Hexagram 20
Guan - Contemplation (View)
观
Meaning and Overview
The hexagram Guan (Contemplation) consists of the upper trigram Xun (Wind) and the lower trigram Kun (Earth), forming Wind over Earth. From the hexagram statement 'Having washed hands but not yet presented offerings, with sincerity and reverence,' it is related to ritual activities of sacrifice, which include the concept of 'teaching through spiritual ways.' The text says: 'The sage teaches through spiritual ways, and all under heaven submit.' The purpose of this teaching is to transform the world, and it was established by ancient kings based on the actual conditions of the people's customs, as the Great Image says: 'Inspecting the regions, observing the people, and establishing teachings.' The objects of sacrifice generally include heavenly spirits, earthly deities, and human ghosts. During sacrifices, the chief officiant and assistants show utmost reverence to the spirits, which cultivates a political virtue of sincerity and respect among participants. In ancient times, the main political affairs were sacrifice and warfare, as stated: 'The great affairs of the state are sacrifice and war.' The lower trigram of Guan consists of yin lines, all representing participants observing the rites. Due to their different positions, their observations naturally differ. The first yin line, being like a child, has limited observation ability and can only see surface phenomena. For a common person, this is not a fault, but for a noble person, it is insufficient. The second yin line, in the middle position, represents a woman who cannot show herself in public and can only look out from a window, hence 'peeping observation, beneficial for a woman's constancy.' The third yin line observes the people's ways of nurturing life and livelihood, how they can live well. The fourth yin line represents a guest observing the king's sacrifice, 'beneficial for being a guest of the king,' observing how the king uses sacrifice to govern the world. The fifth yang line is the main line, where the king observes the people's ways of life and understands their conditions. The top yang line also observes the people's ways of life and understands their will, all for better teaching through spiritual ways and governing the world.
Chinese Interpretation
《观》卦上卦为巽为风，下卦为坤为地，组成风地《观》。从卦辞“盥而不荐，有孚颙若”来看，应该与祭祀礼制活动相关，祭祀礼制包括有神道设教的内容，辞说：“圣人神道设教，而天下服矣。”神道设教的目的是教化天下，并且神道设教是先王基于民情民俗的实际情况而定，即大象辞说的“省方观民设教”，省察地方，体察民情，设立相应的神道设教的教育方式。祭祀对象一般分为天神、地祇、人鬼，祭祀时主祭和助祭者对神灵十分虔诚恭敬，实际上培养了祭祀参与人员的一种诚实笃敬的政治品德，上古时代，政治主要内容是祭祀与战争，即“国之大事，在祀与戎”。《观》卦的下卦阴爻，都是观礼的参加者，因为所处的地位不同，观察结果自然有异。初六阴爻因为是小孩，观察力十分有限，只能观察到表面现象，对于小人来说，不会有过错，对于君子来说，则有不足。六二爻是阴爻处于中位，女子不能抛头露面，只能从家里窗户中往外看，因此说“窥观，利女贞”。六三爻则是观察我们老百姓的养生、治生之道，观察民众如何才能够生活好。六四爻则是君王祭祀的观礼嘉宾，“利用宾于王”，嘉宾应该是观察君王如何利用祭祀来治理天下。九五爻是主爻，君王观察百姓生活之道，体察民情。上九爻也是观察民众生活之道，体察民意，都是为了更好地神道设教，治理好天下。
Line Interpretations
These passages include the core hexagram statement, the six moving line texts, and traditional commentary where available. Read them as layered guidance: the early lines describe the root of the situation, while later lines reveal development, pressure, and outcome.
盥而不荐，有孚颙若。
参观祭祀时洒酒灌地以降神的隆重仪式，还没有进献牲羞之前，内心就充满了无比虔诚无比崇敬的心情。
Having washed hands but not yet presented offerings, with sincerity and reverence.
During the grand ceremony of pouring wine on the ground to invoke the spirits, before presenting the offerings, the heart is filled with utmost piety and reverence.
初六，童观，小人无咎，君子吝。
初六阴爻，像小孩观察事物一样，只看皮毛，只知表面现象，而不知事物本质，对于一般平民百姓来说，不会有什么过错。而对于肩负管理百姓责任的贵族、统治者来说，这种观察事物的方法缺陷太多了，太不明智了。
First six: Childlike contemplation. For a petty person, no blame; for a noble person, regret.
The first yin line, like a child observing things, only sees the surface and knows the superficial phenomena, not the essence. For ordinary common people, this is no fault. But for nobles and rulers responsible for governing the people, this method of observation has too many shortcomings and is too unwise.
六二，窥观，利女贞。
从门缝中往外面偷偷地观看，这虽然有利于女子坚守妇道，但对于君子来说，则是可耻的事情。
Six second: Peeping contemplation. Beneficial for a woman's constancy.
Peeping through a crack in the door to look outside. Although this is beneficial for a woman to maintain her feminine virtue, for a noble person, it is a shameful matter.
六三，观我生，进退。
观察反省自己的生存之道，然后决定进退取舍，不会迷失正道啊。
Six third: Contemplating my own life, advancing and retreating.
Observing and reflecting on one's own way of life, then deciding whether to advance or retreat, and not losing the correct path.
六四，观国之光，利用宾于王。
观赏大国的开明盛世，亲眼看到君王礼贤下士、求贤若渴，因此适宜做君王的宾客。
Six fourth: Contemplating the glory of the state. Beneficial for being a guest of the king.
Observing the enlightened prosperity of a great state, witnessing firsthand the king's respect for the worthy and eagerness for talent, thus it is fitting to be a guest of the king.
九五，观我生，君子无咎。
体察了解百姓实情，是为了观察百姓是否满意现行政策措施，从而做出相应改革，君子这样做没有过错。
Nine fifth: Contemplating my own life. For a noble person, no blame.
Understanding the actual conditions of the people is to observe whether they are satisfied with current policies and measures, and then make corresponding reforms. A noble person doing this has no fault.
上九，观其生，君子无咎。
观察天下百姓，了解民众情况，是因为还没有达到天下大治，胸中的理想还没有完全实现啊，君子这样做没有过错。
Top nine: Contemplating the life of others. For a noble person, no blame.
Observing the people of the world and understanding their conditions is because the world has not yet achieved great order, and the ideals in one's heart have not yet been fully realized. A noble person doing this has no fault.