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Chapter 34 of 64
东坡易传
The Great Strength Hexagram: It is favorable to maintain steadfastness and integrity. 🌩
The Tuan Zhuan says: "Great Strength" refers to the strength of the great and strong. Being strong and active, it is therefore powerful. "Great Strength; it is favorable to maintain steadfastness and integrity" — those who are great and strong must be upright; being upright and great, the true essence of heaven and earth can be revealed.
Taking what is great and strong as the correct path is the most fundamental nature of heaven and earth.
The Xiang Zhuan says: Thunder moves above the sky — this is the image of the Great Strength hexagram. When the noble person observes this sight, they absolutely refrain from matters that are not in accordance with propriety.
This is done to preserve one's courage and strength, ensuring that power is not abused.
Initial Nine: Strength is in the toes; advancing rashly will bring danger, even though there is sincerity and good faith.
The Xiang Zhuan says: "Strength is in the toes" — this sincerity has already been exhausted.
The "Qian" hexagram exerts its strength upon the "Zhen" hexagram. The strong ones are the sheep, and what they exert upon are the fences. Therefore, the fifth line regards the second line as a sheep, and the third line regards the sixth line as a fence. By extension, the strength of the Initial Nine is exerted upon the Fourth Nine; since the Fourth Nine's fence has already been broken through and the sheep's horns are not entangled, then the Initial Nine is also the sheep that goes to ram the Fourth Nine. Because the Initial Nine is in the lowest position and uses its strength, it is said to have "strength in the toes." Ram from the lowest position against the fourth position, hence "advance." The masses all ram those who are not of their kind, but the Initial Nine alone rams its own kind. Ramming one's own kind creates sincerity toward those of a different kind; not being sincere toward the flourishing yang, but being sincere toward the already-exhausted yin — thus even with sincerity, disaster cannot be avoided, for this sincerity is already exhausted and cannot be relied upon.
Second Nine: Maintaining steadfastness and integrity brings good fortune.
The Xiang Zhuan says: "The Second Nine maintains steadfastness and integrity, bringing good fortune" — because it resides in the central position.
The Initial Nine is "disastrous" for ramming against yang, and the Third Nine is "perilous" for facing yin alone — both are cases of losing the central path. The Second Nine, with respect to the Fifth line, neither advances to ram it nor retreats to assist it, but merely rests in steadfastness and integrity — this is the central path.
Third Nine: The petty person uses strength; the noble person does not use strength. Maintain steadfastness and integrity to guard against danger. The ram rams the fence, and its horns are entangled and trapped.
The Xiang Zhuan says: "The petty person uses strength" — the noble person does not.
"The sheep" refers to the Third Nine; "the fence" refers to the Top Six; "entangled" means exhausted and weakened. The strength of the Third Nine is exerted upon the Top Six. The Top Six is a yin line in its extremity; the Third Nine is yang in its strength. Using strong yang to ram against exhausted yin appears easy on the surface. However, strong yang tends to underestimate the enemy, while exhausted yin tends toward deep scheming. Therefore, the petty person regards this as strength, while the noble person regards it as useless vanity. Touching yin with yang is the correct path; but this is a dangerous road. Hence the noble person does not ram.
Fourth Nine: Maintaining steadfastness and integrity brings good fortune; regret disappears. The fence has been broken through, the horns are not entangled, and the strength lies in the wheel axle of a great carriage.
The Xiang Zhuan says: "The fence has been broken through, the horns are not entangled" — one may continue to advance.
