkata, India, where he died.

Ye’s situation is a perfect illustration of Upper Six’s warning: “The ram touches the barrier, unable to retreat or advance, with no benefit.” His refusal to adapt and his rigid adherence to outdated methods led to his downfall, mirroring the consequences of excessive force and stubbornness in the face of an insurmountable situation.