| | ䷓觀: |
觀：盥而不薦，有孚顒若。 |
| Guan: |
Guan shows (how he whom it represents should be like) the worshipper who has washed his hands, but not (yet) presented his offerings - with sincerity and an appearance of dignity (commanding reverent regard). |
| | 彖傳: |
大觀在上，順而巽，中正以觀天下。觀，盥而不薦，有孚顒若，下觀而化也。觀天之神道，而四時不忒，聖人以神道設教，而天下服矣。 |
| Tuan Zhuan: |
The great Manifester occupies an upper place (in the figure), which consists of (the trigrams whose attributes are) docility and flexibility. He is in the central position and his correct place, and thus exhibits (his lessons) to all under heaven. 'Guan shows its subject like a worshipper who has washed his hands, but not (yet) presented his offerings; - with sincerity and an appearance of dignity (commanding reverent regard):' - (all) beneath look to him and are transformed. When we contemplate the spirit-like way of Heaven, we see how the four seasons proceed without error. The sages, in accordance with (this) spirit-like way, laid down their instructions, and all under heaven yield submission to them. |
| | 象傳: |
風行地上，觀；先王以省方，觀民設教。 |
| Xiang Zhuan: |
(The trigram representing) the earth, and that for wind moving above it, form Guan. The ancient kings, in accordance with this, examined the (different) regions (of the kingdom), to see the (ways of the) people, and set forth their instructions. |
| | ䷓觀: |
初六：童觀，小人无咎，君子吝。 |
| Guan: |
The first SIX, divided, shows the looking of a lad - not blamable in men of inferior rank, but matter for regret in superior men. |
| | 象傳: |
初六童觀，小人道也。 |
| Xiang Zhuan: |
'The looking of a lad shown by the first six, (divided); indicates the way of the inferior people. |
| | ䷓觀: |
六二：闚觀，利女貞。 |
| Guan: |
The second SIX, divided, shows one peeping out from a door. It would be advantageous if it were (merely) the firm correctness of a female. |
| | 象傳: |
窺觀女貞，亦可醜也。 |
| Xiang Zhuan: |
'The firm correctness of a woman, in peeping out from a door' is also a thing to be ashamed of (in a superior man). |
| | ䷓觀: |
六三：觀我生，進退。 |
| Guan: |
The third SIX, divided, shows one looking at (the course of) his own life, to advance or recede (accordingly). |
| | 象傳: |
觀我生，進退；未失道也。 |
| Xiang Zhuan: |
'He looks at (the course of his own life, to advance or recede (accordingly):' - he will not err in the path (to be pursued). |
| | ䷓觀: |
六四：觀國之光，利用賓于王。 |
| Guan: |
The fourth SIX, divided, shows one contemplating the glory of the kingdom. It will be advantageous for him, being such as he is, (to seek) to be a guest of the king. |
| | 象傳: |
觀國之光，尚賓也。 |
| Xiang Zhuan: |
'He contemplates the glory of the kingdom:'(thence) arises the wish to be a guest (at court). |
| | ䷓觀: |
九五：觀我生，君子无咎。 |
| Guan: |
The fifth NINE, undivided, shows its subject contemplating his own life(-course). A superior man, he will (thus) fall into no error. |
| | 象傳: |
觀我生，觀民也。 |
| Xiang Zhuan: |
'He contemplates his own life(-course):' - he should (for this purpose) contemplate (the condition of) the people. |
| | ䷓觀: |
上九：觀其生，君子无咎。 |
| Guan: |
The sixth NINE, undivided, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error. |
| | 象傳: |
觀其生，志未平也。 |
| Xiang Zhuan: |
'He contemplates his own character:' - he cannot even yet let his mind be at rest. |
| | ䷕賁: |
賁：亨。小利有攸往。 |
| Bi: |
Bi indicates that there should be free course (in what it denotes). There will be little advantage (however) if it be allowed to advance (and take the lead). |
| | 彖傳: |
賁，亨；柔來而文剛，故亨。分剛上而文柔，故小利有攸往。天文也；文明以止，人文也。觀乎天文，以察時變；觀乎人文，以化成天下。 |
| Tuan Zhuan: |
(When it is said that) Bi indicates that there should be free course (in what it denotes): - (We see) the weak line coming and ornamenting the strong lines (of the lower trigram), and hence (it is said that ornament) 'should have free course.' On the other hand, the strong line above ornaments the weak ones (of the upper trigram), and hence (it is said) that 'there will be little advantage, if (ornament) be allowed to advance (and take the lead).' (This is illustrated in the) appearances that ornament the sky. Elegance and intelligence (denoted by the lower trigram) regulated by the arrest (denoted by the upper) suggest the observances that adorn human (society). We look at the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand how the processes of transformation are accomplished all under heaven. |
| | 象傳: |
山下有火，賁；君子以明庶政，无敢折獄。 |
| Xiang Zhuan: |
(The trigram representing) a mountain and that for fire under it form Bi. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation. |
| | ䷖剝: |
剝：不利有攸往。 |
| Bo: |
Bo indicates that (in the state which it symbolises) it will not be advantageous to make a movement in any direction whatever. |
| | 彖傳: |
剝，剝也，柔變剛也。不利有攸往，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。 |
| Tuan Zhuan: |
Bo denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves). That 'it will not be advantageous to make a movement in any direction whatever' appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies. |
| | 象傳: |
山附地上，剝；上以厚下，安宅。 |
| Xiang Zhuan: |
(The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Bo. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position. |