The Fourth Nine has a fence, and therefore knows that the Initial Nine will come to ram; it wishes to advance and eliminate the two yin lines. The Fourth Nine "maintains steadfastness and integrity, bringing good fortune"; outside there are two yin lines as enemies, and inside there is Initial Nine's ramming — this is why the Fourth Nine has "regret." If it becomes angry at Initial Nine's ramming and entangles its horns, that would mean the enemies have not yet been eliminated while internal self-conflict has already begun. The Fourth Nine regards this as a defect, so it faces the ramming without contending, but instead approaches and embraces it, treating it as a companion — thus "regret disappears." Hence it is said: "The fence has been broken through, the horns are not entangled, and the strength lies in the wheel axle of a great carriage." The Fourth Nine breaks through its own fence without entangling Initial Nine's horns, so the one who previously came to ram now stops and serves it, precisely strengthening its own advance. Facing enemies with a strong wheel axle, one may continue forward.
Fifth Six: Losing the sheep on level ground, there is no regret.
The Xiang Zhuan says: "Losing the sheep on level ground" — because its position is inappropriate.
"The sheep" refers to the Second Nine; the Fifth Six is where the Second Nine exerts its strength. Occupying a yang position with yin quality, it is not purely yin, but has the intention to assist yang. Therefore, it releases the sheep of the Second Nine and indulges it, hence it is said: "Losing the sheep on level ground; its position is inappropriate." Others all set up fences to defend against the sheep, but this one alone has none — is this not the ultimate in easiness and levelness? Those who have fences have their sheep's horns entangled; and the one on level ground loses its sheep. If the one with entangled horns "has nothing to gain," then the one who lost the sheep "has no regret" — is this not clear!
Top Six: The ram rams the fence; it cannot retreat, cannot advance. There is nothing to be gained. Difficult self-discipline and perseverance will bring good fortune.
The Xiang Zhuan says: "Cannot retreat, cannot advance" — this is due to a lack of careful consideration. "Difficult self-discipline will bring good fortune" — misfortune will not last long.
"The sheep" refers to the Third Nine; "the fence" refers to the Top Six. From the perspective of the third line, the third should not ram against its fence; from the perspective of the top line, the top should not entangle its horns. Both are acting rashly without considering the consequences. When the third comes to ram me, I have already regarded it as vanity. When it cannot "fulfill its purpose" in advancing, and cannot find release in retreat, this is not only the sheep's calamity, but even I suffer from it. Moreover, there has never been a case where sheep's horns are entangled without the fence being destroyed. Hence it is said "there is nothing to be gained" — both sides gain nothing. Therefore, knowing the difficulty and avoiding it is "good fortune."
The core of the Great Strength Hexagram lies in the "dialectical unity of strength and uprightness." The hexagram text emphasizes "favorable to maintain integrity," revealing a profound proposition: power itself is not the goal; the proper application of power is fundamental. Dongpo employs the "sheep-fence" metaphorical system throughout the entire hexagram:
| Line Position | Role | Symbolic Meaning |
|---|---|---|
| Initial Nine | The sheep ramming the fence | Using strength from the lowest position, impulse with unstable foundation |
| Second Nine | The sheep of tranquil integrity | Centered and upright, impartial and unbiased |
| Third Nine | The ram charging the fence | The petty person relying on strength, exhausted and trapped |
| Fourth Nine | The one who breaks his own fence | Inclusive transformation, turning enemies into allies |
| Fifth Six | The one who lost the sheep on level ground | Setting no defenses, yielding to strength with gentleness |
| Top Six | The yin of the fence | Exhausted yin with deep scheming, mutual destruction |
Dongpo's interpretation breaks through the simplistic "yang strong, yin weak" binary. He points out that "strong yang tends to underestimate the enemy, while exhausted yin tends toward deep scheming" — this is an observation of extreme dialectical wisdom: the strongest point of power often conceals the greatest vulnerability.
In a modern context, the Great Strength Hexagram can be understood as the self-restraint of power and the prudent application of strength.
The Warning of Initial Nine: Those in the starting phase are most prone to the error of "strength in the toes" — rushing to prove oneself before one's capability has matured. In the modern workplace, newcomers rashly challenging authority, or entrepreneurs expanding prematurely, belong to this category. Dongpo points out that the fundamental problem is "sincerity exhausted" — trust has not yet been established, and impulsive actions only consume limited reputational capital.
The Predicament of Third Nine and Top Six: This is the most modern of the lines. The Third Nine represents power that bullies the weak; the Top Six represents an opponent who appears weak but is deeply strategic. Dongpo's assertion that "strong yang underestimates its enemy, exhausted yin schemes deeply" coincidentally aligns with modern game theory's "advantage of the weak." History's countless cases of the strong being defeated by the "weak" — large corporations disrupted by startups, great powers mired in guerrilla warfare — all confirm this wisdom.
The Resolution of Fourth Nine: Dongpo proposes "face the ramming without contending, embrace and cherish it" — rather than contending, transform through inclusion. This is the highest leadership wisdom: convert internal conflict into forward momentum, making challengers into companions on the journey. Modern management theory's "transformational leadership" shares the same lineage.
The "Losing the Sheep on Level Ground" of Fifth Six: Being defenseless yet suffering no loss is particularly profound in modern competitive contexts. Excessive defense consumes resources and breeds hostility, while an open and inclusive posture wins greater space. The open ecosystems of platform economies are precisely the modern practice of "losing the sheep on level ground" — neither monopolizing nor erecting fences, thus achieving an even greater landscape.
The modern application of the Great Strength Hexagram can be distilled into the following decision-making frameworks:
Three Questions for Assessing Strength: Is my power's foundation stable (corresponding line position)? Is my opponent truly weak? Does my action conform to the principle of "uprightness and greatness"?
Conflict Handling Strategies: When facing confrontation, prioritize the "Fourth Nine option" — inclusive transformation rather than head-on confrontation. Channel the other's energy toward shared goals through a posture of "non-contention."
Judgment Criteria for Expansion Timing: The Initial Nine's "advancing brings disaster" reminds us that acting rashly without a stable foundation leads to failure even with sincerity and enthusiasm. "Having sincerity" alone does not compensate for mistimed action.
Reflection on Defense Costs: The wisdom of the Fifth Six lies in recognizing that defense systems themselves may be more resource-consuming than the threats they address. In modern business, excessive barriers may sacrifice ecological vitality.
Self-Rescue in Stalemates: The Top Six suggests that when both sides are deadlocked, "difficulty brings good fortune" — acknowledging the predicament, maintaining perseverance, and awaiting the turning point is wiser than forcibly breaking through.
Dongpo's philosophical contribution in the Great Strength Hexagram lies in his revelation of the "power paradox."
The more powerful something becomes, the more easily it moves toward self-negation. This is the deeper meaning of "favorable to maintain integrity" in the Great Strength Hexagram: only through "uprightness and greatness" can power be genuine and sustainable. "When upright and great, the true essence of heaven and earth is revealed" — Dongpo elevates this to the level of cosmology: heaven and earth are what they are not because of their infinite power, but because of their orderly operation, their uprightness without deviation.
The Profound Meaning of "Yi" (Ease): The word "yi" in the Fifth Six's "losing the sheep in ease/devaground," which Dongpo interprets as "level" and "simple," connects with the spirit of the I Ching itself — the highest realm is not complex defense systems but the "way of ease and simplicity." The Daoist "governing through non-action" and the Chan Buddhist "ordinary mind" all find their Yi-school expression here.
The Paradox of Sincerity: The Initial Nine has "sincerity" yet meets "disaster," overturning the simplistic causality of "sincerity must bring good rewards." Dongpo points out that sincerity itself is not the problem; the problem lies in sincerity being directed toward the wrong object — "not being sincere toward flourishing yang, but being sincere toward already-exhausted yin." The misplacement of trust is more dangerous than the absence of trust. This insight holds profound value in interpersonal philosophy: being loyal to the wrong team or trusting the wrong partner costs more than not trusting at all.
Associated Concepts:
Extended Reading:
Modern Research: